Purity

61. To see the universal and all-pervading spirit of Truth face to face one must be able to love the meanest of creation as oneself. Identification with everything that lives is impossible without self-purification. God can never be realized by one who is not pure in heart.—Auto, 615.

Self- restraint

62. Sex urge is a fine and noble thing. There is nothing to be ashamed of in it. But it is meant only for the act of creation. Any other use of it is a sin against God and humanity. –H, 28-3-36, 53.

63. Although I have always been a conscientious worker, I can clearly recall the fact that this indulgence interfered with my work. It was the consciousness of this limitation that put me on the track of self-restraint. –H, 4-4-36, 61.

64. A man, whose activities are wholly consecrated to the realization of Truth, which requires utter selflessness, can have no time for the selfish purpose of begetting children and running a household.YM, -1–4. cf. 600-607.

Voluntary Suffering for the sake of Love

55. In the application of Satyagraha, I discovered in the earliest stages that pursuit of Truth did not admit of violence being inflicted on one’s opponent but that he must be weaned from error by patience and sympathy. For What appears to be Truth to the one may appears to be error to another. And patience means self-suffering. So the doctrine came to mean vindication off Truth, not by infliction of suffering on the opponent, but on one’s self. –YI, Nov.Tagore,6.

56. The Satyagrahi seeks to convert his opponent by sheer force of character and suffering. The purer he is and the more he suffers the quicker the progress. –YI, I8-9-24, 306.

57. The religion of ahimsa consists in allowing others the maximum of convenience at the maximum of inconvenience to us, even at the risk of life. –YI, 2-12-26, 422

58. It is no nonviolence if we merely love those that love us. It is nonviolence only when we love those that hate us. I know how difficult it is to follow this grand law of love. But are not all-great and good things difficult to do? Love of the hater is the most difficult of all. But by the grace of God even this most difficult thing becomes easy to accomplish if we want to do it. –(From a private letter, dated 31-12-34.)

59. I saw that nations like individuals could only be made through the agony of the Cross and in no other way. Joy comes not out of infliction of pain on others but out of pain voluntarily borne by oneself.—YI,31-12-31, 418.

60. Suffering, cheerfully endured, ceases to be suffering and is transmuted into an ineffable joy. –YI, 13-10-21. 327.

Non-possession

51. If we are to be non-violent, we must then not wish for anything on this earth which the meanest or the lowest of human beings cannot have.—Ceylon, 132.

52. Possession implies provision for the future. A seeker after Truth, a follower of the law of Love cannot hold anything against tomorrow. God never stores for the morrow; He never creates more than what is strictly needed for the moment. If, therefore, we repose faith in His providence, we should rest assured that He will give us every day our daily bread, meaning everything that we require. Perfect fulfillment of the ideal of Non-possession requires that man should, like the birds, have no roof over his head, no clothing and no stock of food for the morrow. He will indeed need his daily bread, but it will be God’s business, and not his, to provide for it .-YM, 34.

53. From the standpoint of pure Truth, the body too is a possession. It has been truly said, that desire for enjoyment creates bodies for the soul. When this desire vanishes, there remains no further need for the body, and man is free from the vicious cycle of births and deaths. The soul is omnipresent; why should she care to be confined within the cage-like body, or do evil and even kill for the sake of that cage? We thus arrive at the ideal of total renunciation, and learn to use the body for the purposes of service so long as it exists, so much so that service, and not bread, becomes with us the staff of life. We eat land drink, sleep and wake, for service alone. Such an attitude of mind brings us real happiness and the beatific vision in the fullness of time. —YM, 37.

54. Love and exclusive possession can never go together. Theoretically when there is perfect love, there must be perfect non-possession. The body is our last possession. So a man can only exercise perfect love and be completely dispossessed, if he is prepared to embrace death and renounces his body for the sake of human service.

Fearlessness

47. Fearlessness connotes freedom from all external fear-fear of disease, bodily injury and death, of dispossession, of losing one’s nearest and dearest, of losing reputation or giving offence, and so on. –YM, 4I.

48. We must give up all external fears. But the internal foes we must always fear. We are rightly afraid of animal passion, anger, and the like. External fears cease of their own accord, when once we have conquered these traitors within the camp. All such fears revolve round the body as the centre, and will, therefore, disappear as soon as one gets rid of attachment for the body. ‘We thus find that all external fear is the baseless fabric of our own vision. Fear has no place in our hearts, when we have shaken off the attachment for wealth, for family and for the body. Nothing whatever in the world is ours. Even we ourselves are His. When we cease to be masters, and reduce ourselves to the rank of servants, humbler than the very dust under our feet, all fears will roll away like must; we shall attain ineffable peace, and see Satyanarayana (the God of Truth) face to face. –YM, 43.

49. The pursuit of Truth is true bhakti (devotion). It is the path that leads to God, and, therefore, there is no place in it for cowardice, no place for defeat. It is the talisman by which death itself becomes the portal to life eternal. –YM,. 5

50. just as one must learn the art of killing in the training for violence, so one must learn the art of dying in the training for nonviolence. Violence does not mean emancipation from fear, but discovering the means of combating the cause of fear. Nonviolence, on the other hand, has no cause for fear. The votary of nonviolence has to cultivate the capacity for sacrifice of the highest type in order to be free from fear. He recks not if he should lose his land, his wealth, his life. He who has not overcome all fear cannot practice ahimsa to perfection. The votary of ahimsa has only one fear, that is of God. He who seeks refuge in God ought to have a glimpse of the Atman that transcends the body; and the moment one has a glimpse of the Imperishable Atman one sheds the love of the perishable body. Training in nonviolence is thus diametrically opposed to training in violence. Violence is needed for the protection of things external, nonviolence is needed for the protection of the Atman, for the protection of one’s honour.—H, I-9-40, 268.