Unity of Man
I do not believe...that an individual may gain spiritually and those who surround him suffer. I believe in advaita, I believe in the essential unity of man and, for that matter, of all that life's. Therefore, I believe that if one man gains spiritually, the whole world gains with him and, if one man falls, the whole world falls to that extent. (YI, 4-12-1924, p. 398)
I do not believe that the spiritual law works on a field of its own. On the contrary, it expresses itself only through the ordinary activities of life. It thus affects the economic, the social and the political fields. (YI, 3-9-1925, p. 304)
If we would serve Him or become one with Him, our activity must be as unwearied as His. There may be momentary rest in store for the drop which is separated from the ocean, but not for the drop in the ocean, which knows no rest. The same is the case with ourselves.
As soon as we become one with the ocean in the shape of God, there is no more rest for us, nor indeed do we need rest any longer. Our very sleep is action. For we sleep with the thought of God in our hearts. This restlessness constitutes true rest. This never-ceasing agitation holds the key to peace ineffable. This supreme state of total surrender is difficult to describe, but not beyond the bounds of human experience. It has been attained by many dedicated souls, and may be attained by ourselves as well. (FYM, p. 47)
Identification with Poor
I cannot imagine anything nobler or more national than that for, say, one hour in the day, we should all do the labour that the poor must do, and thus identify ourselves with them and through them with all mankind. I cannot imagine better worship of God than that, in His name, I should labour for the poor even as they do. (YI, 20-10-1921, p. 329)
God demands nothing less than self-surrender as the price for the only real freedom that is worth having. And when a man thus loses himself, he immediately finds himself in the service of God's creation. (YI, 20-12-1928, p. 420)
All our activity should be centered in Truth. Truth should be the very breath of our life. When once this stage in the pilgrim's progress is reached, all other rules of correct living will come without effort, and obedience to them will be instinctive. But without Truth it is impossible to observe any principles or rules in life. (FYM, p. 2)
Faith in Providence
A seeker after Truth, a follower of the Law of Love, cannot hold anything against tomorrow. God never provides for the morrow; He never creates more than what is strictly needed from day to day. If, therefore, we repose faith in His Providence, we should rest assured that He will give us every day our daily bread, supplying enough that we require. (YI, 4-9-1930, p. 1)
Service of Man
Man's ultimate aim is the realization of God, and all his activities, social, political, religious, have to be guided by the ultimate aim of the vision of God. The immediate service of all human beings becomes a necessary part of the endeavour simply because the only way to find God is to see Him in His creation and be one with it. This can only be done by service of all. I am a part and parcel of the whole and I cannot find Him apart from the rest of humanity.
My countrymen are my nearest neighbours. They have become so helpless, so resourceless, so inert that I must concentrate myself on serving them. If I could persuade myself that I could find Him in a Himalayan cave, I would proceed there immediately. But I know that I cannot find Him apart from humanity.
(H, 29-8-1936, p. 226)
My God is myriad-formed and, while sometimes I see Him in the spinning-wheel, at other times I see Him in communal unity; then again in the removal of untouchability and that is how I establish communion with Him according as the spirit moves me. (H, 8-5-1937, p. 99)
Charkha a Means
He who spins before the poor, inviting them to do likewise, serves God as no one else does. 'He who gives me even a trifle as a fruit or a flower or even a leaf in the spirit of bhakti is my servant', says the Lord in the Bhagavadgita.
And He hath His footstool where live the humble, the lowliest and the lost. Spinning, therefore, for such is the greatest prayer, the greatest worship, the greatest sacrifice. (YI, 24-9-1925, pp. 331-2)
The world is weary of the after-effects of the War. Even as the Charkha is India's comforter today, it may be the world's tomorrow, because it stands, not for the greatest good of the greatest number, but for the greatest good of all. (YI, 10-2-1927, pp. 43-44)
I stand by what is implied in the phrase, 'Unto This Last'. That book marked the turning in my life. We must do even unto this last as we would have the world do by us. All must have equal opportunity. Given the opportunity, every human being has the same possibility for spiritual growth. That is what the spinning wheelsymbolizes. (H, 17-11-1946, p. 404)
Identification with everything that lives is impossible without self-purification; without self-purification the observance of the law of ahimsa must remain an empty dream; God can never be realized by one who is not pure of heart. Self-purification, therefore, must mean purification in all the walks of life. And purification being highly infectious, purification of oneself necessarily leads to the purification of one's surroundings.
But the path of purification is hard and steep. To attain to perfect purity one has to become absolutely passion-free in thought, speech and action; to rise above the opposing currents of love and hatred, attachment and repulsion. I know that I have not in me as yet that triple purity, in spite of constant ceaseless striving for it. That is why the world's praise fails to move me, indeed, it very often stings me.
To conquer the subtle passions seems to me to be harder far than the physical conquest of the world by the force of arms.
...I have had experiences of the dormant passions lying hidden within me. The knowledge of them has made me feel humiliated, though not defeated. The experiences and experiments have sustained me and given me great joy. But I know that I have still before me a difficult path to traverse. I must reduce myself to zero. So long as a man does not of his own free will put himself last among his fellow-creatures, there is no salvation for him. Ahimsa is the farthest limit of humility. (A, p. 371)
Ends and Means
Means and ends are convertible terms in my philosophy of life. (YI, 26-12-1946, p. 424)
The means may be likened to a seed, the end to a tree; and there is just the same inviolable connection between the means and the end as there is between the seed and the tree. (HS, p. 71)
They say, 'means are after all means'. I would say, 'means are after all everything'. As the means so the end.... There is no wall of separation between the means and the end. Indeed, the Creator has given us control (and that, too, very limited) over means, none over the end. Realization of the goal is in exact proportion to that of the means. This is a proposition that admits of no exception.
(YI, 17-7-1924, p. 236-7)
Providence has its appointed hour for everything. We cannot command results; we can only strive. And so far as I am concerned, it is enough satisfaction for me to know that I have striven my utmost to discharge the duty that rested on me. (H, 6-5-1939, p. 112)
Rights and Duties
The true source of rights is duty. If we all discharge our duties, rights will not be far to seek. If leaving duties unperformed we run after rights, they will escape us like a will-o'-the-wisp. The more we pursue them, the farther will they fly. The same teaching has been embodied by Krishna in the immortal words: 'Action alone is thine. Leave thou the fruit severely alone.' Action is duty; fruit is the right. (YI, 8-1-1925, pp.15-16)
Rights accrue automatically to him who duly performs his duties. In fact, the right to perform one's duties is the only right that is worth living for the dying for. It covers all legitimate rights. All the rest is grab under one guise or another and contains in it seeds of himsa.
The capitalist and the zamindar talk of their rights, the labourer on the other hand of his, the prince of his divine right to rule, the ryot of his to resist it. If all simply insist on rights and no duties, there will be utter confusion and chaos. (H, 27-5-1939, p. 143)
If, instead of insisting on rights, everyone does his duty, there will immediately be the rule of order established among mankind....I venture to suggest that rights that do not flow directly from duty well performed are not worth having. They will be usurpations, sooner discarded the better. A wretched parent who claims obedience from his children without first doing his duty by them excites nothing but contempt.
It is distortion of religious precepts for a dissolute husband to expect compliance in every respect from his dutiful wife. But the children who flout their parent who is ever ready to do his duty towards them would be considered ungrateful and would harm themselves more than their parent. The same can be said about husband and wife.
If you apply this simple and universal rule to employers and labourers, landlords and tenants, the princes and their subjects or the Hindus and the Muslims, you will find that the happiest relations can be established in all walks of life without creating disturbances in and dislocation of life and business which you see in India as in other parts of the world. What I call the law of Satyagraha is to be deduced from an appreciation of duties and the rights flowing therefore. (H, 6-7-1947, p. 217)