The Hindu thinker Swami Vivekananda (1863-1902) was and remains an important figure both within India, and in the West, where he was notable for preaching Vedanta. Scholarship surrounding Vivekananda is dominated by hagiography and his (mis)appropriation by the political Hindu Right. This work demonstrates that Vivekananda was no simplistic pluralist, as portrayed in hagiographical texts, nor narrow exclusivist, as portrayed by some modern Hindu nationalists, but a thoughtful, complex inclusivist. The book shows that Vivekananda formulated a hierarchical and inclusivistic framework of Hinduism, based upon his interpretations of a four-fold system of Yoga. It goes on to argue that Vivekananda understood his formulation of Vedanta to be universal, and applied it freely to non-Hindu traditions, and in so doing, demonstrates that Vivekananda was consistently critical of ‘low level’ spirituality, not only in non-Hindu traditions, but also within Hinduism. Demonstrating that Vivekananda is best understood within the context of ‘Advaitic primacy’, rather than ‘Hindu chauvinism’, this book will be of interest to scholars of Hinduism and South Asian religion and of South Asian diaspora communities and religious studies more generally.

This classic work of research published by Advaita Ashrama, a Publication centre of Ramakrishna Math, Belur Math, India, brings under a single volume around 600 persons inspired by the ideals of Sri Ramakrishna and his disciples. Notable personalities whose connection with the Vedanta Movement in the West is delineated include Aldous Huxley, Arnold Toynbee, Albert Einstein, Ralph Waldo Emerson, Carl Jung, Mark Twain, J D Salinger and Joseph Campbell among others. For the scholars it is a mine of information presented precisely, and for the devotees of Ramakrishna, it is an inspiring account of western admiration for Ramakrishna and his disciples. (Pdf version).

Swami Vivekananda in india: A Corrective Biography attempts to inform the reader accurately about his life both before and after his historic visits to the West. Much material has been translated anew from original Bengali books. At the same time it challenges current popular and pious notions held about this humanitarian-monk. The four major chapters in this book are about his meetings with Sri Ramakrishna, his travels in India during 1886-1893, media waves about him in India, and his triumphant return from the West in 1897. Analysis of original eyewitness reports in both India and Western newspapers and periodicals forms an integral part of this biography.

Indian Arrivals 1870-1915: Networks of British Empire explores the rich and complicated landscape of intercultural contact between Indians and Britons on British soil at the height of empire, as reflected in a range of literary writing, including poetry and life-writing. The book's four decade-based case studies, leading from 1870 and the opening of the Suez Canal, to the first years of the Great War, investigate from several different textual and cultural angles the central place of India in the British metropolitan imagination at this relatively early stage for Indian migration. Focussing on a range of remarkable Indian 'arrivants' — scholars, poets, religious seekers, and political activists including Toru Dutt and Sarojini Naidu, Mohandas Gandhi and Rabindranath Tagore — Indian Arrivals examines the take-up in the metropolis of the influences and ideas that accompanied their transcontinental movement, including concepts of the west and of cultural decadence, of urban modernity and of cosmopolitan exchange. If, as is now widely accepted, vocabularies of inhabitation, education, citizenship and the law were in many cases developed in colonial spaces like India, and imported into Britain, then, the book suggests, the presence of Indian travellers and migrants needs to be seen as much more central to Britain's understanding of itself, both in historical terms and in relation to the present-day. The book demonstrates how the colonial encounter in all its ambivalence and complexity inflected social relations throughout the empire, including at its heart, in Britain itself: Indian as well as other colonial travellers enacted the diversity of the empire on London's streets.

After his epochal speeches at the World Parliament of Religions, Chicago in 1893, Swami Vivekananda spent more than three years in the United States and Europe sowing the seeds of Vedanta through illuminating his talks. These talks have come down to us through Sarah Ellen Waldo and J. J. Goodwin. Ellen, as Sarah Ellen Waldo was known by Swami Vivekananda became his staunch follower after she attended his talks. Swami Vivekananda initiated her into Brahmacharya with the name Sister Haridasi. A dedicated and intelligent woman in whom Swami Vivekananda reposed great faith, she was the transcriber of the Inspired Talks of Swami Vivekananda, as well as the editor of most of his talks, including Raja Yoga, a seminal work that has become a textbook for the students of Yoga Sutras of Patanjali. Apart from these works, she has contributed numerous articles on Vedanta on the lines of Vivekananda. She was the first Western woman requested by Swami Vivekananda to teach Vedanta in America. For this reason, this book published by Advaita Ashrama, a publication house of Ramakrishna Math, Belur Math, on Sarah Ellen Waldo’s life and her contributions is a valuable addition to the existing literature dealing with the history of the Vedanta movement in the West.