Satyagraha is in its essence nothing but the introduction of truth and gentleness in the political i.e national life.
Satyagraha is gentle, it never wounds. It must not be the result of anger or malice. It is never fussy, never impatient, never vociferous. It is the direct opposite of compulsion. It was conceived as a complete substitute for violence. (H, 15-4-1933, p. 8)
The fight of satyagraha is for the strong in spirit, not the doubter or the timid. Satyagraha teaches us the art of living as well as dying. Birth and death are inevitable among mortals. What distinguishes the man from the brute is his conscious striving to realize the spirit within. (Harijan, 7-4-1946, p. 74)
The Buddha fearlessly carried the war into the enemy’s camp and brought down on its knees an arrogant priesthood. Christ drove out the money-changers from the temple of Jerusalem and drew down curses from Heaven upon he hypocrites and the Pharisees. Both were for intensely direct action.
But even as the Buddha and Christ chastised, they showed unmistakable gentleness and love behind every act of theirs. They would not raise a finger against their enemies, but would gladly surrender themselves rather than the truth for which they lived.
The Buddha would have died resisting the priesthood, if the majesty of his love had not proved to be equal to the task of bending the priesthood. Christ died on the cross with a crown of thorns on his head, defying the might of a whole empire. And if I raise resistances of a non-violent character, I simply and humbly follow in the footsteps of the great teachers…
Young India, 12-5-1920, p. 3
I have therefore ventured to place before India the ancient law of self- sacrifice. For Satyagraha and its offshoots, non-co-operation and civil resistance, are nothing but new names for the law of suffering. The Rishis, who discovered the law of non-violence in the midst of violence, were greater geniuses than Newton. They were themselves greater warriors than Wellington. Having themselves known the use of arms, they realized their uselessness, and taught a weary world that its
salvation lay not through violence but through non-violence. Non-violence in its dynamic condition means conscious suffering. It does not mean meek submission to the will of the evil-doer, but it means putting of one’s whole soul against the will of the tyrant. Working under this law of our being, it is possible for a single individual to defy the whole might of an unjust empire to save his honour, his religion, his soul, and lay the foundation for that empire’s fall or its regeneration.
“The Doctrine Of the Sword”
The way of peace is the way of truth. Truthfulness is even more important than peacefulness. Indeed, lying is the mother of violence. A truthful man cannot long remain violent. He will perceive in the course of his search that he has no need to be violent, and lie will further discover that so long as there is the slightest trace of violence in him, he will fail to find the truth he is searching.
There is no half way between truth and non-violence on the one hand, and untruth and violence on the other. We may never be strong enough to be entirely non-violent in thought, word and deed. But we must keep non-violence as our goal and make steady progress towards it. The attainment of freedom, whether for a man, a nation or the world, must be in exact proportion to the attainment of non-violence by each. Let those, therefore, who believe in non- violence as the only method of achieving real freedom keep the lamp of non- violence burning bright in the midst of the present impenetrable gloom. The truth of a few will count; the untruth of millions will vanish even like chaff before whiff of wind.
Young India, 20-5-1926