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.
The satyagrahi general has to obey his inner voice, for over and above the situation outside he examines himself constantly and listens to the dictates of the inner self.
Satyagraha, of which civil resistance is but a part, is to me the universal law of life.
Satyagraha is itself an unmistakable mute prayer of an agonized soul.
Satyagraha is a law for universal application. Beginning with the family, its use can be extended to every other circle.
Satyagraha can rid society of all evils, political, economic and moral.
Satyagraha and civil disobedience and fasts have nothing in common with the use of force, veiled or open.
A genuine satyagraha should never excite contempt in the opponent even when it fails to command regard or respect.
Satyagraha thrives on repression till at last the repressor is tired of it and the object of satyagraha is gained.
In satyagraha, a courted imprisonment carries its own praise.
Satyagraha does not depend on outside help, it derives all its strength from within.
My purpose is to describe experiments in the science ofsatyagraha and not at all to describe how good I am.
The method of satyagraha requires that the satyagrahi should never lose hope, so long as there is the slightest ground left for it.
Since satyagraha is a method of conversion and conviction, it seeks never to use the slightest coercion.
Satyagraha as conceived by me is a science in the making.
For a satyagrahi brigade only those are eligible who believe in ahimsa and satya.
Satyagraha is a force that has come to stay. No force in the world can kill it.
Satyagraha does not begin and end with civil disobedience.
A clear victory of satyagraha is impossible so long as there is ill will.
I regard the constituent assembly as the substitute ofsatyagraha. It is constructive satyagraha.