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Swami Vivekananda (/ˈswɑːmi ˌvɪveɪˈkɑːnəndə/; Bengali: [ʃami bibekanɔndo] (listen); 12 January 1863 &ndash; 4 July 1902), born Narendranath Datta (Bengali: [nɔrendronatʰ dɔto]), was an Indian Hindu monk, philosopher, author, religious teacher, and the chief disciple of the Indian mystic Ramakrishna.[4][5] He was a key figure in the introduction of Vedanta and Yoga to the Western world;[6][7][8] and is credited with raising interfaith awareness, and bringing Hinduism to the status of a major world religion.[9] Vivekananda became a popular figure after the 1893 Parliament of Religions in Chicago, where he began his famous speech with the words, &quot;Sisters and brothers of America...,&quot; before introducing Hinduism to Americans.[10][11] He was so impactful at the Parliament that an American newspaper described him as, &ldquo;an orator by divine right and undoubtedly the greatest figure at the Parliament&rdquo;.[12] After great success at the Parliament, in the subsequent years, Vivekananda delivered hundreds of lectures across the United States, England and Europe, disseminating the core tenets of Hindu philosophy, and founded the Vedanta Society of New York and the Vedanta Society of San Francisco (now Vedanta Society of Northern California),[13] both of which became the foundations for Vedanta Societies in Western world. Born into an aristocratic Bengali Kayastha family in Calcutta, Vivekananda was inclined from a young age towards religion and spirituality. He later found his guru, Ramakrishna, and became a monk. After the death of Ramakrishna, Vivekananda extensively toured the Indian subcontinent, acquiring first-hand knowledge of the living conditions of Indian people in then British India. Moved by their plight, he resolved to help his country men, and found a way to travel to the United States, where he was highly successful. In India, Vivekananda founded the Ramakrishna Math, which provides spiritual training for monastics and householder devotees, and the Ramakrishna Mission, to provide charity, social work and education.[7] Vivekananda was also a major force in contemporary Hindu reform movements, and contributed to the concept of nationalism in colonial India.[14] He is regarded as a patriotic saint, and his birthday in India is celebrated as National Youth Day.[15][16] rewrite in your own words

Swami Vivekananda, born as Narendranath Datta, was an Indian Hindu monk, philosopher, author, and religious teacher. He was the chief disciple of the Indian mystic Ramakrishna and played a significant role in introducing Vedanta and Yoga to the Western world. His speeches and lectures on Hindu philosophy raised interfaith awareness and helped to bring Hinduism to the status of a major world religion. After gaining popularity at the 1893 Parliament of Religions in Chicago, he delivered hundreds of lectures across the United States, England, and Europe. He founded the Vedanta Society of New York and the Vedanta Society of San Francisco, which served as the foundation for Vedanta Societies in the Western world.

Born into an aristocratic Bengali Kayastha family in Calcutta, Vivekananda was interested in religion and spirituality from a young age. After finding his guru, Ramakrishna, he became a monk and extensively toured the Indian subcontinent to gain firsthand knowledge of the living conditions of Indian people. Moved by their plight, he resolved to help them and traveled to the United States, where he was highly successful. In India, he founded the Ramakrishna Math and the Ramakrishna Mission, which provide spiritual training, charity, social work, and education. He also contributed to the concept of nationalism in colonial India and is regarded as a patriotic saint. His birthday in India is celebrated as National Youth Day.

Swami Vivekananda was born as Narendranath Datta on 12th January 1863 in Calcutta, India during the Makar Sankranti festival. He came from a traditional Bengali family with his father, Vishwanath Datta, being an attorney at the Calcutta High Court, and his mother, Bhubaneswari Devi, being a devout housewife. Narendra was the sixth child in a family of nine siblings. His grandfather, Durgacharan Datta, was a monk who left his family at the age of twenty-five to become a Sanskrit and Persian scholar. Narendra was interested in spirituality and would often meditate before images of deities like Shiva, Rama, Sita, and Mahavir Hanuman. He was fascinated by wandering monks and ascetics. Narendra was a restless and naughty child, which made it difficult for his parents to control him, and his mother once commented that she had prayed to Shiva for a son and he had sent her one of his demons. Vivekananda&#39;s father had a progressive and rational attitude, while his mother had a religious temperament, which shaped his thinking and personality.

Narendranath Datta enrolled at Ishwar Chandra Vidyasagar&#39;s Metropolitan Institution at the age of eight and attended until his family moved to Raipur in 1877. After his family returned to Calcutta in 1879, he received first-division marks in the Presidency College entrance examination. He was a voracious reader with a wide range of interests, including philosophy, religion, history, social science, art, and literature. Narendranath was also interested in Hindu scriptures, Western philosophy, and European history. He was trained in Indian classical music, regularly participated in physical exercise, sports, and organised activities. He completed a Bachelor of Arts degree in 1884 and became fascinated with the evolutionism of Herbert Spencer, translating his book Education into Bengali. Narendranath was known for his prodigious memory and speed reading abilities, with several incidents being cited as examples. He was referred to as a genius by his principal, William Hastie.

In 1880, a young Narendra joined Keshab Chandra Sen&#39;s Nava Vidhan, a religious organization established by Sen after meeting Ramakrishna and converting back to Hinduism. Narendra also became a member of a Freemasonry lodge and the Sadharan Brahmo Samaj, a breakaway group from the Brahmo Samaj, which was led by Keshab Chandra Sen and Debendranath Tagore. This environment exposed Narendra to Western esotericism and a &quot;streamlined, rationalized, monotheistic theology strongly coloured by a selective and modernistic reading of the Upanisads and of the Vedanta&quot;.

Narendra&#39;s initial beliefs were shaped by Brahmo concepts that denounced polytheism and caste restrictions. The founder of the Brahmo Samaj, Rammohan Roy, strongly influenced by unitarianism, aimed for a universalistic interpretation of Hinduism. However, Debendranath Tagore had a romantic approach to the development of new doctrines, which led to alterations of these ideas. He questioned central Hindu beliefs like reincarnation and karma and rejected the authority of the Vedas. Sen, who was influenced by transcendentalism, emphasised personal religious experience over reasoning and theology, and introduced lay systems of spiritual practice, which became an influence on Vivekananda&#39;s teachings in the West.

Narendra asked several prominent Calcutta residents if they had seen God, but none of their answers satisfied him. He then met Debendranath Tagore, who said &quot;My boy, you have the Yogi&#39;s eyes&quot;, instead of answering his question. According to some sources, it was Ramakrishna who answered Narendra&#39;s question by saying &quot;Yes, I see Him as I see you, only in an infinitely intenser sense.&quot; Others argue that the Brahmo Samaj&#39;s new ideas were more influential on Vivekananda than Ramakrishna. Nonetheless, Swami Medhananda believes that the Brahmo Samaj was formative in Vivekananda&#39;s development, but his encounter with Ramakrishna changed the course of his life. Sen&#39;s influence brought Vivekananda into contact with western esotericism, and it was also via Sen that he met Ramakrishna

In 1881, a young Narendra first heard about Ramakrishna in a literature class at General Assembly&#39;s Institution. His professor suggested visiting Ramakrishna to understand the true meaning of trance. Narendra visited Ramakrishna with two friends in late 1881 or early 1882, but initially rebelled against his ideas and did not accept him as his teacher. He opposed idol worship, polytheism, and Ramakrishna&#39;s worship of Kali.

Narendra&#39;s father&#39;s sudden death in 1884 left the family bankrupt, and he struggled to find work while questioning God&#39;s existence. However, he found solace in Ramakrishna and his visits to Dakshineswar increased. One day, Narendra asked Ramakrishna to pray for his family&#39;s financial welfare, but Ramakrishna suggested that he pray to goddess Kali himself. Narendra went to the temple thrice but failed to pray for any worldly necessities and ultimately prayed for true knowledge and devotion from the goddess.

Narendra gradually became ready to renounce everything for the sake of realizing God and accepted Ramakrishna as his Guru. Although he initially saw Ramakrishna&#39;s ecstasies and visions as mere figments of imagination and hallucinations, he was attracted by his personality and began to frequently visit him at Dakshineswar. Narendra tested Ramakrishna with his arguments, but Ramakrishna faced them patiently and suggested that he try to see the truth from all angles. This meeting proved to be a turning point in Narendra&#39;s life.

Ramakrishna, the spiritual guru of Narendra, fell ill with throat cancer in 1885 and was taken to Calcutta and later to a garden house in Cossipore, where his disciples including Narendra took care of him. During this time, Narendra&#39;s spiritual education continued, and he experienced Nirvikalpa samadhi. Ramakrishna passed away in August 1886, leaving his disciples without financial support. Many returned home, but Narendra decided to convert a dilapidated house at Baranagar into a monastery for the remaining disciples. The Baranagar Math became the first building of the Ramakrishna Math, and the monks spent many hours practicing meditation and religious austerities every day. In 1887, Narendra compiled a Bengali song anthology named Sangeet Kalpataru with Vaishnav Charan Basak, but was unable to finish the work due to unfavorable circumstances.

In 1888, Swami Vivekananda left the monastery as a Parivr&acirc;jaka, a wandering monk without any fixed abode, and travelled extensively in India for five years. During his travels, he visited different centers of learning, familiarized himself with diverse religious traditions and social patterns, and developed empathy for the suffering and poverty of people. He travelled primarily on alms and met people from different walks of life, including scholars, dewans, rajas, Hindus, Muslims, Christians, paraiyars (low-caste workers), and government officials.

On 31 May 1893, Vivekananda left Bombay for Chicago and visited several cities in Japan, China, and Canada en route to the United States. He reached Chicago on 30 July 1893, where he attended the &quot;Parliament of Religions&quot; in September 1893. The Congress was an initiative of Charles C. Bonney, a Swedenborgian layman and judge of the Illinois Supreme Court, who aimed to bring together all the religions of the world and show their unity in good deeds of the religious life. It was one of the many adjunct gatherings and congresses of Chicago&#39;s World&#39;s Fair and had representatives of different religions, including the Brahmo Samaj and Theosophical Society as representatives of Hinduism. Vivekananda&#39;s journey to the West lasted from 1893 to 1897.

Swami Vivekananda was eager to attend the Parliament of World&#39;s Religions, but was initially disappointed to learn that only delegates with proper credentials would be accepted. However, he was invited to speak at Harvard by Professor John Henry Wright, who encouraged him to attend the Parliament. Vivekananda submitted an application, introducing himself as a representative of the Hindu monastic order, supported by the Brahmo Samaj representative Protapchandra Mozoombar. He eventually gave a brief speech at the Parliament, where he received a standing ovation from the audience of seven thousand. He quoted two passages from the Shiva mahimna stotram, emphasising religious tolerance and universal acceptance. Vivekananda&#39;s speeches at the Parliament, which had the common theme of universality, gained him widespread attention in the press and he soon became known as a &quot;handsome oriental&quot; and an impressive orator. He spoke several more times at receptions, the scientific section, and private homes before the Parliament ended.

Swami Vivekananda, during his lecture tours in the US and UK, emphasized that he did not aim to convert people to a new belief, but rather wanted to help them become better versions of their own selves. His popularity as a speaker led to opportunities for him to expand on life and religion to thousands of people. He toured many parts of the US, primarily in Chicago, Detroit, Boston, and New York, where he founded the Vedanta Society of New York in 1894. He also travelled to the UK twice and lectured successfully there. During his visits, he met notable personalities such as Max M&uuml;ller and Paul Deussen, both Indologists. Vivekananda was offered academic positions at Harvard and Columbia University, but he declined them since they would conflict with his commitment as a monk. Towards the end of his lecture tours in the US, he began giving free private classes in Vedanta and yoga. He spent two months giving private lectures to a dozen of his disciples at Thousand Island Park, New York. His dedication to spreading the message of Vedanta and yoga ultimately took a toll on his health.

Vivekananda&#39;s success as a lecturer in the US and Europe led him to establish Vedanta centers in the West. To make traditional Hindu ideas more accessible to his western audiences, he adapted them to suit their needs and understandings. He introduced the &quot;four yogas&quot; model, which included Raja Yoga, based on Patanjali&#39;s Yoga sutras, and offered practical means to realize the divine force within, which was central to modern western esotericism. Vivekananda&#39;s book, Raja Yoga, was published in 1896 and was highly influential in shaping the western understanding of yoga, marking the beginning of modern yoga.

Vivekananda attracted many followers and admirers, including prominent figures like William James, Josiah Royce, Nikola Tesla, and Sarah Bernhardt. He initiated several followers, including Marie Louise and Leon Landsberg, to continue the mission of the Vedanta Society. The society has foreign nationals and is located in Los Angeles, and Vivekananda established a retreat called &quot;Peace Retreat&quot; in the mountains southeast of San Jose, California, for Vedanta students. He also had a close relationship with Sister Christine, whom he initiated with a mantra, and they established a father-daughter relationship.

Vivekananda continued his work in India even while he was in the West. He maintained regular correspondence with his followers and monks, providing them with advice and financial support. In his letters, he emphasized the importance of social service and urged his followers to help the poor and lower classes. In 1895, he founded a periodical called Brahmavadin, which taught the principles of Vedanta. He also translated the first six chapters of The Imitation of Christ, which were published in Brahmavadin in 1899. Vivekananda returned to India in December 1896, after visiting France and Italy, accompanied by his disciples and followers. Sister Nivedita also followed him to India, where she devoted her life to the education of Indian women and the country&#39;s independence.

Upon arriving in Colombo, Sri Lanka, in 1897, Vivekananda received a warm welcome and gave his first public speech in the East. He travelled from Colombo to Calcutta, delivering lectures and receiving enthusiastic receptions from common people and rajas. While in the West, he had spoken about India&#39;s spiritual heritage, but in India, he addressed social issues like uplifting the people, eliminating the caste system, promoting science and industrialisation, and ending colonial rule. He founded the Ramakrishna Mission for social service in Calcutta in May 1897, based on Karma Yoga, and two other monasteries, Advaita Ashrama in Mayavati and one in Madras. He also founded two journals, Prabuddha Bharata in English and Udbhodan in Bengali. Famine-relief work was initiated by Swami Akhandananda in the Murshidabad district, and Vivekananda attempted to mediate an ideological conflict between Arya Samaj and sanatan in Punjab. He later returned to Calcutta in January 1898 and trained disciples for several months while consolidating the work of the math. Vivekananda composed &quot;Khandana Bhava&ndash;Bandhana,&quot; a prayer song dedicated to Ramakrishna, in 1898.

Despite his declining health, Swami Vivekananda embarked on his second visit to the West in June 1899, accompanied by Sister Nivedita and Swami Turiyananda. He established Vedanta Societies in San Francisco and New York, founded a peace retreat in California, and attended the Congress of Religions in Paris in 1900. After visiting various countries, he returned to Calcutta in December 1900. Vivekananda continued to coordinate the work of the Ramakrishna Mission, the math, and the work in England and the US from Belur Math, where he received numerous visitors, including royalty and politicians. Although his health deteriorated due to asthma, diabetes, and chronic insomnia, he made pilgrimages to Bodhgaya and Varanasi and was unable to attend the Congress of Religions in Japan in 1901.

Swami Vivekananda was a Hindu monk and one of the most prominent spiritual leaders of India during the late 19th and early 20th centuries. He was born on January 12, 1863, in Calcutta, India, and was named Narendra Nath Datta. Vivekananda was a disciple of Ramakrishna, a famous 19th-century mystic and saint. He founded the Ramakrishna Mission, a spiritual organization that aimed to promote Vedanta philosophy and provide humanitarian services.

On July 4, 1902, Vivekananda passed away at the age of 39. He had been teaching Shukla-Yajur-Veda, Sanskrit grammar, and the philosophy of yoga to his pupils and discussing a planned Vedic college in the Ramakrishna Math. Later that day, he went to his room, asking not to be disturbed, and died at 9:20 p.m. while meditating. His disciples believed that Vivekananda attained mahasamādhi, and the rupture of a blood vessel in his brain was reported as a possible cause of death.

Vivekananda synthesized and popularized various strands of Hindu thought, including classical yoga and Advaita Vedanta, while also being influenced by Western ideas such as Universalism. He propagated the idea that &quot;the divine, the absolute, exists within all human beings regardless of social status,&quot; and that &quot;seeing the divine as the essence of others will promote love and social harmony.&quot; He believed that the essence of Hinduism was best expressed in Adi Shankara&#39;s Advaita Vedanta philosophy, but following Ramakrishna, he believed that the Absolute is both immanent and transcendent. Vivekananda popularized the notion of involution, which he took from Western Theosophists and Darwin&#39;s notion of evolution. He saw samadhi as a means to attain liberation, and he emphasized nirvikalpa samadhi.

Shri Swami Samarth, also known as the Swami of Akkalkot, was a renowned spiritual leader of the Dattatreya Tradition in India during the nineteenth century. Though his origins remain unknown, he is believed to be the fourth incarnation of Dattatreya and a reincarnation of Narasimha Saraswati. Swami Samarth is said to have traveled extensively across the Indian subcontinent, including China, Tibet, Nepal, and various Indian regions. After living in several places, he eventually settled at Akkalkot, where he resided for 22 years. During his travels, he also visited Maniknagar to meet Manik Prabhu, another incarnation of Dattatreya, and regarded him as a brother. Swami Samarth arrived at Akkalkot in response to an invitation from Chintopant Tol and lived at the residence of his disciple Cholappa. He is commemorated with a common mantra that reads &ldquo;Aum Abhayadata Shree Swamisamarthaya Namaha,&rdquo; and his biography is known as Shree Guruleelamrut, authored by Sant Wamanbhau Maharaj.

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Swami Vivekananda was a prominent Hindu monk and philosopher who synthesized and popularized various strands of Hindu thought, especially classical yoga and Advaita Vedanta. He was influenced by western ideas, such as Universalism, via Unitarian missionaries who collaborated with the Brahmo Samaj. His initial beliefs were shaped by Brahmo concepts, which included belief in a formless God and the deprecation of idolatry. He propagated the idea that &quot;the divine, the absolute, exists within all human beings regardless of social status&quot; and that &quot;seeing the divine as the essence of others will promote love and social harmony&quot;. Vivekananda&#39;s neo-Vedanta reconciles dualism and non-dualism, viewing Brahman as &quot;one without a second,&quot; yet &quot;both qualified, saguna, and qualityless, nirguna.&quot; Vivekananda linked morality with control of the mind, seeing truth, purity, and unselfishness as traits that strengthen it. He advised his followers to be holy, unselfish, and have shraddhā (faith). Vivekananda&#39;s acquaintance with Western esotericism made him very successful in Western esoteric circles, beginning with his speech in 1893 at the Parliament of Religions. He adapted traditional Hindu ideas and religiosity to suit the needs and understandings of his Western audiences, who were especially attracted to and familiar with Western esoteric traditions and movements like Transcendentalism and New Thought.

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