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.




This is the only sin—to say that you are weak, or others are weak. (II. 308)

If there is any sin in the world, it is weakness. (III. 151)

Will sin cure sin, weakness cure weakness? (III. 237)

Without giving, he who eats and enjoys eating, enjoys sin. (IV. 10)

Loving others is virtue, hating others is sin. (V. 419)

Doing good to others is virtue (Dharma), injuring others is sin. (V. 419)

The greatest sin is to think yourself weak. (VII. 54)

It is not fitting that you think yourself a sinner. (II. 304)

He alone is a sinner who sees a sinner in another man. (II. 279)


Sita has gone into the very vitals of our race. (III. 256)

She is there in the blood of every Hindu man and woman; we are all children of Sita. (III. 256)


Slave of the body, slave of the mind, slave of the world, slave of a good word, slave of a bad word, slave of passion, slave of happiness, slave of life, slave of death, slave of everything! This slavery has to be broken. (III. 25)

Slave wants power to make slaves. (IV. 368)

There is no use in being a slave. (IV. 6)

The slave never gets anything. (V. 251)

The slave and the tyrant are synonymous. (V. 14)

Slavery is slavery. (I. 500)

The more we say ‘I and mine’, the more slavery grows, the more misery increases. (I. 100)


Human society is a graded organization. (I. 36)

That society is the greatest, where the highest truths become practical. (II. 85)

Society has to pay homage to Truth or die. (II. 84)

Being of one mind is the secret of society. (III. 299)

Society is nothing but an aggregate of individuals. (VII. 412)


The soldier is only to obey and speak not. (IV. 355)

The soldier has no right to reason. (IV. 131)


The solution of any problem can never be attained on racial, or national, or narrow grounds. (III. 269)

Our solution is renunciation, giving up, fearlessness, and love, these are the fittest to survive. (III. 205)


There is infinite life before the soul. (II. 153)

Soul is not a force, neither is it thought. (II. 232)

Life is short, but the soul is immortal and eternal. (III. 304)

All powers and all purity and all greatness—everything is in the Soul. (III. 334)

The ancient sages penetrated deeper and deeper until they found that in the innermost core of the human soul is the centre of the whole universe. (II. 157)

There is a soul which is unchanging. (II. 344)

The human soul never forgets its freedom and is ever seeking it. (II. 400)

I am omnipresent, eternal. (II. 249)

It is nature that is changing, not the soul of man. (II. 277)

True knowledge of the world means knowledge of the soul, metaphysics; and he (Hindu) wants to enjoy that life. (II. 186)

Truth is the nature of all souls. (II. 358)

The Sat-Chit-Ananda—Existence-Knowledge-Bliss Absolute—is the nature, the birthright of the Soul. (II. 194)

The soul is by its nature free. (II. 196)The soul is one with Freedom, and the soul is one with Existence, and the soul is one with Knowledge. (II. 193-94)

When this body falls off, the soul lives on. (II. 268)

The soul is the only thing which is not composed of nature. (II. 456)

The soul is causeless, and from this follow all the great ideas that we have. (II. 196)

The highest heaven, therefore, is in our own souls. (II. 184)

The greatest temple of worship is the human soul. (II. 184)

The essential nature of the soul is unlimited. (II. 460)

The soul was never born and will never die. (II. 294)

This soul of man, being simple, must have been existing for ever. (II. 268)

The soul is beyond all laws, physical, mental and moral. (II. 282)

The soul has neither pleasure nor pain. (II. 457)

The universal soul is infinite. (II. 413)

The soul never changes. (II. 440)

All nature is working for the enjoyment and experience of the soul. (II. 457)

The Soul is beyond life and death. (V. 256-57)

Everything is in the soul. (III. 334)

Our prophet-soul is the proof of their prophetsoul. (II. 308)

All wisdom and all purity are in the soul already. (II. 168)

Every soul is infinite, therefore, there is no question of birth and death. (II. 78)

Each soul, therefore, is a part of God. (II. 429)

The soul is beyond time, space, and causality—therefore unlimited, omnipresent. (VIII. 10)

The soul cries ever, ‘Freedom, O Freedom!’ (I. 335)

The soul in itself is perfect. (I. 319)

Every soul, like every particle of matter, is perfectly dependent on the will of God. (I. 394)

Every soul is infinite. (III. 407)

Every soul is destined to be perfect, and every being, in the end, will attain the state of perfection. (III. 45)

The soul can only receive impulses from another soul, and from nothing else. (III. 45)

The soul never comes nor goes. (V. 68)

Each soul is a star, and all stars are set in that infinite azure, that eternal sky, the Lord. (V. 69)

My Soul is the highest ideal that I can have. (V. 253)

Each soul is a circle. (V. 271)

The soul is a circle whose circumference is nowhere (limitless), but whose centre is in some body. (V. 271)

Every soul is omnipresent, so where can it come or go? (V. 281)

I look behind and after and find that all is right, in my deepest sorrows there is a soul of light. (VIII. 168)

You are the soul of the universe and its body also. (II.462)

The soul is beyond life and death. (V. 256-57)

To believe blindly is to degenerate the human soul. (IV. 216)

The human soul is the repository of infinite wisdom; what external agency can illuminate it ? (IV. 431)

Unless you realize the soul; there is no freedom. (IV. 245)

You are the soul, the pure, the free, all the time; you are the Witness. (IV. 96)

None is really weak; the soul is infinite, omnipotent, and omniscient. (III. 193)

The soul of my soul is the only true existence. (VII. 427)

The soul never kills or is killed. (VII. 90)

Souls are without beginning and without end, and immortal by their very nature. (III. 125-26)

Power will come, glory will come, goodness will come, purity will come, and everything that is excellent will come when this sleeping soul is roused to selfconscious activity. (III. 193)

Each soul is potentially divine. (I. 257)

The human soul is eternal and immortal, perfect and infinite, and death means only a change of centre from one body to another. (I. 10)

You are souls immortal, spirits free, blest and eternal. (I. 11)

Every soul must disintegrate to become God. (I. 198)

The soul has no sex; why should it degrade itself with sex ideas? (I. 260)

The nature of the soul is eternal bliss. (I. 237)

I am the Soul, the ever free; (I) never was bound. (I. 502)

Soul is the only reality, and we have forgotten it. (I. 287)

The soul itself has no colouring. (I. 253)

The soul is separate from nature. (I. 253)

We cannot perceive the Soul, because it has got mingled up with nature, with the mind, with the body. (I. 234)

The Soul is not a compound; It is the only eternal simple in the universe, and as such, It cannot be born, It cannot die; It is immortal, indestructible, the everliving essence of intelligence. (I. 234)

We all agree that souls are without beginning and without end, and immortal by their very nature; also that all powers, blessing, purity, omnipresence, omniscience are buried in each soul. (III. 125-26)


Apart from the higher philosophic and religious value of the Word, we may see that sound symbols play a prominent part in the drama of human life. (I. 74)


Not matter but spirit. (IV. 351)

The spirit is omnipotent. (IV. 352)

All is spirit. (IV. 233)

You are all sons of God, immortal spirit. (IV. 146)

Spirit must see itself as spirit. (IV. 246)

The spirit must be realized, and that is practical religion. (IV. 246)

The spirit can neither come nor go, it only changes its plane of manifestation. (VII. 500)

Spirit is beyond space and time and is everywhere. (VII. 7)

The spirit must be divine; and spirit understood as spirit must not be made into a man. (II. 372)

The spirit is the goal, and not matter. (II. 39)

The apparent man is merely a struggle to express, to manifest this individuality which is beyond; and evolution is not in the Spirit. (II. 81)

Spirit is not in time, nor in space. (VIII. 18)

Spirit has no superstitions—it is beyond the vain desires of the body. (VIII. 133)

We are all spirit. (VIII. 126)

That is the secret : To think that I am the spirit and not the body. (II. 37)

That is the truth : you are the spirit, you are not matter. (VIII. 112)

Our ideal is the spirit. (VIII. 72)

Spirit is beyond all time and space. (VIII. 27)

Everything is an expression of the spirit; the minds are so many mirrors. (VIII. 180)

The Spirit alone is infinite. (I. 341)

I (Atman) am a spirit living in a body. (I. 8)

The spirit will triumph in the long run. (III. 199)

The spirit is reflected in mind and in everything. (V. 273)

To quicken the spirit, the impulse must come from another soul. (III. 45)


No other ideal can put into us the same mass of energy as the spiritual. (II. 66)

We want spiritual ideals before us, we want enthusiastically to gather round grand spiritual names. (III. 315)

The more our bliss is within, the more spiritual we are. (VII. 11)

Spiritual things are told not in the language of matter, but in the language of the spirit; the superfine in the language of the superfine. (III. 394)

Spiritual vitality can be given from one mind to another. (I. 511)

He who gives man spiritual knowledge is the greatest benefactor of mankind. (I. 52)


If it is strength, go down into hell and get hold of it. (I. 479)

The best guide in life is strength. (I. 134)

Strength, strength it is that we want so much in this life, for what we call sin and sorrow have all one cause, and that is our weakness. (I. 381)

Strength is the medicine that the ignorant must have when oppressed by the learned. (II. 201)

Strength, therefore, is the one thing needful. (II. 201)

Strength is the medicine for the world’s disease. (II. 201)

Strength is the medicine which the poor must have when tyrannized over by the rich. (II. 201)

What this world wants today, more than it ever did before, is strength. (II. 198)

The remedy for weakness is not brooding over weakness, but thinking of strength. (II. 300)

This is the great fact: strength is life, weakness is death. (II. 3)

Strength is felicity, life eternal, immortal; weakness is constant strain and misery : weakness is death. (II. 3)

We want strength, strength, and every time strength. (III.238)

What we need is strength, who will give us strength? (III.238)

Strength is life, weakness is death. (V. 332)

Strength is in goodness, in purity. (V. 409)

All drift towards the strong. (IV. 479)


This struggle itself is the grandest and most glorious that man can make. (II. 66)


The real study is ‘that by which we realize the unchangeable.’ (V. 411)


The degree of unselfishness marks the degree of success everywhere. (V. 240)


No superstition. (I. 480)

Superstition is a great enemy of man, but bigotry is worse.(I. 15)

If superstition enters, the brain is gone. (III. 278)


In unhappiness, sorrow, death, and desolation, the Mother’s child shall always remain fearless. (VII. 230)
To work I have the right. Mother knows the rest. (VIII. 513)
We are Her automata. She is wirepuller. (VIII. 517)
It is He that works. We are only the instruments. (VIII. 345)
Devotion to the mother is the root of all welfare. (VIII. 530)


Without real sympathy we can never teach well. (VII. 99)


The purport of the Tantras is to worship women in a spirit of Divinity. (VII. 215)


Working for the sake of others itself constitutes Tapasya (practice of austerity). (VII. 110)

Power comes of austerities. (VII. 110)


The great task is to revive the whole man, as it were, in order to make him the complete master of himself. (II. 35)


He alone teaches who has something to give, for teaching is not talking, teaching is not imparting doctrines, it is communicating. (IV. 177-78)

All teaching implies giving and taking. (IV. 178)

The first test of true teaching must be, that the teaching should not contradict reason. (II. 390)

Until the inner teacher opens, all outside teaching is in vain. (VII. 71)

None can teach another. (VI. 65)

None can teach you; none can make a spiritual man of you. (II. 385)

No one was ever really taught by another; each of us has to teach himself. (I. 93)


Real theists cannot work. (V. 245)


Doctrine is of no use except for gymnastics. (I. 484)

No theories ever made men higher. (II. 336)


Thought is the finest and highest action of Prana. (I. 150)

Doing is very good, but that comes from thinking. (II. 86)

Difference is the first sign of thought. (II. 365)

Mere thoughts are like little wavelets. (VI. 134)

We are the heirs of good and evil thought. (VI. 134)

Every new thought must create opposition. (V. 137)

Even thinking the least good of others gradually instils into the heart the strength of a lion. (V. 382)

Thought is like a bubble rising to the surface. (VI. 129)

The thought is followed by the word, and the word by the form. (VI. 100)

We are what our thoughts have made us; so take care of what you think. (VII. 14)

If you have to think,think good thoughts, great thoughts. (VIII. 131)

What we think we tend to become. (VIII. 39)

What we think we become. (VIII. 19)

When this variation in thought is kept up, we must exist; and we need not quarrel because of that variety. (III. 131)

Whatever we shall be in the future will be the result of what we think and do now. (III. 45)

Whatever you think, that you will be. (III. 130)

In our little universe, this human mind, we see a thought arise. Whence it arises we do not know; and when it disappears, where it goes, we know not either. (III. 1)

By dint of hard work, thoughts may be silenced altogether. (I. 494)

Thought ceases in meditation; even the mind’s elements are quite quiet. (I. 494)

Every thought in the mind has a form as its counter-part. (I. 73)

Thoughts can be guided and controlled. (I. 494)

Our thoughts make things beautiful, our thoughts make things ugly. (I. 441)


Time is infinite. (II. 403; IV. 126)

Time and space are infinite, and therefore have neither beginning nor end. (II. 427)

Time is in me, not I in time. (I. 502)

Doing the duty of the time is the best way. (V. 125)

Time, space, and causation are all within this nature. (III. 123)

Time is but the method of our thinking, but we are the eternally present tense. (VIII. 22)


Tolerance only—we preach and perform. (VI. 285)

We are bound to bear and forbear. (VI. 372)

The world is waiting for this grand idea of universal toleration. (III. 187)


Travelling is the best thing in life. (VIII. 343)


We trust Him when He works just our way. (VI. 150)


That which is true must be infinite and eternal. (I. 449)

Through truth everything is attained. (I. 189)

Truth has always been universal. (I. 329)

Truth alone triumphs, and this is true. (I. 502)

In truth everything is established. (I. 189-90)

We are always after truth, but never want to get it. (I. 439)

Stop creation and you know the truth. (I. 453)

Truth can never come to us as long as we are selfish. (I. 476)

Man wants truth, wants to experience truth for himself. (I. 128)

Truth requires no prop to make it stand. (I. 132)

Truth is heaven. Bigotry is hell. (VI. 123)

Truth is the fruit of realization; therefore seek it within the soul. (VI. 82)

It is truth alone that gives strength. (II. 201)

Truth is strengthening. (III. 225)

Truth is purity, truth is all-knowledge; truth must be strengthening, must be enlightening, must be invigorating. (III. 225)

The greatest truths are the simplest things in the world, simple as your own existence. (III. 225)

Great truths are simple because they are of universal application. (VI. 35)

Truth is purity, truth is all knowledge. (III. 225)

Truth itself is always simple. (VI. 35)

All truth is eternal. (II. 358)

Truth is nobody’s property; no race, no individual can lay any exclusive claim to it. (II. 358)

Truth alone gives life. (II. 201)

Truth never dreams. (II. 251)

We have first to get a glimpse of truth. (II. 167)

Truth is often far from being ‘comfortable’. (VIII. 14)

All is truth no doubt, but relative truth, different in degrees. (VII. 120)

Truth stands on its own evidence, it does not require any other testimony to prove it true, it is self-effulgent. (III. 47-48)

Truth is to be judged by truth and by nothing else. (VII. 101)

The truth is not what we see. (VIII. 107)

The truth is never lost. (VII. 428)

Truth does not pay homage to any society, ancient or modern. (II. 84)

One cannot serve the God of Truth who 1eans upon somebody. (V. 72)

Everything that makes for oneness is truth. (II. 304)

The Absolute truth is only one. (IV. 54)

Every vision of truth that man has, is a vision of Him and of none else. (II. 383)

Thought, word, and deed should be perfectly true. (IV. 10)

Truth will never ally itself with falsehood. (V. 418)

All will come to truth in the long run. (II. 253)

If truth is not there, what is the use of life? (II. 473)

Ignorance and bigotry can never crush truth. (VII. 422)

One word of truth can never be lost. (V. 57)

The children of truth live for ever. (V. 71)

Today or tomorrow or ages after, truth will conquer. (V. 51)

Nothing can resist truth. (V. 110)

Truth at length must inevitably prevail. (V. 188)

Truth must prevail in the end. (V. 418)

Truth always triumphs. (V. 57)

Truth triumphs if only one pursues a peaceful course. (VI. 329)

Truth alone triumphs, not falsehood. Through Truth alone lies the path of Devayana. (VI. 284)

Truth is within us. (II. 327)

The infinite truth is never to be acquired. It is here all the time, undying and unborn. (VIII. 135)

Whatever is truth will remain for ever; whatever is not, none can preserve. (VIII. 382)

Books may perish, nations may go down in a crash, but the truth is preserved. (VII. 428)

Truth cannot be partial; it is for the good of all. (VII. 60)

Truth will preach itself, it will not die for the want of the helping hands of me! (VII. 488)

All power of creation must stop, and then you know the truth at once. (I. 453)

Truth comes unto him who knows the secret of it. (VI. 88)

The truth can be learnt from the lowest individual, no matter to what caste or creed he belongs. (V. 209)

Truth must have no compromise. (VII. 70)

To accomplish anything, we must be willing to die for truth. (VIII. 45)

Everything can be sacrificed for truth, but truth cannot be sacrificed for anything. (V. 410)

Few only know the truth. (IV. 395)

Not from error to truth, nor from bad to good, but from truth to higher truth, from good to better, best. (IV. 371-72)

Truth comes to those alone who worship at her shrine for her sake only, without fear and without shopkeeping. (IV. 258)

Truth is to be found not in subtraction but in addition. (IV. 191)

Truth never comes where lust and fame and greed of gain reside. (IV. 394)

One progresses from a smaller to a greater truth. (V. 202)

If in this hell of a world one can bring a little joy and peace even for a day into the heart of a single person, that much alone is true. (V. 177)


Everyday we renew our determination to be unattached.(II. 6)

The test of his (Sri Ramakrishna’s) grace is—unattachment to lust or wealth. (VII. 263)


If I am unhappy, it has been of my own making, and that very thing shows that I can be happy if I will. (III. 125)

Unhappiness is the fate of those who are content to live in this world, born as they are. (II. 111)


In the heart of things there is Unity still. (II. 153)

To realize this unity is the end and aim of all meditation,and this is what Yajnavalkya was trying to explain to Maitreyi. (II. 422)

Unity is the only thing that exists. (I. 432)

All reasoning ends only in finding Unity; so we first use analysis, then synthesis. (VIII. 12)

Unity is behind all. (V. 192)

Perfect unity is reached when man says, ‘I and my Father are one’. (VI. 136)

Unity in variety is the plan of the universe. (II. 381)

All is Perfect Union and Perfect Bliss. (II. 154)

All variations are in One. (VIII. 6)

He who says he is different from others, even by a hair’s breadth, immediately becomes miserable. (I. 374)

There is, therefore; but one Atman, one Self, eternally pure,eternally perfect, unchangeable, unchanged. (II. 275)

All substances in the last analysis are one. (VI. 126)

It is one body, one mind, one soul throughout. (VIII. 129)

Love, Lover and the Beloved are really one. (VIII. 258)

Happiness belongs to him who knows this oneness, who knows he is one with this universe. (I. 374)

If you go deep enough, all will be seen as only variations of the One. (II. 153)

Everything in the universe is that One, appearing in various forms. (II. 461)

It is the one existence appearing in all these variations.(IV. 233)

Unity in variety is the plan of creation. (I. 41)

‘Look not to variety,’ says the Vedantist, ‘go back to unity.’ (I. 432)

Unity in variety is the plan of creation, individuality in universality. (VI. 114)

When a perfect unity is reached, that science has nothing more of principles to tell us. (VI. 10)

The end and aim of all science is to find the unity, the One out of which the manifold is being manufactured,that One existing as many. (I. 133)

He has not been divided, but only appears to be divided. (III. 8)

The difference between our lives is not in kind. (II. 297)

It is that One, manifesting Himself as many. (II. 304)

There is really no difference between matter, mind, and spirit. (V. 272)

Call it (unity) God, Love, Spirit, Allah, Jehovah—it is the same unity that animates all life from the lowest animal to the noblest man. (V. 192)

As manifested beings we appear separate, but as a reality we are one. (V. 257)

In the Absolute there is neither time, space, nor causation;It is all one. (II. 132)

All will meet at the centre. (VIII. 38)

A straight line, infinitely projected, must end in a circle. (I. 196)

That one is appearing in these various forms, and all these various forms give rise to the relation of cause and effect. (II. 345)

This manifoldness is like a dream. (II. 303)

The ideal cannot be finite. (II. 350)

There is this oneness, this solidarity of the whole universe. (II. 415)

There is only one life and one world, and this one life and one world is appearing to us as manifold.(II. 303)

Everywhere we are one. (II. 466)

Whatever exists is you. You are the Infinite. (II. 462)

Oneness includes all animals. (II. 297)

Oneness is the secret of everything. (II. 299)

We believe that we are He. (II. 502)

Whatever exists is One. (II. 345)

Whatever is, is One. (II. 16)

There is but One. (VII. 96)

Everything is that One, the difference is in degree and not in kind. (II. 297)

There is a oneness behind all creation. (V. 202)

‘One without a second’ can have no second. (VIII. 7)

Oneness alone is love and fearlessness; separation leads us to hatred and fear. (VIII. 24)

There is only one Individual, and each of us is That.(VIII. 24)

I am not that little man or little woman cut off from all else; I am the one universal existence. (VIII. 138)

There is but One, seen by the ignorant as matter, by the wise as God. (VIII. 429)

There is only one Power, whether manifesting as evil or good. (VII. 22)

Unity is the object of religion. (VII. 427)

There are not two things. (I. 504)

The highest creed is Oneness. (I. 341)

The whole of our lives is one; we are one, even in thought.(I. 373)

We are absolutely one; we are physically one, we are mentally one, and as spirit, it goes without saying,that we are one, if we believe in spirit at all. (I. 373)

In injuring another, I am injuring myself; in loving another, I am loving myself. (I. 364)

All this indeed is He : He is in the universe : He is the universe Himself. (I. 374)

Whatever be the name, they are all worshipping God. (VI. 50)

It is all He ! In the tiger and in Iamb, in the saint and sinner all He ! (VI. 303)

We are the children of the Almighty, we are sparks of the infinite, divine fire. (III. 376)

All are His children, His body, His manifestation. (III. 82)

All that is real in me is He; all that is real in Him is I. (I. 323)

That which is in every atom, everywhere present, the essence of all things, the God of this universe—know that thou art He, know that thou art free. (VI. 27)

We and He are one. (III. 129)

We are Brahman, we are immortal knowledge beyond the senses, we are Bliss Absolute. (VIII. 35)

We are He. (III. 129)

All this which we see around us is the outcome of that consciousness of the divine. (I. 388)

There is one Self, not many. That one Self shines in various forms. (VIII. 100)

All is Brahman. (VII. 34)

All is my Self. (VII. 61)

In every being He lives, through all minds He thinks. (I. 341)

That soul is strong that has become one with the Lord;none else is strong. (I. 381)

The reality of the external world and the reality of the internal world are one and the same. (I. 419)

He is the one existence. (IV. 237)

The one runs through all this seeming variety. (IV. 233)

Wherever there is love, wherever there is a spark of joy,know that to be a spark of His presence because He is joy, blessedness, and love itself. (IV. 129)

Everything that is joyful in this life is but a particle of that real joy. (II. 167)

I in Thee and Thou in me. (VIII. 345)

There is but one Being which the ignorant call the world. (III. 21)

There are neither three nor two in the universe; it is all one. (III. 21)

Take away the form and shape, and you and I are all one. (III. 347)

There is but one Soul throughout the universe, all is but One Existence. (III. 188)

As soon as we come to know each other, love comes, must come, for are we not one? (III. 241)

From the lowest worm that crawls under our feet to the noblest and greatest saints, all have this infinite power,infinite purity, and infinite everything. (III. 407)

We always perceive the one. (III. 21)

The whole world is one. (III. 446)

There is but one entity in the whole world. (III. 535)

The infinite oneness of the Soul is the eternal sanction of all morality. (III. 189)

This oneness is the rationale of all ethics and all spirituality. (III. 189)

There is but one life; one world, one existence. (II. 297)

In Him we are all one. (II. 381)

All minds are mine. (VIII. 129)

In me all me’s I have. (VIII. 164)

There is no difference between man and man essentially,all being alike divine. (I. 388)

We are all equal. (VIII. 18)

We are all brothers. (II. 164; VIII. 124)

Man is man’s brother because all men are one. (VIII. 101)

All are one, and to hurt one’s brother is to hurt one’s Self. (VIII. 238)

No one can separate himself from his brother. (VI. 83)

When you hurt anyone you hurt yourself, for you and your brother are one. (VI. 83)

In hurting anyone I am hurting myself, in loving anyone I am loving myself. (III. 129)

Not one can be happy until all are happy. (VI. 83)

Absolute non-differentiation is death. (I. 114)

We are that Infinite. (II. 402)

The Impersonal only can be Infinite. (II. 333)

It is impossible to divide infinity. (I. 402)

The omnipresent, the infinite, cannot be two. (II. 460)

There cannot be two infinites. (II. 431; III. 347)

There are no two in anything. (II. 297)

If you take away these two differences of name and form,the whole universe is one; there are no two, but one everywhere. (II. 249)

There is neither nature, nor God, nor the universe, only that one Infinite Existence. (II. 249)

Advaita will be the future religion of thinking humanity. (VIII. 348)

Advaita was the only way to save India from materialism. (II. 138)

This Advaita was never allowed to come to the people. (II. 138)

If man wants to be rational and religious at the same time, Advaita is the one system in the world for him. (III. 404)

Advaita is the basis of ethics. (V. 257)

The dry, abstract Advaita must become living—poetic—in everyday life. (V. 104)

Advaita had no antagonism with the various sects existing in India. (II. 141)

Advaitism is the last word of religion and thought.(VI. 415)

We must prove the truth of pure Advaitism in practical life. (VII. 162)

Advaita—the non-duality, the Oneness, the idea of the Impersonal God—is the only religion that can have any hold on any intellectual people. (II. 139)

Advaita has no quarrel. (II. 141)

When God is (sought) within, it is monism. (II. 463)

That which is qualityless must be one. (II. 461)

We are all born monists, we cannot help it. (III. 21)

Many a little makes a mickle. (VI. 426)

Every place is the temple of the Lord. (II. 318)

Nobody has rights; nobody separately exists. (II. 283)

If man’s life is immortal, so also is the animal’s. (II. 297)

His sun shines for the weak as well as for the strong. (II. 224)

The fire that burns the child also cooks the meal. (VI. 54)

Every particle seeking its own complement when it finds that it is at rest. (V. 426)

Each is great in his own place. (VII. 7)

We want to unite all the powers of goodness against all the powers of evil. (VI. 285)

The amoeba and I are the same. (II. 297)

All rivers flow into the ocean. (III. 97)

All radii lead to the centre. (VII. 98)

We are the Universal. (II. 419)

We are like little particles floating in one mass, and that mass is God. (II. 430)

One atom in this universe cannot move without dragging the whole world along with it. (III. 269)

Everyone is but a manifestation of that Impersonal.(III. 129)

We are like waves in the ocean; the wave is the ocean and yet not the ocean. (II. 398)

All things in the universe are of divine origin and deserve to be loved. (III. 92)

Equality is the sign of the free. (VIII. 18)

You are the all in all. (III. 9)

You are in all, and you are all. (III. 9)

You are the same whatever you do, and you cannot change your nature. (III. 161)

You are already that. (III. 16)

Every atom is trying to go and join itself to the next atom. (VI. 5)

It is only when one does not see another, does not feel another, when it is all one—then alone fear ceases,then alone death vanishes, then alone Samsara vanishes. (III. 417)


The whole idea of human life can be put into that one word, unselfishness. (I. 182)

Unselfishness is more paying, only people have not the patience to practise it. (I. 32)

Are you unselfish ? That is the question. (I. 93)

The goal of all nature is freedom, and freedom is to be attained only by perfect unselfishness; every thought,word, or deed that is unselfish takes us towards the goal, and, as such, is called moral. (I. 110)

All ethics, all human action and all human thought, hang upon this one idea of unselfishness. (I. 182)

The perfectly unselfish man is the most successful.(II. 45)


Freedom, physical freedom, mental freedom, and spiritual freedom are the watchwords of the Upanishads. (III. 238)

The path of the Upanishads is the pure path. (VI. 87)

The Upanishads are the great mine of strength. (III. 238)

There is no religion of fear in the Upanishads; it is one of Love and one of Knowledge. (III. 231)

The Upanishadic literature is the most wonderful painting of sublimity that the world has. (III. 234)

The first step in getting strength is to uphold the Upanishads, and believe—‘I am the Soul’, ‘Me the sword cannot cut; nor weapons pierce; me the fire cannot burn; me the air cannot dry; I am the Omnipotent, I am the Omniscient.’ (III. 244)


When one is thirsty, can one sit idle? (VII. 194)


Do not go to the senses is the watchword of Vairagya. (III. 418)


Variation is the sign of life, and it must be there. (II. 364)

Variety is but phenomenal, ephemeral and apparent. (I. 432)

Variety in unity is necessary to keep man as man. (III. 359)

Variety ought to be preserved in everything; for as long as there is variety the world will exist. (III. 359)


Vedanta does not say, ‘Give it up’: it says, ‘Transcend it’. (VIII. 130)

Vedanta formulates, not universal brotherhood, but universal oneness. (VIII. 129)

Vedanta teaches the God that is in everyone, has become everyone and everything. (VIII. 125)

The one central ideal of Vedanta is this oneness. (II. 297)

The Vedanta says, there is nothing that is not God. (II. 321)

The Vedantic idea is the infinite principle of God embodied in everyone of us. (VIII. 126)

Not only is Vedanta the highest philosophy in the world, but it is the greatest poem. (I. 499)

The Vedanta does not in reality denounce the world. (II. 146)

This Vedanta philosophy is not the outcome of meditation in the forest only. (II. 292)

The Vedanta was (and is) the boldest system of religion. (II. 113-14)

The Vedanta recognizes no sin, it only recognizes error. (II. 295)

The ideal of Vedanta is to know man as he really is. (II. 325)

Weakness has got to go before a man dares to become a Vedantist. (III. 386)

The first step for the pure Vedantist is to be Abhih, fearless. (III. 386)

Whether we are conscious of it or not, we think the Vedanta, we live in the Vedanta, we breathe the Vedanta, and we die in the Vedanta, and every Hindu does that. (III. 323)

The principles of religion that are in the Vedanta are unchangeable. (III. 121)

The Vedanta only can be the universal religion. (III. 250)

This Vedanta, the philosophy of the Upanishads, I would make bold to state, has been the first as well as the final thought on the spiritual plane that has ever been vouchsafed to man. (III. 322)

Vedanta in its highest form can alone spiritualize their social aspirations. (IV. 316)

The Vedanta philosophy is the foundation of Buddhism and everything else in India. (V. 279)

Our Vedanta is the assertion of freedom always. (V. 288)

The idea of the Vedanta is to harmonize all. (V. 279)

The Vedanta has no quarrel with Buddhism. (V. 279)

That plan briefly is to bring the Vedantic ideals into the everyday practical life of the saint or the sinner, of the sage or the ignoramus, of the Brahmin or the Pariah. (V. 217)

The Vedanta is the rationale of all religions. (V. 212)

Without the Vedanta every religion is superstition; with it everything becomes religion. (V. 212)

Vedanta declares that religion is here and now. (VI. 13)

I am a Vedantist; Sachchidananda—Existence- Knowledge-Bliss Absolute—is my God. (VI. 311)

Vedantism teaches that there is but one existence and one thing real, and that is God. (III. 536)

A real Vedantist must sympathize with all. (VII. 28)


There is no new religious idea preached anywhere which is not found in the Vedas. (VI. 105)

The Vedas are the only exponent of the universal religion. (VI. 181)

Veda means the sum total of eternal truths. (VI. 496)

Veda is of the nature of Shabda or of idea. (VI. 496)

All that is called knowledge is in the Vedas. (II. 169)

We are all brothers in the Vedas. (III. 373)

The Vedas are, in fact, the oldest sacred books in the world. (VI. 47)


Whatever retards the onward progress or helps the downward fall is vice; whichever helps in coming up and becoming harmonized is virtue. (IV. 357)


I base my teaching on the great Vedantic truth of the sameness and omnipresence of the Soul of the Universe. (III. 194)

My religion means expansion, and expansion means realization and perception in the highest sense—no mumbling words or genuflections. (I. 332)

My stay—my guide in life—my refuge—my friend— my teacher—my God—my real Self, Thou wilt never leave me, never. (VI. 303)

My motto is to learn whatever good things I may come across anywhere. (VI. 234)

Only one kind of work I understand, and that is doing good to others; all else is doing evil. (VI. 310-11)

I like boldness and adventure and my race stands in need of that spirit very much. (VIII. 531)

I am the Advaitist; our goal is knowledge—no feelings, no love, as all that belongs to matter and superstition and bondage. (VIII. 525)

For all time my head shall bend low in reverence wherever I see greatness, broadness of heart, and holiness. (VI. 210)

I see clear as daylight that there is the one Brahman in all, in them and me—one Shakti dwells in all. The only difference is of manifestation. (VII. 246)

Individuality is my motto. (VII. 487)

I seek no help. I reject none. (VII. 487)

I only say, awake, awake! (VII. 501)

I will stand by you unto death whether you work for India or not, whether you give up Vedanta or remain in it. (VII. 512)

My hope of the future lies in the youths of character— intelligent, renouncing all for the service of others, and obedient—who can sacrifice their lives in working out my ideas and thereby do good to themselves and the country at large. (VII. 230)

Mother’s grace, Mother’s blessings are all paramount to me. (VII. 484)

My ideal indeed can be put into a few words and that is : to preach unto mankind their divinity, and how to make it manifest in every movement of life. (VII. 501)

Come what may, I must attain my ideal first. (VII. 126)

Come what may, I shall not forget my duty, whether the world remains or dissolves—these are the words of a great hero. (VII. 226)

I am born to proclaim to them that fearless message— ‘Arise, Awake !’ (VII. 182)

I hate only one thing in the world—hypocrisy. (VII. 465)

I have found the pearl for which I dived into the ocean of life. (VIII. 538)

Alone and drifting about in the will-current of the Mother has been my whole life. (VIII. 517)

I am attaining peace that passeth understanding, which is neither joy nor sorrow, but something above them both. (VIII. 504)

‘I reject the Vedas!’ is the last word of the Vedanta philosophy. (VIII. 255)

I have never retreated in a fight. (VIII. 430)

I want my work to be quick like lightning, and firm as adamant. (VIII. 430)

‘India, with all thy faults I love thee still.’ (VIII. 327)

I am doing the Lord’s work, and wherever He leads I follow. (VIII. 328)

I love my God, my religion, my country. (VIII. 331)

I love the poor, the ignorant, the downtrodden, I feel for them—the Lord knows how much. (VIII. 331)

Only let me be perfectly pure, perfectly sincere, and perfectly unselfish. (VIII. 336)

The upshot of the whole thing is—I want bold, daring, adventurous spirits to help me. Else I will work alone.
I have a mission to fulfil. I will work it out alone. (VIII. 366)

I shall have one man only to follow me, but he must be true and faithful unto death. (VIII. 372)

I do not care for success or no success. (VIII. 372)

I must keep my movement pure or I will have none. (VIII. 372)

When I think ‘I am Brahman’, then I alone exist. (VIII. 385)

You need not be afraid, I do not work alone, but He is always with me. (VIII. 397)

In my eyes this world is mere play—and it will always remain as such. (VIII. 431)

I am a man of action. (VIII. 431)

I am the child of the Divine Mother, the source of all power and strength. (VIII. 432)

To me, cringing, fawning, whining, degrading inertia and hell are one and the same thing. (VIII. 432)

I pray that I may not have to die a coward. (VIII. 432)

I am in a tremendous hurry, I want to work at hurricane speed, and I want fearless hearts. (VIII. 432)

Work I want—I don’t want any humbug. (VIII. 439)

I want work, I want vigour—no matter who lives or dies. (VIII. 469)

My mission is to obey and work. He knows the rest. (VIII. 501)

‘The greatest thing I can obtain is my Self.’ (VIII. 504)

‘I am free’, therefore I require none else for my happiness. (VIII. 504)

‘Alone through eternity, because I was free, am free, and will remain free for ever.’ (VIII. 504-05)

‘Alone, alone, I am the one without a second.’ (VIII. 505)

I have no good to attain, no ideal to clench up to, no ambition to fulfil; I, the diamond mine, am playing with pebbles, good and evil. (VIII. 505)

I am Peace that passeth understanding; understanding only gives us good or evil. (VIII. 505)

No more materialism, no more this egoism, I must become spiritual. (VIII. 118)

My first reverence is to the guru. (VIII. 112)

My dearest and nearest relative in life is my guru. (VIII. 112)

Let character be formed and then I shall be in your midst. (VI. 293)

Even if a thousand births have to be taken in order to relieve the sorrows of the world, surely I will take them. (VI. 502)

May the Lord break the bondage of all—may all come out of Maya—is the constant prayer of Vivekananda. (VI. 359)

My idea is to bring to the door of the meanest, the poorest, the noble ideas that the human race has developed both in and out of India, and let them think for themselves. (V. 28-29)

Whatever I do, I try my best to avoid publicity. (V. 25)

I am a hater of celebrity. (V. 21)

Day by day I am feeling that the Lord is with me, and I am trying to follow His direction. (V. 23)

I may perish of cold or hunger in this land, but I bequeath to you, young men, this sympathy, this struggle for the poor, the ignorant, the oppressed. (V. 16)

I must stick to my guns, life, or death. (V. 12)

I am determined, and I have a call from Above; I see no way, but His eyes see. (V. 12)

‘I look upon religion as the innermost core of edu-cation.’ (V. 231)

My faith is in the younger generation, the modern generation, out of them will come my workers. (V. 223)

I consider that the great national sin is the neglect of the masses, and that is one of the causes of our downfall. (V. 222)

I believe the Indian nation is by far the most moral and religious nation in the whole world. (V. 220)

My watchword is construction, not destruction. (V. 217)

Since I have nothing whatever to do with ritual or dogma; my mission is to show that religion is everything and in everything. (V. 202)

I call upon men to make themselves conscious of their divinity within. (V. 187-88)

I direct my attention to the individual, to make him strong, to teach him that he himself is divine. (V. 187)

My teaching is antagonistic to none. (V. 187)

Know this for certain that my love can never cease. (V. 161)

The power behind me is not Vivekananda but He the Lord, and He knows best. (V. 137)

May I be born again and again, and suffer thousands of miseries so that I may worship the only God that exists, the only God I believe in, the sum total of all souls—and above all, my God the wicked, my God the miserable, my God the poor of all races, of all species, is the special object of my worship. (V. 137)

My ambition is to be a conscious dreamer, that is all. (V. 100)

What I want is muscles of iron and nerves of steel, inside which dwells a mind of the same material as that of which the thunderbolt is made. (V. 117)

I have a truth to teach, I, the child of God. (V. 93)

Fear not, my soul ! Be alone. (V. 72)

Be still, my soul ! Be alone ! and the Lord is with you. (V. 72)

The present looks very gloomy indeed; but I am a fighter and must die fighting, not give way. (VI. 420)

My resolve is something like either to lay down my life or realize my ideal. (VI. 216)

May I never, never seek for help from any being but Thee. (VI. 303)

My idea and all my life with it—and to God for help; to none else! (VI. 302)

Whether I live or die, whether I go back to India or not, remember this specially, that universality—perfect acceptance, not tolerance only—we preach and perform. (VI. 285)

I (Vivekananda) am not the standard of the universe. (I. 66)

I may die here unsuccessful; another will take up the task. (V. 17)

Let the world come, the hells come, the gods come, let Mother come, I fight and do not give in. (VI. 421)

My salutation goes to the feet of the good, the saintly, and to the feet of the wicked and the devilish! (II. 34)

I believe in reason and follow reason. (II. 336)

I do not believe in reform; I believe in growth. (III. 213)

Theirs is the method of destruction, mine is that of construction. (III. 213)

My idea is growth, expansion, development on national lines. (III. 195)

I want the intensity of the fanatic plus the extensity of the materialist. (III. 174)

I am the teacher of virtue, not of sin. (III. 240)

I glory in being the preacher of light, and not of darkness. (III. 240)

I do not want a crowd. (IV. 58)

Struggle, struggle, was my motto for the last ten years. Struggle, still say I. (IV. 367)

Sri Ramakrishna used to say, ‘As long as I live, so long do I learn.’ (IV. 477)

Let me die a true Sannyasin as my master did, heedless of money, of women, and of fame. (V. 413)

Know for certain that the work done by me is not the work of Vivekananda, it is His work—the Lord’s own work ! (V. 358)

God of Truth, be Thou alone my guide ! (V. 71)

I shall inspire men everywhere, until the world shall know that it is one with God. (V. 414)

Fear is the greatest sin my religion teaches. (V. 71)

I shall work incessantly until I die, and even after death I shall work for the good of the world. (V. 64)

I am poor, I love the poor. (V. 58)

I believe in helping the miserable. (V. 52)

I believe in going even to hell to save others. (V. 52)

I believe in God and I believe in man. (V. 52)

However sublime be the theories, however well-spun may be the philosophy—I do not call it religion so long as it is confined to books and dogmas. (V. 50)

I do not believe in a God or religion which cannot wipe the widow’s tears or bring a piece of bread to the orphan’s mouth. (V. 50)

My whole ambition in life is to set in motion a machinery which will bring noble ideas to the door of everybody, and then let men and women settle their own fate. (V. 29)

Purity, perseverance and energy—these three I want. (VI. 342)


Want is that without which we cannot live. (IV. 19)

Wants are being multiplied. (VI. 53)

Want makes us beggars and we are sons of the king, not beggars. (VII. 35)


It is not fitting that you think yourself weak. (II. 304)

If you think yourselves strong, strong you will be. (III. 130)

The weak have no will, and can never work. (IV. 58)

He who always thinks of himself as weak will never become strong, but he who knows himself to be a lion. (VI. 311)

I cannot be miserable unless I am weak. (I. 426)

The sign of death is weakness. (I. 479)

There is only one sin. That is weakness. (I. 479)

All weakness, all bondage is imagination. (I. 479)

The only saint is that soul that never weakens, faces everything, and determines to die game. (I. 479)

We suffer because we are weak. (II. 198)

Weakness is the one cause of suffering. (II. 198)

We lie, steal, kill and commit other crimes, because we are weak. (II. 198)

We die because we are weak. (II. 198)

We become miserable because we are weak. (II. 198)

Weakness leads to slavery. (II. 3)

Weakness leads to all kinds of misery, physical and mental. (II. 3)

There are two curses here: first our weakness, secondly,our hatred, our dried up hearts. (III. 432)

Weakness is sin. (VI. 474)


Wealth does not belong to anybody. (II. 148)


All this Western pomp is only vanity, only bondage of the soul. (VI. 359)

The Western is looking up outside for his God. (III. 375)

To the Western their religious books have been inspired,while with us our books have been expired. (III. 375)


Wickedness is ignorance, weakness. (VI. 141)


The wife is the centre of a circle, the fixity of which depends upon her chastity. (VIII. 198)


The will is almighty. (II. 356)

It is will that is the power. (III. 299)

The will is stronger than anything else. (III. 224)

A pure and a strong will is omnipotent. (III. 224)

The human will stands beyond all circumstance. (III. 125)

It is will that moves the world. (V. 47)


The witness alone enjoys, and none else. (III. 419)

The more and more you are the witness of anything in life, the more you enjoy it. (III. 419)


Woman is as courageous as man. (II. 26)

If a woman is a jewel, take her in marriage even if she comes from a low family of the lowest caste.(III. 152)

The women of India must grow and develop in the footprints of Sita, and that is the only way. (III. 256)

The paramount duty of a woman is to serve her husband by thought, word, and deed. (VI. 247)

If you do not raise the women, who are the living embodiment of the Divine Mother, don’t think that you have any other way to rise. (VII. 214)

That country and that nation which do not respect women have never become great, nor will ever be in future.(VII. 215)

The ideal of womanhood in India is motherhood—that marvellous, unselfish, all-suffering, ever-forgiving mother. (VIII. 58)

Words charged with spirit have wonderful power.(VI. 89)

Any action that makes us go Godward is a good action,and is our duty. (I. 64)

Any action that you do for yourself will bring its effect to bear upon you. (I. 87)

All good acts tend to make us pure and perfect. (I. 76)

There cannot be any action which is perfectly pure, or any which is perfectly impure. (I. 83)

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