Quotes of All Topics . Occasions . Authors
Dharma is that which is enjoined by the holy books, followed by the sages, interpreted by the learned and which appeals to the heart.
Exercise of faith will be the safest where there is a clear determination summarily to reject all that is contrary to truth and love.
Running away for fear of death, leaving one's dear ones, temples or music to take care of themselves, is irreligion; it is cowardice.
It is nature's kindness that we do not remember past births. Life would be a burden if we carried such a tremendous load of memories.
To kill these (rabid) dogs, in my opinion, amount to himsa, but I believe it to be inevitable if we are to escape much greater himsa.
Cent percent swadeshi gives sufficient scope for the most insatiable ambition for service and a satisfaction of every kind of talent.
Nonviolence in the sense of mere non-killing does not appear to me, therefore, to be of any improvement on the technique of violence.
Temples are like spiritual hospitals, and the sinful, who are spiritually diseased, have the first right to be ministered to by them.
If the Commander-in-Chief will look beyond the defence forces, he will discover that the real India is not military but peace-loving.
He who gives up action falls. He who gives up the reward rises. But renunciation of fruit in no way means indifference to the result.
In the days of democracy there is no such thing as active loyalty to a person. You are, therefore, loyal or disloyal to institutions.
The only way Hinduism can convert the whole world to cow-protection is by giving an object-lesson in cow-protection and all it means.
Coal is not dear for the coal-miner who can use it there and then, nor is khadi dear for the villager who manufactures his own khadi.
India must protect her primary industries even as a mother protects her children against the whole world without being hostile to it.
Though a non-co-operator, I shall gladly subscribe to a bill to make it criminal for anybody to call me mahatma and to touch my feet.
Nonviolence and cowardice go ill together. True nonviolence is an impossibility without the possession of unadulterated fearlessness.
If the circulation of blood theory could not have been discovered without vivisection, the human kind could well have done without it.
To one who reads the spirit of the Gita, it teaches the secret of nonviolence, the secret of realizing self through the physical body.
Non-violence is not a garment to be put on and off at will. Its seat is in the heart, and it must be an inseparable part of our being.
My idea of society is that while we are born equal, meaning that we have a right to equal opportunity, all have not the same capacity.
For a nonviolent struggle, there is no age limit. The blind, the maimed and the bed-ridden may serve, and not only men but women also.
Among the many misdeeds of the British rule in India, history will look upon the act depriving a whole nation of arms as the blackest.
Today, as it was 2,000 years ago, the Kingdom of God is within each of us. It is not within a church, a temple, a mosque or synagogue.
It is impossible that God, who is the God of Justice, could have made the distinctions that men observe today in the name of religion.
Never own defeat in a sacred cause and make up your minds henceforth that you will be pure and that you will find a response from God.
Whatever may be true of the other modes of warfare, insatyagraha it has been held that the causes for failure are to be sought within.
In placing civil disobedience before constructive work I was wrong and I did not profit by the Himalayan blunder that I had committed.
I have endeavored to show that there is no real service of humanity in the profession of medicine and that it is injurious to mankind.
Truth and nonviolence demand that no human being may debar himself from serving any other human being, no matter how sinful he may be.
We are all very imperfect and weak things, and if we are to destroy all whose ways we do not like, there will be not a man left alive.
A person who is worried about the outcome of his work does not see his goal; he sees only his opposition and the obstacles before him.
All the religions of the world, while they may differ in other respects, unitedly proclaim that nothing lives in this world but Truth.
For thousands to do to death a few hundreds is no bravery. It is worse than cowardice. It is unworthy of nationalism, of any religion.
A satyagrahi must ceaselessly strive to realize and live truth. And he must never contemplate hurting anyone by thought, word or deed.
The safest rule of conduct is to claim kinship when we want to do service and not to insist on kinship when we want to assert a right.
There is a vital connection between satyagraha and charkha, and the more I find that belief challenged, the more I am confirmed in it.
The art that is in the machine-made article, appeals only to the eye; the art in Khadi appeals first to the heart and then to the eye.
Do not crave to know the views of others, nor base your intent thereon. To think independently for yourself is a sign of fearlessness.
If we want to cultivate a true spirit of democracy we cannot afford to be intolerant. Intolerance betrays want of faith in one's cause.
It is unwise to be too sure of one's own wisdom. It is healthy to be reminded that the strongest might weaken and the wisest might err.
If I had to face only the Sermon on the Mount and my own interpretation of it, I should not hesitate to say, 'O yes, I am a Christian.'
A labourer cannot sit at the table and write, but a man who has worked at the table all his life can certainly take to physical labour.
Indeed, the test of orderliness in a country is not the number of millionaires it owns, but the absence of starvation among its masses.
There is always the fear of self-righteousness possessing us, the fear of arrogating to ourselves a superiority that we do not possess.
It is no easy task to do away with a thing that is established. We, therefore, say that the non-beginning of a thing is supreme wisdom.
Boycott brought about anyhow of British cloth cannot yield the same results as such boycott brought about by hand-spinning and khaddar.
The whole of India was the home of every Indian who considered himself as one and behaved as such, no matter to what faith he belonged.
The Enlightened one has told you in never-to-be-forgotten words that this little span of life is but a passing shadow, a fleeting thing.
Boycott of foreign cloth through picketing may easily be violent; through the use of khadi it is most natural and absolutely nonviolent.
The external freedom won't be given to us but in the exact measure as we've known at a given moment, to developing our internal freedom.