“I believe in the fundamental truth of all great religions of the world.”

“One needs to be slow to form convictions, but once formed they must be defended against the heaviest odds.”

“To attain to perfect purity one has to become absolutely passion-free in thought, speech and action; to rise above the opposing currents of love and hatred, attachment and repulsion.”

“If we see anyone who renounces his rights in regard to worldly matters and forgives even strangers, not to speak of relations, we should think of him as a good man. If we desist from beating up a thief or any other felon, do nothing to get him punished but, after admonishing him and recovering from him the stolen article, let him go, we would be credited with humanity and our action would be regarded as an instance of non-violence; a contrary course would be looked upon as violence.”

“This is the centre round which the Gita is woven. This renunciation is the central sun, round which devotion, knowledge and the rest revolve like planets. The body has been likened to a prison. There must be action where there is body. Not one embodied being is exempted from labour. And yet all religions proclaim that it is possible for man, by treating the body as the temple of God, to attain freedom. Every action is tainted, be it ever so trivial. How can the body be made the temple of God? In other words how can one be free from action, i.e. from the taint of sin? The Gita has answered the question in decisive language: ‘By desireless action; by renouncing fruits of action; by dedicating all activities to God, i.e., by surrendering oneself to Him body and soul.”

“My love simply greater than you always. Your each breath cuts me.”

“You cannot shake hands with a clenched fist.” 

“Whatever you do will be insignificant, but it is very important that you do it.”

“My shyness has been in reality my shield and buckler. It has allowed me to grow. It has helped me in my discernment of truth.”

“Honest differences are often a healthy sign of progress”

“There is more to life than increasing its speed.”

“My difficulties lay deeper. It was more than I could believe that Jesus was the only incarnate son of God, and that only he who believed in him would have everlasting life. If God could have sons, all of us were His sons. If Jesus was like God, or God Himself, then all men were like God and could be God Himself. My reason was not ready to believe literally that Jesus by his death and by his blood redeemed the sins of the world. Metaphorically there might be some truth in it. Again, according to Christianity only human beings had souls, and not other living beings, for whom death meant complete extinction; while I held a contrary belief. I could accept Jesus as a martyr, an embodiment of sacrifice, and a divine teacher, but not as the most perfect man ever born. His death on the Cross was a great example to the world, but that there was anything like a mysterious or miraculous virtue in it my heart could not accept. The pious lives of Christians did not give me anything that the lives of men of other faiths had failed to give. I had seen in other lives just the same reformation that I had heard of among Christians. Philosophically there was nothing extraordinary in Christian principles. From the point of view of sacrifice, it seemed to me that the Hindus greatly surpassed the Christians. It was impossible for me to regard Christianity as a perfect religion or the greatest of all religions.”

“The only difference between man and man all the world over is one of degree, and not of kind, even as there is between trees of the same species. Where in is the cause for anger, envy or discrimination?”

“The greatness of humanity is not in being human, but in being humane.”

“Salah sekali untuk menuntut orang lain agar bersih kalau kita sendiri tetap tidak bersih.”