আমার ধর্ম ঠিক, আর অপরের ধর্ম ভুল – এ মত ভাল না। ঈশ্বর এক বই দুই নাই। তাঁকে ভিন্ন ভিন্ন নাম দিয়ে ভিন্ন ভিন্ন লোকে ডাকে। কেউ বলে গড, কেউ বলে আল্লাহ, কেউ বলে কৃষ্ণ, কেউ বলে শিব, কেউ বলে ব্রহ্ম। যেমন পুকুরে জল আছে – একঘাটের লোক বলছে জল, আর-একঘাটের লোক বলছে ওয়াটার, আর-একঘাটের লোক বলছে পানি – হিন্দু বলছে জল, খ্রীষ্টান বলছে ওয়াটার, মুসলমান বলছে পানি, - কিন্তু বস্তু এক। মত-পথ। এক-একটি ধর্মের মত এক-একটি পথ, - ঈশ্বরের দিকে লয়ে যায়। যেমন নদী নানাদিক থেকে এসে সাগরসঙ্গমে মিলিত হয়।[1]
Clarke, Peter Bernard (2006). New Religions in Global Perspective. Routledge. pp.p.209. "The first Hindu to teach in the West and founder of the Ramakrishna Mission in 1897, Swami Vivekananda,[...] is also credited with raising Hinduism to the status of a world religion."
Jeffrey Brodd; Gregory Sobolewski (2003). World Religions: A Voyage of Discovery. Saint Mary's Press. pp.p.275. "In 1897 Swami Vivekananda returned to India, where he founded the Ramakrishna Mission, and influential Hindu organization devoted to education, social welfare, and publication of religious texts."
Miller, Timothy (1995). America's Alternative Religions. SUNY Press. pp.pp.174–175. ISBN9780791423974. "…Bengalis played a leading role in the wider Hindu renaissance, producing what can be termed the Bengali "Neo-Vedantic renaissance""
Pelinka, Anton; Renée Schell (2003). Democracy Indian Style. Transaction Publishers. pp.pp.40–41. ISBN9780765801869. "The Bengali Renaissance had numerous facets including the spiritual (Hindu) renaissance, represented by the names of Sri Ramakrishna and Swami Vivekananda, the combination of spiritual, intellectual, and political aspects…"
Bhattacharyya, Haridas (1978). "Part IV: Sri Ramakrishna and Spiritual Renaissance". The Cultural Heritage of India. University of Michigan: Ramakrishna Mission, Institute of Culture. pp.p.650.
Transformation of Ramakrishna. pp.p.70. "The point to be made is that we are not dealing with an uneducated or ignorant ecstatic. Rather, because of his intelligence, his interest, his own study and his subsequent contact with Hindus of all schools of thought, we should realize that we are dealing with a well versed Hindu thinker who, because of the ecstatic nature of his religious experience, refused to be bound in and restricted by what he viewed as dry, rationalistic requirements of systematic discourse."
Bhawuk, Dharm P.S. (February 2003). "Culture’s influence on creativity: the case of Indian spirituality". International Journal of Intercultural Relations (Elsevier) 27 (1): pp. 1–22. "Scholars have called him "the illiterate genius""
Nikhilananda, Swami (1942). "Chapter 20 — RULES FOR HOUSEHOLDERS AND MONKS". The Gospel of Ramakrishna. "During my boyhood I could understand what the Sadhus read at the Lahas' house at Kamarpukur, although I would miss a little here and there. If a pundit speaks to me in Sanskrit I can follow him, but I cannot speak it myself.… The realization of God is enough for me. What does it matter if I don't know Sanskrit?"
"Chapter I". Kathamrita2. Archived from the original|archiveurl= requires |url= (help) on 2008-06-05. आह्रियत 2014-08-27. "When I [Ramakrishna] was in that state, everything blew away from me as if by the cyclone of Aswin. No indication of my previous life remained! I lost external awareness! Even my dhoti fell off, so how could I care for the sacred thread? I said to him, ‘If you once experience that madness for the Lord, you will understand.’" ।
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विकिमीडिया कॉमन्स् मध्ये Ramakrishna सम्बन्धिताः सञ्चिकाः सन्ति।