“The question of vernaculars as media of instruction is of national importance; neglect of the vernaculars means national suicide.”

“Je n'ai jamais pu comprendre comment on pouvait se sentir honoré de voir ses semblables humiliés.”

“An error does not become truth by reason of multiplied propagation, nor does truth become error because nobody sees it. Truth stands, even if there be no public support. It is self sustained.”

“When the fear of jail disappears, repression puts heart into the people.”

“As soon as men live entirely in accord with the law of love natural to their hearts and now revealed to them, which excludes all resistance by violence, and therefore hold aloof from all participation in violence—as soon as this happens, not only will hundreds be unable to enslave millions, but not even millions will be able to enslave a single individual. Do not resist the evil-doer and take no part in doing so, either in the violent deeds of the administration, in the law courts, the collection of taxes, or above all in soldiering, and no one in the world will be able to enslave you.”

“I realized that it was not as easy to commit suicide as to contemplate it. And since then, whenever I have heard of someone threatening to commit suicide, it has had little or no effect on me.”

“Prayer is not asking. It is a longing of the soul. It is daily admission of one's weakness. It is better in prayer to have a heart without words than words without a heart.”

“If we have lost faith in our vernaculars, it is a sign of want of faith in ourselves; it is the surest sign of decay. And no scheme of self-government, however benevolently or generously it may be bestowed upon us, will ever make us a self-governing nation, if we have no respect for the languages our mothers speak.”

“Peace between countries must rest on the solid foundation of love between individuals.

“Recall the face of the poorest and weakest man you have seen, and ask yourself if this step you contemplate is going to be any use to him.”

“The moment there is suspicion about a person’s motives, everything he does becomes tainted.”

“There are two days in the year that we can not do anything, yesterday and tomorrow”

“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.”

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

“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.”