SWVVKA

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Vivekananda drew on a rich mix of influences: the rational spirituality and commitment to social reform of the Brahmo Samaj; the fervent devotion, passion, and reverence for tradition of Sri Ramakrishna; and the language skills and modern knowledge gained from his British-style education. With the blessing of Sarada Devi, Ramakrishna’s spiritual consort and revered “Holy Mother” to his followers, and supported by a maharaja and devotees in Madras, he departed from Bombay on May 31, 1893.

Roughly two months later, after visiting China and Japan and traveling by train from Vancouver, he reached Chicago—only to discover that the Parliament of Religions would not start for another six weeks. Delegates also needed credentials, which were no longer available, and the Columbian Exposition had driven up the cost of food and lodging. Learning that Boston was cheaper, he boarded a train there, where fate intervened: a former Smith College literature professor, Katherine Sanborn, happened to be on the same train. Likely impressed by the learned swami, she invited him to stay at her home near Boston. Thanks to her, Vivekananda’s first public appearances in America took place in circles shaped by Transcendentalists and New Thought enthusiasts. As Diana Eck notes, “Despite more than fifty years of interest in Indian thought, few New Englanders had met a Hindu,” and that summer Vivekananda “attracted a great deal of attention.” He delivered about a dozen talks in churches, lecture halls, and private salons, traveling as far as Saratoga Springs, New York.

On the opening day of the Parliament, Vivekananda was one of twenty-four speakers and began his address with the now-famous words, “Sisters and Brothers of America.” Newspapers reported that the audience erupted in applause lasting two to four minutes. Some credited the extraordinary reception to the warmth of his greeting, while others pointed to his dignified presence. He expressed pride in belonging to a religion that promotes tolerance and universal acceptance, stating, “We believe not only in universal tolerance but we accept all religions to be true.” He also recited a traditional hymn: “As the different streams, having their sources in different places, all mingle their water in the sea; so, O Lord, the different paths which men take…all lead to Thee.” Denouncing sectarianism, bigotry, and fanaticism, he added, “I fervently believe that the bell that tolled this morning in honor of this convention may be the death-knell to all fanaticism…to all uncharitable feelings between persons winding their way to the same goal.”

Harriet Monroe, editor of a prominent poetry journal, described him as a “handsome monk in the orange robe” who delivered a flawless speech in English. She praised his magnetic personality, rich, resonant voice, controlled passion, and the profound beauty of his message, calling it “human eloquence at its highest pitch.” Other reporters shared similar impressions, though in a more restrained style.

Over the next sixteen days, the Parliament held sessions morning, afternoon, and evening, often attracting crowds so large that some lectures had to be repeated in nearby halls. Vivekananda spoke multiple times, with each audience growing larger than the last. His core messages during these appearances shaped his later work and largely set the tone for the Vedic teachers who followed, presenting a modernized understanding of his religious heritage while correcting common misconceptions.