Everything can be sacrificed for truth, but truth cannot be sacrificed for anything.
Swami VivekanandaRead
The present Hindu society is organised only for spiritual men, and hopelessly crushes out everybody else. Why? Where shall they go who want to enjoy the world a little with its frivolities? Just as our religion takes in all, so should our society. This is to be worked out by first understanding the true principles of our religion and then applying them to society. This is the slow but sure work to be done.
Interpretation
The quote critiques the exclusivity of society towards spiritual people while excluding those who seek worldly pleasures.
Swami Vivekananda emphasizes the need for an inclusive society that accommodates both spiritual and worldly pursuits. He argues that true understanding and application of religious principles can lead to a society that allows individuals to enjoy life while being spiritually grounded, suggesting that reforming societal structures is essential for a balanced existence where everyone can thrive.
In practice
This quote can be used in a speech about the need for inclusivity in religious communities.
Everything can be sacrificed for truth, but truth cannot be sacrificed for anything.
Rama, the ancient idol of the heroic ages, the embodiment of truth, of morality, the ideal son, the ideal husband, and above all, the ideal king, this Rama has been presented before us by the great sage Valmiki. No language can be purer, none chaster, none more beautiful, and at the same time simpler, than the language in which the great poet has depicted the life of Rama.
Hinduism threw away Buddhism after taking its sap. The attempt of all the Southern Acharyas was to effect a reconciliation between the two. Shankaracharya's teaching shows the influence of Buddhism. His disciples perverted his teaching and carried it to such an extreme point that some of the later reformers were right in calling the Acharya's followers "crypto-buddhists".
According to the law of nature, wherever there is an awakening of a new and stronger life, there it tries to conquer and take the place of the old and the decaying. Nature favours the dying out of the unfit and the survival of the fittest. The final result of such conflict between the priestly and the other classes has been mentioned already.
I have come to deal with principles. I have only to preach that God comes again and again, and that He came in India as Krishna, Rama, and Buddha, and that He will come again. It can almost be demonstrated that after each 500 years the world sinks, and a tremendous spiritual wave comes, and on the top of the wave is a Christ.
Salvation means knowing the truth. We do not become anything; we are what we are. Salvation [comes] by faith and not by work. It is a question of knowledge! You must know what you are, and it is done. The dream vanishes. This you [and others] are dreaming here. When they die, they go to [the] heaven [of their dream]. They live in that dream, and [when it ends], they take a nice body [here], and they are good people.
Principles are only tools in the hands of God; they will soon be thrown away when they are no longer useful.
Now you see, Dr. Stadler, you're speaking as if this book were addressing to a thinking audience. If it were, one would have to be concerned with such matters as accuracy, validity, logic and the prestige of science. But it isn't. It's addressed to the public.
Waterboarding should never be used as an interrogation tool. It is beneath our values.
If I must die, I will encounter darkness as a bride, and hug it in mine arms.
Under our system every voter and officeholder is a man who has demonstrated through voluntary and difficult service that he places the welfare of the group ahead of personal advantage.
Let every dawn be to you as the beginning of life, and every setting sun be to you as its close.
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