1. Neither Saint Nor Sinner

I THINK that the word 'saint' should be ruled out of present life. It is too sacred a word to be lightly applied to anybody, much less to one like myself who claims only to be a humble searcher after Truth, knows his limitations, makes mistakes, never hesitates to admit them when he makes them, and frankly confesses that he, like a scientist, is making experiments about some 'of the eternal verities' of life, but cannot even claim to be a scientist because he can show no tangible proof of scientific accuracy in his methods or such tangible results of his experiments as modern science demands. (YI, 12-5-1920, p2)

To clothe me with sainthood is too early even if it is possible. I myself do not feel a saint in any shape or form. But I do feel I am a votary of Truth in spite of all my errors of unconscious omission and commission.

Policy of Truth

I am not a 'statesman in the garb of a saint'. But since Truth is the highest wisdom, sometimes my acts appear to be consistent with the highest statesmanship. But, I hope I have no policy in me save the policy of Truth and ahimsa. I will not sacrifice Truth and ahimsa even for the deliverance of my country or religion. That is as much as to say that neither can be so delivered. (YI, 20-1-1927, p21)

I see neither contradiction nor insanity in my life. It is true that, as a man cannot see his back, so can he not see his errors or insanity. But the sages have often likened a man of religion to a lunatic. I therefore hug the belief that I may not be insane and may be truly religious. Which of the two I am in truth can only be decided after my death. (YI, 14-8-1924, p267)

It seems to me that I understand the ideal of truth better than that of ahimsa, and my experience tells me that if I let go my hold of truth, I shall never be able to solve the riddle of ahimsa . . . In other words, perhaps, I have not the courage to follow the straight course. Both at bottom mean one and the same thing, for doubt is invariably the result of want or weakness of faith. 'Lord, give me faith' is, therefore, my prayer day and night. ( A, p336)

I claim to be a votary of truth from my childhood. It was the most natural thing to me. My prayerful search gave me the revealing maxim 'Truth is God', instead of the usual one 'God is Truth'. That maxim enables me to see God face to face as it were. I feel Him pervade every fibre of my being. (H, 9-8-1942, p264)

Faith in Right

I remain an optimist, not that there is any evidence that I can give that right is going to prosper, but because of my unflinching faith that right must prosper in the end….. Our inspiration can come only from our faith that right must ultimately prevail. (H, 10-12-1938, p372)

Somehow I am able to draw the noblest in mankind, and that is what enables me to maintain my faith in God and human nature. (H, 15-4-1939, p86)

No Ascetic

I have never described myself as a sannyasi. Sannyas is made of sterner stuff. I regard myself as a house-holder, leading a humble life of service and, in common with my fellow-workers, living upon the charity of friends….. The life I am living is entirely very easy and very comfortable, if ease and comfort are a mental state. I have all I need without the slightest care of having to keep any personal treasures. (YI, 1-10-1925, p338)

My lion cloth is an organic evolution in my life. It came naturally, without effort, without premeditation. (YI, 9-7-931, p175)

I hate privilege and monopoly. Whatever cannot be shared with the masses is taboo to me. (H, 2-11-1934, p303)

It is wrong to call me an ascetic. The ideals that regulate my life are presented for acceptance by mankind in general. I have arrived at them by gradual evolution. Every step was thought out, well considered, and taken with greatest deliberation.
Both my continence and non-violence were derived from personal experience and became necessary in response to the calls of public duty. The isolated life I had to lead in South Africa, whether as a householder, legal practitioner, social reformer or politician, required for the due fulfillment of these duties the strictest regulation of sexual life and a rigid practice of non-violence and truth in human relations, whether with my own countrymen or with Europeans. (H, 3-10-1936, p268)

Mine is a life full of joy in the midst of incessant work. In not wanting to think of what to-morrow will bring for me, I feel as free as a bird….. The thought that I am ceaselessly and honestly struggling against the requirements of the flesh sustains me. (YI, 1-10-1925, p338)

Work without faith is like an attempt to reach the bottom of a bottomless pit.
(H, 3-10-1936, pp268-9)

Shedding the Ego

I know that I have still before me a difficult path to traverse. I must reduce myself to zero. So long as 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, p371)

If we could erase the 'It's’ and the 'Mine's' from religion, politics, economics, etc., we shall soon be free and bring heaven upon earth. (YI, 3-9-1926, p336)

A drop in the ocean partakes of the greatness of its parent, although it is unconscious of it. But it is dried up as soon as it enters upon an existence independent of the ocean. We do not exaggerate when we say that life is a mere bubble.
A seeker after truth cannot afford to be an egotist. One who would sacrifice his life for others has hardly time to reserve for himself a place in the sun. (YI, 16-10-1930, p2)

There are limits to the capacity of an individual, and the moment he flatters himself that he can undertake all tasks, God is there to humble his pride. For myself, I am gifted with enough humility to look even to babes and suckling for help. (YI, 12-3-1931, p32)

Fates decide my undertakings for me. I never go to see them. They come to me almost in spite of me. That has been my lot all my life long, in South Africa as well as ever since my return to India. (YI, 7-5-1925, p163)

Little Book Knowledge

I admit my limitations. I have no university education worth the name. My high school career was never above the average. I was thankful if I could pass my examinations. Distinction in the school was beyond my inspiration. (H, 9-7-1938, p176)

During the days of my education I had read practically nothing outside textbooks, and after I launched into active life, I had very little time left me for reading. I cannot, therefore, claim much book knowledge. However, I believe I have not lost much because of this enforced restraint. On the contrary, the limited reading may be said to have enabled me thoroughly to digest what I did read.
Of these books, the one that brought about an instantaneous and practical transformation in my life was Unto This Last. I translated it later into Gujarati, entitling it Sarvodaya (the welfare of all). I believe that I discovered some of my deepest convictions reflected in this great book of Ruskin, and that is why it so captivated me and made me transform my life. (A, p220)

I was living in South Africa then. It was the reading of Unto This Last on a railway journey to Durban, in 1904, when I was thirty-five, that made me decide to change my whole outward life. There is no other word for it, Ruskin's words captivated me. I read the book in one go and lay awake all the following night, and I there and then decided to change my whole plan of life. Tolstoy I had read much earlier. He affected the inner being. (ICS, p245)

Service of the Poor

The heart's earnest and pure desire is always fulfilled. In my own experience, I have often seen this rule being verified. Service of the poor has been my heart's desire and it has always thrown me amongst the poor and enabled me to identify myself with them. (A, p110)

I have always had a love for the poor all my life and in abundance. I could cite illustrations after illustrations from my past life that it was something innate in me. I have never felt that there was any difference between the poor and me. I have always felt towards them as my own kith and kin. (H, 11-5-1935, p99)II have no desire for the perishable kingdom of earth. I am striving for the Kingdom of Heaven which is moksha.

I attain my end it is not necessary for me to seek the shelter of a cave. I carry one about me, if I would but know it.
A cave-dweller can build castles in the air whereas a dweller in a palace, like Janak, has no castles to build. The cave-dweller who hovers round the world on the wings of thought has no peace. A Janak, though living in the midst of 'pomp and circumstance', may have peace that passes understanding.
For me the road to salvation lies through incessant toil in the service of my country and there through of humanity. I want to identify myself with everything that lives. (YI, 3-4-1924, p114)

My life is an indivisible whole, and all my activities run into one another; and they all have their rise in my insatiable love of mankind. (H, 2-3-1934, p24)

I am used to misrepresentation all my life. It is the lot of every public worker. He has to have a tough hide. Life would be burdensome if every misrepresentation had to be answered and cleared. It is a rule of life with me never to explain misrepresentations except when the cause requires correction. This rule has saved much time and worry. (YI, 27-5-1926, p193)

I have been known as crank, faddist, mad man. Evidently the reputation is well deserved. For wherever I go, I draw to myself cranks, faddists and mad man. (YI, 13-6-1929, p193)

Practical Dreamer

I believe in absolute oneness of God and, therefore, also of humanity. What though we have many bodies? We have but one soul. The rays of the sun are many through refraction. But they have the same source, I cannot, therefore, detach myself from the wickedest soul (nor may I be denied identity with the most virtuous). Whether, therefore, I will or not, I must involve in my experiment the whole of my kind. Nor can I do without experiment. Life is but an endless series of experiments. (YI, 25-9-1924, p313)

I must be taken with all my faults. I am a searcher after truth. My experiments I hold to be infinitely more important than the best-equipped Himalayan expeditions.
(YI, 3-12-1925, p422)

It has been my misfortune or good fortune to take the world by surprise. New experiments, or old experiments in new style, must sometimes engender misunderstanding. (EF, p132)

I am indeed a practical dreamer. My dreams are not airy nothings. I want to convert my dreams into realities as far as possible. (H, 17-11-1933, p6)

If any action of mine claimed to be spiritual is proved to be unpractical, it must be pronounced to be a failure. I do believe that the most spiritual act is the most practical in the true sense of the term. (H, 1-7-1939, p181)

My Fallibility

I claim to be a simple individual liable to err like any other fellow-mortal. I own, however, that I have humility enough in me to confess my errors and to retrace my steps. I own that I have an immovable faith in God and His goodness, and inconsumable passion for truth and love. But, is that not what every person has latent in him? (YI, 6-5-1926, p164)

Those who have at all followed my humble career even superficially cannot have failed to observe that not a single act of my life has been done to the injury of any individual or nation. . . . I claim no infallibility. I am conscious of having made Himalayan blunders, but I am not conscious of having made them intentionally or having even harboured enmity towards any person or nation, or any life, human or sub-human. (EF, p133)

I have made the frankest admission of my many sins. But I do not carry their burden on my shoulders. If I am journeying Godward, as I feel I am, it is safe with me. For I feel the warmth of the sunshine of His presence.
My austerities, fastings and prayers are, I know, of no value if I rely upon them for reforming me. But they have an inestimable value, if they represent, as I hope they do, the yearnings of a soul striving to lay his weary head in the lap of his Maker. (H, 18-4-1936, p77)

Kinship with all

Whenever I see an erring man, I say to myself I have also erred; when I see a lustful man, I say to myself so was I once; and in this way, I feel kinship with every one in the world and feel that I cannot be happy without the humblest of us being happy. (YI, 10-2-1927, p44)

I shall have to answer my God and my Maker if I give any one less than his due, but I am sure that He will bless me if He knows that I gave someone more than his due. (YI, 10-3-1927, p80)

I am too conscious of the imperfections of the species to which I to be irritated against any single member thereof. My remedy is to deal with the wrong wherever I see it, not to hurt the wrong-doer, even as I would not like to be hurt for the wrongs I continually do. (YI, 12-3-1930, pp89-90)

I can truthfully say that I am slow to see the blemishes of fellow-beings, being myself full of them and, therefore, being in need of their charity, I have learnt not to judge any one harshly and to make allowances for defects that I may detect. (H, 11-3-1939, p47)

Regard for Opponents

Differences of opinion should never mean hostility. If they did, my wife and I should be sworn enemies of one another. I do not know two persons in the world who had no difference of opinion, and as I am a follower of the Gita, I have always attempted to regard those who differ from me with the same affection as I have for my nearest and dearest. (YI, 17-3-1927, p82)

It is to me a matter of perennial satisfaction that I retain generally the affection and trust of those whose principles and policies I oppose. The South Africans gave me personally their confidence and extended their friendship.
In spite of my denunciation of British policy and system, I enjoy the affection of thousands of Englishmen and women, and in spite of unqualified condemnation of modern materialistic civilization, the circle of European and American friends is ever widening. It is again a triumph of non-violence. (ibid, p86)

I cannot intentionally hurt anything that lives, much less fellow-human beings, even though they may do the greatest wrong to me and mine. (YI, 12-3-1930, p93)

It would be impossible for any person to point to a single act of mine during the past 50 years which could be proved to have been antagonistic to any person or community. I have never believed anyone to be my enemy. My faith demands that I should consider no one as such. I may not wish ill to anything that lives.
(H, 17-11-1933, p4)