I WOULD risk violence a thousand times rather than risk the emasculation of a whole race.
(YI, 4-8-1920, p5)
Violence the Choice
I do believe that, where there is only a choice between cowardice and violence, I would advise violence....I would rather have India resort to arms in order to defend her honour than that she should, in a cowardly manner, become or remain a helpless witness to her own dishonour.But I believe that nonviolence is infinitely superior to violence, forgiveness is more manly than punishment. Forgiveness adorns a soldier...But abstinence is forgiveness only when there is the power to punish; it is meaningless when it pretends to proceed from a helpless creature....But I do not believe India to be helpless....I do not believe myself to be a helpless creature....Strength does not come from physical capacity. It comes from an indomitable will.
(YI, 11-8-1920, p3)
We do want to drive out the best in the man, but we do not want on that account to emasculate him. And in the process of finding his own status, the beast in him is bound now and again to put up his ugly appearance.
(YI, 15-12-1921, p419)
The world is not entirely governed by logic. Life itself involves some kind of violence and we have to choose the path of least violence.
(H, 28-9-1934, p259)
I want both the Hindus and Mussalmans to cultivate the cool courage to die without killing. But if one has not that courage, I want him to cultivate the art of killing and being killed rather than, in a cowardly manner, flee from danger. For the latter, in spite of his flight, does commit mental himsa. He flees because he has not the courage to be killed in the act of killing.
(YI, 20-10-1921, p335)
My method of nonviolence can never lead to loss of strength, but it alone will make it possible, if the nation wills it, to offer disciplined and concerted violence in time of danger.
(YI, 29-5-1924, p176)
My creed of nonviolence is an extremely active force. It has no room for cowardice or even weakness. There is hope for a violent man to be some day non-violent, but there is none for a coward. I have, therefore, said more than once....that, if we do not know how to defend ourselves, our women and our places of worship by the force of suffering, i.e., nonviolence, we must, if we are men, be at least able to defend all these by fighting.
(YI, 16-6-1927, p196)
No matter how weak a person is in body, if it is a shame to flee, he will stand his ground and die at his post. This would be nonviolence and bravery. No matter how weak he is, he will use what strength he has in inflicting injury on his opponent, and die in the attempt. This is bravery, but not nonviolence. If, when his duty is to face danger, he flees, it is cowardice. In the first case, the man will have love or charity in him. In the second and third cases, there would be a dislike or distrust and fear.
(H, 17-8-1935, p211)
My nonviolence does admit of people, who cannot or will not be non-violent, holding and making effective use of arms. Let me repeat for the thousandth time that nonviolence is of the strongest, not of the weak.
To run away from danger, instead of facing it, is to deny one's faith in man and God, even one's own self. It were better for one to drown oneself than live to declare such bankruptcy of faith.
(H, 24-11-1946, p410)
Self-defence by Violence
I have been repeating over and over again that he who cannot protect himself or his nearest and dearest or their honour by nonviolently facing death may and ought to do so by violently dealing with the oppressor. He who can do neither of the two is a burden. He has no business to be the head of a family. He must either hide himself, or must rest content to live for ever in helplessness and be prepared to crawl like a worm at the bidding of a bully.
(YI, 11-10-1928, p342)
The strength to kill is not essential for self-defence; one ought to have the strength to die. When a man is fully ready to die, he will not even desire to offer violence. Indeed, I may put it down as a self-evident proposition that the desire to kill is in inverse proportion to the desire to die. And history is replete with instances of men who, by dying with courage and compassion on their lips, converted the hearts of their violent opponents.
(YI, 21-1-1930, p27)
Nonviolence cannot be taught to a person who fears to die and has no power of resistance. A helpless mouse is not non-violent because he is always eaten by pussy. He would gladly eat the murderess if he could, but he ever tries to flee from her. We do not call him a coward, because he is made by nature to behave no better than he does.But a man who, when faced by danger, behaves like a mouse, is rightly called a coward. He harbours violence and hatred in his heart and would kill his enemy if he could without hurting himself. He is a stranger to nonviolence. All sermonizing on it will be lost on him. Bravery is foreign to his nature. Before he can understand nonviolence, he has to be taught to stand his ground and even suffer death, in the attempt to defend himself against the aggressor who bids fair to overwhelm him. To do otherwise would be to confirm his cowardice and take him further away from nonviolence.Whilst I may not actually help anyone to retaliate, I must not let a coward seek shelter behind nonviolence so-called. Not knowing the stuff of which nonviolence is made, many have honestly believed that running away from danger every time was a virtue compared to offering resistance, especially when it was fraught with danger to one's life. As a teacher of nonviolence I must, so far as it is possible for me, guard against such an unmanly belief.
(H, 20-7-1935, pp180-1)
Self-defence....is the only honourable course where there is unreadiness for self-immolation.
Though violence is not lawful, when it is offered in self-defence or for the defence of the defenseless, it is an act of bravery far better than cowardly submission. The latter befits neither man nor woman. Under violence, there are many stages and varieties of bravery. Every man must judge this for himself. No other person can or has the right.
(H, 27-10-1946, pp369-70)