Mahatma Gandhi Quotations (India) @ AntiqueDolls.us

Mahatma Gandhi Quotations

Mohandas Karamchand Gandhi (2 October 1869 – 30 January 1948), commonly known as Mahatma Gandhi (Sanskrit: महात्मा mahātmā — "Great Soul"), in India as Bapu (Gujarati: બાપુ bāpu—"Father") and Jathi Pitha (father of the nation), was an advocate and pioneer of nonviolent social protest in the form he called Satyagraha. He led the struggle for India's independence from British colonial rule.

1 Quotes
2 Disputed
3 Misattributed
4 Quotes about Gandhi
5 References
6 External links

Quotes

One of the objects of a newspaper is to understand popular feeling and to give expression to it, another is to arouse among the people certain desirable sentiments, and the third is fearlessly to expose popular defects. The weak can never forgive. Forgiveness is the attribute of the strong. If India adopted the doctrine of love as an active part of her religion and introduced it in her politics. Swaraj would descend upon India from heaven. But I am painfully aware that that event is far off as yet. The cry for peace will be a cry in the wilderness, so long as the spirit of nonviolence does not dominate millions of men and women. The ideally non-violent state will be an ordered anarchy. That State is the best governed which is governed the least. Religions are different roads converging to the same point. What does it matter that we take different road, so long as we reach the same goal. Wherein is the cause for quarrelling? An unjust law is itself a species of violence. Arrest for its breach is more so.

One thing we have endeavoured to observe most scrupulously, namely, never to depart from the strictest facts and, in dealing with the difficult questions that have arisen during the year, we hope that we have used the utmost moderation possible under the circumstances. Our duty is very simple and plain. We want to serve the community, and in our own humble way to serve the Empire. We believe in the righteousness of the cause, which it is our privilege to espouse. We have an abiding faith in the mercy of the Almighty God, and we have firm faith in the British Constitution. That being so, we should fail in our duty if we wrote anything with a view to hurt. Facts we would always place before our readers, whether they are palatable or not, and it is by placing them constantly before the public in their nakedness that the misunderstanding between the two communities in South Africa can be removed.
- Indian Opinion (1 October 1903)

Why, of all places in Johannesburg, the Indian location should be chosen for dumping down all kaffirs of the town, passes my comprehension. Of course, under my suggestion, the Town Council must withdraw the Kaffirs from the Location. About this mixing of the Kaffirs with the Indians I must confess I feel most strongly. I think it is very unfair to the Indian population, and it is an undue tax on even the proverbial patience of my countrymen.
- Letter to Dr. Porter, Medical Officer of Health for Johannesburg (15 February 1905); later published in The Indian Opinion.

In this instance of the fire-arms, the Asiatic has been most improperly bracketed with the native. The British Indian does not need any such restrictions as are imposed by the Bill on the natives regarding the carrying of fire-arms. The prominent race can remain so by preventing the native from arming himself. Is there a slightest vestige of justification for so preventing the British Indian?
- Comments on a court case in The Indian Opinion (25 March 1905)

You say that the magistrate's decision is unsatisfactory because it would enable a person, however unclean, to travel by a tram, and that even the Kaffirs would be able to do so. But the magistrate's decision is quite different. The Court declared that the Kaffirs have no legal right to travel by tram. And according to tram regulations, those in an unclean dress or in a drunken state are prohibited from boarding a tram. Thanks to the Court's decision, only clean Indians or coloured people other than Kaffirs, can now travel in the trams.
- Comments on a court case in The Indian Opinion (2 June 1906)

Leo Tolstoy's life has been devoted to replacing the method of violence for removing tyranny or securing reform by the method of nonresistance to evil. He would meet hatred expressed in violence by love expressed in selfsuffering. He admits of no exception to whittle down this great and divine law of love. He applies it to all the problems that trouble mankind.
- Introduction to the publication of Tolstoy's A Letter to a Hindu (1909)

Victory attained by violence is tantamount to a defeat, for it is momentary.
- Satyagraha Leaflet No. 13 ( 3 May 1919)

I came in contact with every known Indian anarchist in London. Their bravery impressed me, but I felt that their zeal was misguided. I felt that violence was no remedy for India's ills, and that her civilisation required the use of a different and higher weapon for self-protection.
- "A Word of Explanation" on his work Hind Swaraj (1908) in Young India (January 1921)

If India adopted the doctrine of love as an active part of her religion and introduced it in her politics. Swaraj would descend upon India from heaven. But I am painfully aware that that event is far off as yet.
- "A Word of Explanation" in Young India (January 1921)

I have even seen the writings suggesting that I am playing a deep game, that I am using the present turmoil to foist my fads on India, and am making religious experiments at India's expense. I can only answer that Satyagraha is made of sterner stuff. There is nothing reserved and nothing secret in it.
- "A Word of Explanation" in Young India (January 1921)

If one has no affection for a person or a system, one should feel free to give the fullest expression to his disaffection so long as he does not contemplate, promote, or incite violence.
- Statement during his trial for "exciting disaffection toward His Majesty's Government as established by law in India" (18 March 1922)^{[specific citation needed]}

Nonviolence is the first article of my faith. It is also the last article of my creed.
- Opening words of his defense speech at his trial Young India (23 March 1922)

I wanted to know the best of the life of one (Muhammad) who holds today an undisputed sway over the hearts of millions of mankind. I became more than ever convinced that it was not the sword that won a place for Islam in those days in the scheme of life. It was the rigid simplicity, the utter self-effacement of the Prophet the scrupulous regard for pledges, his intense devotion to his friends and followers, his intrepidity, his fearlessness, his absolute trust in God and in his own mission. These and not the sword carried everything before them and surmounted every obstacle.
- Young India (23 September 1924) Collected Works of Mahatma Gandhi, vol.29, "My Jail experiences", p.133

Seven social sins: politics without principles, wealth without work, pleasure without conscience, knowledge without character, commerce without morality, science without humanity, and worship without sacrifice.
- A list closing an article in Young India (22 October 1925); Collected Works of Mahatma Gandhi Vol. 33 (PDF) p. 135
- Variant: The seven blunders that human society commits and cause all the violence: wealth without work, pleasure without conscience, knowledge without character, commerce without morality, science without humanity, worship without sacrifice, and politics without principles.
  - A written list given to his departing grandson Arun Gandhi (October 1947), as quoted in Marriot (Spring 1998). Some alternative or erroneous translations exist that use intros "There are seven sins in the world:", "Seven Blunders of the world:", "The things that will destroy us are", and items "politics without principle", "education without character", or "business without morality".

The cry for peace will be a cry in the wilderness, so long as the spirit of nonviolence does not dominate millions of men and women. An armed conflict between nations horrifies us. But the economic war is no better than an armed conflict. This is like a surgical operation. An economic war is prolonged torture. And its ravages are no less terrible than those depicted in the literature on war properly so called. We think nothing of the other because we are used to its deadly effects. ... The movement against war is sound. I pray for its success. But I cannot help the gnawing fear that the movement will fail if it does not touch the root of all evil — man's greed.
- "Non-Violence — The Greatest Force" in The World Tomorrow (5 October 1926)

I have been known as a crank, faddist, madman. Evidently the reputation is well deserved. For wherever I go, I draw to myself cranks, faddists, and madmen.
- Young India (13 June 1929); also in All Men Are Brothers : Autobiographical Reflections (2005) edited by Krishna Kripalani, p. 163

The weak can never forgive. Forgiveness is the attribute of the strong.
- "Interview to the Press" in Karachi about the execution of Bhagat Singh (23 March 1931); published in Young India (2 April 1931), reprinted in Collected Works of Mahatma Gandhi Online Vol. 51. Gandhi begins by making a statement on his failure "to bring about the commutation of the death sentence of Bhagat Singh and his friends." He is asked two questions. First: "Do you not think it impolitic to forgive a government which has been guilty of a thousand murders?" Gandhi replies: "I do not know a single instance where forgiveness has been found so wanting as to be impolitic." In a follow-up question, Gandhi is asked: "But no country has ever shown such forgiveness as India is showing to Britain?" Gandhi replies: "That does not affect my reply. What is true of individuals is true of nations. One cannot forgive too much. The weak can never forgive. Forgiveness is the attribute of the strong."

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.
- Young India 1924-1926 (1927), p. 1285

I’m a lover of my own liberty, and so I would do nothing to restrict yours. I simply want to please my own conscience, which is God.
- Young India (21 January 1927)

I came to the conclusion long ago … that all religions were true and also that all had some error in them, and whilst I hold by my own, I should hold others as dear as Hinduism. So we can only pray, if we are Hindus, not that a Christian should become a Hindu … But our innermost prayer should be a Hindu should be a better Hindu, a Muslim a better Muslim, a Christian a better Christian.
- Young India (19 January 1928)

To call woman the weaker sex is a libel; it is man's injustice to woman. If by strength is meant brute strength, then, indeed, is woman less brute than man. If by strength is meant moral power, then woman is immeasurably man's superior. Has she not greater intuition, is she not more self-sacrificing, has she not greater powers of endurance, has she not greater courage? Without her, man could not be. If nonviolence is the law of our being, the future is with woman. Who can make a more effective appeal to the heart than woman?
- Young India (4 October 1930)

On all occasions of trial He has saved me. I know that the phrase 'God saved me' has a deeper meaning for me today, and still I feel that I have not yet grasped its entire meaning. Only richer experience can help me to a fuller understanding. But in all my trials — of a spiritual nature, as a lawyer, in conducting institutions, and in politics — I can say that God saved me. When every hope is gone, 'when helpers fail and comforts flee', I experience that help arrives somehow, from I know not where.
- Young India (24 April 1931), p. 274

It is beyond my power to induce in you a belief in God. There are certain things which are self proved and certain which are not proved at all. The existence of God is like a geometrical axiom. It may be beyond our heart grasp. I shall not talk of an intellectual grasp. Intellectual attempts are more or less failures, as a rational explanation cannot give you the faith in a living God. For it is a thing beyond the grasp of reason. It transcends reason. There are numerous phenomena from which you can reason out the existence of God, but I shall not insult your intelligence by offering you a rational explanation of that type. I would have you brush aside all rational explanations and begin with a simple childlike faith in God. If I exist, God exists. With me it is a necessity of my being as it is with millions. They may not be able to talk about it, but from their life you can see that it is a part of their life. I am only asking you to restore the belief that has been undermined. In order to do so, you have to unlearn a lot of literature that dazzles your intelligence and throws you off your feet. Start with the faith which is also a token of humility and an admission that we know nothing, that we are less than atoms in this universe. We are less than atoms, I say, because the atom obeys the law of its being, whereas we in the insolence of our ignorance deny the law of nature. But I have no argument to address to those who have no faith.
- Young India (24 September 1931); also in Teachings Of Mahatma Gandhi (1945), edited by Jag Parvesh Chander, p. 458

England has got successful competitors in America, Japan, France, Germany. It has competitors in the handful of mills in India, and as there has been an awakening in India, even so there will be an awakening in South Africa with its vastly richer resources — natural , mineral and human. The mighty English look quite pigmies before the mighty races of Africa. They are noble savages after all, you will say. They are certainly noble, but no savages and in the course of a few years the Western nations may cease to find in Africa a dumping ground for their wares.
- Statement at Oxford (24 October 1931), published in Young India Vol. 13 (1931), p. 355
If we are to reach real peace in this world and if we are to carry on a real war against war, we shall have to begin with children; and if they will grow up in their natural innocence, we won’t have to struggle, we won’t have to pass fruitless idle resolutions. But we shall go from love to love and peace to peace, until at last all the corners of the world are covered with that peace and love for which, consciously or unconsciously, the whole world is hungering.
- Young India (19 November 1931, p. 361)
I regard myself as a soldier, though a soldier of peace.
- Speech at Victoria Hall, Geneva (10 December 1931)

I worship God as Truth only. I have not yet found Him, but I am seeking after Him.
- An Autobiography (1936); also in All Men Are Brothers : Autobiographical Reflections (2005) edited by Krishna Kripalani, p. 63

It is impossible for me to reconcile myself to the idea of conversion after the style that goes on in India and elsewhere today. It is an error which is perhaps the greatest impediment to the world’s progress toward peace … Why should a Christian want to convert a Hindu to Christianity? Why should he not be satisfied if the Hindu is a good or godly man?
- Harijan (30 January 1937)

If there ever could be a justifiable war in the name of and for humanity, a war against Germany, to prevent the wanton persecution of a whole race, would be completely justified. But I do not believe in any war. A discussion of the pros and cons of such a war is therefore outside my horizon or province.
- Letter in Harijan (1938)

The cry for the national home for the Jews does not make much appeal to me. The sanction for it is sought in the Bible and the tenacity with which the Jews have hankered after return to Palestine. Why should they not, like other peoples of the earth, make that country their home where they are born and where they earn their livelihood?
- Gandhi's Collected Works, Vol 74 (1938) [1] [2]

Palestine belongs to the Arabs in the same sense that England belongs to the English or France to the French. It is wrong and in-human to impose the Jews on the Arabs.
- Gandhi's Collected Works, Vol 74 (1938) [3] [4]

Among the many misdeeds of the British rule in India, history will look upon the act of depriving a whole nation of arms, as the blackest.
- Gandhi, An Autobiography, p. 446 (Beacon Press paperback edition)

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.
- Harijan (17 February 1940)

I do not want to see the allies defeated. But I do not consider Hitler to be as bad as he is depicted. He is showing an ability that is amazing and seems to be gaining his victories without much bloodshed. Englishmen are showing the strength that Empire builders must have. I expect them to rise much higher than they seem to be doing.
- Letter to Rajkumari Amrit Kaur, regarding the military situation between England and Germany (May 1940), quoted in Collected Works (1958), p. 70. It should be noted that in May 1940 the battles of World War II were just beginning after the German invasion of Poland. The subsequent blitzkrieg invasions of The Netherlands, Belgium, Luxembourg, and France, were indeed swift and relatively bloodless compared to the trench battles of the First World War, and the persecution of the Jews in the eyes of the world was at this point limited to deprivation of civil rights, and the use of concentration camps and ghettos: the facts of Nazi genocidal strategies were not widely known until towards the end of that war, in 1945.

Germans of future generations will honour Herr Hitler as a genius, as a brave man, a matchless organizer and much more.
- Harijan (22 June 1940), after Nazi victories resulting in the occupation of France.

The ideally non-violent state will be an ordered anarchy. That State is the best governed which is governed the least.
- From Discussion with BG Kher and others, August 15, 1940. Gandhi's Wisdom Box (1942), edited by Dewan Ram Parkash, p. 67 also in Collected works of Mahatma Gandhi Vol. 79 (PDF), p. 122

Religions are different roads converging to the same point. What does it matter that we take different road, so long as we reach the same goal. Wherein is the cause for quarreling?
- Speaking of the conflict between Muslims and Hindus, in Hind Swaraj, Or Indian Home Rule (1946), p. 36

If you want to give a message again to the West, it must be a message of 'Love', it must be a message of 'Truth'. There must be a conquest — [audience claps] — please, please, please. That will interfere with my speech, and that will interfere with your understanding also. I want to capture your hearts and don't want to receive your claps. Let your hearts clap in unison with what I'm saying, and I think, I shall have finished my work. Therefore, I want you to go away with the thought that Asia has to conquer the West. Then, the question that a friend asked yesterday, "Did I believe in one world?" Of course, I believe in one world. And how can I possibly do otherwise, when I become an inheritor of the message of love that these great un-conquerable teachers left for us? You can redeliver that message now, in this age of democracy, in the age of awakening of the poorest of the poor, you can redeliver this message with the greatest emphasis.
- Speech in New Delhi to the Inter-Asian Relations Conference (2 April 1947) - Parts of this speech became used in an Telecom Italia advertisement (Video at YouTube - B&W, English text version, better sound)

Had we adopted non-violence as the weapon of the strong, because we realised that it was more effective than any other weapon, in fact the mightiest force in the world, we would have made use of its full potency and not have discarded it as soon as the fight against the British was over or we were in a position to wield conventional weapons. But as I have already said, we adopted it out of our helplessness. If we had the atom bomb, we would have used it against the British.
- Speech (16 June 1947) as the official date for Indian independence approached (15 August 1947) , as quoted in Mahatma Gandhi : The Last Phase (1958) by Pyarelal Nayyar, p. 326. The last sentence of this statement has sometimes been quoted as if it affirmed extreme hostility to the British, rather than meaning an affirmation of the strength of non-violence and ultimate weakness of those who needlessly resort to violence.

Truth never damages a cause that is just.
- Non-Violence in Peace and War (1948); also in Gandhi on Non-violence : Selected Texts from Mohandas K. Gandhi's Non-Violence in Peace and War (1965) edited by Thomas Merton Google Books link ISBN 0811200973

In the dictionary of Satyagraha, there is no enemy.
- Non-Violence in Peace and War (1948); also in Gandhi on Non-violence : Selected Texts from Mohandas K. Gandhi's Non-Violence in Peace and War (1965) edited by Thomas Merton

It is better to be violent, if there is violence in our hearts, than to put on the cloak of non-violence to cover impotence. Violence is any day preferable to impotence. There is hope for a violent man to become non-violent. There is no such hope for the impotent.
- Non-Violence in Peace and War (1948); also in Gandhi on Non-violence : Selected Texts from Mohandas K. Gandhi's Non-Violence in Peace and War (1965) edited by Thomas Merton

Hitler killed five million Jews. It is the greatest crime of our time. But the Jews should have offered themselves to the butcher's knife. They should have thrown themselves into the sea from cliffs. As it is, they succumbed anyway in their millions.
- The Life of Mahatma Gandhi (1950) by Louis Fischer. The quote is in the the context of Gandhi's argument to his biographer that collective suicide would have been a heroic response that would have "aroused the world and the people of Germany to Hitler's violence".

Truth alone will endure, all the rest will be swept away before the tide of time. I must continue to bear testimony to truth even if I am forsaken by all. Mine may today be a voice in the wilderness, but it will be heard when all other voices are silenced, if it is the voice of Truth.
- Basic Education (1951) p. 89

You must not lose faith in humanity. Humanity is an ocean; if a few drops of the ocean are dirty, the ocean does not become dirty.
- Gandhi : His Life and Message for the World (1954), by Louis Fischer, p.177

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.
- Non-Violence in Peace & War (1962) Vol. 2, edited by Mahadev Haribhai Desai, p. 144

My life is my message.
- Response to a journalist's question about what his message to the world was. Mahatma : Life of Gandhi 1869-1948 (1968) Reel 13

Poverty is the worst kind of violence.
- As quoted in A Just Peace through Transformation : Cultural, Economic, and Political Foundations for Change (1988) by the International Peace Association

We need to be the change we wish to see in the world.
- As quoted in "Arun Gandhi Shares the Mahatma's Message" by Michel W. Potts, in India - West [San Leandro, California] Vol. XXVII, No. 13 (1 February 2002) p. A34; Arun Gandhi indirectly quoting his grandfather. See also. "Be the change you wish to see: An interview with Arun Gandhi" by Carmella B'Hahn, Reclaiming Children and Youth [Bloomington] Vol.10, No. 1 (Spring 2001) p. 6

You assist an unjust administration most effectively by obeying its orders and decrees. An evil administration never deserves such allegiance. Allegiance to it means partaking of the evil. A good person will resist an evil system with his whole soul. Disobedience of the laws of an evil state is therefore a duty.
- Non-Violent Resistance - Often misquoted as "You assist an evil system most effectively by obeying its orders and decrees. An evil system never deserves such allegiance."

All humanity is one undivided and indivisible family, and each one of us is responsible for the misdeeds of all the others. I cannot detach myself from the wickedest soul.^{[citation needed]}

Hind Swaraj (1908)

Full text online

In reality there are as many religions as there are individuals.

One of the objects of a newspaper is to understand popular feeling and to give expression to it; another is to arouse among the people certain desirable sentiments; and the third is fearlessly to expose popular defects.
- Sect. 1

I believe that the civilization India evolved is not to be beaten in the world. Nothing can equal the seeds sown by our ancestors, Rome went, Greece shared the same fate; the might of the Pharaohs was broken; Japan has become Westernized; of China nothing can be said; but India is still, somehow or other, sound at the foundation. The people of Europe learn their lessons from the writings of the men of Greece or Rome, which exist no longer in their former glory. In trying to learn from them, the Europeans imagine that they will avoid the mistakes of Greece and Rome. Such is their pitiable condition. In the midst of all this India remains immovable and that is her glory. It is a charge against India that her people are so uncivilized, ignorant and stolid, that it is not possible to induce them to adopt any changes. It is a charge really against our merit. What we have tested and found true on the anvil of experience, we dare not change. Many thrust their advice upon India, and she remains steady. This is her beauty: it is the sheet-anchor of our hope. Civilization is that mode of conduct which points out to man the path of duty. Performance of duty and observance of morality are convertible terms. To observe morality is to attain mastery over our mind and our passions. So doing, we know ourselves. The Gujarati equivalent for civilization means “good conduct”.
- Sect. 13
- Variant translations: I believe that the civilisation into which India has evolved is not to be beaten in the world. Nothing can equal the seeds sown by our ancestry. Rome went; Greece shared the same fate; the might of the Pharaohs was broken; Japan has become westernised; of China nothing can be said; but India is still, somehow or other, sound at the foundation. Greece, Egypt, Rome — all have been erased from this world, yet we continue to exist. There is something in us, that our character never ceases from the face of this world, defying global hostility for centuries.

An Autobiography (1927)

An Autobiography or The Story of My Experiments with Truth (1927) Full text online at WIkisource These should eventually have citation by translation, edition, and section or page numbers

It is not my purpose to attempt a real autobiography. I simply want to tell the story of my experiments with truth...as my life consists of nothing but those experiments.
- From Introduction.

In judging myself I shall try to be as harsh as truth, as I want others also to be. Measuring myself by that standard I must exclaim with Surdas: ' Where is there a wretch So wicked and loathsome as I? I have forsaken my Maker, So faithless have I been.' For it is an unbroken torture to me that I am still so far from him, who, as I fully know, governs every breath of my life, and whose offspring I am. I know that it is the evil passions within that keep me so far from Him, and yet I cannot get away from them.

Introduction

I am a Hindu by birth. And yet I do not know much of Hinduism, and I know less of other religions. In fact I do not know where I am, and what is and what should be my belief. I intend to make a careful study of my own religion and, as far as I can, of other religions as well.
- From Part II/First Day in Pretoria.

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. If we want the Arms Act to be repealed, if we want to learn the use of arms, here is a golden opportunity. If the middle classes render voluntary help to Government in the hour of its trial, distrust will disappear, and the ban on possessing arms will be withdrawn.
- From a leaflet urging Indians to serve with the British Army in World War I Chapter 27, Recruiting Campaign.

Jealousy does not wait for reasons.

Part I, Chapter 4, Playing the Husband

I saw that bad handwriting should be regarded as a sign of an imperfect education.