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Vivekananda
Vivekananda
Total Records Found: 78
Mar 1890
Letter
Gangadhar Mj's letter to Swamiji from Kashmir (SS)
Mar 1890
Letter
Gangadhar Mj's letter to Swamiji from Kashmir (SS)
I
But on one occasion, as though the monk in him had become awakened, he said to Sharat, "You have become a sort of chain on my feet. I was wandering alone so long. You came and became a source of botheration to me. Now I am going my own way. I shall stay here no more." Taking his staff and water-pot, the Swami set out alone on pilgrimage. Sharat was then cooking Khichuri for both of them. He became remorseful and sat silently in one place. After three or Four hours, the Swami returned and, standing behind Sharat, said, "O Sharat, can you give me some-thing to eat? I am terribly hungry." Sharat was very happy to see him back, and said, "Yes, I shall give you something just now." The Swami: "Did you not take your meal?" Sharat: "When you were not here, how could I!" The Swami: "You have really become like a chain round my feet. I had gone a long way, but then I remembered that you were alone here and were such a fool. I could not be sure what you might do. Look, it was for you I had to return." Then the disciple served the Khichuri, and they both ate it with joy. (LSV)
I
Still another time, as the Swami and his disciple were moving through the jungle, they came across some bleached human bones, with pieces of rotting ochre cloth lying here and there. "See," said the Swami, "here a tiger has devoured a sannyasi! Are you afraid?" The disciple promptly replied, "Not with you, Swamiji!" Even in those early days when he was an unknown monk, the force of the Swami's character and his power to inspire others could be plainly seen. (LSV)
I
One morning the Swami decided to leave Hathras. He said to Sharat, "I cannot stay here longer. I am a sannyasi and should never remain long in any one place. Besides, I am feeling a sort of attachment for you all. This is also a bondage in spiritual life." To attempts to dissuade him, he only replied, "Don't press me." Sharat became grief-stricken: he had fallen in love with the Swami. "Swamiji, make me your disciple", was his entreaty. The Swami replied, "Why, do not think that everything in spiritual life will be gained by becoming my disciple. Remember that God is in everything; and then whatever you do will make for your progress. I shall come and be with you now and then. For the present I must be going to the Hima¬layas." Sharat repeated his entreaty time and again, until at length he spoke out: "Swamiji, say what you will, wherever you go I shall follow you." Seeing his determination and sincerity, the Swami said, "Can you really follow me? Then take my begging-bowl and go and beg our food from the porters of the station." No sooner was the order given than Sharat went to beg from his own subordinates. Having collected some food he brought it to the Swami, who in turn blessed him heartily, and accepted him as his disciple. (LSV)
I
The young men's prospect was dark at this critical time, and they became disheartened. But unknown to them, Shri Rama-krishna was making arrangements for the fulfilment of their aspiration. One day, when Surendranath Mitra, a devotee of the Master who used to bear a part of the expenses at the Cossipore garden-house, returned home from office and sat for meditation in his shrine, Shri Ramakrishna appeared before him and said: "Oh! what are you doing? My children are wandering in the streets. Look at their sad plight! Make some arrangement for them without delay." Hearing this command of the Master, Surendra hastened to Narendra's home, which was near by, and with tearful eyes told him what had happened. He said, "Brother, where will you go? Let us rent a house. You will live there and make it our Master's shrine; and we house¬holders shall go there from time to time to share your bliss and pacify our hearts. . . . I used to spend a sum of money for the Master at Cossipore. I shall gladly give it now for your ex¬penses." Narendra was overpowered with emotion on hearing this. (LSV)
I
Thus at Antpur, in still hours, subtle things were happening, knitting the brothers together. It all found expression one night before a huge Dhuni (sacred fire) in the compound. Overhead was the clear night sky, and all around was quiet. Meditation lasted a long time. When a break was made Narendra began to tell the story of Jesus, beginning with the mystery of his birth, through to his death and resurrection. Through his eloquence, the brother-disciples could catch something of the apostolic fervour that had impelled Paul to spread the Christian gospel far and wide in the face of adversities. Narendra charged them to become Christs themselves, and so aid in the redemption of the world; to realize God and to deny themselves as Jesus had done. Standing there before the sacred fire, their faces lit up by the flames, the crackling of the wood the sole disturbing sound, they took the vows of renunciation before God and one another. The very air was vibrant with their ecstatic fervour. Strangely, the monks discovered afterwards that all this had happened on Christmas-eve!
I
of his will. A day was fixed in the third week of January. Early in the morning of that day the young men bathed in the Ganga and then assembled in the shrine-room of the Math, where the Master's photograph and relics were being regularly wor¬shipped. Shashi did the worship of the Master as usual, and then the Viraja homa was performed. Narendra asked Kali to chant the Mantras prescribed for the occasion. The brothers offered the oblations one by one to the fire as the Mantras were chanted. At first Narendranath, and then Rakhal, Niranjan, Sharat, Shashi, Sarada and others repeated the Mantras and offered the oblations. Afterwards Kali did the same. Shri Rama¬krishna had already given them ochre cloths at Cossipore, making them monks: this ceremony was the ritual and tradi¬tional confirmation of that. It is probable that it was on this occasion that Baburam also went through the ceremony. Afterwards Narendranath gave to Rakhal, Baburam, Shashi, Sharat, Niranjan, Kali and Sarada the names Swamis Brahmananda, Premananda, Ramakrishnananda, Saradananda, Niranjanananda, Abhedananda, and Trigunatitananda (or Trigunatita).
I
One morning, after visiting the temple of Mother Durga, the Swami was passing through a place where there were a large tank of water on one side and a high wall on the other. Here he was surrounded by a troop of large monkeys. They were not willing to allow him to pass along that way. They howled and shrieked and clutched at his feet as he strode. As they pressed closer, he began to run; but the faster he ran, the faster came the monkeys, and they began to bite at him. When it seemed impossible for him to escape, he heard an old sannyasi calling out to him: "Face the brutes." The words brought him to his senses. He turned and boldly faced the irate monkeys. As soon as he did that, they fell back and fled. With reverence and gratitude he gave the traditional greeting to the sannyasi, who smilingly responded with the same, and walked away. In a New York lecture years later, the Swami referred to this incident and pointed to its moral: "That is a lesson for all life-face the terrible, face it boldly. Like the monkeys, the hardships of life fall back when we cease to flee before them. If we are ever to gain freedom, it must be by conquering nature, never by running away. Cowards never win victories. We have to fight fear and troubles and ignorance if we expect them to flee before us."
I
the spirit of the preacher would take hold of him. Once, when this mood was on him, he said to a brother-monk who was inveighing against lectures and sermons: "Everyone is preaching; what they do unconsciously I will do consciously. Ay, even if you, my brother-monks, stand in my way, I will go and preach among the Pariahs in the lowest slums. Preaching means ex-pression. Because Trailanga Swami remains silent and never talks, do you think he does not preach? His very silence is a sermon! Even trees and plants are preaching!" And that is what happened later on: Swami Vivekananda preached con¬sciously and with soul-stirring eloquence what the saints had hithorto done in silence. At Baranagore, this work commenced, and his first audience was the small group of monks and devotees there. (LSV)
I
About two miles from Vrindavan, he saw a man contentedly smoking a pipe (Chillum) by the wayside. The Swami, weary, felt that a smoke would do him good; so he asked the man to allow him to have a pull or two at the pipe. The smoker shrank back and said diffidently, "It would defile you, sir. I am a Bhangi [a sweeper]". The Swami, conditioned by caste-con¬sciousness, shrank back too, and went his way, After going a short distance, the thought struck him, "What! I have taken the sannyasi's vow and have given up all ideas of caste, family prestige and so forth: yet I fell back into caste ideas when the man told me that he was a sweeper! And I could not smoke the pipe which he had touched! That was due to ages of habit." The thought made him so restless that he turned back and found the man still seated there. Sitting down beside him, he said, "Brother, do prepare me a Chillum of tobacco." But the man humbly expostulated, "Sir, you are a holy man: I am an outcaste!" But the Swami would not listen to his objections and insisted on having a smoke from that pipe. (LSV)
I
While going round the Govardhan Hill, the Swami vowed that he would not beg his food from anyone, that he would eat only what was offered to him without asking. During the first day he became exceedingly hungry at noon. To add to his discomfort, heavy rain began to fall. He grew faint with hunger and with much walking, out still went on and on, without asking for food. Suddenly he heard someone calling him from behind, but he did not answer. Nearer and nearer came the voice, that of a devotee, calling out that he had brought food for him. The Swami began to run as fast as he could, to test this apparent act of Providence. The man, running after him for nearly a mile, overtook him and insisted that he accept the food. The Swami accepted it, saying nothing. Shortly after, the man disappeared among the trees. Ecstatic with devotion at this miraculous act of the Lord, and with tears streaming from his eyes, the Swami cried out, "Glory to Shri Radha! Glory to Shri Krishna!" In the wilderness the Lord had taken care of His devotee. (LSV)
I
From Govardhan the Swami went on to Radhakunda, sacred for its association with Shri Radha. At this time he was wearing only a Kaupin (narrow strip of cloth about the loins). Having no other to wear after his bath, he took it off, washed it, and left it on the side of the tank to dry whilst he was bathing. When he had bathed, he found the Kaupin missing. In his search he chanced to look up in a tree: there he saw a monkey sitting, the Kaupin in its hands. When the monkey refused to surrender it, the Swami was filled with anger against Shri Radha, the presiding deity of the place. He vowed that he would go into the recesses of the forest and starve himself to death. As he advanced into the jungle in pursuance of his plan, a man, who probably had seen the whole incident, came up with a new ochre cloth and some food, which the Swami accepted. The Swami was no doubt astounded; it seemed like a miracle. When he retraced his steps to the tank, to his surprise he found his Kaupin lying just where he had put it to dry. Such incidents convinced him that he was beloved of the Lord and protected by Him wherever he was. (LSV)
I
One day Sharat asked the Swami, "Why do you look so sad?" After a pause the Swami replied, "My son, I have a great mission to Fulfil and I am in despair at the smallness of my capacity. I have an injunction from my Guru to carry out this mission. It is nothing less than the regeneration of my motherland. Spirituality has fallen to a low ebb and starvation stalks the land. India must become dynamic and effect the conquest of the world through her spirituality." Sharat, spellbound at these words, said with all the ardour of his soul, "Here I am, Swamiji; what do you want me to do?" The monk demanded, "Are you prepared to take up the begging bowl and the Kamandalu and work for the great cause? Can you beg from door to door?" "Yes", was the bold reply. The Swami was greatly pleased to see the courage and determination of Sharat. He spent many days at Sharat's house, speaking to groups of devotees and admirers. (LSV)
0
It should be noted here that when Professor Wright recommended Swamiji to the Parliament authorities as being "more learned than all our learned professors put together," he knew whereof he spoke. Although his fields were primarily philology, classical archaeology, and Greek history, his range of teaching was by no means confined to these subjects; for his knowledge, as is noted in the Dictionary of American Biography, was "encyclopedic: ' A formidable scholar, he was well qualified to appreciate Swamiji's own encyclopedic learning, and his opinion in this respect was one that carried weight. Swamiji and Professor Wright had long conversations at Annisquam, and the professor was no doubt astounded by the young Hindu monk who proved to be a saint and savant combined. (ND 1.27)
0
After meeting Swamiji, Mr. Sanborn invited him to speak at an august convention of the American Social Science Association in Saratoga Springs, New York, the most fashionable resort town of the era and a favorite rendezvous for conventions. (ND 1.26)
0
Franklin Benjamin Sanborn was a cousin of Kate Sanborn, and it was no doubt he to whom Swamiji referred when, in his letter of August 20, he wrote: "A cousin of my lady friend who is coming to-day to see me writes to her, `a real Hindu devotee is an interesting study but I am too old to be cheated by the esoteric Buddhists!' "" But if Franklin Sanborn had his doubts as to whether his cousin's guest was a real Hindu devotee or an "esoteric Buddhist," by which he meant an exponent of Theosophy, those doubts were soon dispelled. There is no question that after meeting Swamiji Mr. Sanborn thought highly of him. Indeed the two must have delighted in each other's company, for Sanborn was at heart an idealist and one of those few-remaining New Englanders whose thought had been molded by the Transcendentalist movement. At the age of fourteen he had discovered Transcendentalism at the tag end of its life and, enchanted, had later become a close friend of Emerson, Thoreau, and Bronson Alcott, whose biographies, among others, he was to write-an undertaking that led to his being called "the Plutarch of the Transcendentalist movement " Apart from being an author, he was extremely active in organizing and promoting works of benevolence. He served as secretary of the Massachusetts Board of Charities-the first of its kind in America-and helped in founding many other charitable institutions. He also was among the founders of the Concord Summer School of Philosophy. (ND 1.26)
0
The Swami Vere Kananda of India, the Brahmin monk who was in this country for the purpose of attending the parliament of religions at Chicago next month, arrived in Boston yesterday, in company with Mr. F. B. Sanborn of Concord. (ND 1.26)
0
The next mention of Swamiji in the Boston papers is found in the "Personal" column of the Evening Transcript of Friday, August 25. It reads in full: (ND 1.25)
s
After a "quiet and uneventful" voyage, the Empress of India, one of the three new 6,000-ton "Empresses" of the Canadian Pacific line, docked at Vancouver on Tuesday, July 25, at seven o'clock in the evening. (ND 1.16)
0
The Canadian Pacific Railway's daily "Atlantic Express" had left hours earlier for points east, and thus Swamiji, together with his fellow eastbound travelers, had, perforce, to spend the night in Vancouver, then a ramshackle frontier town, newly, but not well, built on the ashes of a fire that had swept it out of existence in 1886. (ND 1.16)
0
There was nothing to detain Swamiji there for more than one night, and he most probably boarded the train the following morning. He then traveled second class through the wonderfully scenic country of southwest Canada, where, as he later wrote, snow lay on even the lower mountains. (ND 1.16)
0
At Winnipeg, which he reached on Friday night. (ND 1.16)
0
Sometimes I have young men come and talk to me about atheism; I do not believe a Hindu can become an atheist. He may read European books, and persuade himself he is a materialist, but it is only for a time. It is not in your blood. You cannot believe what is not in your constitution; it would be a hopeless task for you. Do not attempt that sort of thing. I once attempted it when I was a boy, but it could not be.
0
"And God will have vengeance," he went on. "You may not see it in religion, you may not see it in politics, but you must see it in history, and as it has been, it will come to pass. If you grind down the people, you will suffer. (ND 1.32)
Aug 1886
I
Swamiji saw the vision of Shri Ramakrishna at about 8 pm at Kashipur (LSV 1. 189)
Mar 1892
0
shivanandaji with shashi mj, visited mother at jayrambati and kamarpukur (KM)
6 Dec 1896
Lecture
Swamiji's lecture PRIVILEGE (LONDON) at London (CW SV 1.430)
Jan 1897
I
Swamiji gave a short address on "Need of Shakti worship in India" in a phonograph. (LSV 2. 182)
31 Jan 1897
S
Swamiji and party departed northwards at midnight. (LSV 2. 182)
1 Feb 1897
S
Swamiji's reached Manmadura. (LSV 2. 182)
Feb 1897
CE
A large gathering at Castle Carnan in the evening to meet Swamiji. (LSV 2. 192)
7 Feb 1897
News reports
Indian Mirror report on Swamiji's welcome in Pamban and Rameshwaram - Delete (LSV 2. 179)
9 Feb 1897
I
Swamiji visited Triplicane literary society in the morning. (LSV 2. 198)
9 Feb 1897
Lecture
Swamiji's lecture MY PLAN OF CAMPAIGN at Victoria Hall, Madras in the evening (CW SV 3.207 LSV 2.199)
10 Feb 1897
I
Swamiji attended a meeting held at Social Reform Association in Black town. (LSV 2. 201)
11 Feb 1897
I
In the morning Swamiji invited to the home of Dr. Subrahmanya Iyer. (LSV 2. 201)
11 Feb 1897
Lecture
Swamiji's lecture THE SAGES OF INDIA at Victoria Hall, Madras in the evening. (CW SV 3.248 LSV 2. 202)
11 Feb 1897
News reports
Indian Mirror report on Swamiji's visit to Madurai - Delete (LSV 2. 183)
12 Feb 1897
Letter
Swamiji's letter to BRAHMANANDA From MADRAS (CW SV 8.396 LSV 2.200)
12 Feb 1897
I
Swamiji's meeting with a European lady missionary at Castle Kernan in the morning. (LSV 2. 203)
12 Feb 1897
I
Swamiji's discussion with a Vaishnava pundit at Castle Kernan in the morning (LSV 2. 204)
12 Feb 1897
I
Swamiji visited Hindu Theological Highschool of Madras at 4.30 pm. (LSV 2. 204)
12 Feb 1897
I
Swamiji presided at the annual meeting of the Madras Chennapuri Annadana Samajam at Pachaiyappa's hall in the evening. (LSV 2. 204)
13 Feb 1897
Lecture
Swamiji's lecture VEDANTA IN ITS APPLICATION TO INDIAN LIFE at Pachaiyappa's Hall, Madras in the evening. (CW SV 3.228 LSV 2. 205)
13 Feb 1897
I
After the lecture, Swamiji attended an entertainment given in his honour by L. Govindas at Patters Gardens, Royapettah in the evening. (LSV 2. 206)
14 Feb 1897
Lecture
Swamiji's lecture THE FUTURE OF INDIA at Harmston Circus Pavilion, Madras in the evening. (CW SV 3.285 LSV 2. 207)
Feb 1897
Letter
Swamiji received an address from Cambridge Conference (LSV 2. 209)
Feb 1897
Letter
Swamiji received an address from Brooklyn Ethical Association. (LSV 2. 210)
Feb 1897
Letter
Swamiji received an address from Mary Phillips. (LSV 2. 211)
Feb 1897
Letter
Swamiji received an address from Detroit friends (LSV 2. 212)
15 Feb 1897
S
Swamiji embarked on S S Mombasa to depart Madras for Calcutta at 8.00 am. (LSV 2. 213)
18 Feb 1897
S
S. S. Mombasa carrying Swamiji reached Budge Budge at night. (LSV 2. 217)
19 Feb 1897
S
In the morning Swamiji boarded a special train for Sealdah. Reached there at 7.30 am. (LSV 2. 217)
3 Apr 1897
Letter
Swamiji's letter to SISTER NIVEDITA From DARJEELING (CW SV 9.095 LSV 2.241)
6 Apr 1897
Letter
Swamiji's letter to GHOSHAL SARALA From DARJEELING (CW SV 5.126)
7 Apr 1897
Letter
Swamiji's letter to SHAH LALABADRI From DARJEELING (CW SV 9.095)
20 Apr 1897
Letter
Swamiji's letter to RAMAKRISHNANANDA From DARJEELING (CW SV 8.397)
24 Apr 1897
Letter
Swamiji's letter to GHOSHAL SARALA From DARJEELING (THE EDUCATION THAT INDIA NEEDS) (CW SV 4.481)
28 Apr 1897
0
Swamiji returned to calcutta from darjeeling (BC)
28 Apr 1897
Letter
Swamiji's letter to HALE MARY From DARJEELING (CW SV 6.389 LSV 2.256)
1 May 1897
ME
Swamiji called a meeting of all lay and monastic disciples at 3.00 pm at Balram mandir. Here Ramakrishna Mission Association inaugurated with mother's blessings (LSV 2. 246)
5 May 1897
ME
The second meeting at Balram mandir. Resolutions were passed lying down the main principles by which the movement was to be guided and it's aims and objectives. (LSV 2. 247)
May 1897
I
Arguments with brother disc. Over harmony of mission work and Thakur's life and teachings. All were convinced ultimately (LSV 2. 253)
5 May 1897
Letter
Swamiji's letter to BULL MRS.OLE From ALAMBAZAR (CW SV 7.505 LSV 2.256 LSV 2. 274)
5 May 1897
Letter
Swamiji's letter to SISTER NIVEDITA From ALAMBAZAR (CW SV 8.399)
1897
0
Dictated the rules of Order at Alambazar math (sas 39)
6 May 1897
CE
Swamiji departed Calcutta for Almora. Shivanandaji, Miss Muller, Goodwin were already there by this time. Yogen mj, Shivanandaji, Niranjan mj, Latu mj. Travelled with him during various stages (LSV 2. 256)
1897
CE
Calcutta - Lucknow (halted for a night) (LSV 2. 256)
1 Jun 1897
Letter
Swamiji's letter to SHUDDHANANDA From ALMORA (CW SV 6.396)
5 Nov 1897
S
On Friday afternoon Swamiji and party arrived in Lahore. He was welcomed at the station by residents of the city, and taken to the palace of Raja Dhyan Singh. Conversed with visitors. (LSV 2.288)
Nov 1897
S
Saharanpur to Delhi. (LSV 2.295)
14 Jan 1901
Writing
The Swami wrote about the Theosophists under the heading "STRAY REMARKS ON THEOSOPHY" for Prabuddha Bharata (CW SV 4.317 LSV 2.573)
24 Jan 1901
0
Swamiji reached Calcutta in the morning (LSV 2.581)
1901
0
Swamiji was thinking of vesting the central Math with legal authority to manage property and take care of all other matters connected with growing organization. After considering several alternative plans, he at last decided to make a trust of the Math. (LSV 2.)
30 Jan 1901
ME
A trust deed in it's final form as Debottar Trust executed. Swamiji vested all the Belur Math properties in a board of trustees consisting of Raja Mj., Baburam mj, Shivanandaji, Sarat mj, Gangadhar mj, Sarada mj, Shashi mj, Advaitanandaji, Subodh mj, Kali mj and Hari mj. Latu mj declined to be a trustee. (LSV 2.582)
1 Feb 1901
ME
First general meeting of the Belur math trustees in presence of Swamiji. Raja mj elected president and Sarat mj secretary (BC)
28 Jan 1924
0
Swamiji's temple's second storey consecrated at the Belur Math (BC)
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