“men in charge. The man complained of will not be there tomorrow, and you will have a seat with the other passengers.’ This somewhat relieved me. I had, of course, no intention of proceeding against the man who had assaulted me, and so the chapter of the assault closed there. In the morning Isa Sheth’s man took me to the coach, I got a good seat and reached Johannesburg quite safely that night. Standerton is a small village and Johannesburg a big city. Abdulla Sheth had wired to Johannesburg also, and given me the name and address of Muhammad Kasam Kamruddin’s firm there. Their man had come to receive me at the stage, but neither did I see him nor did he recognize me. So I decided to go to a hotel. I knew the names”
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Mahatma Gandhi
“Words like aparigraha (non-possession) and samabhava (equability) gripped me. How to cultivate and preserve that equability was the question. How was one to treat alike insulting, insolent and corrupt officials, co-workers of yesterday raising meaningless opposition, and men who had always been good to one? How was one to divest oneself of all possessions? Was not the body itself possession enough? Were not wife and children possessions? Was I to destroy all the cupboards of books I had? Was I to give up all I had and follow Him? Straight came the answer: I could not follow Him unless I gave up all I had.”
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Mahatma Gandhi
“Even if you are a minority of one, the Truth is the Truth.”
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Mahatma Gandhi
“They may torture my body, break my bones, even kill me. Then they will have my dead body, but not my obedience.”
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Mahatma Gandhi
“Non-violence, which is the quality of the heart, cannot come by an appeal to the brain.”
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Mahatma Gandhi
“La fuerza no proviene de la capacidad fisica. Proviene de una voluntad indomable.”
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Mahatma Gandhi
“The manner in which the Gita has solved the problem is to my knowledge unique. The Gita says, ‘Do your allotted work but renounce its fruit — be detached and work — have no desire for reward and work.”
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Mahatma Gandhi
“But renunciation of fruit in no way means indifference to the result. In regard to every action one must know the result that is expected to follow, the means thereto, and the capacity for it. He, who, being thus equipped, is without desire for the result and is yet wholly engrossed in the due fulfillment of the task before him is said to have renounced the fruits of his action.”
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Mahatma Gandhi
“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.”
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Mahatma Gandhi
“in every individual a spiritual element is manifested that gives life to all that exists, and that this spiritual element strives to unite with everything of a like nature to itself, and attains this aim through love.”
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Mahatma Gandhi
“The credit system has encircled this beautiful globe of ours like a serpent's coil, and if we do not mind, it bids fair to crush us out of breath.”
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Mahatma Gandhi
“An unjust law is itself a species of violence. Arrest for its breach is more so.”
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Mahatma Gandhi
“I look upon an increase in the power of the State with the greatest fear because, although while apparently doing good by minimizing exploitation, it does the greatest harm to mankind by destroying individuality which lies at the heart of all progress.”
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Mahatma Gandhi
“We stand on the threshold of a twilight-whether morning or evening we do not know. One is followed by the night, the other heralds the dawn.”
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Mahatma Gandhi
