No room for Unintelligence any where

108. Man alone can worship God with knowledge and understanding. Where devotion to God is void of understanding, there can be no true salvation, and without salvation there can be no true happiness.

GH, I29.

109. Truth and nonviolence are not for the dense. Pursuit of them is bound to result in an all-round growth of the body, mind and heart. If this does not follow, either truth and nonviolence are untrue or we are untrue, and since the former is impossible, the latter will be the only conclusion.

–H, 8-5-37, 98.

110. You must know that a true practice of ahimsa means also in one who practices it the keenest intelligence and wide-awake conscience.

–H, 8-9-40, 274.

111. Swaraj is for the awakened, not for the sleepy and the ignorant.

–H, 28-1-39, 437.

112. In every branch of reform constant study giving one a mastery over one’s subject is necessary. Ignorance is at the root of failures, partial or complete, of al reform movements whose merits are admitted, for every project masquerading under the name of reform is not necessarily worthy of being so designated.

–H, 24-4-37, 84.

113. A handicraft plied merely mechanically can be as cramping to the mind and soul as any other pursuit taken up mechanically. An unintelligent effort is like a corpse from which the spirit has departed.

Idealism

114. The virtue of an ideal consists in its boundlessness. But although religious ideals must thus from their very nature remain unattainable by imperfect human beings, although by virtue of their boundlessness they may seem ever to recede farther and farther away from us, the nearer we go to them, still they are closer to us than our very hands and feet because we are more certain of their reality and truth than even our own physical being. This faith in one’s ideals constitutes true life, in fact, it is man’s all in all.
–YI, 22-11-28, 391.

115. The goal ever recedes from us. The greater the progress the greater the recognition of our unworthiness. Satisfaction lies in the effort, not in the attainment. Full effort is full victory.
–YI, 9-3-22, 141.

116. We need not be afraid of ideals or of reducing them to practice to the uttermost. –Nat, 355.

117. I was in the midst of a population which would not kill wild animals that daily destroy their crops. Before the Sardar threw the whole of his tremendous influence into the campaign of the destruction of rats and fleas, the people of the Borsad Taluka had knot destroyed a single rat or flea. (These were plague stricken—N.K.B.). But they could not resist the Sardar to whom they owed much, and Dr. Bhaskar Patel was allowed to carry on wholesale destruction of rats and fleas. I was in daily touch with what was going on in Borsad.

The Sardar had invited me naturally to endorse what had been done. For the work had still to continue, though henceforth with the people’s own unaided effort. Therefore, in order to emphasize my endorsement, I redeclared in the clearest possible terms my implicit belief in ahimsa, i. e. sacredness and kinship of all life.

But why this contradiction between belief and action? Contradiction is undoubtedly there. Life is an aspiration. Its mission is to strive after perfection which is self-realization. The ideal must not be lowered because of our weaknesses or imperfections. I am painfully conscious of both in me. The silent cry goes out to Truth to help me to remove these weaknesses and imperfections of mine. I own my fear of snakes, scorpions, lions, tigers, plague stricken rats and fleas, even as I must own fear of evil-looking robbers and murderers. I know that I ought not to fear any of them. But this is no intellectual feat. It is a feat of the heart. It needs more than a heart of oak to shed all fear except the fear of God. I could not in my weakness ask the people of Borsad not to Kill deadly rats and fleas. But I knew that it was a concession to human weakness.

Nevertheless there is that difference between a belief in ahimsa and a belief in himsa which there is between north and south, life and death. One who hooks his fortunes to ahimsa, the law of love, daily lessens the circle of destruction and to that extent promotes life and love; he who swears by himsa, the law of hate, daily widens the circle of destruction and to that extent promotes death and hate. Though, before the people of Borsad, I endorsed the destruction of rats and fleas, my own kith and kin, I preached to them without adulteration the grand doctrine of the eternal Law of Love of all Life. Though I may fail to carry it out to the full in this life, my faith in it shall abide. Every failure brings me nearer the realization.
–H, 22-6-35, 148.