“Effort is within man’s control, not the fruit thereof.”

“What difference does it make to the dead, the orphans and the homeless, whether the mad destruction is wrought under the name of totalitarianism or in the holy name of liberty or democracy?”

“Even if we believe in non-violence, it would not be proper for us to refuse, through cowardice, to protect the weak. I might be ready to embrace a snake, but, if it comes to bite you, I would kill it to protect you. If Arjuna had forgotten the difference between kinsmen and others and had been so filled with the spirit of non-violence so as to bring about a change of heart in Duryodhana, he would have been another Shri Krishna. However, he believed Duryodhana to be wicked.”

“I hold that the more helpless a creature, the more entitled it is to protection by man from the cruelty of man.”

“An armed conflict between nations horrifies us. But the economic war is no better than an armed conflict. This is like a surgical operation. An economic war is prolonged torture. And its ravages are no less terrible than those depicted in the literature on war property so called. We think nothing of the other because we are used to its deadly effects .... The movement against war is sound. I pray for its success. But I cannot help the gnawing fear that the movement will fail if it does not touch the root of all evil-human greed.”

“My difficulties lay deeper. It was more than I could believe that Jesus was the only incarnate son of God, and that only he who believed in him would have everlasting life. If God could have sons, all of us were His sons. If Jesus was like God, or God Himself, then all men were like God and could be God Himself. My reason was not ready to believe literally that Jesus by his death and by his blood redeemed the sins of the world. Metaphorically there might be some truth in it. Again, according to Christianity only human beings had souls, and not other living beings, for whom death meant complete extinction; while I held a contrary belief. I could accept Jesus as a martyr, an embodiment of sacrifice, and a divine teacher, but not as the most perfect man ever born. His death on the Cross was a great example to the world, but that there was anything like a mysterious or miraculous virtue in it my heart could not accept. The pious lives of Christians did not give me anything that the lives of men of other faiths had failed to give. I had seen in other lives just the same reformation that I had heard of among Christians. Philosophically there was nothing extraordinary in Christian principles. From the point of view of sacrifice, it seemed to me that the Hindus greatly surpassed the Christians. It was impossible for me to regard Christianity as a perfect religion or the greatest of all religions.”

“My regard for jurisprudence increased, I discovered in it religion. I understood the Gita teaching of non-possession to mean that those who desired salvation should act like the trustee who, though having control over great possessions, regards not an iota of them as his own.”

“Truth is like a vast tree, which yields more and more fruit, the more you nurture it”

“Nothing is impossible for pure love.”

“A commercial company enslaved a nation comprising two hundred millions. Tell this to a man free from superstition and he will fail to grasp what these words mean. What does it mean that thirty thousand people, not athletes, but rather weak and ordinary people, have enslaved two hundred millions of vigorous, clever, capable, freedom-loving people? Do not the figures make it clear that not the English, but the Indians, have enslaved themselves?”

“Violence begins with the fork.

“Krishna of the Gita is perfection and right knowledge personified; but the picture is imaginary. That does not mean that Krishna, the adored of his people, never lived. But perfection is imagined. The idea of a perfect incarnation is an after growth.”

“I may be a despicable person, but when Truth speaks through me I am invincible.”

“Every home is a university and the parents are the teachers.”

“I could not swallow this. I told him that, if the sheep had speech, they would tell a different tale. I felt that the cruel custom ought to be stopped. I thought of the story of Buddha, but I also saw that the task was beyond my capacity. I hold today the same opinion as I held then. To my mind the life of a lamb is no less precious than that of a human being. I should be unwilling to take the life of a lamb for the sake of the human body. I hold that, the more helpless a creature, the more entitled it is to protection by man from the cruelty of man. But he who has not qualified himself for such service is unable to afford to it any protection. I must go through more self-purification and sacrifice, before I can hope to save these lambs from this unholy sacrifice. Today I think I must die pining for this self-purification and sacrifice. It is my constant prayer that there may be born on earth some great spirit, man or woman, fired with divine pity, who will deliver us from this heinous sin, save the lives of the innocent creatures, and purify the temple. How is it that Bengal with all its knowledge, intelligence, sacrifice, and emotion tolerates this slaughter?”