A large part of the miseries of today can be
avoided, if we look at the relations between the sexes in a healthy and pure
light, and regard ourselves as trustees for the moral welfare of the future
YI, 27 Sept. 1928
What chiefly distinguishes man from to beast is
that man from his age of discretion begins to practice a life of continual
self-restraint. God has enabled man to distinguish between the sister, his
mother, his daughter and his wife.
WGG, p. 84
Human society is a ceaseless growth, an unfoldment
in terms of spirituality. If so, it must be based on ever increasing restraint
upon the demands of the flesh. Thus, marriage must be considered to be a
sacrament imposing discipline upon the partners, restriction them to the
physical union only among themselves and for the purpose only of procreation
when both the partners desire and are prepared for it.
YI, 16 Sept. 1926
H, 28 March 1936
Absolute renunciation, absolute brahmacharya, is
the ideal state. If you dare not think if it, marry by all means, but even then
live a life of self-control.
H, 7 Sept. 1935
Marriage is a natural thing in life, and to
consider it derogatory in any sense is wholly wrong. The ideal is to look upon
marriage as a sacrament, and therefore, to lead a life of self-restraint in the
H, 22 March 1942
Brahmacharya is not mere mechanical celibacy, it
means complete control over all the senses and freedom from lust in thought,
word and deed. As such it is the royal road to self-realization or attainment of
YI, 29 April 1926
Auto, p. 25
You will guard your wifeís honour and be not her
master, but her true friend. You will hold her body and her soul as sacred as I
trust she will hold your body and your soul. To that end you will have to live a
life of prayerful toil, and simplicity and self-restraint. Let not either of you
regard another as the object of his or her lust.
YI, 2 Feb. 1928
Just as fundamentally man and woman are one, their
problem must be one in essence. The soul in both is the same. The two live the
same life, have the same feelings. Each is a complement of the other. The one
cannot live without the otherís active help.
H, 24 Feb. 1940
H, 24 Feb. 1940
Nevertheless there is no doubt that is some point
there is bifurcation. Whilst both are fundamentally one, it is also equally true
that in that form there is a vital difference between the two. Hence the
vocations of the two must also be different. The duty of motherhood, which the
vast majority of women will always undertake, requires qualities which man need
not, possess. She is passive, he is active. She is essentially mistress of the
house. He is the bread-winner. She is the keeper and distributor of the bread.
She is the caretaker in every sense of the term.
SW, p. 425
Of all the evils which man has made himself
responsible, none is so degrading, so shocking or so brutal as his abuse of the
better half of humanity to me, the female sex, not the weaker sex. It is the
nobler of the two, for it is even today the embodiment of sacrifice, silent
suffering, humility, faith and knowledge.
YI, 15 Sept. 1921
Woman, I hold, is the personification of
self-sacrifices, but unfortunately today she does not realize what a tremendous
advantage she has over man. As Tolstoy used to say, they are labouring under the
hypnotic influence of man. If they would realize the strength of non-violence
they would not consent to be called the weaker sex.
YI, 14 Jan. 1932
H, 25 Jan. 1936
Woman must cease to consider herself the object of
manís lust. The remedy is more in her hands than manís. She must refuse to adorn
herself for men, including her husband, if she will be an equal partner with
man. I cannot imagine Sita ever wasting a single moment on pleasing Rama by
Yi, 21 July 1921
Women are special custodians of all that is pure
and religious in life. Conservative by nature, if they are slow to shed
superstitions habits, they are slow to shed superstitious habits, they are also
slow to give up all that is pure and noble in life.
H, 25 March 1933
Woman is the incarnation of Ahimsa. Ahimsa means
infinite love, which again means infinite love, which means infinite capacity
for suffering. Who but woman, the mother of man, shows this capacity in the
largest measure? She shows it is as she carries the infant and feeds it during
nine months and derives joy in the suffering involved. What can beat the
suffering involved by the pangs of labour? But she forgets them in the joy of
creation. Who, again, suffers daily so that her babe may wax from day to day?
Let her transfer that love to the whole of humanity, let her forget that she
was or can be the object of manís lust. And she will occupy her proud position
by the side of man as his mother, maker and silent leader. It is given to her to
teach the art of peace to the warring world thirsting for that nectar.
H, 24 Feb. 1940
YI, 3 Dec. 1927
YI, 25 Nov. 1926
H, 1 March 1942
YI, 15 Dec. 1921
Man must choose either of the two courses, the
upward or the downward; but as he has the brute in him, he will more easily
choose the downward course than the upward, especially when the down ward course
is presented to him in a beautiful grab. Man easily capitulates when sin is
presented in the grab of virtue.
H, 21 Jan. 1935
YI, 12 March
The world depends for its existence on the act of
generation, and as the world is the playground of God and reflection of His
glory, the act of generation should be controlled for the ordered growth of the
Auto, P. 204
The conquest of lust is the highest endeavour of a
man or womanís existence. Without overcoming lust man cannot hope to rule over
self. And without rule over self there can be no Swaraj or Ramaraj. Rule of all
without rule of oneself would prove to be as deceptive and disappointing as
painted toy-mango, charming to look at outwardly but hollow and empty within.
H, 21 Nov. 1936
YI, 21 May 1931