Vivekananda Archives
A Web Portal on Swami Vivekananda

Presented by The Ramakrishna Mission Institute of Culture, Golpark, Kolkata, with financial assistance from The Ministry of Culture, Government of India.




Dirt cannot wash dirt; hate cannot cure hate. (II. 495)


It is not easy to be a disciple: great preparations are necessary; many conditions have to be fulfilled.(VIII. 107)


A sapling must be hedged about for protection, but when it becomes a tree, a hedge would be a hindrance. (VIII. 220)


Our business is to verify, not to swallow. (VI. 133)


The Divine will look after all. (III. 246)

The Divine within; every being, however degraded, is the expression of the Divine. (V. 191)

Divinity is our nature. (II. 193)

Consciously or unconsciously, every man is trying to unfold that divinity. (I. 389)


No dogmas will satisfy the cravings of hunger. (III. 432)


No duty is ugly, no duty is impure. (I. 70)

Each duty has its own place, and according to the circumstances in which we are placed, we must perform our duties. (I. 47)

Duty for duty’s sake; work for work’s sake. (I. 442)

Duty is seldom sweet. (I. 67)

Duty is sweet only through love, and love shines in freedom alone. (I. 67)

Only true duty is to be unattached and to work as free beings, to give up all work unto God. (I. 103)

Before reaching the highest ideal, man’s duty is to resist evil; let him work, let him fight, let him strike straight from the shoulder. (I. 39)

Our duty is to encourage everyone in his struggle to live up to his own highest ideal, and strive at the same time to make the ideal as near as possible to the truth. (I. 41)

What is duty for one is not duty for another. (I. 47)

All our duties are His. (I. 103)

Ours are the duties. Let the fruits take care of them-selves.(IV. 159)

Every duty is holy, and devotion to duty is the highest form of the worship of God; it is certainly a source of great help in enlightening and emancipating the deluded and ignorance—encumbered souls of the Baddhas—the bound ones. (V. 240)


Education is not filling the mind with a lot of facts. (I. 510)

Education has yet to be in the world, and civilization—civilization has begun nowhere yet. (III. 114)

Education is not the amount of information that is put into your brain and runs riot there, undigested, all your life. (III. 302)

The first duty is to educate the people. (III. 216)

It is man-making education all round that we want. (III. 224)

Education is the manifestation of the perfection already in man. (IV. 358)

Education, education, education alone ! (IV. 483)

We want that education by which character is formed, strength of mind is increased, the intellect is expanded, and by which one can stand on one’s own feet. (V. 342)

To me the very essence of education is concentration of mind, not the collecting of facts. (VI. 38)

Educate your women first and leave them to themselves; then they will tell you what reforms are necessary for them. (VI. 115)

Real education is that which enables one to stand on one’s own legs. (VII. 147-48)

If the poor cannot come to education, education must reach them at the plough, in the factory, everywhere. (VIII. 308)

If the poor boy cannot come to education, education must go to him. (IV. 363)

There is only one purpose in the whole of life—education. (VIII. 431)


The effect is always the cause worked out. (VI. 125)


Truth will never come into our minds so long as there will remain the faintest shadow of Ahamkara (egotism). (V. 258)

This rascal ego must be obliterated. (VII. 15)


Emotions many times drag us down to the level of animals. (VI. 7-8)


Let us perfect the means; the end will take care of itself. (II. 9)


The sum total of the energies in the universe is the same throughout. (I. 152)

One particle of matter has all the energy of the universe at its back. (VIII. 223)


Enjoyment should not be the goal. (I. 88)

Search for enjoyment is vain. (I. 211)

Enjoyment lies not in physical development, but in the culture of the mind and the intellect. (V. 534)

The enjoyment that you are seeking is only in peace; and peace, in the renunciation of physical pleasure.(V. 534)


True equality has never been and never can be on earth. (I. 113)

No privilege for anyone, equal chances for all; let every one be taught that the divine is within, and every one will work out his own salvation. (III. 246)


Error must accompany reason, but the very struggle to conquer error makes us gods. (VIII. 18)


The essentials are eternal, the non-essentials have value only for a certain time and if after a time they are not replaced by something essential, they are positively dangerous. (III. 174-75)

Chastity is the first virtue in man or woman. (I. 67)

Honesty is the best policy, and avirtuous man must gain in the end. (VI. 282)

Perfect sincerity, holiness, gigantic intellect, and an allconquering will. (VIII. 335)

Obedience is the first duty. (VII. 494)

The only way of getting our divine nature manifested is by helping others to do the same. (VI. 319)

This is the way to perfection, to strive to be perfect,and to strive to make perfect a few men and women. (VIII. 302)

Out of purity and silence comes the word of power. (VIII. 32)

Three things are necessary to make every man great,every nation great :
1. Conviction of the powers of goodness.
2. Absence of jealousy and suspicion.
3. Helping all who are trying to be and do good. (VIII. 299)

One has to be free, and as broad as sky. One has to have a mind that is crystal clear; only then can truth shine in it. (VIII. 104)

Everyone must work out his own salvation. (VIII. 307)

The truth is that so long as the principle, the ideal, of which the outer man is the expression, is not hurt or destroyed, the man lives and there is hope for that man. (VIII. 73)

This I have seen in life—he who is over cautious about himself falls into dangers at every step; he who is afraid of losing honour and respect, gets only disgrace; he who is always afraid of loss always loses. (VIII. 433)

Only that is ours which we earn. (VIII. 15)

Duty of any kind is not to be slighted. (V. 239)

The great secret is—absence of jealousy. (V. 37)

He who wants, gets. (IV. 24)

Our watchword, then, will be acceptance, and not exclusion. (II. 373-74)

That, without which we cannot live, must come to us. (V. 251)

The great lesson to learn is that I am not the standard by which the whole universe is to be judged; each man is to be judged by his own idea, each race by its own standard and ideal, each custom of each country by its own reasoning and conditions. (V. 241)

For our own motherland a junction of the two great systems, Hinduism and Islam—Vedanta brain and Islam body—is the only hope. (VI. 416)

No religion for you, my children, but morality and bravery. (V. 3)

We need to have three things; the heart to feel, the brain to conceive, the hand to work. (VI. 144)

We need a heart to feel, a brain to conceive, and a strong arm to do the work. (VIII. 223)

Sweet words are heard afar, it is particularly necessary to try and make new people come. (VIII. 401)

The only way is love and sympathy. (VIII. 331)

The seed (Mantra) must be a living seed, and the field (student) must be ready ploughed; and when both these conditions are fulfilled, a wonderful growth of genuine religion takes place. (III. 46)

We must have life-building, man-making, charactermaking assimilation of ideas. (III. 302)

We have to take care of what we eat and drink, and what we do. (I. 139)

First bread and then religion. (III. 432)

Worldliness and realization of God cannot go together. (V. 81)

Idleness won’t do. (VI. 278)

The world requires a few hundred bold men and women. (II. 85)

We indeed require bold men in this world to tell us bold words about truth. (IV. 277)

A handful of strong men knowing that Self and living in Its light would revolutionize the world. (V. 187)

‘This Atman is not to be attained by one who is weak.’ (VI. 311)

Bold words and bolder deeds are what we want.(VII. 501)

What we want now is an immense awakening of Rajasika energy, for the whole country is wrapped in the shroud of Tamas. (V. 403)

Strength, strength is what the Upanishads speak to me from every page. (III. 237)

Fire and enthusiasm must be in our blood. (III. 318)

No cowardice, no sin, no crime, no weakness—the rest will come of itself. (V. 3)

It is gentleness that has the strength to live on and to fructify and not mere brutality and physical force. (III. 188)

By declaring we are weak, we become weak, we do not become better. (VIII. 131)

We want infinite energy, infinite zeal, infinite courage,and infinite patience, then only will great things be achieved. (VI. 384)

Infinite faith and strength are the only conditions of success. (V. 78)

So long as you have faith and honesty and devotion,everything will prosper. (V. 98)

We want Shraddha, we want faith in our own selves.(V. 332)

Everything will come to you if you have faith. (V. 62)

We must have plodding industry and perseverance. (VI. 321)

Infinite patience, infinite purity, and infinite perseverance are the secret of success in a good cause. (V. 84)

Great results are attained only by great patience, great courage, and great attempts. (V. 86)

The three great requisites are: Purity Patience Perseverance. (VIII. 38)

Patience and steady work—this is the only way. (V. 96)

We must work, and this cannot be done by merely sitting idle. (VI. 287-88)

Men should work for work’s sake only, and love for love’s sake. (III. 156)

Work, worship, and knowledge are the three steps.(III. 521)

Work, worship, and Jnana (Knowledge)—first work, and your mind will be purified; otherwise everything will be fruitless like pouring oblations on a pile of ashes instead of in the sacred fire. (VI. 288)

The first thing necessary is a quiet and peaceable life. (II. 36)


Everything exists through eternity, and will exist through eternity. (II. 208)

The passage of time makes no mark whatever on the dial of eternity. (IV. 188)

They (Principles of religion) are all built upon the eternal principles that are in man and nature; they can never change. (III. 121)

Every soul moves, as it were, in a circle, and will have to complete it, and no soul can go so low but there will come a time when it will have to go upwards.No one will be lost. (I. 416)

It is true that every being will become free, sooner or later; no one can be lost. (II. 259)

Nothing is lost. (II. 36)

Nothing can come to destruction; everything must come up. (II. 259)

There is nothing new; there will be nothing new. (II. 229)

None was ever born; none will ever die; one changes one’s position—that is all. (II. 31)

Really speaking nobody is ever born or dies. (III. 22)

Wealth goes, beauty vanishes, life flies, powers fly—but the Lord abideth for ever, love abideth for ever. (VI. 262)

Real permanence is in Him. (VIII. 213)

That which is self-luminous cannot decay. (II. 215)

The unchangeable alone can be free and, therefore,immortal. (IV. 256)


Ethics is unity; its basis is love. (I. 432)


Every reaction in the form of hatred or evil is so much loss to the mind; and every evil thought or deed ofhatred or any thought of reaction, if it is controlled,will be laid in our favour. (I. 222)

Evil exists, and there is no shirking the fact. (VI. 147)

Each is responsible for the evil anywhere in the world. (VI. 3)

There is nothing that is absolutely evil. (V. 253)

Darkness is less light; evil is less good; impurity is less purity. (II. 327)

When God and good and everything else is in us, there is no evil. (VI. 379)

The ‘I’ is evil. (VI. 148)

The cause of evil is our desire to be superior to others and our selfishness. (II. 496)

Force against force never cures, and the only cure for evil is unselfishness. (II. 496)

This ‘me and mine’ is the very root of all the evil in the world. (II. 244)

The evils that are in the world are caused by none else but ourselves. (II. 242)

All evil comes, as our scriptures say, relying upon differences. (III. 194)

I can not see evil unless I be evil. (I. 426)

In doing evil we injure ourselves and others also. (I. 82)

Marriage and sex and money are the only living devils. (V. 138)


Evolution is in nature, not in the soul—evolution of nature, manifestation of the soul. (VI. 92)

The worm of today is the God of tomorrow. (VIII. 250)

Every being that is in the universe has the potentiality of transcending the senses; even the little worm will one day transcend the senses and reach God. (I. 416)

Every evolution pre-supposes an involution. (II. 75)

Every evolution is preceded by an involution. (V. 255)

Evolution does not come out of zero. (II. 228)

Every evolution here is the evolution of something which existed previously. (V. 255)

The true secret of evolution is the manifestation of the perfection which is already in every being. (I. 292)

Nothing can be evolved which is not already there. (II. 227)

Instinct develops into reason, and reason into the transcendental consciousness. (I. 185)

We are all born savages and gradually civilize ourselves.(I. 490)

The dry, abstract Advaita must become living—poetic —in everyday life; out of hopelessly intricate mythology must come concrete moral forms; and out of bewildering Yogism must come the most scientific and practical psychology—and all this must be put in a form so that a child may grasp it. (V. 104-5)

Before you were an animal, now you are a man, and will be a god or God Himself in future. (VII. 445)

We stand in the present, but open ourselves to the infinite future. (II. 374)

All the heaven that ever existed is now and here. (II. 372)

We must not remain children for ever. (I. 325)

Every fool may become a hero at one time or another. (I. 29)


The real existence is without manifestation. (V. 274)


Experience is the only source of knowledge. (VIII. 428)

Experience is the one teacher, the one eyeopener.(VIII. 492-93)


Many feel, but only a few can express. (VIII. 428)

Without expression, how can we live ? (III. 441)


There is no such thing as failure in the universe. (I. 416)

There is success and failure in every work. (VIII. 430)


Faith is not belief, it is the grasp on the Ultimate, an illumination. (VII. 60)

He who has no faith in himself can never have faith in God. (I. 38)

A man must not only have faith but intellectual faith too. (V. 244)

Faith is one of the potent factors of humanity and of all religions. (III. 444)

Faith, faith, faith in ourselves, faith, faith in God—this is the secret of greatness. (III. 190)

It is faith that makes a lion of a man. (V. 99)

The essence of our Faith consists simply in this freedom of the Ishta. (V. 235)

So long as you have faith in your guru, nothing will be able to obstruct your way. (V. 106)

This Shraddha must enter into you. (III. 319)


Fame does not pay, nor learning. (IV. 367)

The most insidious is the love of fame. (V. 413)


Fanatics are indeed the sincerest of mankind. (I. 113)

The fanatic loses all power of judgement. (III. 33)

Fanatics only make hatred. (V. 244)

This disease of fanaticism is one of the most dangerous of all diseases. (II. 377)


Each one of us is the maker of his own fate. (III. 125)


Never forget that a man is made great and perfect as much by his faults as by his virtues. (VIII. 269)

We do not look at our own faults; the eyes do not see themselves, they see the eyes of everybody else. (II. 224)


And because that nature is selfless, it is strong and fearless; for only to selfishness comes fear. (II. 357)

Fear is a sign of weakness. (I. 47)

Fear is the mother of all (misery). (I. 480)

Fear ceases, and then alone come perfect happiness and perfect love. (II. 415)

The greatest sin is fear. (V. 35)

Fear is death—fear is the greatest sin. (VII. 200)

Fear is death, fear is sin, fear is hell, fear is unrighteousness, fear is wrong life. (VII. 136)

It is fear alone that is death. (VI. 473)

Fear is the cause of degradation and sin. (III. 160)

It is fear that brings misery, fear that brings death, fear that breeds evil. (III. 160)

It is fear that is the great cause of misery in the world. (III. 321)

It is fear that is the greatest of all superstitions. (III. 321)

It is fear that is the cause of our woes, and it is fearlessness that brings heaven even in a moment. (III. 321)

Fear is one of our worst enemies. (VIII. 4)

The moment you fear, you are nobody. (III. 321)

Those who are protected by the Lord must be above fear(VI. 342)


You are fearless and deathless only when you are the universe. (III. 417)


The only religion that ought to be taught is the religion of fearlessness. (III. 160)


It is feeling that is the life, the strength, the vitality, without which no amount of intellectual activity can reach God. (II. 307)

It is through the feelings that the highest secrets are reached. (III. 318)

Feeling is the soul, the secret of everything. (VII. 407)


We can have no idea of a thing unless it is finite. (VI. 108)


Certain regulations as to food are necessary; we must use that food which brings us the purest mind. (I. 136)

Pure food brings a pure mind and in a pure mind is a constant memory of God. (IV. 6)

Pure food, no doubt, helps pure thought; it has an intimate connection; both ought to be there. (III. 339)

All exciting food should be avoided. (IV. 4)


Force cannot exist without matter. (I. 395)

No force can die, no matter can be annihilated. (II. 231)

Every force completes a circuit. (VI. 138)


Whatever is form must break some time or other. (I. 494)

Everything that occupies space has form. (VI. 21)

The forms have value only so far as they are expressions of the life within. (III. 68)

The forms are evanescent; but the spirit, being in the Lord and of the Lord, is immortal and omnipresent.(VII. 500)

All forms are transitory, that is why all religions say ‘God has no form’. (VIII. 16)

Everything that has form must have a beginning and an end. (II. 254)

Everything which has names and forms is transient. (II. 315-16)

Everything that has name and form must begin in time, exist in time, and end in time. (II. 316)

Everything which has name and form must die. (II. 316)


Only the free have free will. (VII. 99)

Duty ceases for him who is free. (VIII. 26)

He who asserts he is free, shall be free. (VI. 311)

To be free one must be above the laws of nature. (VI. 84)

What you do not make free, will never grow. (II. 115)

The solution of the Vedanta is that we are not bound, we are free already. (II. 197-98)

If you dare declare that you are free, free you are this moment. (II. 350)

The unchangeable alone can be free and, therefore, immortal. (IV. 256)

We must always bear in mind that we are not going to be free, but are free already. (III. 16)

We, we, and none else, are responsible for what we suffer.(III. 125)

There is something in us which is free and permanent.(IV. 255-56)

We have got to work and worship and struggle to be free. (III. 16)

No man is free who is subject to the bondage of matter. (III. 139)

He (free man) does good, because it is his nature, not because any fancied duty commands it. (VIII. 26)

It is man’s ceaseless endeavour to become free. (I. 335)

We want to know in order to make ourselves free. (IV. 240)

If we are not free, how can we hope to make the world better? (IV. 190)

The free must certainly be beyond cause and effect. (I. 254)

A man should be free to think, especially spiritual thoughts. (VIII. 302)

To have nobody to care for and never minding who cares for one is the way to be free. (VIII. 414)

A perfect, free being cannot have any desire. (II. 261)


The goal of the soul is freedom. (III. 127)

‘Freedom, O Freedom ! Freedom, O Freedom !’ is the song of the soul. (I. 335)

Freedom is its (self’s) nature, its birthright. (II. 323)

Freedom is its (self’s) watchword. (II. 323)

Everywhere we see this assertion of freedom, this freedom of the soul. (II. 400)

Freedom is of the nature of the soul, it is its birthright. (II. 282)

The search for freedom is the search of all religions. (II. 400)

This freedom is the goal towards which we are all moving. (II. 256)

Freedom is the motive of the universe, freedom its goal. (V. 434)

Freedom is the goal. (V. 289)

What is the goal? It is freedom. (VI. 57)

Freedom is the one goal of all nature, sentient or insentient; and consciously or unconsciously, everything is struggling towards that goal. (I. 109)

All nature is crying through all the atoms for one thing— its perfect freedom. (IV. 241)

Freedom is the goal of the Universe. (VIII. 344)

Every one is struggling for freedom—from the atom to the star. (V. 288)

Let us then be brave and sincere : whatever path we follow with devotion, must take us to freedom. (VIII. 27)

Within ourselves is this eternal voice speaking of eternal freedom; its music is eternally going on. (II. 325)

Freedom is the test of the higher being. (VIII. 40)

To become pure is the shortest path to freedom. (VIII. 15)

Freedom is never to be reached by the weak. (I. 146)

No freedom without renunciation. (VI. 505)

We seek neither misery nor happiness, but freedom.(VIII. 250)

What we want is freedom, not life, nor pleasure, nor good.(VIII. 30; VII. 12)

Only freedom can produce true morality. (VIII. 27)

Freedom means immortality. (VI. 84)

Nature with its infinite power is only a machine; freedom alone constitutes sentient life. (V. 289)

Freedom already is. (V. 317)

Man has freedom already, but he will have to discover it. (V. 288)

To advance oneself towards freedom—physical, mental, and spiritual—and help others to do so, is the supreme prize of man. (V. 147)

The word freedom which is the watchword of our religion really means freedom physically, mentally, and spiritually. (V. 216)

Freedom in all matters, i.e. advance towards Mukti is the worthiest gain of man. (V. 147)

We say that it is freedom that we are to seek, and that that freedom is God. (V. 288)

There is no other purpose in life, save to reach this freedom. (I. 340)

The goal of all nature is freedom, and freedom is to be attained only by perfect unselfishness. (I. 110)

Freedom is not here, but is only to be found beyond. (I. 99)

Freedom breathes in the throb of the universe. (I. 338)

Freedom is inseparably connected with immortality. (VI. 84)

We never get freedom until we are self-contained. (VII. 91)

Freedom is to lose all illusions. (VII. 34)

In and through all the literature voicing man’s struggle towards freedom, towards universal freedom, again and again you find the Indian Vedantic ideals coming out prominently. (III. 189)

Wherever there is life, there is this search for freedom and that freedom is the same as God. (I. 337)

We are here for freedom, for knowledge. (IV. 239)

The greatest goodness is the highest freedom. (VI. 100)

Freedom means independence of anything outside, and that means that nothing outside itself could work upon it as a cause. (II. 196)

There is no freedom until you go beyond Maya. (III. 14)

There is no freedom in Maya. (III. 14)

Not one atom can rest until it finds its freedom. (VII. 99)

The highest state is when we have no desires, but the two are opposite poles of the same existence. (II. 261-62)

Every man has to make his own choice; so has every nation. (III. 221)

Whether we know it or not, whether we are conscious or unconscious of it, we are all working to get out of the dream of the world. (I. 99)

We must inform our minds that no one in this universe depends upon us. (I. 89)

No one was ever bound. (I. 500)

Everything in the universe is struggling for liberty. (VIII. 249)

Liberty is the only condition of growth. (IV. 346)

Liberty is the first condition of growth. (III. 246)

There cannot be any growth without liberty. (IV. 367)

Denial of the will to live, knowledge, and samesightedness is the trinity of liberation. (VIII. 344)

Liberation consists in knowing our unity with the wonderful Impersonality. (III. 129)


Criticism and destruction are of no avail. (VI. 142)

Idle gossip and barren ceremonials won’t do. (VI. 293)


Out of the past is built the future. (III. 285-86)


The Gerua robe is not for enjoyment. It is the banner of heroic work. (VI. 288)


The highest of gifts is the giving of spiritual knowledge. (III. 133)

Giving alone is the one work in this Kali Yuga; of all the gifts, giving spiritual life is the highest gifts possible. (III. 167-68)


The Gita is like a bouquet composed of the beautiful flowers of spiritual truths collected from the Upanishads. (II. 189)

Than the Gita no better commentary on the Vedas has been written or can be written. (III. 261)

Work, work, work, day and night, says the Gita. (IV. 130)

This knowledge of Atman is the highest aim of the Gita. (VII. 199)

This is the central idea of the Gita—to be calm and steadfast in all circumstances, with one’s body, mind, and soul centred at His hallowed feet ! (VII. 273)


The goal of the universe is to realize oneness with the ‘Om’ or One Existence. (VIII. 11)

Pure Existence-Knowledge-and-Love is the goal. (VI.133)

Wisdom (Jnana) is the goal of all life. (III. 4)

The goal of mankind is knowledge. (I. 27)

This is the goal of the Vedantin, to attain freedom while living. (II. 281)

The goal of man is to go beyond law. (I. 451)

Our goal is freedom, our goal is unselfishness. (I. 115)

The goal of all nature is freedom. (I. 110)

That is the goal, the infinite realm of the superconscious. (II. 35)

Absolute control of nature, and nothing short of it, must be the goal. (I. 140)

The goal is to manifest this Divinity within, by controlling nature, external and internal. (I. 257)

The goal of man is neither misery nor happiness, but we have to be master of that out of which these are manufactured. (I. 452)

To see God is the one goal. (VI. 133)

God is the one goal of all our passions and emotions. (III. 97)

Eternal Bliss is our goal. (III. 128)

The aim, the end, the goal, of all this training is liberation of the soul. (I. 140)

The knowledge of Brahman is the ultimate goal—the highest destiny of man. (VII. 197)

Our goal is to perceive the soul itself. (I. 234)

The goal of each soul is freedom, mastery—freedom from the slavery of matter and thought, mastery of external and internal nature. (I. 172)

The end is the realization of Brahman. (VII. 198)

Realizing my own real nature is the one goal of my life. (V. 253)

Death for the cause is our goal, not success. (VIII. 522)

What we want is progress, development, realization. (II. 336)

The end and aim of all training is to make the man grow. (II. 15)


God is love personified. (III. 365)

God is love, and only he who has known God as love can be a teacher of godliness and God to man. (III. 51)

All loves and all passions of the human heart must go to God. (III. 98)

The God of love is the one thing to be worshipped. (III. 365)

He is the Beloved. (III. 98)

He is beauty itself, sublimity itself. (III. 98)

He is in fact the only attraction worthy of human hearts. (III. 75)

We are all women; there are no men in this world; there is but One man, and this is He, our Beloved. (III. 96)

Everywhere is the same God, the All-love. (IV. 496)

His love never fails. (IV. 129)

This love of God cannot be reached by the weak. (IV. 60)

Who loves all beings without distinction, He indeed is worshipping best his God. (IV. 496)

Wherever we are and whatever we do, He is ever and ever the same merciful, the same loving heart. (IV. 129)

We must love Him, and everyone that lives—only in and through Him. (IV. 129)

God is a circle whose circumference is nowhere and whose centre is everywhere. (VIII. 9)

Man is an infinite circle whose circumference is nowhere, but the centre is located in a spot, and God is an infinite circle whose circumference is nowhere, but whose centre is everywhere. (II. 33)

God is love, and love is God. (VI. 73)

God is the only love. (V. 417)

Pure Existence-Knowledge-and-Love is the goal; and Love is God. (VI. 133)

Love is God, freedom is God; and everything that is bondage is not God. (V. 288)

The very idea of God is love. (VII. 29)

He is the only object to be loved. (I. 12)

God is only to be loved. (II. 245)

He, as love, is self-evident. (III. 91)

God is all there is. (VI. 53)

God is the eternal life of the universe. (VI. 94)

God is the highest form of generalized law. (VI. 110)

God is Infinite. (III. 513)

God is perfect: He has no wants. (III. 94)

God is the only dispenser of results; leave it to Him to do all that. (VI. 455)

God Himself is your image. (III. 24)

God has created me and I have created God. (VII. 29)

God is the big magician; He does all the tricks. (VI. 74)

God is present in every Jiva; there is no other God besides that. (VII. 247)

God is as man is. (VIII. 256)

God can only be known in and through man. (VIII. 298)

The highest concept we can have of God is man. (VIII. 34)

The highest ideal of every man is called God. (III. 89)

God is life; God is truth. (VIII. 106)

God is true, all else is nothing. (VIII. 166)

God exists, nothing else exists, everything else comes and goes. (VIII. 107)

God is true, and the world is not true. (VIII. 107)

The only object unchangeable and the only complement of character and aspirations of the human Soul is God. (V. 426)
Unselfishness is God. (I. 87)

God is in everything, where else shall we go to find Him? (II. 150)

God is personal and impersonal at the same time. (II. 323)

God is a person only apparently, but really He is the Impersonal Being. (II. 192)

God is the Soul of all souls and the whole of nature. (II. 192)

They start with the assertion that God is both the efficient and the material cause of the universe. (II. 245)

God is the centre of attraction for every soul. (II. 244)

God is the magnet and human soul is the needle. (II. 244)

A God known is no more God; He has become finite like one of us. (II. 133)

God is not the world. (I. 87)

God is omnipresent, He is manifesting Himself in every being; but for men, He is only visible, recognizable, in man. (II. 42)

God alone is eternal, and everything else is transitory. (I. 411)

God is here, in all these human souls. (I. 424)

God comes to you in the blind, in the halt, in the poor, in the weak, in the diabolical. (I. 442)

God is not to be made, but He already exists. (I. 434)

God is the Teacher of all teachers, because these teachers, however great they may have been—gods or angels—were all bound and limited by time, while God is not. (I. 217)

God is omnipresent. (I. 495)

God is ever present therein, He is undying and—eternally active and infinitely watchful. (I. 80)

God was your own reflection cast upon the screen of Maya. (I. 500)

God is true. (I. 501)

God is unattached because He loves; that real love makes us unattached. (I. 58)

The Impersonal God is a living God, a principle. (II. 319)

If you are not God, there never was any God, and never will be. (II. 308)

Seeing God is the aim and goal of all human life. (I. 319)

The concept of God is a fundamental element in human constitution. (I. 334)

The knowledge of God is the highest knowledge, and knowing God alone we can know man. (I. 433)

We are born of Him, we live in Him, and unto Him we return. (II. 211)

All scriptures preach that we come from God and go back to God. (II. 210)

He is the Essence of all this, the Soul of my soul. (II. 133)

He is the Essence of our own Self. (II. 133)

Only truth is He the living ! (VIII. 166)

If there is a God, He is in our own hearts. (II. 163)

All this is not, God alone is ! (V. 72)

God is in every man, whether man knows it or not. (V. 148)

The real happiness is God. (V. 288)

Matter can never be your God; body can never be your God. (IV. 352)

Dualism is the natural idea of the senses; as long as we are bound by the senses we are bound to see a God who is only Personal and nothing but Personal, we are bound to see the world as it is. (III. 349)

The Personal God is therefore the highest conception of human nature. (III. 257)

The Personal God worshipped by the Bhakta is not separate or different from the Brahman. (III. 37)

The Personal God is the Absolute looked at through the haze of Maya—ignorance. (VIII. 255)

The life of God is infinite. (I. 107)

I see God, therefore He exists. (I. 483)

A changeable God would be no God. (I. 418)

There is One who never changes, and that is God. (I. 412)

The one thing unchangeable is God. (VI. 109)

As long as we are men, we must worship Him in man and as man. (III. 54)

No man can really see God except through these human manifestations. (III. 53)

Losing faith in one’s self means losing faith in God. (III. 376)

The first gods we have to worship are our countrymen. (III. 301)

The nearer we approach God, the more do we begin to see that all things are in Him. (III. 82)

Everything in this world, whether good or bad, belongs to God. (III. 365)

God and soul are the only realities, infinitely more real than the world. (IV. 305)

We cannot understand God in our scriptures without knowing the soul. (III. 125)

You are God. (IV. 237)

To know God is to become God. (IV. 342)

There is not one system in India which does not hold the doctrine that God is within, that Divinity resides within all things. (III. 191)

He is in the heart of our hearts. (II. 401)

He is always in us and with us. (II. 174)

The God in you is the God in all. (I. 429)

He is all. (V. 254)

He is the all in all; He is all and in all. (I. 107)

We all came from God and we are all bound to go back to God. (I. 197)

Here He is in the heart of man, the Soul of our souls, the Reality in us. (I. 356)

God is Spirit, is infinite, man is Spirit and, therefore, infinite, and the Infinite alone can worship the Infinite. (I. 341)

God is man’s very Self. (VIII. 127)

Every being is divine, is God. (IV. 357)

God manifests Himself to you in man. (IV. 151)

Through soul, therefore, the analysis of the human soul alone, can we understand God. (III. 125)

Everywhere is He. (V. 336)

He is in everything, He is everything. (II. 326)

Everything is the living God, the living Christ; see it as such. (VII. 89)

There is only one ruler of the universe, and that is God. (I. 398)

He is everywhere, the pure and formless One, the Almighty and the All-merciful. (I. 11)

He is the Oneness, the Unity of all, the Reality of all life and all existence. (II. 306)

The sum total of the whole universe is God Himself. (I. 375)

The whole universe is a symbol, and God is the essence behind. (I. 72)

The external aspect of the thought of God is the Word, and as God thought and willed before He created, creation came out of the Word. (I. 74)

In this world nothing is permanent except God. (I. 512)

He is the reality in everything. (III. 422)

It is He Himself who has become this universe. (III. 7)

All roads lead to God. (VIII. 254)

Let each man see and take of God whatever is suitable to Him. (VI. 120)

Without renunciation God can never be realized. (V. 397)

Purity of heart will bring the vision of God. (VII. 103)

Theorising about God will not do; we must love and work. (VII. 9)

The way to God is the opposite to that of the world.(VII. 467)

The name of God is greater than God. (VIII. 270)

Repeating the name of God has wonderful power. (VI. 90)

The name of God is everything. (VIII. 270)

Wherever His name is spoken, that place is holy. (IV.28)

God comes to those who work hard. (VIII. 101)

He never leaves His servant. (VIII. 316)

God alone can worship God. (VIII. 190)

It is God who works, not you. (VIII. 223)

Hatred is a thing which greatly impedes the course of Bhakti; and the man who hates none reaches God. (III. 358)

God is not to be reached by the weak. (IV. 11)

God does not reason. (V. 273)

God has become man; man will become God again. (V. 410)

All the Gods are here. (II. 325)

Every religion is only evolving a God out of the material man, and the same God is the inspirer of all of them (religions). (I. 18)

The Absolute Truth is God alone. (VII. 120)

God is life; God is Truth. (VIII. 106)

What we see is God percolating through nature. (VII. 6)

God and freedom are One and the same. (VIII. 236)

This life is not real. The real is God. (VIII. 74)

We can have no conception of God higher than man, so our God is man, and man is God. (VII. 30)

It is impossible to find God outside of ourselves. (VII. 59)

God alone is our goal. Failing to reach God, we die. (VIII. 37)

God is the ideal through which man may see all. (VIII. 222)

As I am the soul of nature, so is God, the soul of my soul. (VIII. 191)

Without seeing the Son, you cannot see the Father. (VIII.190)

God is the infinite, impersonal being—ever existent, unchanging, immortal, fearless; and you are all His incarnations, His embodiments. (VIII. 134)

Blessed is the man who is mad after God. (IV. 172)

He who desires God will get Love, unto him God gives Himself. (IV. 20)

When the heart has been purified, into that heart will come the love of God. (II. 244)

If the mother is pleased, and the father, God is pleased with the man. (I. 43)

All are manifestations of the same Lord. (II. 396)

In life and in death, in happiness and in misery, the Lord is equally present. (II. 146)

We have to cover everything with the Lord Himself. (II.146)

The Lord can never be hoodwinked. (VIII. 88)

To Him who has nothing in the universe, the Lord comes. (VII. 10)

The Lord will guide, in His own time. (VIII. 336)

In this body He resides, the Lord of all souls and King of kings. (VIII. 135)

While there is a body and we see it, we have not realized God. (VII. 104)

We throw a net and catch something, and then say that we have demonstrated it; but never, never can we catch God in a net. (VII. 10)

We want everything but God, because our ordinary desires are fulfilled by the external world. (VII. 83)

So long as our needs are confined within the limits of the physical universe, we do not feel any need for God; it is only when we have had hard blows in our lives and are disappointed with everything here that we feel the need for something higher; then we seek God. (VII. 83)

With God every knowledge is sacred. (VIII. 137)

In worshipping God we have been always worshipping our own hidden Self. (II. 279)

Whether we will it or not, we shall have to return to our origin which is called God or Absolute. (I. 197)

It is not at all necessary to be educated or learned to get to God. (I. 413)

The embodiment of freedom, the Master of nature, is what we call God. (I. 336)

No book, ever created God, but God inspired all the great books. (I. 324)

This universal intelligence is what we call God. (II. 210)

He reveals Himself to the pure heart. (I. 13)

If no God, what is the use of life? (II. 473)

It is He who is in the child, in the wife, and in the husband; it is He who is in the good and in the bad; He is in the sin and in the sinner; He is in life and in death. (II. 147)

He is neither evil, nor good; He is the best. (II. 420)

He is not a God outside, but He is inside. (I. 356)

He is working incessantly; all the changes and manifestations of the world are His. (I. 80)

There is no sweetness but He. (II. 421)

He is all contradictions. (VI. 117)

He knows where the bark will reach the shore. (VI. 287)

He makes the dumb fluent. (VI. 287)

He who makes the dumb eloquent and the lame cross a mountain, He will help me. (VIII. 328)

He exists; nothing else does. (VIII. 345)

He is principle, not person. (VIII. 133)

He plays in every atom; He is playing when He is building up earths, and suns, and moons; He is playing with the human heart, the animals, with plants. (III. 95)

He the boundless, the ever-merciful, is always ready to help us to the other shore, for His mercy is great, and it always comes to the pure in Heart. (III. 161)

Deny everything that is not God. (VIII. 228)

God, though everywhere, we can only conceive Him as a big man. (VIII. 298)

Man will ever personify his God in order to worship Him. (VIII. 33)

There is only one thing that is real—God. (VIII. 120)

God helps them that help themselves. (VIII. 101)

To know God, no philosophy is necessary. (VIII. 230)

You are all Gods, says the Vedanta. (VIII. 125)

All knowledge is in God. (III. 514)

God is eternally creating—is never at rest. (III. 122)

There is but one attractive power and, that is God. (III. 365)

Ignorant or wise, saint or sinner, man or woman, educated or uneducated, cultivated or uncultivated, to every human being the highest ideal is God. (III. 89)

The idea of God was nowhere else ever so fully developed as in this motherland of ours, for the same idea of God never existed anywhere else. (III. 154)

Everything must go down before the will, for that comes from God and God Himself; a pure and a strong will is omnipotent. (III. 224)

The highest direction is that which takes us to God; every other direction is lower. (III. 78)

‘God has no Form’. (VIII. 16)

We may worship a picture as God, but not God as the picture. (IV. 47)

God in the picture is right, but the picture as god is wrong. (IV. 47)

The memory of God will not come to the selfish man. (IV. 9)

Darkness and light, enjoyment of the world and enjoyment of God will never go together. (IV. 180)

Where the world is, there is no God. (IV. 244)

So long as there is selfishness, in the heart, so long is love of God impossible. (III. 258)

Where God is, there is no other. (IV. 244)

Each one sees God according to his own nature; and this vision, conditioned by our own nature, is our Ishta. (IV. 53)

Ishvara is the highest manifestation of the Absolute Reality, or in other words, the higher possible reading of the Absolute by the human mind. (III. 37)

He never changes, He is never angry, whatever we do. (IV. 129)

He has patience, infinite patience. (IV. 129)

We want everything but God. (II. 45)

Who wants God ? That is the question. (II. 44)

When God vanishes, then also vanish the body and mind; and when both vanish, that which is the Real Existence remains for ever. (III. 15)

God never worships God. (IV. 31)

God cannot be worshipped; He is immanent Being of the Universe. (IV. 31)

He who has known God has become God. (IV. 226)


This race after gold and power is all vanity of vanities. (III. 182)


Contact with holy men is good. (VI. 118)

There is no good, and there is no evil. (VI. 53)

There are good and evil everywhere in the world. (VI. 54)

It is only by doing good to others that one attains to one’s own good, and it is by leading others to Bhakti and Mukti that one attains them oneself. (VI. 266)

I can secure my own good only by doing you good. (VI. 317)

It is preferable to live on grass for the sake of doing good to others. (VI. 288)

Disease and misfortune come to do us good in the long run. (VI. 429)

What is good for you may not be good for others. (VI. 435)

There is no good in store so long as malice and jealousy and egotism will prevail. (VI. 304)

Everything works for the best. (VII. 470)

Doing good is not always smooth ! (VIII. 511)

The road to the Good is the roughest and steepest in the universe. (VIII. 383)

All is good ! (VIII. 505)

The highest good is the realization of the Self. (VIII. 3)

The heart and core of everything here is good, that whatever may be the surface waves, deep down and underlying everything, there is an infinite basis of goodness and love. (VIII. 296)

Goodness is strength. (IV. 133)

Truth is infinitely more weighty than untruth; so is goodness. (V. 65)

More of goodness, less of artificial 1aws. (VI. 100)


There is no condition in grace. (VI. 482)

The wind of His grace is always blowing, what you need to do is to unfurl your sail. (VI. 481)

Those who are pure always in body, mind, and speech, who have strong devotion, who discriminate between the real and the unreal, who persevere in meditation and contemplation—upon them alone the grace of the Lord descends. (VI. 481)

He on whom His grace descends, in a moment goes beyond all law. (VI. 482)

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