Tatya Tope

Tatya Tope's Struggle for freedom (1813 - 18^th April 1859)

Tatya Tope alias Ramchandra Pandurang Tope was born around 1813 in an orthodox Deshasth Brahmin family in Pune. His father, Pandurang Rao Tope, was an important noble at the court of the Peshwa Baji Rao II. He shifted his family with the ill-fated Peshwa to Bithur where his son became the most intimate friend of the Peshwa's adopted son, Nana Dhondu Pant. The other associates of Tatya Tope were Rao Sahib and Rani Lakshmi Bai. 

In 1851, when Lord Dalhousie deprived Nana Sahib of his father's pension, Tatya Tope also became a sworn enemy of the British. He co-operated with Nana Sahib in organising an anti-British upsurge secretly in collaboration with other aggrieved persons. In May 1857, when the political storm was gaining momentum, Tatya Tope won over the Bharatiya troops of the East India company, stationed at Kanpur, established Nana Sahib's authority and became the Commander-in-Chief of his revolutionary forces. In the military encounters that followed he emerged as a gifted tactician with a marvellous organising skill and as an unsurpassed guerrilla warrior with lightning speed. 

Tatya Tope joined hands with Rani Lakshmi Bai After the reoccupation of Kanpur by the British and kindled a revolt in Bundelkhand.

Then he reached Gwalior where he declared Nana Sahib as Peshwa with the support of the Gwalior contingent. But before he could consolidate his position he was defeated by General Rose in a memorable battle in which Rani Lakshmi Bai suffered martyrdom. The fall of Gwalior was a turning point in the career of Tatya Tope. Thereafter commenced his remarkable feats of guerrilla warfare over very vast regions of Central India, Malwa, Bundel-khand, Rajputana and Khandesh, from the recesses of the Vindhyas to the gorges of the Aravali, harassing and perplexing the British and their allies. Pursued from June 1858 to April 1859 by nearly half of the British forces in India under their ablest generals enjoying the fullest support of their military intelligence, he outmaneuvred them several times.

Tatya Tope could not be captured in the marathon chase of about 2,800 miles horizontally and vertically through forests, hills, dales and across the swollen rivers. At last he was betrayed by his trusted friend Mansingh. The British army captured him on 7^thApril 1859. He admitted boldly, "What I did, was for my mother and I have no regrets". He was hanged on 18^th April 1859 and the sun set forever on the First War of Bharatiya Independence

We pay obeisance to Tatya Tope, an invaluable son of Bharat.

Tatya Tope means ideal leadership on battle field !

‘To know the core –principle of freedom fight of 1857, we need to understand one aspect of Tatya Tope’s life with minute details. After we lost this battle, Tatya Tope was fighting it for following ten months like a guerilla war, feinting, parrying, with sudden raids, he harried the British army. Sometimes he used to come in the range of enemy attack and his army also used to get routed.

Tatya Tope used to slip away from there and go to another place and launch new army. Tatya Tope could launch new army whenever and wherever he wanted. This was because people were so displeased with the British and wanted freedom so badly that he could raise army of men who were ready to kill and die.  It is also true that people had full faith in Tatya’s ability to fight war. People knew that this man would fight till his last breath with all his might. Tatya Tope means ideal leadership on the battle field !’

Mangal Pandey

For the few who think of Mangal Pandey as just another character role played by Aamir Khan, a quick lesson in history: So, he's not a fictional character? Of course not. Born in the village of Nagwa, district Ballia, Uttar Pradesh, Mangal Pandey was introduced to history books as the sepoy who played a major role in the Indian uprising of 1857. He was a soldier of the 34th Native Infantry whose attack on a superior officer came to be recognised as the event that sparked India's First War of Independence. Little is known of his life before that momentous incident but he has been declared a martyr since. What happened that day? Pandey attacked his British sergeant and wounded an adjutant. The office in charge, General Hearsay, noticed that Pandey was in the throes of some sort of 'religious frenzy', and ordered a jamadaar to arrest him. The latter refused. Surrounded by guards and European officers, Pandey tried to commit suicide by shooting himself. He was seriously wounded, and promptly arrested. Following a court-martial on April 6, he was hanged at Barrackpore on April 8, 1857. As a collective punishment for his act, the entire regiment was also dismissed. Was he India's first freedom fighter? According to records at the Jabalpur Museum, Pandey was to be executed on April 18. But he was hanged 10 days earlier to prevent the regiment from harbouring ill will against superiors. The English were also aware that news of Pandey's death could spark more unrest. Going by the date on which he was executed, Mangal Pandey became the first freedom fighter and martyr of 1857. His name has since been synonymous with revolt. Has Pandey been in the news before? Yes. He made an appearance in newspapers not so long ago, with the release of Mangal Pandey: Brave Martyr or Accidental Hero?, a book by Rudranghsu Mukherjee. The author claimed Pandey was an ordinary sepoy who, under the influence of bhang, committed a reckless act for which he was hanged. Mukherjee's analysis examined whether Pandey really was the heroic figure history had made him out to be, or just a soldier who happened to get lucky. The book had its share of controversial statements such as: 'Nationalism creates its own myths. Mangal Pandey is part of that imagination of historians. He had no notion of patriotism or even of India. For him, mulk was a small village, Awadh.' It also went on to claim that Pandey's action was contrary to the spirit of insurgency: 'A rebellion is a collective will to overthrow an oppressive order. Pandey acted alone; he was a rebel without a rebellion. The name Mangal Pandey meant nothing to the sepoys who raised the revolt in 1857.' Luckily for us, no post-publication riots ensued. Does he ever appear outside history books? You might want to try the post office. The Indian Posts and Telegraphs Department has issued four commemorative stamps in the memory of freedom fighters, one of which sports the face of Mangal Pandey. Interestingly, British author Zadie Smith's award-winning novel White Teeth also has a reference, with Pandey cast as the fictional protagonist Samad's great grandfather. Why did Mangal Pandey do what he did? There are a number of reasons. To understand his action, one must analyse the religious, social and political milieu in which he operated. In a nutshell, the British already had given the Indians much cause for unhappiness, thanks to the doctrine of Lapse, the forcible introduction of a British system of education, and social reforms that didn't exactly go down well with the higher castes. The sepoys were also dissatisfied with army life. Coupled with low pay, their need to constantly pit themselves against their countrymen also took its toll. To make things worse, the East India Company introduced the Pattern 1853 Enfield rifle. Its cartridges were covered by greased membrane that, apparently, had to be cut by the teeth before loading. There was a rumour that this membrane was greased by cow or pig fat, which was offensive to Hindu as well as Muslim soldiers. The British tried reasoning with the sepoys, and even asked them to make their own grease from vegetable oils. The rumour, however, persisted. General George Anson, Commander in Chief in India, reacted by saying, 'I'll never give in to their beastly prejudices.' He refused to compromise. Then, on March 29, 1857, at Barrackpore near Kolkata, Mangal Pandey started an open mutiny, inviting his comrades to join him. The Rising had begun.

Rani Lakshmi Bai

Lakshmibai was born probably on 19 November 1828 in the holy town of Varanasi into a Brahmin family. She was named Manikarnika and was nicknamed Manu. Her father was Moropant Tambe and her mother Bhagirathi Sapre (Bhagirathi Bai). Her parents came from Maharashtra. Her mother died when she was four. Her father worked for a court Peshwa of Bithoor district who brought Manikarnika up like his own daughter. The Peshwa called her "Chhabili", which means "playful".She was educated at home and was more independent in her childhood than others of her age; her studies included archery, horsemanship, and self-defence.

Manikarnika was married to the Maharaja of Jhansi, Raja Gangadhar Rao, in 1842,and was afterwards called Lakshmibai (or Laxmibai).She gave birth to a boy named Damodar Rao in 1851, but when he was four months old he died. The Raja adopted a child called Anand Rao, the son of Gangadhar Rao's cousin, who was renamed Damodar Rao, on the day before the Raja died. The adoption was in the presence of the British political officer who was given a letter from the raja requesting that the child should be treated with kindness and that the government of Jhansi should be given to his widow for her lifetime. After the death of the raja in November 1853 because Damodar Rao was adopted, the British East India Company, under Governor-General Lord Dalhousie, applied the Doctrine of Lapse, rejecting Damodar Rao's claim to the throne and annexing the state to its territories. In March 1854, Lakshmibai was given a pension of Rs. 60,000 and ordered to leave the palace and the fort.

Rani Lakshmibai was accustomed to ride on horseback accompanied by a small escort between the palace and the temple though sometimes she was carried by palanquin. Her horses included Sarangi, Pavan and Badal; according to tradition she rode Badal when escaping from the fort in 1858. The Rani Mahal, the palace of Rani Lakshmibai, has now been converted into a museum. It houses a collection of archaeological remains of the period between the 9th and 12th centuries AD.

According to a memoir purporting to be by Damodar Rao he was among his mother's troops and household at the battle of Gwalior; together with others who had survived the battle (some 60 retainers with 60 camels and 22 horses) he fled from the camp of Rao Sahib of Bithur and as the village people of Bundelkhand dared not aid them for fear of reprisals from the British they were forced to live in the forest and suffer many privations. After two years there were about 12 survivors and these together with another group of 24 they encountered sought the city of Jhalrapatan where there were yet more refugees from Jhansi. Damodar Rao surrendered himself to a British official and his memoir ends in May 1860 when he has been allowed a pension of Rs. 10,000, seven retainers only, and is in the guardianship of Munshi Dharmanarayan.

Indian Rebellion of 1857

May – July 1857

A rumour that the cartridges supplied by the East India Company to the soldiers in its army contained pork or beef fat began to spread throughout India in the early months of 1857. On 10 May 1857 the Indian Rebellion started in Meerut; when news of this reached Jhansi the Rani asked the British political officer, Captain Alexander Skene, for permission to raise a body of armed men for her own protection and Skene agreed to this. The city was relatively calm in the midst of unrest in the region but the Rani conducted a Haldi Kumkum ceremony with pomp in front of all the women of Jhansi to provide assurance to her subjects, and to convince them that the British were cowards and not to be afraid of them.

Till this point, Lakshmibai was reluctant to rebel against the British. In June 1857 a few men of the 12th Bengal Native Infantry seized the fort containing the treasure and magazine, and massacred the European officers of the garrison along with their wives and children. Her involvement in this massacre is still a subject of debate. An army doctor, Thomas Lowe, wrote after the rebellion characterising her as the "Jezebel of India ... the young rani upon whose head rested the blood of the slain". Four days after the massacre the sepoys left Jhansi having obtained a large sum of money from the Rani, and having threatened to blow up the palace where she lived. Following this as the only source of authority in the city the Rani felt obliged to assume the administration and wrote to Major Erskine, commissioner of the Saugor division explaining the events which had led her to do so. On 2 July Erskine wrote in reply that he requested her to "manage the District for the British Government" until the arrival of a British Superintendent. The Rani's forces defeated an attempt by the mutineers to assert the claim to the throne of a rival prince who was captured and imprisoned. There was then an invasion of Jhansi by the forces of Company allies Orchha and Datia; their intention however was to divide Jhansi between themselves. The Rani appealed to the British for aid but it was now believed by the governor-general that she was responsible for the massacre and no reply was received. She set up a foundry to cast cannon to be used on the walls of the fort and assembled forces including some from former feudatories of Jhansi and elements of the mutineers which were able to defeat the invaders in August 1857. Her intention at this time was still to hold Jhansi on behalf of the British.

August 1857 – June 1858

From August 1857 to January 1858 Jhansi under the rani's rule was at peace. The British had announced that troops would be sent there to maintain control but the fact that none arrived strengthened the position of a party of her advisers who wanted independence from British rule. When the British forces finally arrived in March they found it well defended and the fort had heavy guns which could fire over the town and nearby countryside. Sir Hugh Rose, commanding the British forces, demanded the surrender of the city; if this was refused it would be destroyed.After due deliberation the Rani issued a proclamation: "We fight for independence. In the words of Lord Krishna, we will if we are victorious, enjoy the fruits of victory, if defeated and killed on the field of battle, we shall surely earn eternal glory and salvation.She defended Jhansi against British troops when Sir Hugh Rose besieged Jhansi on 23 March 1858.

Jhansi Fort, 1882

The bombardment began on 24 March but was met by heavy return fire and the damaged defences were repaired. The defenders sent appeals for help to Tatya Tope; an army of more than 20,000, headed by Tatya Tope, was sent to relieve Jhansi but they failed to do so when they fought the British on 31 March. During the battle with Tatya Tope's forces part of the British forces continued the siege and by 2 April it was decided to launch an assault by a breach in the walls. Four columns assaulted the defences at different points and those attempting to scale the walls came under heavy fire. Two other columns had already entered the city and were approaching the palace together. Determined resistance was encountered in every street and in every room of the palace. Street fighting continued into the following day and no quarter was given, even to women and children. "No maudlin clemency was to mark the fall of the city" wrote Thomas Lowe. The Rani withdrew from the palace to the fort and after taking counsel decided that since resistance in the city was useless she must leave and join either Tatya Tope or Rao Sahib (Nana Sahib's nephew).

The place from where Rani Lakshmibai jumped on her horse, Badal

According to tradition with Damodar Rao on her back she jumped on her horse Badal from the fort; they survived but the horse died. The Rani escaped in the night with her son, surrounded by guards.

She decamped to Kalpi with a few guards, where she joined additional rebel forces, including Tatya Tope.They occupied the town of Kalpi and prepared to defend it. On 22 May British forces attacked Kalpi; the Indian forces were commanded by the Rani herself and were again defeated. The leaders (the Rani of Jhansi, Tatya Tope, the Nawab of Banda, and Rao Sahib) fled once more. They came to Gwalior and joined the Indian forces who now held the city (Maharaja Scindia having fled to Agra from the battlefield at Morar). They moved on to Gwalior intending to occupy the strategicGwalior Fort and the rebel forces occupied the city without opposition. The rebels proclaimed Nana Sahib as Peshwa of a revived Maratha dominion with Rao Sahib as his governor (subedar) in Gwalior. The Rani was unsuccessful in trying to persuade the other rebel leaders to prepare to defend Gwalior against a British attack which she expected would come soon. General Rose's forces took Morar on 16 June and then made a successful attack on the city. On 17 June in Kotah-ki-Serai 26°12′44.26″N 78°10′24.76″E near the Phool Bagh of Gwalior, a squadron of the 8th (King's Royal Irish) Hussars, under Captain Heneage, fought the large Indian force commanded by Rani Lakshmibai which was trying to leave the area. The 8th Hussars charged into the Indian force, killing many Indian soldiers, taking two guns and continuing the charge right through the Phool Bagh encampment. In this engagement, according to an eyewitness account, Rani Lakshmibai put on a sowar's uniform and attacked one of the hussars; she was unhorsed, fired at him with a pistol, and also wounded, probably by his sabre, followed by a fatal shot from his carbine.According to another tradition Rani Lakshmibai, the Queen of Jhansi, dressed as a cavalry leader, was badly wounded; not wishing the British to capture her body, she told a hermit to burn it. After her death a few local people cremated her body. The British captured the city of Gwalior after three days. In the British report of this battle, Hugh Rose commented that Rani Lakshmibai is "personable, clever and beautiful" and she is "the most dangerous of all Indian leaders". Rose reported that she had been buried "with great ceremony under a tamarind tree under the Rock of Gwalior, where I saw her bones and ashes".Her tomb is in the Phool Bagh area of Gwalior.

Twenty years after her death Colonel Malleson wrote in the History of the Indian Mutiny; vol. 3; London, 1878 «Whatever her faults in British eyes may have been, her countrymen will ever remember that she was driven by ill-treatment into rebellion, and that she lived and died for her country.

Cultural depictions and memorials

An equestrian statue of Lakshmibai in Solapur, Maharashtra

Equestrian statues of Lakshmibai are seen in many places of India, which show her and her son tied to her back. Laxmibai National University of Physical Education in Gwalior and Maharani Laxmi Bai Medical College in Jhansi are named after her. The Rani Jhansi Marine National Park is located in the Andaman and Nicobar Islands in the Bay of Bengal. A women's unit of the Indian National Army was named the Rani of Jhansi Regiment.

In 1957 two postage stamps were issued to commemorate the centenary of the rebellion: the 15 n.p. stamp portrayed the Rani on horseback.

Dr. Bhimrao Ambedkar

Bhimrao Ramji Ambedkar,  (born April 14, 1891, Mhow, India—died December 6, 1956, New Delhi), leader of the Dalits (Scheduled Castes; formerly called untouchables) and law minister of thegovernment of India (1947–51).

Born of a Dalit Mahar family of western India, he was as a boy humiliated by his high-caste schoolfellows. His father was an officer in the Indian army. Awarded a scholarship by the Gaekwar(ruler) of Baroda (now Vadodara), he studied at universities in the United States, Britain, and Germany. He entered the Baroda Public Service at the Gaekwar’s request, but, again ill-treated by his high-caste colleagues, he turned to legal practice and to teaching. He soon established his leadership among Dalits, founded several journals on their behalf, and succeeded in obtaining special representation for them in the legislative councils of the government. Contesting Mahatma Gandhi’s claim to speak for Dalits (or Harijans, as Gandhi called them), he wrote What Congress and Gandhi Have Done to the Untouchables (1945).

In 1947 Ambedkar became the law minister of the government of India. He took a leading part in the framing of the Indian constitution, outlawing discrimination against untouchables, and skillfully helped to steer it through the assembly. He resigned in 1951, disappointed at his lack of influence in the government. In October 1956, in despair because of the perpetuation of untouchability in Hindu doctrine, he renounced Hinduism and became a Buddhist, together with about 200,000 fellow Dalits, at a ceremony in Nagpur. Ambedkar’s book The Buddha and His Dhamma appeared posthumously in 1957, and it was republished as The Buddha and His Dhamma: A Critical Edition in 2011, edited, introduced, and annotated by Aakash Singh Rathore and Ajay Verma.

Chandrashekhar Azad

Born: July 23,1906
Martyrdom: February 27, 1931
Achievements: Involved in Kakori Train Robbery (1926), the attempt to blow up the Viceroy's train (1926), and the shooting of Saunders at Lahore (1928) to avenge the killing of Lala Lajpatrai; formed Hindustan Socialist Republican Association with fellow compatriots Bhagat Singh, Sukhdev, and Rajguru.

Chandrashekhar Azad was a great Indian freedom fighter. His fierce patriotism and courage inspired others of his generation to enter freedom struggle. Chandrasekhar Azad was the mentor Bhagat Singh, another great freedom fighter, and along with Bhagat Singh he is considered as one of the greatest revolutionaries that India has produced.

Chandra Shekhar Azad was born on July 23,1906 in Badarka village of Unnao district in Uttar Pradesh. His parents were Pandit Sitaram Tiwari and Jagarani Devi.Pandit Sitaram Tiwari was serving in erstwhile estate of Alirajpur (situated in present day Madhya Pradesh) and Chandra Shekhar Azad's childhood was spent in the village Bhabra . On the insistence of her mother Jagrani Devi, Chandra Shekhar Azad went to Kashi Vidyapeeth, Benaras for studying Sanskrit.

Chandrashekhar Azad was deeply troubled by the Jallianwala Bagh Massacre in Amritsar in 1919. In 1921, when Mahatma Gandhi launched Non-Cooperation movement, Chandrasekhar Azad actively participated in revolutionary activities. He received his first punishment at the age of fifteen. Chandra Shekhar was caught while indulging in revolutionary activities. When the magistrate asked him his name, he said "Azad" (meaning free). Chandrashekhar Azad was sentenced to fifteen lashes. With each stroke of the whip the young Chandrasekhar shouted "Bart Mata Kid Jai". From then on Chandrashekhar assumed the title of Azad and came to known as Chandrashekhar Azad. Chandrashekhar Azad vowed that he would never be arrested by the British police and would die as free man. 

After the suspension of non-cooperation movement Chandrashekhar Azad was attracted towards more aggressive and revolutionary ideals. He committed himself to complete independence by any means. Chandrashekhar Azad and his compatriots would target British officials known for their oppressive actions against ordinary people and freedom fighters. Chandrashekhar Azad was involved in Kakori Train Robbery (1926), the attempt to blow up the Viceroy's train (1926), and the shooting of Saunders at Lahore (1928) to avenge the killing of Lala Lajpatrai. 

Along with Bhagat Singh and other compatriots like Sukhdev and Rajguru, Chandrashekhar Azad formed the Hindustan Socialist Republican Association (HRSA). HRSA was committed to complete Indian independence and socialist principles for India's future progress. 

Chandrashekhar Azad was a terror for British police. He was on their hit list and the British police badly wanted to capture him dead or alive. On February 27, 1931 Chandrashekhar Azad met two of his comrades at the Alfred Park Allah bad. He was betrayed by an informer who had informed the British police. The police surrounded the park and ordered Chandrashekhar Azad to surrender. Chandrashekhar Azad fought alone valiantly and killed three policemen. But finding himself surrounded and seeing no route for escape, Chandrashekhar Azad shot himself. Thus he kept his pledge of not being caught alive.

Bagat Singh

Bhagat Singh was born on September 28, 1907. His father was also a revolutionary, so patriotism flowed in his blood. By the time, he completed his secondary education, Bhagat Singh knew everything about the revolutionaries of his family. At the- age of thirteen, Bhagat Singh left school and joined the freedom movement.

At that time, there was a powerful anti-foreign cloth movement in the country. Bhagat Singh took part in this movement and wore onlyKhadi. He would collect foreign clothes and burn them. Bhagat Singh had no faith in non-violence and non-cooperation movement and believed that armed revolution was the only practical way of winning freedom. He went to Lahore and formed a group called 'Naujavan Bharat Sabha' which consisted of young Indians and was appointed its Secretary. Here he was introduced to Chandrasekhar Azad, another young revolutionary, with whom he formed a great bond. All these days he had been a hero of the Sikhs; he now became a national hero.

In February 1928, the Simon Commission, headed by Sir John Simon, came to India to decide how much freedom and responsibility could be given to the people of India. But there was no Indian on the committee, so people decided to boycott it. Wherever the committee went, people protested with black flags, shouting “Simon go back”. One such procession that was lathi charged was led by Lala Lajpat Rai. A British police officer hit Lalaji on the chest. Lalaji died after some days. To averige Lalaji's death, Bhagat Singh and two other revolutionaries Sukhdev and Rajguru shot dead Saunders, the police officer responsible. The three were arrested later for throwing a bomb in the Delhi Assembly Hall and sentenced to death. Bhagat Singh, Sukhdev and Rajguru were hanged a day before the appointed day on March 23rd, 1931. He has rightfully been given the title of Shaheed-e-Azam (King of Martyrs).

Swami Vivekananda : Life and Teachings

Swami Vivekananda, known in his pre-monastic life as Narendranath Datta, was born in an affluent family in Kolkata on 12 January 1863. His father,Vishwanath Datta, was a successful attorney with interests in a wide range of subjects, and his mother, Bhuvaneshwari Devi, was endowed with deep devotion, strong character and other qualities. A precocious boy, Narendra excelled in music, gymnastics and studies. By the time he graduated from Calcutta University, he had acquired a vast knowledge of different subjects, especially Western philosophy and history. Born with a yogic temperament, he used to practise meditation even from his boyhood, and was associated with Brahmo Movement for some time.

With Sri Ramakrishna
At the threshold of youth Narendra had to pass through a period of spiritual crisis when he was assailed by doubts about the existence of God. It was at that time he first heard about Sri Ramakrishna from one of his English professors at college. One day in November 1881, Narendra went to meet Sri Ramakrishna who was staying at the Kali Temple in Dakshineshwar. He straightaway asked the Master a question which he had put to several others but had received no satisfactory answer: “Sir, have you seen God?” Without a moment’s hesitation, Sri Ramakrishna replied: “Yes, I have. I see Him as clearly as I see you, only in a much intenser sense.”
Apart from removing doubts from the mind of Narendra, Sri Ramakrishna won him over through his pure, unselfish love. Thus began a guru-disciple relationship which is quite unique in the history of spiritual masters. Narendra now became a frequent visitor to Dakshineshwar and, under the guidance of the Master, made rapid strides on the spiritual path. At Dakshineshwar, Narendra also met several young men who were devoted to Sri Ramakrishna, and they all became close friends.

Difficult Situations
After a few years two events took place which caused Narendra considerable distress. One was the sudden death of his father in 1884. This left the family penniless, and Narendra had to bear the burden of supporting his mother, brothers and sisters. The second event was the illness of Sri Ramakrishna which was diagnosed to be cancer of the throat. In September 1885 Sri Ramakrishna was moved to a house at Shyampukur, and a few months later to a rented villa at Cossipore. In these two places the young disciples nursed the Master with devoted care. In spite of poverty at home and inability to find a job for himself, Narendra joined the group as its leader.

Beginnings of a Monastic Brotherhood
Sri Ramakrishna instilled in these young men the spirit of renunciation and brotherly love for one another. One day he distributed ochre robes among them and sent them out to beg food. In this way he himself laid the foundation for a new monastic order. He gave specific instructions to Narendra about the formation of the new monastic Order. In the small hours of 16 August 1886 Sri Ramakrishna gave up his mortal body.
After the Master’s passing, fifteen of his young disciples (one more joined them later) began to live together in a dilapidated building at Baranagar in North Kolkata. Under the leadership of Narendra, they formed a new monastic brotherhood, and in 1887 they took the formal vows of sannyasa, thereby assuming new names. Narendra now became Swami Vivekananda (although this name was actually assumed much later.)

Awareness of Life’s Mission
After establishing the new monastic order, Vivekananda heard the inner call for a greater mission in his life. While most of the followers of Sri Ramakrishna thought of him in relation to their own personal lives, Vivekananda thought of the Master in relation to India and the rest of the world. As the prophet of the present age, what was Sri Ramakrishna’s message to the modern world and to India in particular? This question and the awareness of his own inherent powers urged Swamiji to go out alone into the wide world. So in the middle of 1890, after receiving the blessings of Sri Sarada Devi, the divine consort of Sri Ramakrishna, known to the world as Holy Mother, who was then staying in Kolkata, Swamiji left Baranagar Math and embarked on a long journey of exploration and discovery of India.

Discovery of Real India
During his travels all over India, Swami Vivekananda was deeply moved to see the appalling poverty and backwardness of the masses. He was the first religious leader in India to understand and openly declare that the real cause of India’s downfall was the neglect of the masses. The immediate need was to provide food and other bare necessities of life to the hungry millions. For this they should be taught improved methods of agriculture, village industries, etc. It was in this context that Vivekananda grasped the crux of the problem of poverty in India (which had escaped the attention of social reformers of his days): owing to centuries of oppression, the downtrodden masses had lost faith in their capacity to improve their lot. It was first of all necessary to infuse into their minds faith in themselves. For this they needed a life-giving, inspiring message. Swamiji found this message in the principle of the Atman, the doctrine of the potential divinity of the soul, taught in Vedanta, the ancient system of religious philosophy of India. He saw that, in spite of poverty, the masses clung to religion, but they had never been taught the life-giving, ennobling principles of Vedanta and how to apply them in practical life.
Thus the masses needed two kinds of knowledge: secular knowledge to improve their economic condition, and spiritual knowledge to infuse in them faith in themselves and strengthen their moral sense. The next question was, how to spread these two kinds of knowledge among the masses? Through education – this was the answer that Swamiji found.

Need for an Organization
One thing became clear to Swamiji: to carry out his plans for the spread of education and for the uplift of the poor masses, and also of women, an efficient organization of dedicated people was needed. As he said later on, he wanted “to set in motion a machinery which will bring noblest ideas to the doorstep of even the poorest and the meanest.” It was to serve as this ‘machinery’ that Swamiji founded the Ramakrishna Mission a few years later.

Decision to attend the Parliament of Religions
It was when these ideas were taking shape in his mind in the course of his wanderings that Swami Vivekananda heard about the World’s Parliament of Religions to be held in Chicago in 1893. His friends and admirers in India wanted him to attend the Parliament. He too felt that the Parliament would provide the right forum to present his Master’s message to the world, and so he decided to go to America. Another reason which prompted Swamiji to go to America was to seek financial help for his project of uplifting the masses.
Swamiji, however, wanted to have an inner certitude and divine call regarding his mission. Both of these he got while he sat in deep meditation on the rock-island at Kanyakumari. With the funds partly collected by his Chennai disciples and partly provided by the Raja of Khetri, Swami Vivekananda left for America from Mumbai on 31 May 1893.


The Parliament of Religions and After
His speeches at the World’s Parliament of Religions held in September 1893 made him famous as an ‘orator by divine right’ and as a ‘Messenger of Indian wisdom to the Western world’. After the Parliament, Swamiji spent nearly three and a half years spreading Vedanta as lived and taught by Sri Ramakrishna, mostly in the eastern parts of USA and also in London.

Awakening His Countrymen
He returned to India in January 1897. In response to the enthusiastic welcome that he received everywhere, he delivered a series of lectures in different parts of India, which created a great stir all over the country. Through these inspiring and profoundly significant lectures Swamiji attempted to do the following:

 to rouse the religious consciousness of the people and create in them pride in their cultural heritage;
 to bring about unification of Hinduism by pointing out the common bases of its sects;
 to focus the attention of educated people on the plight of the downtrodden masses, and to expound his plan for their uplift by the application of the principles of Practical Vedanta.

Founding of Ramakrishna Mission
Soon after his return to Kolkata, Swami Vivekananda accomplished another important task of his mission on earth. He founded on1 May 1897 a unique type of organization known as Ramakrishna Mission, in which monks and lay people would jointly undertake propagation of Practical Vedanta, and various forms of social service, such as running hospitals, schools, colleges, hostels, rural development centres etc, and conducting massive relief and rehabilitation work for victims of earthquakes, cyclones and other calamities, in different parts of India and other countries.

Belur Math
In early 1898 Swami Vivekananda acquired a big plot of land on the western bank of the Ganga at a place called Belur to have a permanent abode for the monastery and monastic Order originally started at Baranagar, and got it registered as Ramakrishna Math after a couple of years. Here Swamiji established a new, universal pattern of monastic life which adapts ancient monastic ideals to the conditions of modern life, which gives equal importance to personal illumination and social service, and which is open to all men without any distinction of religion, race or caste.

Disciples
It may be mentioned here that in the West many people were influenced by Swami Vivekananda’s life and message. Some of them became his disciples or devoted friends. Among them the names of Margaret Noble (later known as Sister Nivedita),Captain and Mrs Sevier, Josephine McLeod and Sara Ole Bull, deserve special mention. Nivedita dedicated her life to educating girls in Kolkata. Swamiji had many Indian disciples also, some of whom joined Ramakrishna Math and became sannyasins.

Last Days
In June 1899 he went to the West on a second visit. This time he spent most of his time in the West coast of USA. After delivering many lectures there, he returned to Belur Math in December 1900. The rest of his life was spent in India, inspiring and guiding people, both monastic and lay. Incessant work, especially giving lectures and inspiring people, told upon Swamiji’s health. His health deteriorated and the end came quietly on the night of 4 July 1902. Before his Mahasamadhi he had written to a Western follower: “It may be that I shall find it good to get outside my body, to cast it off like a worn out garment. But I shall not cease to work. I shall inspire men everywhere until the whole world shall know that it is one with God.”