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.




Man is divine. (II. 193)

Man is the highest being in creation, because he attains to freedom. (II. 258)

Man is the greatest of all beings. (V. 94)

Man is the nearest approach to Brahman. (II. 258)

Man is the greatest being that ever can be. (VII. 76)

Man is the highest being that exists, and this is the greatest world. (VII. 30)

Man is the apex of the only world we can ever know. (VII. 31)

Man is the epitome of all things and all knowledge is in him. (VIII. 21)

Man is the best mirror, and the purer the man, the more clearly he can reflect God. (VIII. 26)

Man in his true nature is substance, soul, spirit. (VIII. 247)

Man has infinite power within himself, and he can realize it—he can realize himself as the one infinite Self. (VIII. 101-02)

Man as Atman is really free; as man he is bound, changed by every physical condition. (VII. 38)

Each man is perfect by his nature; prophets have manifested this perfection, but it is potential in us. (VII. 97)

Man always is perfect or he never could become so. (VIII. 14)

Man is a compound of animality, humanity and divinity. (V. 417)

In one sense Brahman is known to every human being; he knows, ‘I am’; but man does not know himself as he is. (VII. 34)

Man is man so long as he is struggling to rise above nature, and this nature is both internal and external. (II. 64-65)

The Real Man, therefore, is one and infinite, the omnipresent Spirit. (II. 78)

Man is a degeneration of what he was. (II. 72)

Man cannot always think of matter, however pleasurable it may be. (II. 64)

The perfect man sees nothing but God. (II. 50)

There is no end to the power a man can obtain. (II. 20)

Man can become like God. (II. 33)

Man alone becomes God. (V. 94)

Man is a creature who thinks. (III. 359)

Man is the product of two forces, action and reaction, which make him think. (III. 359)

Manushya (man) is a being with Manas (mind). (III. 359)

Man can think of divine things only in his own human way; to us the Absolute can be expressed only in our relative language. (III. 93)

Man is the only animal that naturally looks upwards; every other animal naturally looks down. (III. 3)

There are three things in the make-up of man. There is the body, there is the mind, and there is the soul. (V. 463-64)

Infinite perfection is in every man, though unmani-fested. (IV. 437)

We are all called ‘man’ because we are the progeny of Manu. (II. 73)

The glory of man is that he is a thinking being. (II. 336)

The happiest is the man who is not at all selfish. (II. 465)

The ignorant man never enjoys. (III. 20)

The selfish man is the most miserable in the world. (II. 465)

Man is really free, the real man cannot but be free. (II. 282-83)

As long as a man thinks, this struggle must go on, and so long man must have some form of religion. (III. 1)

Man never dies, nor is he ever born; bodies die, but he never dies. (V. 411)

Man dies but once. (V. 87)

Man, therefore, according to the Vedanta philosophy, is the greatest being that is in the universe. (II. 271)

Each man has a mission in life, which is the result of all his infinite past Karma. (III. 152)

Man cannot go beyond his nature, no more than you can jump out of your body. (VIII. 299)

Man is not mind, he is soul. (VI. 35)

Man cannot be satisfied by wealth. (II. 161)

Man the infinite dreamer, dreaming finite dreams! (VIII. 251)

The real man is the one Unit Existence. (II. 280)

The apparent man is only a limitation of that Real Man. (II. 78)

The animal man lives in the senses. (II. 96)

That is why purity and morality have been always the object of religion; a pure, moral man has control of himself. (II. 17)

Man cannot live upon words, however he may try. (I. 140)

Man will have to go beyond intellect in the end. (I. 413)

Man is greater than the gods. (I. 400)

Only man makes Karma. (I. 399)

An intellectual, heartless man never becomes an inspired man. (I. 413)

Each man must begin where he stands, must learn how to control the things that are nearest to him. (I. 149)

Every human being has the right to ask the reason, why, and to have his question answered by himself, if he only takes the trouble. (I. 131)

Great occasions rouse even the lowest of human beings to some kind of greatness, but he alone is the really great man whose character is great always, the same wherever he be. (I. 29)

Man’s experience in the world is to enable him to get out of its whirlpool. (I. 99)

The calm man is not the man who is dull. (I. 202)

Never say any man is hopeless. (I. 208)

Man is guided by the stomach. (I. 454)

Each human being stands for the divine. (I. 388)

Man is higher than all animal, than all angels; none is greater than man. (I. 142)

There is, however, one great danger in human nature, viz that man never examines himself. (I. 66)

No man was ever born who could stop his body one moment from changing. (I. 142)

Every human being has the right and the power to seek for religion. (I. 131)

Man is only apparently a person, but in reality he is the Impersonal Being. (II. 192)

The two phases of this distinction in life are—first, that the man who knows the real Self, will not be affected by anything; secondly, that that man alone can do good to the world. (V. 285)

That man alone who is the lord of his mind can become happy, and none else. (IV. 155)

Every man has in him the potentiality of attaining to perfect saintliness. (IV. 437)

Man is born to conquer nature. (IV. 155)

No man is ever satisfied. (IV. 240)

Man alone is blest with power to fight and conquer Fate, transcending bounds and laws. (IV. 386)

Man must raise himself to that higher plane if he wants to enjoy its beauties, to bathe in its light, to feel his life pulsating in unison with the Cause-Life of the universe. (IV. 284-85)

Man must realize God even in this life. (IV. 342)

Man must love others because those others are him-self. (VII. 96)

The worst, most demoniacal man has some virtues which the greatest saint has not; and the lowest worm may have certain things which the highest man has not. (III. 158)

As soon as his thinking-power goes, he becomes no better than an animal. (III. 359)

We have indeed many things to learn from others; yea, that man who refuses to learn is already dead. (III. 381)
The true man is he who is strong as strength itself and yet possesses a woman’s heart. (III. 448)

A man who does the lower work is not, for that reason only, a lower man than he who does the higher works; a man should not be judged by the nature of his duties, but by the manner in which he does them. (V. 239)

It is man that makes everything, what can money do? (VI. 406)

Men talk and talk. (II. 474)

Man is very short-sighted and impatient. (VI. 136)

‘Man is God, he is Narayana’. (VI. 319)

Man is made up of three qualities—brutal, human, and godly. (VI. 112)

Man is individual and at the same time universal. (VI. 121)

Man cannot get at Truth by external methods. (VI. 41)

Man is infinite, and this limitation in which he exists now is not his nature. (VI. 22)

Man is first to be saved; he must be given food, education, and spirituality. (VI. 451)

Men we want, the more you get, the better. (VI. 406)

There is no knowledge without experience, and man has to see God in his own soul. (VI. 133)

The man who is perfectly moral has nothing more to do; he is free. (VI. 126)

Man can only think of his ideal as a human being. (VII. 192)

Man has got this body simply to realize Self-knowledge. (VII. 212)

Man longs for a concrete symbol, otherwise his heart is not satisfied. (VII. 276)

No man should be judged by his defects. (VII. 78)

As soon as a man or a nation loses faith, death comes. (VIII. 228)

When a man is under the control of his senses, he is of this world. (VIII. 227)

Every religion and every creed recognizes man as divine. (VIII. 199)

Man-manifestation is the highest in the phenomenal world. (V. 284)

The brotherhood of man is the much-to-be-desired end. (VIII. 199)

The perfect man is the highest reflection of that Being who is both subject and object. (III. 8)

The real spiritual man is broad everywhere. (V. 60)

The highest men cannot work, for in them there is no attachment. (I. 106)

The highest men are calm, silent, and unknown. (I. 106)

The highest kind of men silently collect true and noble ideas. (I. 105)

The highest men do not seek to get any name or fame from their knowledge. (I. 105)

Silently they (the highest men) live and silently they pass away. (I. 105)

The history of the world is the history of persons like Buddha and Jesus. (VIII. 226)

No man is to be judged by the mere nature of his duties, but all should be judged by the manner and the spirit in which they perform them. (I. 66)

It is an insult to a starving people to offer them religion; it is an insult to a starving man to teach him metaphysics. (I. 20)

Man is like an infinite spring, coiled up in a small box, and that spring is trying to unfold itself. (I. 389)

This human body is the greatest body in the universe, and a human being is the greatest being. (I. 142)

Man is to become divine by realizing the divine. (I. 16)

Man is not travelling from error to truth, but from truth to truth, from lower to higher truth. (I. 17)

Man’s present state is a degeneration. (I. 197)

The greatest men in the world have passed away unknown. (I. 105)

This world is neither good nor evil; each man manufactures a world for himself. (I. 75)

Man alone attains to perfection, not even the Devas.(I. 142)

Each man is only a conduit for the infinite ocean of knowledge and power that lies behind mankind. (I. 122)

However much their systems of philosophy and religion may differ, all mankind stand in reverence and awe before the man who is ready to sacrifice himself for others. (I. 86)

Wherever there is a being, that being contains the infinite message of the Most High. (I. 424)

Actions must come when the man is there; the effect is bound to follow the cause. (II. 15)

A man can be of gigantic intellect, yet spiritually he may be a baby. (II. 40)

Man is not bound by any other laws excepting those which he makes for himself. (II. 348)

Man never progresses from error to truth, but from truth to truth, from lesser truth to higher truth—but it is never from error to truth. (II. 365)

Angels or gods, whatever you may call them, have all to become men, if they want to become perfect. (II. 271)

Man should not be degraded to worldly slavery but should be raised up to God. (II. 299)

There is no limit to man’s power, the power of words and the power of mind. (I. 290)

The man who is pure and who dares, does all things. (VIII. 336)

The greater a man has become, the fiercer ordeal he has had to pass through. (VII. 126)

Know it for certain that there is no greater Tirtha (holy spot) than the body of man. (VII. 119-20)

Every man has his own burden to bear. (IV. 11)

The most practical man would call life neither good nor evil. (V. 240)

The highest man cannot work, for there is no binding element, no attachment, no ignorance in him. (V. 245)

Him I call a Mahatma (great soul) whose heart bleeds for the poor, otherwise he is a Duratman (wicked soul). (V. 58)

Instead of begging, the religious man should give. (VII. 417)

Men do not know what it is to love; if they did, they would not talk so glibly about it. (II. 47)

It is the men that make the country ! (V. 210)

Men are more valuable than all the wealth of the world. (V. 83)

Men we want, and how can men be made unless Shraddha is there? (V. 333)

A mass of reading does not make men; those who were real men were made so by personal contact. (V. 284)

Money and all will come of themselves, we want men, not money. (VI. 406)

In our country we at present need manhood and kindness. (VI. 410)

Mankind ought to be taught that religions are but the varied expressions of THE RELIGION, which is Oneness, so that each may choose that path that suits him best. (VI. 416)

There is hope for all. (II. 402)

Our only hope then lies in penetrating deeper. (II. 156)


Perfection means infinity, and manifestation means limit, and so it means that we shall become unlimited limiteds, which is self-contradictory. (II. 172-73)

With manifestation comes limitation. (II. 460)

The difference is not in the soul but in the manifestation.(III. 126)


Manifoldness is only apparent. (II. 192)

The manifold is not valueless. (VI. 51)

It is through the many that we reach the one. (VI. 51)


Everyone can play the role of a master but it is very difficult to be a servant. (VII. 447)

Only those who want nothing are masters of nature. (VII. 68)

Mastery elevates and servitude debases. (VII. 52)


When the world is the end and God the means to attain that end, that is material. (VI. 66)

Material science can only give worldly prosperity, whilst spiritual science is for eternal life. (VI. 391)

Materialism and all its miseries can never be conquered by materialism. (III. 277)


Matter is your servant, not you the servant of matter. (I. 11)

It is possible to demonstrate that what we call matter does not exist at all. (II. 76)

Matter does not prove Spirit. (V. 54)


Maya, it is all Maya. (VI. 518)

Maya is a statement of the fact of this universe, of how it is going on. (II. 94)

Maya cannot be said to exist. (II. 275)

This name and form is the outcome of what is called Maya. (II. 275)

Time, space and causation we call Maya. (VI. 93)

Space and time are in Maya. (II. 177)

Maya is neither existence nor non-existence. (VII. 99)

Maya is not real. (VIII. 247)

Maya is not illusion, as it is popularly interpreted.(VI. 92)

Maya is real, yet it is not real. (VI. 92)

Nature is Maya. (VIII. 247)

This mixture of life and death, good and evil, knowledge and ignorance is what is called Maya. (VI. 380)

All that binds us is Maya—delusion. (VIII. 22)

The substance is noumenon, Maya is phenomenon. (VIII. 247)

The first is the question of creation, that this nature, Prakriti, Maya is infinite, without beginning. (III. 122)

In reality there is one, but in Maya it is appearing as many. (V. 309)

Maya means name and form, into which everything is cast. (VIII. 247)

All the differentiation in substance is made by name and form. (VIII. 247)

Our lives are but a passing from dream to dream. (VIII. 251)

It (Maya) is the screen that hides the Self, which is unchanging. (V. 284)

Everyone must sooner or later get rid of the bonds of Maya. (III. 445)

The children of Maya live for ever, but the children of enjoyment die. (III. 342)

We have to give up ignorance and all that is false, and then truth will begin to reveal itself to us. (II. 167)

Ignorance is the mother of all the evil and all the misery we see. (I. 53)

Ignorance is the cause of egoism, attachment, aversion, and clinging to life. (I. 237)

Seeing difference is the cause of all misery, and ignorance is the cause of seeing difference. (VII. 37)

One idea that I see clear as daylight is that misery is caused by ignorance and nothing else. (VII. 501)

There is no sin nor virtue, there is only ignorance. (V. 14-15)

Ignorance sees manifold. (IV. 233)

Ignorance is the cause of all this bondage. (III. 128)

The Omnipresent Lord has been hidden through ignorance, and the responsibility is on yourself. (III. 161)

It is ignorance that makes us hate each other, it is through ignorance that we do not know and do not love each other. (III. 241)

We all know we are, but not how we are. (VII. 34)

We do not know the world yet; it is only through freedom that we see what it is, and understand its nature. (II. 325)

Illusion always rests upon illusion; it never rests upon God, the Truth, the Atman. (II. 251)

This illusion of the universe will break one day. (III. 10)

Difference in identity means exclusion, and exclusion means limitation. (II. 460)

Coming and going is all pure delusion. (V. 68)

All pain of the Soul is simply delusion. (I. 237)

Delusion creates delusion. (VII. 65)

Delusion cannot touch the Atman. (VII. 65)

We are miserable through delusion. (II. 198)

Delusion cannot be called an existence. (III. 13)

It is delusion always that produces delusion. (III. 13)

Place, time, causation are all delusions. (VII. 73)

Deluded is he who happiness seeks. (IV. 495)

Heterogeneity is only in appearance. (VI. 125)

You are all mistaken in learning. (VI. 64)

It is a mistake to think that we are impure, that we are limited, that we are separate. (II. 280)

Life is nothing, death is nothing, hunger nothing, cold nothing. (V. 17)

All practice or worship is only for taking off this veil. (VI. 475)

It is the ‘screen’ that hides the Self which is unchanging. (VIII. 12)

Things are not what they seem. (VIII. 129)


The greatest help to spiritual life is meditation (Dhyana). (II. 37)

The greatest thing is meditation. (V. 253)

Meditation is the means of unification of the subject and object. (VI. 91)

Meditation means the mind is turned back upon itself. (IV. 235)


Mercy is heaven itself; to be good, we have all to be merciful. (I. 59)


Mind and matter cannot explain each other. (IV. 380)

Mind becomes matter, and matter in its turn becomes mind. (VI. 34)

Matter at a high rate of vibration is what is known as mind. (VI. 34)

Mind at a very low rate of vibration is what is known as matter. (VI. 34)

Mind is material. (VI. 128)

Mind is very fine matter; it is the instrument for manifesting Prana. (VI. 128)

Mind is changed into matter, matter is changed into mind. (VIII. 246)

Both matter and mind exist in a third, a unity which divides itself into the two. (VII. 101)

It is the mind that makes the body. (V. 304)

Mind is the name of a stream of consciousness or thought continuously changing. (II. 272)

All difference is, therefore, due to the mind. (II. 461)

The mind is constantly changing and vacillating. (I. 135)

The whole world is in our own minds. (I. 441)

This unstable condition of the mind must be changed. (I. 426)

The binding link of ‘I and Mine’ is in the mind. (I. 101)

The powers of the mind are like rays of light dissipated; when they are concentrated, they illumine. (I. 129)

No two persons have the same mind or the same body. (I. 473-74)

The perfected mind can be attached to all the organs simultaneously. (I. 135)

If the mind is not under control, it is no use living in a cave because the same mind will bring all disturbances there. (I. 440)

If the mind is under control, we can have the cave anywhere, wherever we are. (I. 440-41l)

All minds are the same, different parts of one Mind. (II. 17)

All these extraordinary powers are in the mind of man. (II. 12)

All that we see, we project out of our own minds. (II. 49)

The mind will not receive new thoughts, because they bring discomfort. (II. 316)

This mind is like a lake, and every thought is like a wave upon that lake. (II. 268)

Each mind is connected with every other mind. (II. 13)

The mind is omnipresent and can be heard and felt anywhere. (VIII. 512)

The freedom of the mind is a delusion. (VI. 92)

The mind has to be killed. (VII. 195)

The body is here, beyond that is mind, yet the mind is not the Atman. (III. 126)

There is no desire for a peaceful mind. (V. 250)

Concentration of the mind is the source of all know-ledge. (VIII. 36)

It is our own mental attitude which makes the world what it is for us. (I. 441)

Time, space, and causation are the three conditions through which the mind perceives. (VI. 43)

Time, space and causation, therefore, are in the mind. (II. 78)

It is the cheerful mind that is persevering. (III. 69)

It is the strong mind that hews its way through a thousand difficulties. (III. 69)

The mind should always go towards God. (IV. 8)

The grosser the mind, the more difficult (it is) to control (it). (IV. 220)

The purer the mind, the easier it is to control it. (IV. 220)

When the mind becomes functionless, it reflects the Brahman-consciousness. (VI. 487)

The mind cannot reach the pure Self, no, nor even intellect. (VI. 475)

‘Whys’ and ‘Wherefores’ are in mind only. (VI. 44)

Mind-activity means creation. (VI. 100)

Our mind is acting on three planes: the subconscious, conscious, and superconscious. (VI. 128)

The mind uncontrolled and unguided will drag us down, down, for ever—rend us, kill us; and the mind controlled and guided will save us, free us. (VI. 30)

The direction of the mind, which always runs after the senses, has to be turned within. (VII. 195)

Anything, therefore, beyond mind must be beyond time, space, and causation. (VI. 43)

Always keep your mind joyful; if melancholy thoughts come, kick them out. (VI. 130)

The concentrated mind is a lamp that shows us every corner of the soul. (VII. 60)

What you have inside you is that you see in other. (VI. 129)

What we are, we see outside, for the world is our mirror. (VIII. 48)

He who has not darkness sees no darkness in others. (VI. 129)

Mental pains are more poignant than physical tortures. (V. 429)

Mental pleasures are greatly superior to physical joys. (V. 429)

‘Consciousness is a mere film between two oceans, the sub-conscious and the superconscious.’ (VIII. 276)

Unchaste imagination is as bad as unchaste action. (VII. 69)

Everyone’s idea of pleasure is different. (II. 165)

He who has conquered the internal nature controls the whole universe; it becomes his slave. (I. 257)

This has been the search (for the real) throughout the
history of the human mind. (II. 72)


The misery that we suffer comes from ignorance, from non-discrimination between the real and the unreal. (I. 287)

All misery comes from fear, from unsatisfied desire. (I. 130)

The misery in the world is in the senses. (I. 515)

Misery is caused by sin, and by no other cause. (I. 265)

All the misery we have is of our own choosing. (I. 408)

We must be merciful towards those that are in misery. (I. 222)

Misery comes because we think we are finite—we are little beings. (II. 399)

There is no misery where there is no want. (II. 4)

All separations are misery. (IV. 249)

All the misery of the world is caused by the slavery tothe senses. (VI. 30)

Pain and misery are not in man. (VIII. 22)


Real monasticism is not easy to attain. (VII. 251)

The monk is greater than the prince. (VIII. 89)


Money does not pay, nor name; fame does not pay, nor learning. (IV. 367)

Think not that you are poor; money is not power, but goodness, holiness. (V. 24)

Hold your money merely as custodian for what is God’s. (VII. 61)

Money is not evil after all—in good hands. (VIII. 514)


Everything that strengthens the will by revealing the real nature is moral. (VIII. 225)

We are all brothers, and we shall be truly moral when we have realized religion. (II. 164)

Self-abnegation is the centre of all morality. (II. 83)

Morality is the path towards freedom, and immorality leads to bondage. (II. 141)

How can religion or morality begin without renunciation itself ? (III. 343)

The first requisite is to be moral. (IV. 220)

The foundation (must be) this perfect morality. (IV. 221)

Christ saw that the basis is not low, that morality and purity are the only strength. (V. 193)

Morality exists first; later religion codifies it. (VII. 58)

The watchword of all well-being, of all moral good is not ‘I’ but ‘thou’. (II. 353)


She it is whose shadow is life and death. (VI. 150)

She is the pleasure in all pleasures. (VI. 150)

She is the misery in all misery. (VI. 150)

We all think of ourselves, and never of the Mother. (VIII. 484)

Mother knows best, as I say always. (VIII. 494)

The position of the mother is the highest in the world. (I. 68)

Love Her because you are Her child. (VIII. 253)

See Her in all, good and bad alike. (VIII. 253)

Only resting in Mother are we safe. (VIII. 253)

The Mother is the ideal of love; she rules the family, she possesses the family. (VIII. 58)

We are putting on different garbs to help the Mother Spirit in Her play. (V. 254)

He—She—the Mother, is playing, and we are like dolls, Her helpers in this play. (V. 254)

Friends or foes, they are all instruments in Her hands to help us work out our own Karma, through pleasure or pain. (VI. 435)

The Mother is our guide and whatever happens or will happen is under Her ordination. (VI. 417)

Established in the idea of Mother, we can do anything. (VII. 27)

Every manifestation of power in the universe is ‘Mother’. (VII. 26)

Behind every creature is the ‘Mother’, pure, lovely, never changing. (VII. 6)

Mother is the first manifestation of power and is considered a higher idea than father. (VII. 26)

Without propitiating the Mother by worship and obeisance, not even Brahma and Vishnu have the power to elude Her grasp and attain to freedom. (VII. 216)

The same sea in waves is Divine Mother. (VII. 27)

The Divine Mother is the Kundalini (‘coiled up’ power). (VII. 26)

The highest of all feminine types in India is mother, higher than wife. (VI. 149)

The one thing that fulfils womanhood, that is womanliness in woman, is motherhood. (VIII. 59)

To be brave is to have faith in the Mother. (VI. 149)

Love Her for Herself, without fear or favour. (VIII. 253)

Eternal, unquestioning self-surrender to Mother alone can give us peace. (VIII. 253)

May the Mother dance in your hearts and bring infinite strength to your arms. (VIII. 481)

May Mother enshrine Herself in your hearts as strength. (VIII. 433)

May She make you all fearless. (VIII. 433)

Mother (Holy Mother—Sarada Devi) has been born to revive that wonderful Shakti in India. (VII. 484)

The work of the Mother will not suffer; because it has been built and up to date maintained upon truth, sincerity, and purity. (V. 139)


Every motion is in a circle. (I. 196)

Motion is always a relative thing. (II. 79)

There is no motion in straight line. (II. 231)

Motion is the sign of life. (VIII. 325)


Sympathy for the poor, the downtrodden, even unto death—this is our motto. (V. 30)


Music is the highest art and, to those who understand, is the highest worship. (V. 125)


Mystery-mongering weakens the human brain. (I. 134)

Mystery-mongering and superstition are always signs of weakness. (III. 279)


Mystics in every religion speak the same tongue and teach the same truth. (VI. 81)


The more strength is infused into the national life, the more will language, art, and music, etc. become spontaneously instinct with ideas and life. (VI. 189)

Each nation has a mission for the world. (VIII. 75)

As soon as its mission is destroyed, the nation collapses. (VIII. 75)

Each nation must give in order to live. (III. 273)

Each nation has its own peculiar method of work. (III. 314)

Each nation has its own peculiarity and individuality with which it is born. (III. 148)

Each nation has a destiny to fulfil, each nation has a message to deliver, each nation has a mission to accomplish. (III. 369)

We cannot be twisted and tortured into the shape of other nations. (III. 219)

Giving up the senses makes a nation survive. (III. 205)

Each nation has a theme: everything else is secondary.(V. 210)

A nation is sure to die when the main purpose of its life is hurt. (V. 457)

A nation that has no history of its own has nothing in this world. (V. 365)

A nation is advanced in proportion as education and intelligence spread among the masses. (IV. 482)

In the well-being of one’s own nation is one’s own wellbeing.(IV. 472)

In each nation, as in music, there is a main note, a central theme, upon which all others turn. (V. 210)

Great enterprise, boundless courage, tremendous energy,and, above all, perfect obedience—these are the only traits that lead to individual and national regeneration. (VI. 349)

Bearing this in mind we shall be in a better position to understand why, for our national welfare, we must first seek out at the present day all the spiritual forces of the race, as was done in days of yore and will be done in all times to come. (III. 371)


There is no progression or digression in nature.(VIII. 157)

Nature is homogenous. (VI. 34)

Nature is itself differentiation. (VI. 94)

Nature is name and form. (VIII. 247)

Nature also is nothing but a mass of contradictions. (VI. 117)

Nature is all this force, whether expressed as matter or mind. (VIII. 246)

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

Nature is but the mirror of our own selves. (VIII. 26)

Nature’s justice is uniformly stern and unrelenting.(V. 240)

To give and take is the law of nature. (V. 356)

Nature grinds all of us. (IV. 247)

Nature has no light of its own. (I. 255)

Nature itself cannot destroy nature. (III. 161)

Man is not to regard nature as his goal, but something higher. (II. 64)

Our essential nature always remains the same. (II. 356)

Goodness is our nature, purity is our nature, and that nature can never be destroyed. (II. 356)

Good is our nature, perfection is our nature, not imperfection, not impurity. (III. 377)

There is no supernatural, says the Yogi, but there are in nature gross manifestations and subtle manifestations.(I. 122)

In nature alone are forms. (I. 495)

All are helped on by nature. (I. 89)

The more you fly from nature, the more she follows you;and if you do not care for her at all, she becomes your slave. (I. 263)

Nature is like that screen which is hiding the reality beyond. (II. 82)

Uniformity is the rigorous law of nature; what once happened can happen always. (I. 127)

Nature never has power over you. (II. 128)

Nature is conquered by man everyday. (II. 465)

Nothing ever changes your nature, or ever will. (III. 9)

We are at the beck and call of nature. (IV. 247)

Every one acts according to his own nature. (VI. 48)

To worship is inherent in every man’s nature; only the highest philosophy can rise to pure abstraction.(VIII. 33)

Man is born to conquer nature and not to follow it. (V. 409)


Nirvana is the realization of the Self. (VIII. 12)

Nirvana can be attained here and now, that we do not have to wait for death to reach it. (V. 284)


Why should we expect anything in return for what we do ? (I. 77)

Without non-attachment there cannot be any kind of yoga. (I. 101)

It is the theory of non-attachment, to be attached to nothing while doing our work of life. (I. 87)

First, we have to attain this state of non-attachment and then to work incessantly. (I. 101)

That is the secret; that non-attachment. (V. 254)


Everyone wants to command, and no one wants to obey. (III. 134)

The first requisite for organization is obedience. (VI. 321)

The first thing needed is obedience. (VI. 322)


The object of life is to learn. (II. 502)


The manifesting word of God is Om. (I. 218)

Om represents the whole phenomena of soundproducing. (I. 219)

Om has become the one symbol for the religious aspiration of the vast majority of human beings. (I. 219)

His highest name is Om. (VII. 62)

To know the Om is to know the secret of the universe. (VIII. 3)


How can the omnipresent be born? (VI. 23)


We pass from this valley of life and death to that One, where death and life do not exist, and we know the Real and become the Real. (V. 250)

The real is one. It is the mind which makes it appear as many. (V. 273)

Neither I nor thou nor you—it is all He the Lord, all One. (VI. 371)

The more a man advances towards oneness, the more ideas of ‘I’ and ‘you’ subside. (VI. 474)


Opportunities will turn even a staunch moralist into a cheat. (VI. 349)


Not a work will be lost, no struggle vain, though hopes be blighted, powers gone. (IV. 390)


The Orient has been the cradle of the human race for ages, and all the vicissitudes of fortune are there— kingdoms succeeding kingdoms, empires succeeding empires, human power, glory, and wealth, all rolling down there: a Golgotha of power and learning. (IV. 143-44)


He who is overcautious about himself falls into dangers at every step. (VIII. 433)


Pain has its uses. (III. 78)


The seed grows into the tree, patiently and gently.(II. 117)

Patience, purity, and perseverance will prevail. (V. 62)

Patience is the best means of success. (VII. 445)

If you have infinite patience and perseverance, success is bound to come. (VI. 425)

It is the patient upbuilding of character, the intense struggle to realize the truth, which alone will tell in the future of humanity. (VIII. 335)


What can be a greater giver of peace than renunciation?(IV. 404)

Flying from work is never the way to find peace. (IV. 130)

Blessed are the peacemakers, for they shall enjoy the earth. (VIII. 93)


Perfection is one thing and enjoyment another. (II. 161)

Perfection is always infinite. (II. 172)

Perfection means infinity. (II. 172)

Perfection is not to be attained, it is already within us. (II. 350)

Consciously or unconsciously, we are all striving for perfection. (I. 340)

Perfection comes through the disinterested performance of action. (IV. 137)

Perfection can never be attained by work. (V. 240)

Perfection is man’s nature, only it is barred in and prevented from taking its proper course. (I. 292)

When a man is perfect he sees perfection in others.(III. 28)

Perfection does not come from belief or faith. (IV. 136-37)

Perfect life is a contradiction in terms. ... knowing this,we are bound to make the best of everything.(VI. 372)

In time, everyone will have perfect manifestation.(VI. 456)

Perfection is already in man if he will see it. (VI. 354)

When a pitcher is being filled (by immersion), it gurgles,but when full, it is noiseless. (VI. 214)


One must persevere, so that the grace may be received. (VI. 481)

Perseverance will finally conquer. (II. 152)

It is only those who persevere to the end that succeed.(V. 31)

Persons are but the embodiments, the illustrations of the principles. (III. 280)


Poetry and philosophy will become friends. (II. 140)

Philosophy is the highest poetry. (VI. 63)

Philosophy is no joke or talk. (III. 10)

Our philosophy does not depend upon any personality for its truth. (V. 207)


First build up your physique. Then only you can get control over the mind. (VII. 155)


It is all play. (II. 470)

It is all really in sport; the universe is His play going on. (III. 94)

We are all playing in this universe. (III. 94)

We are His chessmen; He puts the chessmen on the board and shakes them up. (III. 95)


Our pleasures are always changing. (II. 166)


The first of everything should go to the poor; we have only a right to what remains. (IV. 10)


Poverty is not a synonym for holiness. (VIII. 226)


It is the greatest manifestation of power to be calm. (I. 202)

Power is His and within His command. (I. 107)

The more power there is, the more bondage, the more fear. (VII. 64)

When thought is joined to will, we call it power. (VI. 129)

All want power, but few will wait to gain it for themselves. (VI. 136)

What we call powers, secrets of nature, and force, are all within. (I. 422)

Within you lies indomitable power. (VII. 144)

If one has got power, one must manifest it in action. (VI. 316)

The finer the instrument, the greater the power. (VI. 40)

Power is not the goal. (VI. 133)

Superhuman power is not strong enough. (II. 7)

There is no power in the universe to injure us unless we first injure ourselves. (III. 166)

Whenever power is used for evil, it becomes diabolical;it must be used for good only. (III. 298)

This is the one great idea to understand that our power is already ours, our salvation is already within us. (III. 410)

What we want is vigour in the blood, strength in the nerves, iron muscles and nerves of steel, not softening namby-pamby ideas. (III. 278)

What power is higher than the power of purity? (IV. 60)

Even the least work done for others awakens the power within. (V. 382)

Accumulation of power is as necessary as its diffusion.(IV. 458)

The same power is in everyone. (IV. 219)

There is no power on earth which can be kept long confined within a narrow limit. (IV. 141)

From the highest god to the meanest grass, the same power is present in all—whether manifested or not.(IV. 484)


Practice is absolutely necessary. (I. 139)

It is practice first, and knowledge afterwards. (II. 317)

One ounce of practice is worth a thousand pounds of theory. (V. 304)

One ounce of the practice of righteousness and of spiritual Self-realization outweighs tons and tons of frothy talk and nonsensical sentiments. (III. 44)

The real work is in the practice. (III. 15)

External practices have value only as helps to develop internal purity. (III. 68)

Practice makes us what we shall be. (IV. 8)


Everything is Prana; it is moving the sun, the moon, and the stars. (II. 30)

Prana is electricity, it is magnetism; it is thrown out by the brain as thought. (II. 30)

Prana is the driving power of the world, and can be seen in every manifestation of life. (VI. 128)

Prana is not breath, though it is usually so translated. It is the sum total of the cosmic energy. (I. 267)

The sum total of all forces in the universe, mental or physical, when resolved back to their original state,is called Prana. (I. 148)

Pranayama means the control of Prana. (I. 147)

From thought down to the lowest force, everything is but the manifestation of Prana. (I. 148)


Prayer and praise are the first means of growth. (VI. 90)

Prayer with the lips was not enough; people should pray with their hearts. (II. 493)

Better is silent prayer. (VIII. 102)

To pray for something is better than nothing. (VI. 68)

Be thou ever and ever my Love. (III. 99)

Pray, ‘Thou our Father, our Mother, our dearest Friend ! Thou who bearest this universe, help us to bear the little burden of this our life.’ (VI. 91)

Pray, ‘I do not want wealth or beauty, this world or another, but Thee, O God ! Lord ! I have become weary. Oh, take me by the hand, Lord, I take shelter with Thee. Make me Thy servant. Be Thou my refuge.’ (VI. 91)

Pray, ‘Take us by the hand as a father takes his son, and leave us not.’ (VI. 91)

Pray for knowledge and light, every other prayer is selfish. (I. 146)

Thou art my right, Thou my wrong, my Shiva. (VI. 303)

Open the gates of light, O Mother, to me Thy tired son. (VI. 176)

Rescue me, merciful Mother, from floating with desire. (VI. 176)

Thou art here, I see Thee. Thou art with me, I feel Thee. (VI. 262)

Thou Music of my Beloved’s flute, lead on, I am following. (VI. 257)

When, When, O Lord, shall man be brother to man ? (V. 5)

May you be ever possessed of valour ! (VII. 504)

May the Lord ever protect you from illusion and delusion ! (VIII. 336)

Let us be good for our own sake on our own responsibility.(VIII. 279)

The giver of all gifts may give you all that is desirable on earth and in the end—which may He postpone to a day long, long ahead—may take you in His shelter of bliss and happiness and purity infinite. (VIII. 289)

May the blows you have received draw you closer to that Being who is the only one to be loved here and hereafter, so that you may realize Him in everything past,present, and future, and find everything present or lost in Him and Him alone. (VIII. 297)

Wilt Thou forsake me, Father of all good, Thou who knowest that all my life I am Thy servant and Thine alone? (VI. 304)


Priestcraft and tyranny go hand in hand. (III. 414)


If the principles are there, the persons will come by the thousands and millions. (III. 280)

But principles are universal, not persons. (VI. 362)

Principles must conquer in the long run, for that is the manhood of man. (VI. 7)

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