The satyagrahi general has to obey his inner voice, for over and above the situation outside he examines himself constantly and listens to the dictates of the inner self.
Satyagraha as conceived by me is a science in the making.
There is no "playing with truth" in the Charkha programme, for satyagraha is not predominantly civil disobedience but a quiet and irresistible pursuit of Truth.
In a gentle way, you can shake the world.
There is no time limit for a satyagrahi nor is there a limit to his capacity for suffering.
The greatness of a nation can be judged by the way its animals are treated.
Satyagraha means insistence on what one knows to be the truth. The insistence implies the exercise of free will as the need of social obligation. If one is content to know the truth himself, he does not become a votary of Satyagraha. A Satyagrahi should not only know the truth but should insist upon it in social relations. So Satyagraha is activation of truthfulness.
The insistence on truthfulness does not disturb the freedom of the individual. The social obligation implied in Satyagraha turns the freedom of the individual into moral freedom. An atheist is free to say or to do what he likes, provided he does what he says and says what he does. So, in the context of social relations, the freedom of the individual is moral freedom.
The satyagrahi strives to reach reason through the heart. The method of reaching the heart is to awaken public opinion.
In the code of the satyagrahi, there is no such thing as surrender to brute force.
To die without killing is the badge of a satyagrahi.
You are no Satyagrahi if you remain silent or passive spectators while your enemy is being done to death.
A satyagrahi exhausts all other means before he resorts to satyagraha.
A satyagrahi lays down his life, but never gives up. That is the meaning of the 'do or die' slogan.
It means that we must abandon the method of civil disobedience, non-cooperation and satyagraha. When there was no way left for constitutional methods for achieving economic and social objectives, there was a great deal of justification for unconstitutional methods. But where constitutional methods are open, there can be no justification for these unconstitutional methods. These methods are nothing but the Grammar of Anarchy and the sooner they are abandoned, the better for us.
No confirmed satyagrahi is dismayed by dangers, seen or unseen, from his opponent's side.
A coward is incapable of exhibiting love; it is the prerogative of the brave.
The word 'defeat' is not to be found in my dictionary, and everyone who is selected as a recruit in my army may be certain that there is no defeat for a satyagrahi.
Without satyagraha carried out in the proper spirit, there is no victory, no Swaraj.
Not those who shout 'satyagraha', 'satyagraha' will do satyagraha, but those who will work for it.
The mantra of independence was Satyagraha. And the warriors were Satyagrahis. The mantra of New Age India must be Swachhagrah. And the warriors will be Swachhagrahis.
There must be power in the word of a satyagraha general, not the power that the possession of limitless arms gives, but the power that purifies life which strict vigilance and a ceaseless application produce.
A satyagrahi is sometimes bound to use language which is capable of two meanings, provided both the meanings are obvious and necessary and there is no intention to deceive anyone.
What I call the law of satyagraha is to be deduced from an appreciation of duties and rights flowing therefrom.
A satyagrahi turns the searchlight inward relentlessly to weed out all the defects that may be lying hidden there still.
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