“For a bowl of water give a goodly meal; For a kindly greeting bow thou down with zeal; For a simple penny pay thou back with gold; If thy life be rescued, life do not withhold. Thus the words and actions of the wise regard; Every little service tenfold they reward. But the truly noble know all men as one, And return with gladness good for evil done.” 

“The story of the creation and similar things in it did not impress me very much, but on the contrary made me incline somewhat towards atheism.”

“They may torture my body, break my bones, even kill me. Then they will have my dead body, but not my obedience.”

“Why, then, grieve — tatra ka paridevana — asks Shri Krishna. This is the great mystery of God. As a magician creates the illusion of a tree and destroys it, so God sports in endless ways and does not let us know the beginning and the end of his play. Why grieve over it?”

“Be the change you want to see in the world”

“A vakil should know human nature. He should be able to read a man’s character from his face. And every Indian ought to know Indian history.”

“An unjust law is itself a species of violence. Arrest for its breach is more so. Now the law of nonviolence says that violence should be resisted not by counter-violence but by nonviolence. This I do by breaking the law and by peacefully submitting to arrest and imprisonment.”

“I felt that it was not a historical work, but that, under the guise of physical warfare, it described the duel that perpetually went on in the hearts of mankind, and that physical warfare was brought in merely to make the description of the internal duel more alluring. This preliminary intuition became more confirmed on a closer study of religion and the Gita. A study of the Mahabharata gave it added confirmation. I do not regard the Mahabharata as a historical work in the accepted sense. The Adiparva contains powerful evidence in support of my opinion. By ascribing to the chief actors superhuman or subhuman origins, the great Vyasa made short work the history of kings and their peoples. The persons therein described may be historical, but the author of the Mahabharata has used them merely to drive home his religious theme.”

“I cannot conceive of a greater loss than the loss of one's self-respect.”

“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 weak can never forgive. Forgiveness is the attribute of the strong.”

“Third-class passengers are treated like sheep and their comforts are sheep’s comforts.”

“When there is no desire for fruit, there is no temptation for untruth or himsa (violence). Take any instance of untruth or violence, and it will be found that at its back was the desire to attain the cherished end. But it may be freely admitted that the Gita was not written to establish ahimsa. It was an accepted and primary duty even before the Gita age. The Gita had to deliver the message of renunciation of fruit. This is clearly brought out as early as the second chapter. 26. But if the Gita believed in ahimsa or it was included in desirelessness, why did the author take a warlike illustration? When the Gita was written, although people believed in ahimsa, wars were not only not taboo, but nobody observed the contradiction between them and ahimsa.”

“An error does not become truth by reason of multiplied propagation, nor does the truth become error because nobody will see it.

“I have found by experience that man makes his plans to be often upset by God, but at the same time where the ultimate goal is the search of truth, no matter how a man’s plans are frustrated, the issue is never injurious and often better than anticipated. The”