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him suffer. I believe in advaita. I believe in the essential unity of man and for that matter of all that lives. Therefore I believe that if one man gains spiritually, the whole world gains with him and, if one man falls, the whole world falls to that extent. (SB, 27) There is not a single virtue which aims at, or is content with, the welfare of the individual alone. Conversely, there is not a single moral offence which does not, directly or indirectly, affect many others besides the actual offender. Hence, whether an individual is good or bad is not merely his own concern, but really the concern of the whole community, nay, of the whole world. (SB, 27) Though there is repulsion enough in Nature, she lives by attraction. Mutual love enables Nature to persist. Man does not live by destruction. Self. love compels regard for others. Nations cohere because there is mutual regard among individuals composing them. Some day we must extend the national law to the universe, even as we have extended the family law to form nations-a larger family. (SB, 22) Mankind is one, seeing that all are equally subject to the moral law. All men are equal in God's eyes. There are, of course, differences of race and status and the like, but the higher the status of a man, the greater is his responsibility. (MM, 137) My mission is not merely brotherhood of Indian humanity. My mission is not merely freedom of India, though today it undoubtedly engrosses practically the whole of my life and the whole of my time. But through realization of freedom of India I hope to realize and carry on the mission of the brotherhood of man. My patriotism is not an exclusive thing. It is all-embracing and I should reject that patriotism which sought to mount upon the distress or the exploitation of other nationalities. The conception of my patriotism is nothing if it is not always, in every case without exception, consistent with the broadest good of humanity at large. Not only that, but my religion and my patriotism derived from my religion embrace all life. I want to realize brotherhood or identity not merely with the beings called human, but I want to realize identity with all life, even with such things as crawl upon earth. I want, if I don't give a shock, to realize identity with even the crawling things upon earth, because we claim descent from the same God, and that being so, all life in whatever form it appears must be essentially one. (MM, 135) It is impossible for one to be an internationalist without being a nationalist. Internationalism is possible only when nationalism becomes a fact, i.e., when peoples belonging to different countries have organized themselves and are able to act as one man. It is not nationalism that is evil, it is the narrowness, selfishness, exclusiveness which is the bane of modern nations which is evil. Each wants to profit at the expense of, and rise on the ruin of, the other. (MM, 134) I am a humble servant of India and in trying to serve India, I serve humanity at large.... After nearly fifty years of public life, I am able to say today that my faith in the doctrine that the service of cue's nation is not inconsistent with the service of the world ,ms grown. It is a good doctrine. Its acceptance alone will ease the situation in the world and stop the mutual jealousies between nations inhabiting this globe of ours. (MM, 135-36) Interdependence is and ought to be as much the ideal of man as self-sufficiency. Man is a social being. Without inter-relation with' society he cannot realize his oneness with the universe or suppress his egotism. His social interdependence enables him to test his faith and to prove himself on the touchstone of reality. If man were so placed or could so place himself as to be absolutely above all dependence on his fellow-beings he would become so proud and arrogant as to be a veritable burden and nuisance to the world. Dependence on society teaches him the lesson of humanity. That a man ought to be able to satisfy most of his essential needs himself is obvious; but it is no less obvious to me that when self-sufficiency is carried to the length of isolating oneself from society it almost amounts to sin. A man cannot become self-sufficient even
in respect of all various operations from the growing of the cotton to the spinning of the yarn. He has at some stage or other to take the aid of members of his family. And if one may take the help from one's own family, why not from one's neighbours? Or otherwise what is the significance of the great saying, 'The world is my family'? (MM, 136) Duties to self, to the family, to the country and to the world are not independent of one another. One cannot do good to the country by injuring himself or his family. Similarly one cannot serve the country injuring the world at large. In the final analysis we must die that the family may live, the family must die that the country may live and the country must die that the world may live. But only pure things can be offered in sacrifice. Therefore, self-purification is the first step. When the heart is pure, we at once realize what is our duty at every moment. (DM, 287) The golden way is to be friends with the world and to regard the whole human family as one. He who distinguishes between the votaries of one's own religion and those of another miss-educates the members of his own and opens the way for discord and irreligion. (MGP, I, 359) I live for India's freedom and would die for it, because it is part of Truth. Only a free India can worship the true God. I work for India's freedom because my Swadeshi teaches me that being born in it and having inherited her culture, I am fittest to serve her and she has a prior claim to my service. But my patriotism is not exclusive; it is calculated not only not to hurt another nation but to benefit all in the true sense of the word. India's freedom as conceived by me can never be a menace to the world. (SB, 43) We want freedom for our country, but not at the expense or exploitation of others, not so as to degrade other countries. I do not want the freedom of India if it means the extinction of England or the disappearance of English-men. I want the freedom of my country so that other countries may learn something from my free country, so that the resources of my country might be utilized for the benefit of mankind. Just as the cult of patriotism teaches us today that the individual has to die for the family, the family has to die for the village, the village for the district, the district for the province, and the province for the country, even so, a country has to be free in order that it may die, if necessary, for the benefit of the world. My love therefore of nationalism or my idea of nationalism, is that my country may become free, that if need be, the whole country may die, so that the human race may live. There is no room for race-hatred there. Let that be our nationalism. (SB, 43) There is no limit to extending our services to our neighbours across State-made frontiers. God never made those frontiers. (SB,44) My goal is friendship with the whole world and I can combine the greatest love with the greatest opposition to wrong. (SB, 152) For me patriotism is the same as humanity. I am patriotic because I am human and humane. It is not exclusive, I will not hurt England or Germany to serve India. Imperialism has no place in my scheme of life. The law of a, patriot is not different from that of the patriarch. And a patriot is so much the less a patriot if he is a lukewarm humanitarian. There is no conflict between private and political law. (MM, 133) Our non-co-operation is neither with the English nor with the West. Our non-co-operation is with the system the English have established, with the material civilization and its attendant greed and exploitation of the weak. Our non-co-operation is a retirement within ourselves. Our non-cooperation is a refusal to co-operate with the English administrators on their own terms. We say to them: 'Come and co-operate with us on our terms and it will be well for us, for you and the world.' We must refuse to be lifted off our feet. A drowning man cannot save others. In order to he fit to save others, we must try to save ourselves. Indian nationalism is not exclusive, nor aggressive, nor destructive. It is health-giving, religious and therefore humanitarian. India must learn to live before she can aspire to die for humanity. (SB, 113)
I do not want England to be defeated or humiliated. It hurts me to find St. Paul's Cathedral damaged. It hurts me as much as I would be hurt if I heard that Kashi Vishvanath temple or the Jumma Masjid was damaged. I would like to defend both the Kashi Vishvanath temple and the Jumma Masjid and even St. Paul's Cathedral with my life, but would not take a single life for their defense. That is my fundamental difference with the British people. My sympathy is there with them nevertheless. Let there be no mistake on the part of the Englishmen, Congressmen or others whom my voice reaches, as to where nay sympathy lies. It is not because I love the British nation and hate the German. I do not think that the Germans as a nation are any worse than the English, or the Italians are any worse. We are all tarred with the same brush; we are al! members of the vast human family. I decline to draw any distinction. I cannot claim any superiority for Indians. We have the same virtues and the same vices. Humanity is not divided into watertight compartments so that we cannot go from one to another. They may occupy one thousand rooms, but they are all related to one another. I would not say: 'India should be all in all, let the whole world perish.' That is not my message. India should be all in all, consistently with the well-being of other nations of the world. I can keep India intact and its freedom also intact only if I have good will towards the whole of the human family and not merely for the human family which inhabits this little spot of the earth called India. It is big enough compared to other smaller nations, but what is India in the wide world or in the universe? (SB, 171-72) Not to believe in the possibility of permanent peace is to disbelieve in the godliness of human nature. Methods hitherto adopted have failed because rock-bottom sincerity on the part of those who have striven has been lacking. Not that they have realized this lack. Peace is un-attained by part performance of conditions, even as a chemical combination is impossible without complete fulfillment of the conditions of attainment thereof. If the recognized leaders of mankind who have control over the engines of destructions were wholly to renounce their use, with full knowledge of its implications, permanent peace can be obtained. This is clearly impossible without the Great Powers of the earth renouncing their imperialistic design. This again seems impossible without great nations ceasing to believe in soul-destroying competition and to desire to multiply wants and, therefore, increase their material possessions. (MM, 59-60) I do suggest that the doctrine [of non-violence] holds good also as between States and States. I know that I am treading on delicate ground if I refer to the late war. But I fear I must in order to make the position clear. It was a war of aggrandizement, as I have understood, on either part. It was a war for dividing the spoils of the exploitation of weaker races-otherwise euphemistically called the world commerce.... It would be found that before general disarmament in Europe commences, as it must some day, unless Europe is to commit suicide, some nation will have to dare to disarm herself and take large risks. The level of non-violence in that nation, if that event happily comes to pass, will naturally have risen so high as to command universal respect. Her judgments will be unerring, her decisions firm, her capacity for heroic self-sacrifice will be great, and she will want to live as much for other nations as for herself. (MM, 60-61) One thing is certain. If the mad race for armaments continues, it is bound to result in a slaughter such as has never occurred in history. If there is a victor left the very victory will be a living death for the nation that emerges victorious. There is no escape from the impending doom save through a bold and unconditional acceptance of the non-violent method with all its glorious implications. (MM, 63) If there were no greed, there would be no occasion for armaments. The principle of non-violence necessitates complete abstention from exploitation in any form. (MM, 63) Immediately the spirit of exploitation is gone, armaments will be felt as a positive unbearable burden. Real disarmament cannot come unless the nations of the world cease to exploit one another. (MM, 63) I would not like to live in this world if it is not to be one world. (MGP, II, 90)
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