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.




The enjoyment of advantage over another is privilege.(I. 435)

The fight is to destroy that privilege. (I. 435)


There is implanted in every man, naturally, a strong desire for progress. (IV. 456-57)

The test of progress is the amount of renunciation that one has attained. (VII. 211)

All real progress must be slow. (V. 193)

True progress is slow but sure. (V. 78)

All progression is in the relative world. (VII. 79)


Every prophet is a creation of his own times. (IV. 141)

The schools and colleges should be the training grounds for prophets. (VI. 10)

We have to work now so that everyone will become a prophet. (VI. 11)

Prophets are discoverers in the field of spirituality. (VI.9)

The whole universe must become prophets; and until a man becomes a prophet, religion is a mockery and a byword unto him. (VI. 10)


In purity is no bondage. (VII. 103)

Perfect purity is the most essential thing, for only ‘the pure in heart shall see God’. (VIII. 34)

Out of purity and silence comes the word of power. (VII. 16)

Purity in thought, speech, and act is absolutely necessary for anyone to be religious. (III. 48)

Perfect purity ensures the most lasting allegiance and confidence. (VI. 135)

To attain this purity of heart means long struggle and constant practice. (IV. 436)

Purity in every way is absolutely necessary. (IV. 24)

The power of purity; it is a definite power. (IV. 33)

That purity which is the goal of work is realizable only through doing good to others. (VI. 311)

Not to become pure, you are pure already. (II. 82)

If you are pure, you will reach God. (I. 413)

Only the pure in life can see God. (VIII. 47)

He reveals Himself to the pure heart; the pure and the stainless see God, yea, even in this life. (I. 13)

To gain this infinite universal individuality, this miserable little prison-individuality must go. (I. 14)

Work—this is the time; for the freshest, the untouched, and unsmelled flowers alone are to be laid at the feet of the Lord, and such He receives. (III. 304)

If you think yourself pure, pure you will be. (III. 130)

You must be pure and help anyone who comes to you, as much as lies in your power. (III. 142)

The purification of one’s outer self is very necessary.(III. 361)

Spiritual truth is purity. (IV. 26)

Everything will come right if you are pure and sincere. (VI. 281)

If you are pure, if you are strong, you, one man, are equal to the whole world. (VI. 145)

Purity is strength. (IV. 133)

Purity of the mind must be insisted upon if you would control it. (VI. 126)

Purity of the mind is the first thing necessary. (V. 322)

The purer the body and mind, the quicker the desired result will be obtained. (VI. 125)

The purer the mind, the easier it is to control. (VI. 126)

Internal purity is of greater value than external. (I. 261)

Purity is the condition of His mercy. (I. 13)

The heart must be pure and the pure heart sees only good,never evil. (VIII. 20)

What is needed is Chittashuddhi, purification of the heart.(III. 301)

If we are pure, we cannot see impurity. (VII. 63)

Neither numbers nor powers nor wealth nor learning nor eloquence nor anything else wil1 prevail, but purity,living the life, in one word, Anubhuti, realization.(VIII. 348)

Personal purity is imperative. (VI. 124)

Purity, patience, and perseverance are the three essentials to success and, above all, love. (VI. 281)

Purity, patience, and perseverance overcome all obstacles. (VI. 344)

There is nothing holier in the world than to keep good company, because the good impressions will then tend to come to the surface. (I. 220)


The Purusha is the only thing which is immaterial.(I. 135)

The Purusha is not the doer but the witness. (I. 361)

Love, existence, and knowledge are not the qualities of the Purusha, but its essence. (I. 249)

The Purusha does not love, it is love itself. (I. 249)

Quotations of Swami Vivekananda

Compiled from the Complete Works od Swami Vivekananda


Each race has a peculiar mission to fulfil in the life of the world. (III. 108)


We want Rajas first, and Sattva will come afterwards— a thing far, far removed. (VII. 500)


(The) books were theories, he (Ramakrishna) was the realization. (V. 53)

Shri Ramakrishna was both a Jivanmukta and an Acharya. (V. 269)

Shri Ramakrishna is a force. (V. 269)

He (Ramakrishna) is a power, living even now in his disciples and working in the world. (V. 269)

Never did come to this earth such an all-perfect man as Shri Ramakrishna. (VI. 480)

Ramakrishna Paramahamsa came for the good of the world. (VI. 266)

India can only rise by sitting at the feet of Shri Ramakrishna. (VI. 281)

It won’t do merely to call Shri Ramakrishna an Incarnation, you must manifest power. (VI. 267)

Ramakrishna has no peer; nowhere else in this world exists that unprecedented perfection, that wonderful kindness for all that does not stop to justify itself, that intense sympathy for man in bondage. (VI. 231)

His life is the living commentary to the Vedas of all nations. (VI. 320)

What the whole Hindu race has thought in ages, he lived in one life. (VI. 320)

He who will bow before him will be converted into purest gold that very moment. (VI. 266)

From the day Shri Ramakrishna was born dates the growth of modern India and of the Golden Age. (VI. 318)

He was the living commentary to the Vedas and to their aim. (VII. 483)

His life is a searchlight of infinite power thrown upon the whole mass of Indian religious thought. (VII. 483)

Shri Ramakrishna was born to vivify all branches of art and culture in this country. (VII. 205)

In Shri Ramakrishna Paramahamsa the man was all dead and only God remained. (VII. 85)

Shri Ramakrishna’s purity was that of a baby. (VII. 85)

He had lived in one life the whole cycle of the national religious existence in India. (VII. 483)

Ramakrishna Paramahamsa is the latest and the most perfect—the concentrated embodiment of knowledge, love, renunciation, catholicity, and the desire to serve mankind. (VII. 483)

Without studying Ramakrishna Paramahamsa first, one can never understand the real import of the Vedas, the Vedanta, of the Bhagavata and the other Puranas. (VII. 483)

One glance, one touch is enough. (VII. 8)

Ramakrishna had given us one great gift, the desire, and the lifelong struggle not to talk alone, but to live the life. (VIII. 348)


We must go to the Reality. (II. 174)

That reality we cannot see through the senses. (II. 156)

Our reality, therefore, consists in the Universal and not in the limited. (II. 79)

It is not an easy task to reach the state of seeing the Reality face to face. (VI. 115)

Real existence, real knowledge, and real love are eternally connected with one another, the three in one. (I. 58)


Realization of love comes to none unless one becomes a perfect Jnani. (V. 385)

Realization is real religion, all the rest is only preparation. (I. 232)

Every moment of his life must be realization. (I. 111)

Religious realization does all the good to the world. (II. 286)

This realization alone is the soul of religion. (VI. 457)

It is this power of realization that makes religion. (V. 265)

The essential truth is realization. (VII. 211)

Not talking, theorising, argumentation but realization. (IV. 245)

What we experience in the depths of our souls is realization. (III. 54)

The only power is in realization, and that lies in ourselves and comes from thinking. (II. 336)

Realization will come in the fullness of time, by living constantly in the company of sadhus (holy men). (V. 268)

Realization is beyond virtue and vice, beyond future and past; beyond all the pairs of opposites. (VII. 70)

Hold we on to realization, to being Brahman, to becoming Brahman. (VIII. 349)

It was the same God, and the different realizations were only degrees and differences of vision. (VIII. 189)

Talking is one thing, and realizing is another. (II. 284)

This is to be seen, realized, not simply talked or thought about. (II. 318)

The man who realizes, ‘I am He’, though clad in rags, is happy. (VI. 82-83)

He who has realized the Atman becomes a storehouse of great power. (VII. 241)

Verification is the perfect proof of a theory. (I. 9)

We may talk and reason all our lives, but we shall not understand a word of truth, until we experience it ourselves. (I. 185)

It is not much use to talk about religion until one has felt it. (I. 127)

Until your religion makes you realize God, it is use-less. (I. 326)

If there is a God we must see Him, if there is a soul we must perceive it; otherwise it is better not to believe. (I. 127)

Nothing is easier to say, ‘I work for work’s sake’, but nothing is so difficult to attain. (V. 241)

When a man realizes he gives up everything. (V. 309)

The first step upwards is when we recognize ourselves as the children of God; the last step is when we realize ourselves as the One, the Atman. (VIII. 16)

By thinking constantly of ghosts, men become ghosts themselves, while whoever repeats day and night, knowingly or unknowingly, ‘I am the eternal, pure, free, self-illumined Atman’, verily becomes the knower of Brahman. (VI. 518-19)
Forms vanish, rituals fly away, books are superseded; images, temples, churches, religions and sects, countries and nationalities—all these little limitations and bondages fall off by their own nature from him who knows this love of God. (III. 72)

If you know that you are positively other than your body, you have then none to fight with or struggle against; you are dead to all ideas of selfishness. (III. 84)

The kingdom of heaven is already in existence if we will have it, that perfection is already in man if he will see it. (VI. 354)
It is only when the sun is on our own head that there is no shadow. (VI. 379)

Light is everywhere visible only in the men of holiness. (VI. 118)

I look behind and after And find that all is right. In my deepest sorrows There is a soul of light. (VI. 441)


We must reason. (VI. 13)

Reason helps inspiration. (VII. 41)

To reach truth by reason alone is impossible. (VI. 42)

Why was reason given us if we have to believe? (VI. 12)

Reason exists in nature; beyond nature it has no existence. (VI. 94)

Reason can go only to a certain extent, beyond that it cannot reach. (I. 150)

It is reason that develops into inspiration, and therefore inspiration does not contradict reason, but fulfils it. (II. 390)

It is better that mankind should become atheist by following reason than blindly believe in two hundred millions of gods on the authority of anybody. (II. 336)

Reasoning is the method of comparison between certain facts which we have already perceived. (II. 162)

Reason is the historian of the actions of the human being. (VII. 59)

Reasoning is limiting something by our own minds. (VII. 10)

We first perceive, then reason later. (VII. 75)


Meddle not with so-called social reform, for there cannot be any reform without spiritual reform first. (V. 74)


Life and death are but different names for the same fact, they are the two sides of one coin. (VIII. 30)

Life is ever expanding, contraction is death. (VI. 294)

Expansion is life, and contraction is death. (II. 500;IV. 366)

All expansion is life, all contraction is death. (VI. 320)

Life is the shadow of death, and death, the shadow of life. (V. 270)

Wherever there is life, with it there is death. (V. 270)

Love is life, and hatred is death. (IV. 366)

Life is nothing! Death is a delusion ! (V. 72)

It is life to do good, it is death not to do good to others. (IV. 367)

Where there is life, there will be death; so get away from life if you would be rid of death. (VI. 93)

Life and death are only different expressions of the same thing looked at from different standpoints. (I. 112)

Life and death are the same thing, looked at from different points. (I. 104)

We can never get rid of death until we get rid of life. (VI. 94)

Birth and death are in nature, not in you. (II. 278)

Birth and death belong to the body only. (V. 257)

Deny that there is any life at all, because life is only another name for death. (III. 17)

Life is one of these hallucinations, and death is its counterpart. (III. 17)

Then alone can death cease when I am one with life. (I. 14)

The only way to get beyond death is to give up the love of life. (I. 104)

Death I have conquered long ago when I gave up life. (VIII. 446)

Death is better than a vegetating ignorant life; it is better to die on the battle-field than to live a life of defeat. (II. 124)

It is better, far better, to die on the field of duty, preaching the truth, than to die like a worldly worm. (V. 114-15)

You live, because, millions die. (II. 112)

Ignorance is death, knowledge is life. (I. 52)

Good is life, evil is death. (VIII. 185)

Good and evil are inextricably combined, and one cannot be had without the other. (VII. 102)

There is no possibility of ever having pleasure without pain, good without evil; for living itself is just the lost equilibrium. (VII. 12)

You are born for good or evil. (VIII. 60)

Good and evil there always are in the world. (VIII. 110)

Good and evil have existence only in relation to us. (VIII. 22)

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

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

Good and evil are but superstitions, and do not exist. (II. 420)

That which is bad today may be good tomorrow. (I. 376-77)

That which is good today may be evil tomorrow. (I. 376)

There cannot be good without evil, nor evil without good. (I. 195)

Life is good or evil according to the state of mind in which we look at it, it is neither by itself. (I. 76)

Good and evil are the obverse and reverse of the same coin? (I. 84)

What is good for me may be bad for you. (I. 377)

Good action will entail upon us good effect; bad action, bad. (I. 53)

Wherever there is good, evil follows. (II. 181)

There is no such thing as absolute good, nor any such thing as absolute evil. (II. 165)

There is no such thing as good and bad. (II. 168)

As soon as we can give up good and evil it becomes a heaven. (II. 421)

Good and evil are not two things but one. (VI. 379)

To have good and no evil is childish nonsense. (VI. 380)

The sum total of good and evil in the world remains ever the same. (VI. 382)

Every bullet has its billet—evil goes with every good as its shadow. (VI. 379)

Only we have to learn that evil is destroyed by the growth of good. (V. 125)

Both Pravritti and Nivritti are of the nature of work: the former is evil work, and the latter is good work. (I. 86)

Evil and good are eternally conjoined, the obverse and the reverse of the same coin. (III. 214)

Independence is virtue; dependence is sin. (V. 419)

Faith in God and in one’s own Self is virtue; doubt is sin. (V. 419)

Strength and manliness are virtue; weakness and cowardice are sin. (V. 419)

Knowledge of oneness is virtue; seeing diversity is sin. (V. 419)

Ignorance is the cause of which sin is the result. (VIII. 181)

We are to be saved from sin by being saved from ignorance. (VIII. 181)

That which tends to increase the divinity in you is virtue, and that which tends to increase brutality in you is vice. (VI. 112)

Eternal happiness and misery are a child’s dream. (I. 452)

He who takes happiness, must take misery also. (I. 410)

Happiness and misery are the obverse and reverse of the same coin. (I. 409-10)

The only way of getting out of misery is by giving up the idea of happiness, because these two are linked to each other. (I. 104)

Misery is a greater teacher than happiness. (I. 27)

No more enjoyment; therefore no more misery. (III. 128)

All happiness which comes from the senses will, eventually, bring pain. (I. 243)

True happiness consists in killing selfishness. (I. 84)

All enjoyment will make us thirst for more, and that brings pain as its result. (I. 243)

All happiness is followed by misery as its shadow. (II. 177)

We get misery in return for our love. (II. 4)

After every happiness comes misery; they may be far apart or near. (VII. 11)

Attachment to the unreal will bring misery. (I. 442)

If you get attached, you become miserable. (I. 442)

So long as there is desire, no real happiness can come. (I. 186)

‘The higher is your ideal, the more miserable you are’. (VIII. 389)

The more we think of ourselves as separate from the Whole, the more miserable we become. (II. 334)

Dualism is in nature, in manifestation, and monism ispure spirituality in the essence. (VI. 98)

Dualism is the natural idea of the senses. (III. 349)

The difference between dualism and monism is that when the ideal is put outside (of oneself), it is dualism. When God is (sought) within, it is monism. (II. 463)

Joy is one part of these hallucinations, and misery the other part. (III. 17)

So long as there are two, fear does not cease. (III. 417)

Wherever there is pleasure there must be pain. (VI. 93)

Pleasure and pain are meted out in equal measure. (II. 113)

With pleasure there is pain, and with pain, pleasure. (I. 410)

There is a pleasure in suffering even, when it is for others. (VIII. 484)

We are never attached where we do not find pleasure. (I. 239)

Wherever we find pleasure, there we are attached. (I. 239)

The cause is always known in and through the effect. (VI. 55)

Wheresoever there is a cause, there an effect must be produced. (I. 94)

The cause must have its effect; nothing can prevent or restrain this. (I. 82)

The effect is the cause in another form. (I. 417)

Where no bondage is, there is no cause and effect. (VII. 103)

(And just) as it is here in microcosm, it is exactly the same in the macrocosm. (II. 16)

The microcosm is but a miniature repetition of the macrocosm. (IV. 181)

The microcosm and the macrocosm are built on exactly the same plan. (II. 449)

The knowledge of the microcosm must lead to the knowledge of the macrocosm. (III. 56)

What is not here cannot be there. (I. 355)

The universe is you yourself. (II. 462)

We cannot see outside what we are not inside. (VII. 28)

What is within is without. (II. 327)

What is anywhere must be everywhere. (IV. 215)

Darkness and light always go together. (IV. 454)

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

Impersonality includes all personalities. (II. 319)

The Impersonal includes the Personal. (II. 323)

The ignorant see the person in the non-person. The sage sees the non-person in the person. (VIII. 429)

You cannot serve God and Mammon at the same time. (VIII. 213)

Everybody should know that there is no salvation except through the conquering of desires. (III. 139)

Day and night never come together; so desire and the Lord can never come together. (VII. 91)

The more we go away, the more God comes in. (VII. 14)

As you are, He is. (VIII. 256)

The wicked see in God wickedness, the virtuous see in Him virtue. (VI. 116-17)

If you think you are bound, bound you will remain; if you know that you are free, free you are. (I. 419)

From freedom it comes, in bondage it rests, and goes back into that freedom again. (I. 96)

All idea of separation is bondage, that of non-differentiation is Mukti. (VI. 410-11)

Wherever there is thought, there must be words. (I. 397)

Ideas and words are in their nature inseparable. (I. 73)

Thought can only manifest itself through word. (I. 448)

There cannot be any thought without the word. (I. 448)

Where is no thought, there will be no work. (II. 86)

Thought and word are inseparable. (III. 57)

There cannot come the idea of form without the idea of name. (II. 42)

Whatever we do reacts upon us. (I. 397)

It is better to do something than to stand still. (I. 440)

What we have done, that we can undo. (I. 320)

Our actions do not harmonize with our thoughts. (I. 458)

There is one thing which is the world and another which is God; and this distinction is very true. (I. 87)

The difference between God and the devil is in nothing except in unselfishness and selfishness. (I. 425)

Unity is knowledge, diversity is ignorance. (VIII. 138)

Whenever mankind attains a higher vision, the lower vision disappears of itself. (VIII. 346)

The more our bliss is within, the more spiritual we are. (VIII. 29)

The more the shades around deepen, the more the ends approach and the more one understands the true meaning of life, that it is a dream. (VIII. 344)

The more we sink the ‘little self’, the more God comes. (VIII. 31)

More of goodness, less of artificial laws. (VI. 100)

The more selfish a man, the more immoral he is. (II. 352)

The more we know the better for us. (II. 355)

The more heart you will be able to manifest, the greater will be the victory you achieve. (VI. 425)

The more perfect, the less imperfections you see.(VIII. 234)

The less passion there is, the better we work. (II. 293)

Descent is very bad, and the ascent is the worst part of the job, that’s the same in everything in the world. (VIII. 323)

When the reflector is base, the reflection is bad.(VIII. 180)

Because it (the Self) cannot die, it cannot live. (V. 256)

Where it begins, there it ends. (V. 256)

To every action, there is equal reaction. (IV. 229)

If you want the reward, you must also have the punishment. (I. 104)

‘Hard as steel and soft as a flower’ is the motto. (VIII. 434)

The child is the man involved and the man is the child evolved. (II. 228)

None else has the blame, none has the praise. (II. 224)

The cause of the unconscious is the conscious. (II. 35)

The only way to get out of the punishment is to give up the reward. (I. 104)

No error can lead to truth. (I. 385)

If the world is created for us, we are also created for the world. (I. 88)

Change the subject, and the object is bound to change. (I. 426)

The weaker the man, the less he has of restraint. (I. 206)

Without chastity, there can be no spiritual strength. (I. 263)

Whatever ceases to expand, ceases to live. (II. 500)

If there is no desire, there is no suffering. (II. 147)

So long as there is desire or want, it is a sure sign that there is imperfection. (II. 261)

He who chooses perfection becomes pure. (II. 161)

He who chooses enjoyment misses his true end. (II. 161)

The gross can be easily perceived by the senses; not so the subtle. (I. 122)

It is better to be an outspoken atheist than a hypocrite. (I. 127)

The bound can only be explained by the free, the caused by the uncaused. (IV. 255)

It is only when the need is there that the demand will come. (IV. 19)

It is better to wear out than rust out. (VI. 406)

There is more difference between minds than between bodies. (VI. 109)

The mind acts on the body, and the body in its turn acts upon the mind. (VI. 39)

It takes a long time to earn but a short time to distri-bute. (VI. 136)

Atheists and materialists can have ethics, but only believers in the Lord can have religion. (VII. 80-81)

Every desire is fraught with evil, whether the desire itself be good or evil. (VII. 66)

Either Bhoga or Yoga—either enjoy this life, or give up and be a Yogi; none can have both in one. (VIII. 391)

Nature is one thing, soul another, eternally separate. (I. 253)

The church goes from the outside in; the mystic goes from the inside out. (VI. 81)

If we can bring ourselves down by our Karma, surely it is in our power to raise ourselves by it. (V. 213-14)

We learn, through smiles and tears we learn. (VIII. 493)

Absence of the thought of self is the essential characteristic of the love for God. (VIII. 203)

It is not the receiver that is blessed, but it is the giver. (I. 76)

Harmony and Peace and not Dissension. (I. 24)

We have either to go forward or to go backward. (III. 195)

We have either to progress or to degenerate. (III. 195)

When you see illusion, you do not see reality. (III. 21)

The first step to deserve is to desire. (IV. 301)

The voice of Asia has been the voice of religion. The voice of Europe is the voice of politics. (IV. 142)

Every improvement is coupled with an equal degradation. (VI. 379)

This ebb and flow, this rising and falling, is in the world’s very nature. (I. 112)

Hinduism cannot live without Buddhism, nor Buddhism without Hinduism. (I. 23)

If matter is powerful, thought is omnipotent. (II. 302)

This present, this expressed, is only one part of that unexpressed. (III. 2)

You are a machine for taking and giving: you take, in order to give. (II. 5)

It is very easy to break down. ...but it would be hard for him to build up anything. (II. 116)

The more you struggle, the more enveloped you become. (IV. 39)

It is good and very grand to conquer external nature, but grander still to conquer our internal nature. (II. 65)

It is grand and good to know the laws that govern the stars and planets; it is infinitely grander and better to know the laws that govern the passions, the feelings, the will, of mankind. (II. 65)

From perfect knowledge, true love is inseparable. (III. 34)

It is from the finer that the grosser has come. (III. 400)

There cannot be friendship without equality. (III. 318)

Poverty there must be, so long as the disease known as civilization existed: and hence the need for relief. (III. 305)

Negation implies affirmation of the Real Self. (V. 283)

Light and darkness cannot remain together. (VI. 119)


Religion alone is all that we have and mean to have. (III.137)

Talking is not religion; parrots may talk, machines may talk nowadays. (III. 134)

Religion is to be realized, not only heard; it is not in learning some doctrine like a parrot. (III. 378)

Ours is the only true religion because, according to it, this little sense-world of three day’s duration is not to be made the end and aim of all, is not to be our great goal. (III. 180)

Our religion is not based upon persons but on principles. (III. 249)

Ours is the only religion that does not depend on a person or persons; it is based upon principles. (III. 280)

All religion is to be based upon morality, and personal purity is to be counted superior to Dharma. (III. 360)

Religion is not going to church, or putting marks on the forehead; or dressing in a peculiar fashion. (III. 283)

Religion is primary. (III. 289)

Religion is infinite, none can go beyond it. (III. 245)

Religion is not in books, nor in theories, nor in dogmas, nor in talking, not even in reasoning. It is being and becoming. (III. 253)

Religion belongs to the supersensuous and not to the sense plane. (III. 1)

Religions do not come from without but from within. (III. 1)

Religion does not live on bread, does not dwell in a house. (III. 3)

One religion cannot suit all. (III. 359)

That is religion which makes us realize the Unchangeable One, and that is the religion for everyone. (III. 283)

Religion, which is the highest knowledge and the highest wisdom, cannot be bought, nor can it be acquired from books. (III. 52)

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)

Give up ! That is the watch-word of the Indian religions. (III. 148)

Temples or churches, books or forms, are simply the kindergarten of religion. (II. 43)

Science and religion will meet and shake hands. (II. 140)

Religion is ever a practical science, and there never was nor will be any theological religion. (II. 317)

Religion can be realized. (II. 285)

Realization is the soul, the very essence of religion. (II. 285)

Religion is not in doctrines, in dogmas, nor in intellectual argumentation; it is being and becoming, it is realization. (II. 43)

If a religion cannot help man wherever he may be, wherever he stands, it is not of much use. (II. 300)

The proof of one religion depends on the proof of the rest. (I. 318)

The first sign that you are becoming religious is that you are becoming cheerful. (I. 264)

The goal of all religions is the same, but the language of the teachers differs. (I. 342)

The proof of religion depends on the truth of the constitution of man, and not on any books. (I. 369)

The end of all religions is the realizing of God in the soul. (I. 324)

The man who is frightened into religion has no religion at all. (I. 327)

There is one religion and there are many sects. (I. 438)

There never were two religions. (I. 438)

The greatest religion is to be true to your own nature. (I. 483)

Books never make religions but religions make books. (I. 324)

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

True religion is entirely transcendental. (I. 416)

Religion is not an imitation of Jesus or Mohammad. (I. 483)

No man can be religious until he has the same perceptions himself. (I. 127)

No two persons have the same religion. (I. 474)

Real religion begins where this little universe ends. (I. 97)

Religion is a constitutional necessity of the human mind. (I. 318)

Religion cannot be swallowed in the form of a pill. (I. 407)

Religion believes that there has been, and still is, one religion in the world. (I. 438)

Religion means realization, nothing else. (I. 468)

Religion is the realization of spirit as spirit. (I. 469)

Intellectual assent and intellectual dissent are not religion. (I. 232)

Religion is a question of fact, not of talk. (II. 163)

Religion comes when that actual realization in our own souls begins. (II. 164)

Religion is to us a mere intel1ectual assent, a mere talk, a mere nothing. (II. 164)

Religion is the search after the highest ideal. (II. 463)

Religion is the manifestation of the soul nature. (II. 478)

Beliefs, doctrines, sermons do not make religion. (II. 474)

Religion is realization; not talk, nor doctrine, nor theories, however beautiful they may be. (II. 396)

Religion is the highest plane of human thought and life. (II. 375)

1 shall call you religious from the day you begin to see God in men and women. (II. 326)

Religion as a science, as a study, is the greatest and healthiest exercise that the human mind can have. (II. 66)

Religion is the greatest motive power for realizing that infinite energy which is the birthright and nature of every man. (II. 67)

Religion is the highest motive power. (II. 67)

The religious ideals of the future must embrace all that exists in the world. (II. 67)

Religions must also be inclusive. (II. 67)

Therefore, religions will have to broaden. (II. 68)

Religious ideas will have to become universal, vast, and infinite. (II. 68)

Religion begins with this question (Is this real?) and ends with its answer. (II. 70)

All narrow, limited, fighting ideas of religion have to go. (II. 67)

Every religion insists on our having faith. (II. 162)

Each religion is living. (II. 366)

Only the man who has actually perceived God and soul has religion. (II. 163)

When we come to the real, spiritual, universal concept, then, and then alone, religion will become real and living. (II. 68)

What is needed is a fellow-feeling between the different types of religion. (II. 68)

No impure soul can be really religious. (III. 48)

There is no mystery in religion. (III. 278)

This is religion—renunciation. (III. 70)

It is a man-making religion that we want. (III. 224)

The fear of God is the beginning of religion, but the love of God is the end of religion. (VI. 71)

The goal of every religion is the same. (IV. 174)

Practical religion is identifying myself with my Self. (IV. 244)

One infinite religion existed all through eternity and will ever exist, and this religion is expressing itself in various countries in various ways. (IV. 180)

Religion wants to know the truth. (IV. 208)

True religion is positive and not negative. (IV. 190)

It is the power of realization that makes religion. (IV. 35)

No one who is the least impure will ever become religious. (IV. 58)

Religion is its own end. (IV. 279)

Religion is the manifestation of the Divinity already in man. (IV. 358)

To realize the spirit as spirit is practical religion. (IV. 247)

Religion is realization, and you must make the sharpest distinction between talk and realization. (IV. 30)

Religion is a long, slow process. (IV. 36)

Religion is neither talk, nor theory, nor intellectual consent. (IV. 125)

Religion permeates the whole of man’s life, not only the present but the past, present, and future. (IV. 209; III. 4)

Religion does not consist in believing any number of doctrines or dogmas, in going to churches or temples, in reading certain books. (IV. 215)

Religion is a question of being and becoming, not of believing. (IV. 216)

Religion is the tie, unity of humanity. (IV. 143)

Religion is not talk, or doctrines, or theories; nor is it sectarianism. (IV. 179)

‘Religion can be given and taken more tangibly, more really than anything else in the world.’ (IV. 179)

Religion cannot live in sects and societies. (IV. 179)

Religion does not consist in erecting temples, or building churches, or attending public worship. (IV. 179)

Religion is realization. (IV. 182)

Religion consists in realization. (IV. 180)

At the core, all sects and all religions have the same aim. (IV. 174)

They (all religions) are the radii of the same truth, the expression that variety of minds requires. (V. 191)

Religion is of deeper importance than politics, since it goes to the root, and deals with the essential of conduct. (V. 200)

No one is born into a religion, but each one is born for a religion. (V. 411)

All religions are different expressions of the same truth. (V. 191)

The Hindu religion never persecutes. (V. 190)

Religion is not in fault. (V. 14)

Religion is not a thing of imagination but of direct perception. (V. 414)

Religion is the realizing of God. (V. 417)

Religion is realizing, and I shall call you a worshipper of God when you have become able to realize the Idea. (V. 265)

Religion goes to the root of the matter. If it is right, all is right. (V. 202)

The essence of all religions is the annihilation of desire. (V. 147)

Religion is the realization of Spirit as Spirit; not Spirit as matter. (VI. 98)

The book from which to learn religion is your own mind and heart. (VI. 81)

Religion has nothing to do with the senses. (VI. 132)

Religion is not, and never can be, in the field of intellect. (VI. 132)

No man is born to any religion; he has a religion in his own soul. (VI. 82)

We must see religion, feel it, realize it in a thousand times more intense a sense than that in which we see the wall. (VI. 10)

Learning has no place in religion; for the majority learning is a block in the way. (VI. 64)

Know that service to these (poor, illiterate, ignorant, and afflicted) alone is the highest religion. (VI. 288)

No one form of religion will do for all. (VI. 82)

When principles are entirely lost sight of and emotions prevail, religions degenerate into fanaticism and sectarianism. (VI. 8)

The whole of religion is our own inner perception. (VI. 64)

The end and aim of all religions is to realize God. (VI. 82)

Every religion is an expression, a language to express the same truth, and we must speak to each in his own language. (VI. 331)

Doing good to others is the one great universal religion. (VI. 403)

Altruistic service only is religion. (VI. 395)

All religions are true. (VI. 117)

All religions are divided into theory and practice. (VI. 41)

Religion is one, but its application must be various. (VI. 82)

Religion is of the soul and finds expression through various nations, languages, and customs. (VI. 46)

Religion is fundamental in the very soul of humanity. (VI. 46)

The religion of the Vedas is the religion of the Hindus, and the foundation of all Oriental religions. (VI. 48)

The evils exist not with, but against, religion. Religion therefore is not to blame, but men. (VI. 255)

Religion is to be realized now. (VI. 13)

Religion comes with intense self-sacrifice. (VI. 83)

The secret of religion lies not in theories but in practice. (VI. 245)

Religion is a growth. (VI. 98)

The idol is the expression of religion. (VI. 115)

Verification is the only proof of religious truth. (VII. 9)

Religion is not the outcome of the weakness of human nature; religion is not here because we fear a tyrant; religion is love, unfolding, expanding, growing. (VII. 421)

Religion is not in sects, nor in making a fuss—why do you forget these teachings of our revered Master? (VII. 446)

Intellect ends where religion begins. (VII. 91)

Religion begins where philosophy ends. (VII. 44)

Religion gives you nothing new; it only takes off obstacles and lets you see your Self. (VII. 62)

Religion is above reason, supernatural. (VII. 60)

Religion consists solely in realization. (VII. 96)

Talking, talking religion is but little good. (VII. 77)

Religious teaching must always be constructive, not destructive. (VII. 98)

Religion is philosophy concretized through rituals and symbols. (VIII. 356)

All the religions are good, since the essentials are the same. (VIII. 218)

Religion was never preached by planners ! (VIII. 261)

The two great watchwords of every great religion are renunciation and self-sacrifice. (VIII. 239)

The old religion can only be revivified by a new centre. (VIII. 308)

Every new religious wave requires a new centre. (VIII. 308)
Religion is the manifestation of the natural strength that is in man. (VIII. 185)

Religion does not depend upon knowledge. (VIII. 210)

All the various practices and trainings, Bibles and Gods, are but the rudiments of religion, the kindergartens of religion. (VIII. 140)

Throughout all religious systems and ideals is the same morality. (VIII. 138)

Religion is that which does not depend upon books or teachers or prophets or saviours, and that which does not make us dependent in this or in any other lives upon others. (VIII. 523)

If there were not different religions, no religion would survive. (VIII. 217)

In religion there must be growth. (VIII. 220)

All religions lead to God. (VIII. 24)

We must be bright and cheerful, long faces do not make religion. (VIII. 7)

Religion should be the most joyful thing in the world, because it is the best. (VIII. 7)

The essential thing in religion is making the heart pure; the Kingdom of Heaven is within us, but only the pure in heart can see the King. (VIII. 8)

Religion is the science which learns the transcendental in nature through the transcendental in man. (VIII. 20-21)

The one great secret of religion is to know for yourself that you are a spirit. (VIII. 234)

Religion lives inside. (VIII. 233)

Religion is experience. (VIII. 230)

Religion is not intellectual jargon at all, but realization. (VIII. 230)

Religion lies in being and becoming, in realization. (VIII. 229)

Religious truths need verification by everyone. (VI. 133)

Religious quarrels are always over the husks. (VI. 127)

Real religion is one; all quarrel is with the forms, the symbols, the ‘illustrations’. (VIII. 33)

All religions and all methods of work and worship lead us to one and the same goal. (I. 108)

All the religions, from the lowest fetishism to the highest absolutism, mean so many attempts of the human soul to grasp and realize the Infinite. (I. 17)

If one religion is true, all the others must be true. (I. 318)

In essentials, all religions are one. (I. 318)

It is the same religion (presenting) different aspects in different places. (I. 438)

When a man is gloomy, that may be dyspepsia, but it is not religion. (I. 264)

No religion, built upon a person, can be taken up as a type by all the races of mankind. (III. 250)

Until you have that thirst, that desire, you cannot get religion. (II. 45)

Wherever there are business and business principles in religion, spirituality dies. (IV. 179)

Impart even secular knowledge through religion. (V. 213)

There is no greater Dharma than this service of living beings. (VI. 502)

It is in love that religion exists and not in ceremony. (III. 141)

Religion does not consist in talk, or doctrines, or books, but in realization; it is not learning, but being. (IV. 35)

It is religion, the inquiry into the beyond, that makes the difference between man and an animal. (III. 3)

It is very good to be born in a church, but it is very bad to die in a church. (II. 39)

It is good, to be born in a temple, but woe unto the person who dies in a temple or church. (II. 474)


The only remedy is in making unselfish men and women. (II. 495)


Remembering is as good as seeing. (III. 35)

He who is near can be seen, but he who is far can only be remembered. (III. 34-35)


This is the one great duty, this is renunciation. (II. 37)

Renunciation is the very basis upon which ethics stands. (II. 62)

Renunciation is the very basis of our true life. (II. 174)

The ideal of renunciation nowhere attains such a height as in the teachings of the Vedanta. (II. 146)

This is the stepping-stone and the real centre and the real heart of all spiritual culture—renunciation. (III.70)

This is the land of renunciation. (III. 353)

The grand lesson we shall ever teach to humanity will be renunciation. (III. 354)

The Alpha and Omega is renunciation. (III. 343)

Through renunciation alone this immortality is to be reached. (III. 343)

Through renunciation is the way to the goal and not through enjoyment. (III. 180)

There is no end to renunciation. (IV. 243)

Our solution is unworldliness—renunciation. (IV. 315)

Renunciation is the background of all religious thought wherever it be. (IV. 183)

Renunciation, and renunciation alone, is the real secret, the Mulamantra, of all Realization. (V. 397)

The essential thing is renunciation. (V. 382)

Renunciation is the evolution of nature and the manifestation of the God within. (V. 281)

To live in the world and not to be of it is the true test of renunciation. (V. 272)

Renunciation is the very soul of the Upanishads. (VI. 507)

There is no way, none whatsoever, to the solution of the profound mystery of this life except through renunciation. (VI. 488)

Renunciation must come but in the fullness of time. (VII. 240)

Renunciation is not asceticism. (VIII. 226)

Everything is fraught with fear : Renunciation alone is fearless. (VIII. 279)

Renunciation is in our blood. (VIII. 406)

It is renunciation, tyaga, that is meant by religion, and nothing else. (VIII. 385)

Renunciation means that none can serve both God and Mammon. (VIII. 223)

There is nothing so high as renunciation of self. (V. 78)

Renunciation is always the ideal of every race. (VIII. 524)

Without enjoyment, renunciation can never come. (V. 447)

First enjoy and then you can renounce. (V. 447)

Renunciation is of the mind. (VIII. 226)

When he has controlled the senses, he has renounced. (VIII. 227)

If you desire to attain God, you will have to renounce Kama-Kanchana (lust and possession). (III. 451)

There will be no spiritual strength unless one renounces the world. (VI. 276)

The renunciation of Kama-Kanchana is the most important. (V. 261)

If you can give up, you will have religion. (III. 343)

We are here to know truth, not for enjoyment. (VIII. 37)

We love not for the long purse, we never sell our love, we want not, we give. (VI. 258)

Self-love is the first teacher of self-renunciation. (IV. 471)


We must have faith in ourselves; we must become worldmovers, for everything is in us. (III. 175)

Hundreds will fall in the struggle, hundreds will be ready to take it up. (V. 17)

Wish is half the work. (VIII. 487)

Each one will have to save himself, each one to do his own work. (VII. 487)

None of us can get anything other than what we fix our hearts upon. (III. 48)


Reverence is a growth out of love; we can none of us revere him whom we do not love. (III. 79)


Rishis were spiritual discoverers. (III. 119)

Great Rishis will appear and lead us to customs and manners that are suited to new environments. (III. 112)

The Rishi as he is called in the Upanishads is not an ordinary man, but a Mantra-drashta. (III. 175)

The term Rishi means ‘the seer of the truth of the Mantras’, and not any Brahmin with the holy thread hanging down the neck. (VI. 496)


Rituals are the kindergarten of religion. (V. 216)

Old rituals must be rejected and new ones substituted. (V. 217)

Ritual is in fact concretized philosophy. (I. 72)


He is the best ruler who can serve well. (V. 61)


No great work can be done without sacrifice. (IV. 352)

No great work has been done in the world without sacrifice. (VIII. 216)

Great things can be done by great sacrifices only. (V. 34)

Nothing is gained except by sacrifice. (I. 520)

Sacrifice in the past has been the Law, it will be, alas, for ages to come. (VII. 501)

The martial spirit is not self-assertion but selfsacrifice. (VII. 270)


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

Bodilessness must be the ideal. (II. 350)

We have to go beyond the body, and beyond thought too. (II. 350)

Nothing can be done in a day. (II. 152)

Voluntarily weakening the body is really no prescription for spiritual enlightenment. (III. 69)

Great convictions are the mothers of great deeds. (V. 30)

Those that persevere will see the light, sooner or later. (V. 104)

Doing good to others constitutes a way, a means of revealing one’s own Self or Atman. (VII. 112)

To control our passions we have to control them at their very roots; then alone shall we be able to burn out their very seeds. (I. 242)

All that man has to do is to take care of three things; good thought, good word, good deed. (I. 492)

Unhealthy persons cannot be Yogis. (I. 221)

The negative way is the most difficult. (I. 98)

The early morning and the early evening are the two periods of calmness. (I. 145)

And, above all, if the pride of spirituality enters into you, woe unto you. (I. 429)

Miracles are only stumbling-blocks. (I. 328)

Those that only take a nibble here and a nibble there will never attain anything. (I. 177)

Nothing is done in a day. (I. 407)

The only way to come out of bondage is to go beyond the limitations of law, to go beyond causation. (I. 98)

We can use one thorn to extract another and then throw both away. (III. 17)

The way is very difficult, like walking on the edge of a razor. (II. 124)

This, O Nachiketas, is very difficult, the way is long,and it is hard to attain. (II. 410)

Hiding facts is not the way to find a remedy. (II. 94)

Nobody ever got anything by begging. (IV. 301)

Don’t-touchism is a form of mental disease. (VI. 320)

Until that thirst is awakened in you, you are no better than any atheist. (II. 45)

Taking a step backward, you do not avoid any misfortune. (I. 461)

My way is good for me, but not for you. (III. 131)

Restraint does not come in one day, but by long continued practice. (I. 208)

Very few have the power to grasp the higher, fewer still the patience to attain to it. (I. 142)


Salvation never will come through hope of reward. (II. 243)

What is salvation? To live with God. (III. 537)

There is no salvation for man until he sees God, realizes his own soul. (III. 378)

Our salvation is already within us. (III. 410)

To be unselfish, perfectly selfless, is salvation itself; for the man within dies, and God alone remains. (IV. 150)

There is salvation only for the brave. (I. 479)

Salvation means knowing the truth. (I. 512)

The road to salvation is through truth. (I. 499)

Salvation (comes) by faith and not by work. (I. 512)

Mukti means entire freedom—freedom from the bondages of good and evil. (V. 317)

There is no Mukti on earth to call my own. (VI. 266)

To get out of this infinite chain of causation is Mukti (freedom). (VI. 118)


Samadhi is the means through which we can gain anything and everything, mental, moral, or spiritual. (I. 291)


It is Samsara, continuous motion; it is Jagat. (III. 416)

The Samsara is unreal, hollow, void of substance. Unless you give it up, you can never reach God, try however you may. (III. 451)

It is all misery, this Samsara. (V. 112)


Sacrifice of everything for the good of others is real. (VII. 245)


A Sannyasin cannot belong to any religion. (V. 260)

The Sannyasin is to love death. (III. 446)


Sanskrit is the language of God. (III. 513)

Sanskrit is the divine language. (III. 513)

Sanskrit and prestige go together in India. (III. 299)

The very sound of Sanskrit words gives a prestige and a power and a strength to the race. (III. 290)


Sattva is nearly Nitya. (IV. 405)

What can bring greater strength than Sattvaguna (absolute purity of mind) ? (IV. 404)

With Sattva only, comes wisdom. (VII. 39)


Each science must have its own methods. (I. 128)

Science is nothing but the finding of unity. (I. 14)


In no other scripture in the world is this adjective (fearless) applied either to God or to man. Abhih, fearless ! (III. 237)

No scriptures can make us religious. (I. 412)


You are the Self, and that must be realized. (IV. 245)

No food or drink can taint that noble Self which knows Itself. (IV. 395)

I worship my Self. (II. 472)

There is really but one Self in the universe, all else is but Its manifestations. (V. 411)

Your religion teaches you that every being is only your own self multiplied. (V. 14)

We are the Self, eternally at rest and at peace. (V. 274)

There is nothing so certain in me as my Self. (V. 274)

I am the end, my own Self, and nothing else. (V. 252)

The Self of man being beyond the law of causation is not a compound. (V. 256)

There is one Being, this Self; It neither comes nor goes. (III. 22)

The Self is all in all, none else exists. (IV. 393)

All we know is the projection of the Self. (VII. 93)

The Self in each of us is Brahman. (VII. 34)

I am the Infinite, that Eternal, Changeless. (II. 404)

If we enjoy everything in the Self, and as the Self, no misery or reaction will come. (II. 418)

In and through the Self all knowledge comes. (II. 305)

The Self of man is not the body, neither is It thought. (II. 233)

Self is in everything. (II. 318)

‘I worship my Self’ says the Advaitist. (II. 250)

I salute myself. (II. 250)

I am to worship, therefore, none but myself. (II. 250)

This Self or Soul or Substance is all that exists in the universe. (II. 274)

This Self is eternal and omnipresent. (II. 411)

The self is changeless. (II. 411)

The self-existent One is omnipresent, because He has no form. (II. 413)

The real self within me is also unknown and unknowable. (II. 458)

The Self—the Atman—is by Its own nature pure. (II. 249)

Whoever thinks that I am little makes a mistake, for the Self is all that exists. (II. 404)

Omnipresent is the Self of man. (II. 277)

The Self is that Peace which passeth beyond both evil and good. (VIII. 226)

Inside the heart, He has remained, the real Self. (VIII. 88)

The Self is beyond both freedom and bondage. (VIII. 35)

The Atman, Self, is the same as Brahman, the Lord. (VIII. 100)

This Self is all that is; It is the only reality. (VIII. 100)

Nothing exists but the Self; there is nothing else. (VIII. 101)

There is nothing to be asked for, desired for, beyond one’s Self. (VIII. 504)

Happiness and misery are only in the senses, they cannot touch our real Self. (VIII. 10)

We become nothing; we regain our true Self. (VIII. 27)

The Self cannot be objectified. (VIII. 256)

All is the Self or Brahman. (VIII. 12)

The Self is the eternal subject. (VIII. 256)

My true Self is beyond all law. (VIII. 248)

When you can throw away all, only the true Self will remain. (VIII. 4)

Nothing else exists but the Self. (VIII. 195)

There is only one Self in the universe, only One Existence. (II. 461)

The Self is known, therefore, to everyone of us. (II. 305)

The Self can never be attached. (I. 464)

The Self is the essence of this universe, the essence of all souls; He is the essence of your own life, nay, ‘Thou art That’. (I. 374)

The seer is really the Self, the pure one, the ever holy, the infinite, the immortal. (I. 238)

He conquers all who conquers self. (IV. 393)

A man must follow the tendencies peculiar to himself. (III. 358)

He who has more of this unselfishness is more spiritual and nearer to Shiva. (III. 143)

Each individual has to work out his own salvation. (V. 415)

The great thing is to have faith in oneself, even before faith in God. (V. 223)

You cannot believe in God until you believe in yourself.(V. 409)

Self (I)

Self is the death of love. (V. 426)

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

Whenever you think of yourself you are bound to feel restless. (VI. 266)

This self is but the shadow of that real Self which is behind. (II. 417)

This little separate self must die. (II. 174)

All selfishness comes of holding on to the self, to this illusory self. (VIII. 98)

This little puny self must be sacrificed. (VIII. 24)

Our best work and our greatest influence is when we are without a thought of self. (VIII. 31)

He who gives up the little self for the world will find the whole universe his. (VIII. 336)

There is the real ‘me’ which nothing can destroy, and there is the phenomenal ‘me’ which is continually changing and disappearing. (VIII. 247)

Until we can free ourselves from nature, we are slaves; as she dictates so we must go. (I. 257)

Everyone has to get to the centre, however he may struggle to go back. (I. 422)

You make and mould your own life. (I. 497)

You are responsible for yourself. (I. 497)

We colour everything with our own selves. (I. 476)

We paint everything with ourselves. (I. 477)

I am already joined—from my very birth, from the very fact of my life—I am in Yoga with that infinite life and infinite goodness and infinite power. (III. 376)

I am that Infinite. (II. 471)

I am One, alone, through all eternity. (II. 472)

It is all my Self. (II. 472)

We never come nor go. We are where we are. (V. 410)

I am only existence and knowledge. (VIII. 525)

I am the master. (VIII. 522)

I am the Fear of fear, the Terror of terror, I am the fearless secondless One; I am the Rule of destiny, the Wiperout of fact. (VIII. 522)

True Being is undifferentiated and eternal. (VI. 45)

Not being a compound, it will never die. (V. 256)

You were never born, and you will never die. (V. 257)

You are Omnipotent. (V. 51)

You are everywhere. (V. 271)

It is the Eternal Knower standing behind the whole phenomena; He Himself is the phenomena. (III. 8)

The sky never changes: it is the cloud that is changing.(III. 9)

All knowledge is in me, all power, all purity, and all freedom. (III. 130)

All power is within you; you can do anything and everything. (III. 284)

We are everything, ready to do everything, we can do everything, and man must do everything. (III. 376)

What can we not do ? (III. 244)

There is no help for you outside of yourself; you are the creator of the universe. (III. 26)

It is not that you are going to become God or perfect; you are already perfect; and whenever you think you are not, it is a delusion. (III. 16)

You are the permanent, the unchangeable. (III. 23)

You are where you are; these dreams, these various clouds move. (III. 23)

You are, by the grace of God and your own exertions, what you are. (III. 377)

You are He already. (III. 422)

You are the heirs of immortality, sons of the Eternal Father. (IV. 149)

The Kingdom of Heaven is within us. (IV. 246)

We cannot live satisfied where we are; that is the natural growth of the human soul. (IV. 194)

I am something higher than life. (IV. 232)

The superfine always eludes our view and laughs at our attempts to bring it down. (IV. 284)

[In meditation], for a moment, you can change this nature. (IV. 248)

We believe in a Personal God as the Christians do, but we go further: we believe that we are He! (IV. 191)

The less of this little ‘I’ the more of God there is in him. (IV. 174)

The ‘I’ has All become, the All is ‘I’ and Bliss. (IV. 395)

We are all in the dark; religion is to us a mere intellectual assent, a mere talk, a mere nothing. (II. 164)

None can die; none can be degraded for ever. (II. 402)

Darkness never existed, weakness never existed. (II. 295)

We are infinite. (VII. 98)

Oh, blessed am I! Freedom am I! I am the Infinite. (VII. 61)

All men are pure; all men are good. (VII. 420)

As a unity, it is free; as many, it is bound by law.(VII. 102)

Good and evil are our slaves, not we theirs. (VII. 13)

Without the ‘I’ there can be no ‘you’ outside. (VII. 101)

Nature, body, and mind go to death, not we; we never go nor come. (VII. 70)

We forge the chain, and we alone can break it. (VII. 54)

That which is nearest is least observed. (VII. 227)

You are free, free, free! (VII. 61)

Talk not of Yoga to make you pure; you are pure by your very nature. (VII. 73)

Everything will open up of itself. (VII. 254)

The eternal, the infinite, the omnipresent, the omniscient is a principle, not a person. (VII. 499)

We are infinite. (VII. 98)

We are the sons of fight and children of God. (V. 17)

This is the first fact of consciousness—I am. (II. 32)

It is all He, and all I, at the same time. (II. 322)

I am both death and life. (II. 414)

I ever was and ever am. (II. 404)

I am the pure and Blessed One. (II. 202)

It can never grow; It was always there, and only manifests Itself. (II. 228)

Everything is ours already—infinite purity, freedom, love, and power. (II. 296)

I am He, and he is I. (II. 251)

I am omnipresent, eternal. (II. 249)

I am beyond all life, beyond all death. (II. 251)

I am in everybody. (II. 469)

We are to take care of ourselves—that much we can do—and give up attending to others for a time. (II. 9)

There is nothing beyond me. (II. 415)

It is the unchangeable that is appearing as the changeable.(II. 344)

There is only One Being, One Existence, the everblessed, the omnipresent, the omniscient, the birth less, the deathless. (II. 236)

Where are you not? (II. 277)

We can do everything. (II. 294)

We are in reality that Infinite Being. (II. 339)

It is the greatest of all lies that we are mere men; we are the God of the universe. (II. 279)

You are already free and perfect. (II. 81)

You are not to be perfect, you are that already. (II. 82)

The great idea of which we here see the germ is that all these voices are inside ourselves. (II. 311)

As we understand these truths better, we find that the voice is in our own heart. (II. 311)

The infinite future is before you. (II. 225)

We are weak because we are ignorant. (II. 356)

The tiger in us is only asleep; it is not dead. (II. 364)

Every man and woman is the palpable, blissful, living God. (II. 326)

None comes and none goes. (II. 277)

The sky never changes; it is the clouds that change. (II. 280)

The worst lie that you ever tell yourself is that you were born a sinner or a wicked man. (II. 279)

None is great and none is small. (II. 399)

Thou alone art thy greatest enemy, thou alone art thy greatest friend. (II. 401)

The Divine Being was always within, the nearest of the near. (II. 401)

Every man exists, and every man must know, and every man is mad for love. (II. 458-59)

We are that eternal subject already; how can we know it ? (II. 82)

Everything in the universe is yours, stretch out your arms and embrace it with love. (II. 323)

It (Infinite) can never grow; It was always there, and only manifests itself. (II. 228)

The real ‘I’ cannot be grasped. (VIII. 3)

Find yourself bodiless. You never had a body. (VIII. 229)
You are what you are born. (VIII. 60)

Nothing is eternal except Himself. (VIII. 504)

Blessed are those who struggle to go beyond. (VIII. 341)

I am beyond, I am peace. (VII. 505)

Beyond all differentiation and combination, beyond space, time, and causation, I am that I am. (VIII. 249)

He (Brahman) is not born, he does not die, he is not in time and space. (VIII. 22)

We are lions in sheep’s clothing of habit, we are hypnotised into weakness by our surroundings. (VIII. 257)

Never does any help come from the outside. (VIII. 132)

In everybody I reside. (VIII. 129)

The universe is my body. (VIII. 129)

When I can enjoy through the whole universe, the whole universe is my body. (VIII. 130)

I am the universe. (VIII. 101)

Say ‘not’, and you become ‘not’; say ‘is’ and you become ‘is’. (VIII. 22)

Our real nature is all bliss. (VIII. 7)

The real power, the real life, the real strength is in the unseen, the impersonal, the nobody. (VIII. 125)

I was, I am, and I will be. (VIII. 163)

I am He. (VIII. 163)

I am the whole mystery, God. (VIII. 225)

I am a body, the lower self; and I am the Lord of the universe. (VIII. 225)

You are divinities; the twinkling stars owe their existence to you. (VIII. 186)

You are the incarnations of the Almighty, Omnipresent, divine Principle. (VIII. 137)

The more I live, the more I become convinced every day that every human being is divine. (VIII. 186)

Our nature is joy, enjoyment, pleasure, and happiness. (VIII. 150)

You are all God. (II. 237)

You are the Self, the God of the universe. (II. 236)

We are all projected from one common centre which is God. (I. 416)

You are the almighty God playing. (II. 470)

Each of us is heir apparent to the Emperor of emperors; we are of the substance of God Himself. (III. 160)

We are God Himself though we have forgotten our own nature in thinking of ourselves as little men. (III. 160)

You are incarnations of God, all of you. (VIII. 137)

You are God and so am I; who obeys whom? (II. 320)

You are the God of the universe; where can you seek for help? (III. 26)

Therefore know that thou art He; thou art the God of this universe, Tat Tvam Asi (That thou art). (II. 236)

You are the whole of God. (II. 414)

Your godhead is the proof of God Himself. (II. 308)

You are the God of this universe. (I. 403)

We must become world-movers, for everything is in us. (III. 175)

What I have done, that I can undo. (III. 161)

Thou art the Reality. (VIII. 106)

You are the Infinite. (II. 462)

You are all infinite. (II. 470)

If you think that you are bound, you remain bound; you make your own bondage. (II. 462)

You are infinite; where is the place for you to go ? (II. 277)

You are the Pure One; awake and arise, O mighty one, this sleep does not become you. (II. 304)

You have everything, nay, you are everything. (II. 324)

You are the makers of your own fortunes. (II. 350)

You are never bound. (II. 470)

You are free already. (II. 470)

You can do anything and everything, you are almighty. (II. 300)

You know but little of that which is within you. (II. 302)

That is what you do when you cry after the joys of this world, for you do not know what true joy is. (II. 166)

You are not the slave of nature. (II. 182)

You are beyond the stars, the sun, and the moon. (II. 182)

Take the whole responsibility on your own shoulders, and know that you are the creator of your own destiny. (II. 225)

You are everywhere in the universe. (II. 235)

You were neither born, nor will you die. (II. 235)

You have had neither birth, nor will have rebirth, nor life, nor incarnation, nor anything. (II. 235)

In reality you are neither going nor coming, you are not being born, nor going to be reborn; you are infinite, ever-present, beyond all causation, and everfree. (II. 235)

You are everywhere. (II. 235)

You are the omniscient, omnipresent being of the universe. (II. 235)

You are only one; there is only one such Self, and that One Self is you. (II. 235)

You are everywhere in the universe. (II. 235)

You are the Soul of this universe. (II. 237)

You are the Pure One, the Ever-blessed. (II. 237)

You and I are one. (II. 249)

That which is not the result of combination cannot die. (I. 251)

Everything is hidden by ourselves. (I. 477)

We do not become anything; we are what we are. (I. 512)

The body will die, but I shall not die. (I. 8)

It (Self) is beyond all law. (I. 238)

It (Purusha) does not exist, it is existence itself. (I. 249)

You are one with the universe. (I. 374)

You are not bound. (I. 500)

You are quite as great as Jesus, Buddha, or anybody else. (I. 483)

I am the one. (I. 501)

I am the Infinite. (I. 501)

I am the one Existence. Nothing else exists. I am everything. (I. 501)

You were never bound by laws; nature never had a bond for you. (I. 249)

We never change, we never die, and we are never born. (I. 419-20)

You are infinite. (I. 403)

You are all the world. (I. 461)

You are Infinite, deathless, birthless. (I. 461)

You gain nothing by becoming cowards. (I. 461)

Ye are not matter, ye are not bodies. (I. 11)

I have to accommodate myself to the world, and not the world to me. (I. 66)

We are responsible for what we are; and whatever we wish ourselves to be, we have the power to make ourselves. (I. 31)

The explanation of everything is after all in yourself. (I. 93)
Change of the unchangeable would be a contradiction.(I. 417)

When the whole universe sleeps, He sleeps not; He is working incessantly; all the changes and manifestations of the world are His. (I. 80)

Anything that changes cannot be immortal. (I. 254)

I am free through eternity, I am never bound; I am the God of the universe through all eternity. (III. 28)

It is very easy to say, ‘I am a Jnani’, but very hard to be really one. (III. 27)

There is no God separate from you, no God higher than you, the real ‘You’. (III. 24)

This One existence has to be realized. (III. 24)

The real you is already perfect, already strong. (III. 159)

We cannot know Brahman, but we are Brahman, the whole of It, not a piece. (VIII. 21)

Neither good nor bad, neither life nor death—only the one infinite Brahman exists. (II. 318)

The Brahman, the God of the Vedanta, has nothing outside of Himself, nothing at all. (I. 374)

All is Brahman, the One without a second. (III. 37)

Everything else is Maya, nothing else has real existence; whatever is of existence in any material thing is this Brahman. (III. 347)

Your Atman is the support of the universe—whose support do you stand in need of ? (IV. 279)

From the ant to the perfect man there is the same Atman in all, the difference being only in manifestation. (IV. 484)

The Atman is pure intelligence controlling and directing Prana. (VI. 128)

The Atman is the one unchangeable Truth. (VI. 519)

We are the Atman, deathless and free; pure, pure by nature. (V. 332)

In everyone is God, the Atman; all else is but dream, an illusion. (V. 417)

Atman is the reality of all. (VII. 75)

As Atman, we have no body. (VII. 104)

Always talk and hear and reason about this Atman. (VII. 121)

The Atman is the fearless. (VII. 29)

The sight of the Atman is the real vision of Jagannatha. (VII. 120)

The omnipresent Atman which depends on nothing else to support It is the only Refuge. (VII. 192)

The Atman never becomes the object. (VII. 33)

The Atman cannot be known by the mind for It is Itself the Knower. (VII. 199)

The Atman in bondage is called Jiva. (II. 258)

The Atman never comes nor goes, is never born nor dies. (II. 257-58)

Everything is a manifestation of the Atman. (II. 419)

All this universe is the reflection of that one Eternal Being, the Atman. (II. 249)

The Atman alone is free and that is our real essence. (VIII. 23)

The Atman is omnipresent. (VIII. 403)

This Atman is the Brahman itself. (III. 347)

Behind the mind is the Atman, the soul, the self of man. (III. 126)

Our Atman and soul are entirely different things. (II. 126)

Brahman is without action, Atman is Brahman, and we are Atman; knowledge like this takes off all error. (VII. 37)

(The) Atman knows neither happiness nor misery. (VIII. 28)

Both name and form is Atman, ever free. (IV. 393)


The Lord has hidden Himself best, and His work is best; he who hides himself best, accomplishes most. (VII.15)

Wherever we may begin we are sure to end in perfect self-abnegation. (I. 92)

The philosopher, the worker, and the devotee, all meet at one point, that one point being self-abnegation. (I. 86)


When you know yourself you know all. (V. 411)


The great thing is to have faith in oneself, even before faith in God; but the difficulty seems to be that we are losing faith in ourselves day by day. (V. 223)


You do not require any assistance to govern yourself; you are already self-restrained. (III. 159)


Self-sacrifice, indeed, is the basis of all civilization. (VII. 269)


Complete self-surrender is the only way to spiritual illumination. (V. 258)


Our own selfishness makes us the most arrant cowards; our own selfishness is the great cause of fear and cowardice. (III. 530)

Selfishness is the chief sin, thinking of ourselves first. (III. 143)

There should be no motive for selfishness. (III. 529)

Selfishness is the great curse of the world. (III. 529)

All selfishness is death, and this is true here or hereafter. (IV. 367)

With the sense of possession comes selfishness, and selfishness brings on misery. (I. 100)

There is no limit to this getting out of selfishness. (I. 109)

Selfish work is slave’s work. (I. 57)

In all action the motive power is selfishness. (I. 477)

That which is selfish is immoral, and that which is unselfish is moral. (I. 110)

It is only selfishness that causes the difference between good and evil. (I. 90)

The exercise of might is invariably the exercise of selfishness. (I. 59)


Great is the tenacity with which man clings to the senses. (II.70)

The senses are all delusion. (I. 462)

We are bound by the senses; they play upon us, make fools of us all the time. (I. 516)

Our senses are limited, very limited indeed. (II. 156)

The senses cheat you day and night. (VII. 74)

Sense-happiness is not the goal of humanity. (III. 4)


Those who serve the servants of God are His greatest servants. (III. 142)

You cannot help anyone, you can only serve. (III. 246)

It is the greatest privilege in our life that we are allowed to serve the Lord in all these shapes. (III. 247)

Blessed are they whose bodies get destroyed in the service of others. (III. 83)

He who knows how to serve knows how to rule. (IV. 300)

The servant has no right to question. (IV. 131)

You work best when you work for others. (III. 276)


Without Shakti (power) there is no regeneration for the world. (VII. 484)

Without the grace of Shakti, nothing is to be accomplished. (VII. 484)

The worship of Mahavira must be introduced; the Shaktipuja must form a part of our daily practice. (V. 389)

Do you know who is the real ‘Shakti-worshipper’? It is he who knows that God is the omnipresent force in the universe and sees in women the manifestation of that Force. (V. 26)


What we want is the Shraddha. (III. 319)

What makes one man great and another weak and low is this Shraddha. (III. 319)


Shravana not only means hearing from the guru, but also repetition to our own selves. (VII. 410)


Spirit speaks unto spirit in silence, and yet in most unmistakable language. (III. 146)

Perfect silence is the best refutation. (V. 55)


Simplicity is the secret. (V. 259)

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