Nonviolence of the strong cannot be a mere policy. It must be a creed, or a passion, if 'creed' is objected to.

For satyagraha and its offshoots, non-co-operation and civil resistance, are nothing but new names for the law of suffering.

Man and his deed are two distinct things. Whereas a good deed should call forth approbation and a wicked deed dis-approbation, the doer of the deed, whether good or wicked always deserves respect or pity as the case may be. Hate the sin and not the sinner is a precept which though easy enough to understand is rarely practised, and that is why the poison of hatred spreads in the world.

All my experiments in Ahimsa have taught me that nonviolence in practice means common labour with the body.

Even if the whole of India, ranged on one side, were to declare that Hindu-Muslim unity is impossible, I will declare that it is perfectly possible.

The Swaraj of my dream recognizes no race or religious distinctions.

Religion to be true must satisfy what may be termed humanitarian economics, that is, where the income and the expenditure balance each other.