Truth Is God
The Absolute Truth, the Eternal Principle, that is God. There are
innumerable definitions of God, because His manifestations are innumerable.
They overwhelm me with wonder and awe and for a moment stun me. But I worship
God as Truth only.
I have not yet found Him. But I am seeking after Him .... I have had faint glimpses of the Absolute Truth, God, and daily the conviction is growing upon me that He alone is real and all else unreal.
Truth Is Supremely Effulgent
The fleeting glimpses that I have been able to have of Truth can
hardly convey an idea of the indescribable luster of Truth, a million times
more intense than that of the Sun, we daily see with our eyes. In fact, what I
have caught is only the faintest glimmer of that mighty effulgence. I feel the
warmth and sun-shine of His presence.
The sun in heavens fills the whole universe with its life-giving
warmth. But if one went too near it, it would consume him to ashes. Even so, it
is with God-head. We become God-like to the extent we realise non-violence; but
we never become wholly God.
God Is Sat-Chit-Anand
The word Satya ( Truth ) is derived from Sat which means 'being'. And nothing is or exists in reality except Truth. That is why Sat or Truth is perhaps the most important name of God. In fact, it is more correct to say that Truth is God than to say that God is Truth.
The Omnipresent Living Power
There is an indefinable Mysterious Power that pervades everything. I
feel it though I do not see it. It is this Unseen Power which makes itself felt
and yet defies all proof, because it is so unlike all that I perceive through
my senses. It transcends the senses.
I do dimly perceive that whilst everything around me is ever-changing,
ever-dying, there is underlying all that change, a Living Power that is
changeless, that holds all together, that creates, dissolves and re-creates.
That this informing Power or spirit is God.
You may say you do not believe in Him. You do not know that but for
His will, you could not draw a single breath. Call him Ishwar, Allah, God,
Ahura-Mazda. His names are as innumerable as there are men. He is one without a
second. He alone is great. There is none greater than He. He is timeless,
formless, stainless. Such is my Rama. He alone is my Lord and Master.
The Supreme God
Is this Power benevolent or malevolent? I see it as purely benevolent.
For I can see that in the midst of death, life persists, in the midst of
untruth, truth persists, in the midst of darkness, light persists. Hence I
gather that God is Life, Truth, Light. He is Love. He is the Supreme Good.
God is wholly good. There is no evil in Him. God made man in his own
image. Unfortunately for us, man has fashioned Him in his own. This arrogation
has landed mankind in a sea of troubles. God is the Supreme Alchemist. In His
presence, all iron and dross turn into pure gold. Similarly, does all evil turn
into good.
Again God lives, but not as we. His creatures live but to die. But God
is Life. Therefore, Goodness and all it connotes is not an attribute. Goodness
is God. Goodness conceived as apart from Him, is a lifeless thing and exists
only while it is a paying policy. So are all morals. If they are to live in us,
they must be considered and cultivated in their relation to God. We try to
become good, because we want to reach and realise Cod. All the dry ethics of
the world turns to dust because apart from God they are lifeless. Coming from
God, they come with life in them. They become part of us and ennoble us.
God Responsible For Both Good And Evil
To say that God permits evil in this world may not be pleasing to the
ear. But if He is held responsible for the good, it follows that He has to be
responsible for the evil too. Did not God permit Ravana to exhibit unparalleled
strength ? Perhaps, the root cause of the perplexity, arises from a lack of the
real understanding of what God is, God is not a person. He transcends
description. He is the Law- maker, the Law and the Executor.
I cannot account for the existence of evil by any rational method. To
want to do so, is to be co-equal with God. I am humble enough to recognise evil
as such. And I call God long-suffering and patient, precisely because He
permits evil in the world. I know that He has no evil in Him, and yet if there
is evil, He is the author of it and yet untouched by it.
Boundless His Love, Infinite His Mercy
God is, even though the whole world, deny Him. God embraces not only
this tiny globe ofours but millions and billions of such globes. How can we
little crawling creatures, so utterly helpless as He has made us, how could we
possibly measure His greatness, His boundless love, His infinite compassion,
such that He allows man insolently to deny Him, wrangle about Him and cut the
throats of his fellowmen? How can we measure the greatness of God, who is so
forgiving, so divine?
God Is The Greatest Democrat
Perfection is the attribute of the Almighty, and yet what a great
democrat He is! What an amount of wrong and humbug He suffers on our part! He
even suffers us, insignificant creation of His, to question His very existence,
though He is in every atom about us, around us and within us. But He has
reserved to Himself the right of becoming manifest to whomsoever He chooses. He
is a Being without hands and feet and other organs, yet he can see Him to whom
He chooses to reveal Himself.
The Hardest Task-Master
God is the hardest task-master, I have known on this earth, and He
tries you through and through. And when you find that your faith is failing, or
your body is failing you and you are sinking, He comes to your assistance somehow
or other and proves to you that you must not lose your faith and that He is
always at your beck and call, but on His terms. So I have found. I cannot
really recall a single instance, when at the eleventh hour, He has forsaken me.
A Terrible Tyrant
God is long suffering and patient, but He is also terrible. He metes
out the same measure to us that we mete out to our neighbours - men and brutes.
With Him ignorance is no excuse. And withal He is ever forgiving, for He always
gives us the chance to repent. He is the greatest democrat the world knows for,
He leaves us 'unfettered' to make our own choice between evil and good.
He is the greatest tyrant ever known, for He often dashes the cup from
our lips, and under cover of free will leaves us a margin so wholly inadequate
as to provide only mirth for Himself at our expense. Therefore it is that
Hinduism calls it all His sport-Leela, or calls it all an illusion- Maya.
He Is All Things To All Men
To me God is Truth and Love. God is fearlessness, God is the source of
Light and Life, and yet He is above and beyond all these. God is conscience. He
is even the atheism of the atheist. For in His boundless love, God permits the
atheist to live. He is the searcher of the hearts. He knows us and our hearts
better than we do Ourselves....He is personal God to those who need His
personal presence. He is embodied to those who need His touch, He is the purest
Essence. He is, to those who have faith. He is all things to all men.
His Eternal Law Governs Everything
God is...Law Himself....He and His Law abide everywhere and govern
everything. Therefore, though I do not think that He answers in every detail,
every request of ours, there is no doubt that He rules our actions and I
literally believe that not a blade of grass grows or moves without His Will.
Nothing Can happen but by His Will, expressed in His eternal,
changeless Law which is He. We neither know Him nor His Law save through the
glass darkly. But the faint glimpse of the Law is sufficient to fill me with
joy, hope and faith in the future.
His Law Cannot Be Intrigued With Impunity
God is Omnipotent. He is the embodiment of perfection. None can set
limits to His justice and His mercy. How then can we, who call ourselves His
devotees, dare to infringe the obligation of morality. We should not, of
course, lead a moral life in the hope of a reward. A life of goodness is
enjoined upon us, not because it will bring good to us, but because, it is the
Eternal and immutable Law of Nature. Good works are indeed more than food and
raiment to us. We should feel more grateful to one, who gives us opportunity of
doing a good deed than to him who feeds us in our hunger.
Any breach of His Law carries with it not its vindictive, but its
purifying, compelling punishment.
The Inner Voice, The Voice Of God
For me the Voice of God, of Conscience, of Truth, or the Inner Voice,
or ' the Still Small Voice', mean one and the same thing. I saw no form, I have
never tried, for I have always believed God to be without form. But what I did
hear was like a Voice from afar and yet quite near. It was as unmistakable as
some human voice, definitely speaking to me, and irresistible. I was not
dreaming at the time I heard the Voice. The hearing of the Voice was preceded
by a terrific struggle within me. Suddenly the Voice came upon me. I listened,
made certain it was the Voice and the struggle eased. I was calm ....
Could I give any further evidence that it was truly the Voice that I
heard and that it was not an echo of my own heated imagination ? I have no
further evidence to convince the sceptic. He is free to say that it was all
self-delusion or hallucination. It may well have been so. I can offer no proof
to the contrary. But I can say this that not the unanimous verdict of the whole
world against me could shake me from the belief that what I heard was the true
Voice of God ....
For me the Voice was more real than my existence. It has never failed
me or for that matter, anyone else. And every one who wills can hear the Voice.
It is within every one. But like everything else it requires previous and
definite preparation.
The Divine Music is incessantly going on within ourselves but the loud
senses drown the Delicate Music which is unlike and infinitely superior to any
thing we can perceive or hear with our senses.
THE Voice Within Demands Implicit Obedience
There is something within me impelling me to cry out my agony. I have
known exactly which it is. That something in me which never deceives me, tells
me:
"You have to stand against the whole world although you may have
to stand alone. You have to stare the world in the face, although the world may
look at you with blood-shot eyes. Do not fear. Trust that little thing in you
which resides in the heart and says: ' Forsake friend, wife, all; but testify
to that for which you have lived and for which you have to die'.".
God Speaks Through Events
Mankind is notoriously too dense to read the signs that God sends from
time to time. We require drums to be beaten into our ears before we should wake
from our trance and hear the warning and see that to lose oneself in all, is
the only way to find oneself.
I have seen, and believe that God never appears to you in person, but
in action, which can only account for your deliverance in your darkest hour.
He does not work directly, He works through His numberless agencies.
God's Expression In All The Acts Of His Votary
God to be God must rule the heart and transform it. He must express
Himself in even the smallest act of His votary. This can only be done through a
definite realisation more real than the five senses can produce. Sense
perceptions can be, often are, false and deceptive, however real they may
appear to us. Where there is realisation out-side the senses, it is infallible.
It is Proved not by the extraneous evidence but in the transformed conduct and
character of those who have felt the real presence of God within.
We are not. He alone is. And if we will be, we must eternally sing His
praise and do His will. Let us dance to the tune of His Bansi-lute, and all
would be well.
Law-giver and Law
GOD MAY be called by any other name so long as it connotes the living
Law of Life-in other words, the Law and the Law-giver rolled into one. (H,
14-4-1946, p80)
God Himself is both the Law and the Law-giver. The question of anyone
creating Him, therefore, does not arise, least of all by an insignificant
creature such as man. Man can build a dam, but he cannot create a river. He can
manufacture a chair, but it is beyond him to make the wood. He can, however,
picture God in his mind in many ways. But how can man who is unable to create
even a river or wood create God? That God has created man is, therefore, the
pure truth. The contrary is an illusion. However, anyone may, if he likes, say
that God is neither the doer nor the cause. Either is predicable of him. (ibid)
No Personal God
I do not regard God as a person. Truth for me is God, and God’s Law
and God are not different things or facts, in the sense that an earthly king
and his law are different. Because God is an Idea, Law Himself. Therefore, it is
impossible to conceive God as breaking the Law. He, therefore, does not rule
our actions and withdraw Himself. When we say He rules our actions, we are
simply using human language and we try to limit Him. Otherwise He and His Law
abide everywhere and govern everything.
Therefore, I do not think that He answers in every detail every
request of ours, but there is no doubt that He rules our action. …The free will
we enjoy is less than that of a passenger on a crowded deck.
…Although I know that my freedom is less than that of a passenger, I
appreciate that freedom, as I have imbibed through and through the central
teaching of the Gita that man is the maker of his own destiny in the sense that
he has freedom of choice as to the manner in which he uses that freedom. But he
is no controller of results. The moment he thinks he is, he comes to grief. (H,
23-2-1940, p55)
Let this however be quite clear. The Almighty is not a person like us.
He or It is the greatest living Force or Law in the world. Accordingly, He does
not act by caprice, nor does that Law admit of any amendment or improvement.
His will is fixed and changeless, everything else changes every second. (H,
28-7-1946, p233)
His Personality
I have not seen God face to face. If I had, I would have no need to be
speaking to you. My thought would be potent enough to render speech and action
on my part unnecessary. But I have an undying faith in the existence of God.
Millions all over the world share this faith with me. The most learned cannot
shake the faith of the illiterate millions. (H, 3-8-1947, p262)
God is wholly good. There is no evil in Him. God made man in His own
image. Unfortunately for us, man has fashioned Him in his own. This arrogation
has landed mankind in a sea of troubles. God is the Supreme Alchemist. In His
presence all iron and dross turn into pure gold. Similarly does all evil turn
into good.
Again, God lives, but not as we. His creatures live but to die. But
God is life. Therefore, goodness and all it connotes is not an attribute.
Goodness is God. Goodness conceived as apart from Him is a lifeless
thing and exists only whilst it is a paying policy. So are all morals. If they
are to live in us, they must be considered and cultivated in their relation to
God. We try to become good because we want to reach and realize God. All the
dry ethics of the world turn to dust because apart from God they are lifeless.
Coming from God, they come with life in them. They become part of us and
ennoble us.
Conversely, God conceived without goodness is without life. We give
Him life in our vain imagining. (H, 24-8-1947, p285)
There is a big gulf between ‘seeing God face to face’ and ‘seeing Him
in the embodiment of Truth from a far distance’. In my opinion, the two statements
are not only not incompatible but each explains the other. We see the Himalayas
from a very great distance and when we are on the top, we have seen the
Himalayas face to face. Millions can see them from hundreds of miles if they
are within the range of that seeing distance, but few having arrived at the
top, after years of travel, see them face to face. (H, 23-11-1947, p432)
I have never had [the slightest doubt] about the reality that God Is
and that His most graphic name is Truth. (H, 25-1-1948, p535)
Power of God
Everything that has a beginning must end. The sun, the moon and the
earth must all perish one day, even though it might be after an incalculable
number of years. God alone is immortal, imperishable. How can anyone find words
to describe Him? (H, 16-6-1946, p183)
God cannot be realized through the intellect. Intellect can lead one
to a certain extent and no further. It is a matter of faith and experience
derived from faith. One might rely on the experience of one’s betters or else
be satisfied with nothing less than personal experience. Full faith does not
feel the want of experience. (H, 4-8-1946, p249)
God alone knows Absolute Truth. Therefore, I have often said, Truth is
God. It follows that man, a finite being, cannot know Absolute Truth. (H,
7-4-1946, p70)
I call that great Power not by the name of Allah, not by the name of
Khuda or God, but by the name of Truth. For me Truth is God and Truth overrides
all our plans. The whole truth is only embodied within the heart of that Great
Power—Truth. I was taught from my early days to regard Truth as
un-approachable—something that you cannot reach. A great Englishman taught me
to believe that God is unknowable. He is knowable, but knowable only to the
extent that our limited intellect allows. (H, 20-4-1947, p109)
God is all-powerful. He can change the hearts of man and bring real
peace among them. (H, 3-8-1947, p262)
His Rule
Today, in the West, people talk of Christ, but it is really the
Anti-Christ that rules their lives. Similarly, there are people who talk of
Islam, but really follow the way of Satan. It is a deplorable state of affairs.
…If people follow the way of God, there will not be all this corruption and
profiteering that we see in the world. The rich are becoming richer and the
poor poorer. Hunger, nakedness and death stare one in the face. These are not
the marks of the Kingdom of God, but that of Satan, Ravana or Anti-Christ. We
cannot expect to bring the reign of God on earth by merely repeating His name
with the lips. Our conduct must conform to His ways instead of Satan’s. (H,
23-6-1946, pp186-7)
Only when God reigns in men’s hearts will they be able to shed their
anger. (H, 20-4-1947, p118)
All universal rules of conduct known as God’s commandments are simple
and easy to understand and carry out if the will is there. They only appear to
be difficult because of the inertia, which governs mankind. Man is a progressive
being. There is nothing at a standstill in nature. Only God is motionless for,
He was, is and will be the same yesterday, today and tomorrow, and yet is ever
moving. We need not, however, worry ourselves over the attributes of God. We
have to realize that we are ever progressing. Hence, I hold that if mankind is
to live, it has to come growingly under the sway of truth and non-violence. It
is in view of these two fundamental rules of conduct that I and you have to
work and live. (H, 9-11-1947, p406)
A mind not set on God is given to wandering and lacks the quality of a
temple of worship. (ibid)
Genesis of Evil
Why is there evil in the world is a difficult question to answer. I
can only give what I may call a villager’s answer. If there is good, there must
also be evil, just as where there is light there is also darkness, but it is
true only so far as we human mortals are concerned. Before God there is nothing
good, nothing evil. We poor villagers may talk of His dispensation in human
terms, but our language is not God’s.
The Vedanta says the world is maya. Even that explanation is a
babbling of imperfect humanity. I, therefore, say that I am not going to bother
my head about it. Even if I was allowed to peep into the innermost recesses of
God’s chamber I should not care to do it. For I should not know what to do
there. It is enough for our spiritual growth to know that God is always with
the doer of good. That again is a villager’s explanation. (H, 7-9-1935, p233)
I cannot account for the existence of evil by any rational method. To
want to do so is to be coequal with God. I am therefore humble enough to
recognize evil as such. And I call God long-suffering and patient precisely
because He permits evil in the world. I know that He has no evil. He is the
author of it and yet untouched by it.
I know too that I shall never know God if I do not wrestle with and
against evil even at the cost of life itself. I am fortified in the belief by
my own humble and limited experience. The purer I try to become, the nearer I
feel to be to God. How much more should I be, when my faith is not a mere
apology as it is today but has become as immovable as the Himalayas and as
white and bright as the snows on their peaks? (YI, 11-10-1928, p341)
In a strictly scientific sense God is at the bottom of both good and
evil. He directs the assassin’s dagger no less than the surgeon’s knife. But
for all that good and evil are, for human purposes, from each other distinct
and incompatible, being symbolical of light and darkness, God and Satan… (H,
20-2-1937, p9)
To say that God permits evil in this world may not be pleasing to the
ear. But if He is held responsible for the good, it follows that He has to be
responsible for the evil too. Did not God permit Ravana to exhibit unparalleled
strength? Perhaps, the root cause of the perplexity arises from a lack of the
real understanding of what God is. God is not a person. He transcends
description. He is the Law-maker, the Law and the Executor. No human being can
well arrogate these powers to himself. If he did, he would be looked upon as an
unadulterated dictator. They become only Him whom we worship as God. This is
the reality, a clear understanding of which will answer the question [‘Does God
permit evil?’] (H, 24-2-1946, p24)
There is a saying to the effect that the outer is only the reflection
of the inner. If you are good, the whole world will be good to you. On the
contrary, if you feel tempted to regard anybody as evil, the odds are that the
evil is within you...
We must neither think evil about others nor suspect others of thinking
evil about us. Proneness to lend ear to evil reports is a sign of lack of
faith. (H, 28-4-1946, p111)
Miracles
I do [believe in miracles] and I do not. God does not work through
miracles. But the divine mind is revealed in a flash and it appears like a
miracle to man. We do not know God, we know Him only through the working of His
law. He and His law are one. There is nothing outside His law. Even earthquakes
and tempests do not occur without His will-not a blade of grass grows but He
will it. Satan is here only on His sufferance, not independently of Him. (H,
7-4-1946, pp75-76)
Man cannot be transformed from bad to good overnight. God does not
exercise magic. He too is within His own law. His law, however, is different
from the law of the State. There may be mistakes in the latter, but God cannot
err. If he were to go beyond the limits of His law, the world will be lost. (H,
19-5-1946, p136)
History provides us with a whole series of miracles of masses of
people being converted to a particular view-point in the twinkling of an eye.
Take the Boer War. It has given to the English language the word 'Maffeking'.
People went mad on the Maffeking Day. Yet, inside of two years, the whole
British nation underwent a transformation. Henry Campbell Bannerman became the
Premier and practically all the gains of war were given up. The recent Labour
victory at the polls is another instance in point. To me it is a sufficient
miracle that, in spite of his oratory and brilliance, Churchill should cease to
be the idol of the British people who till yesterday hung on his lips and
listened to him in awe. All these instances are enough to sustain the faith of
a believer like me that, when all other powers are gone one will remain, call
it God, Nature or whatever you like. (H, 10-11-1946, p389)
Incarnation
All embodied life is in reality an incarnation of God, but it is not
usual to consider every living being an incarnation. Future generations pay
this homage to one who, in his own generation, has been extraordinarily
religious in his conduct. I can see nothing wrong in this procedure; it takes
nothing from God's greatness, and there is no violence done to Truth...
This belief in incarnation is a testimony of man's lofty spiritual
ambition. Man is not at peace with himself till he has become like unto God.
The endeavour to reach this state is the supreme, the only ambition worth
having. And this is self-realization. And this self-realization is the subject
of the Gita, as it is of all scriptures. (YI, 6-8-1931, p206)
Belief, therefore, in prophets or incarnations who have lived in
remote ages is not an idle superstition, but a satisfaction of an inmost
spiritual want. (YI, 14-4-1927, p120)
God's Laws
Human language can but imperfectly describe God's ways. I am sensible
of the fact that they are indescribable and inscrutable. But if mortal man will
dare to describe them, he has no better medium than his own inarticulate
speech. (A, p317)
We do not know all the laws of God nor their working. Knowledge of the
tallest scientist or the greatest spiritualist is like a particle of dust. If
God is not a personal being for me like my earthly father, He is infinitely
more. He rules me in the tiniest detail of my life. I believe literally that
not a leaf moves but by His will. Every breath I take depends upon His
sufferance.
He and His law are one. The Law is God. Anything attributed to Him is
not a mere attribute. He is the attribute. He is Truth, Love, Law and a million
other things that human ingenuity can name. (H, 16-2-1934, p4)
The laws of Nature are changeless, unchangeable, and there are no
miracles in the sense of infringement or interruption of Nature's laws. But we,
limited beings, fancy all kinds of things and impute our limitations to God. We
may copy God, but not He us. We may not divide Time for Him. Time for Him is
eternity. For us there is past, present and future. And what is human life of a
hundred years but less than a mere speck in the eternity of Time? (H,
17-4-1947, p87)
Nature's Visitations
I share the belief with the whole world-civilized and uncivilized-that
calamities such as the Bihar one [earth-quake] come to mankind as chastisement
for their sins. When that conviction comes from the heart, people pray, repent
and purify themselves….
I have but a limited knowledge of His purpose. Such calamities are not
a mere caprice of the deity or Nature. They obey fixed laws as surely as the
planets move in obedience to laws governing their movements. Only we do not
know the laws governing these events and, therefore, call them calamities or
disturbances. (H, 2-2-1934, p1)
This earthly existence of ours is more brittle than the glass bangles
that ladies wear. You can keep glass bangles for thousands of years if you
treasure them in a chest and let them remain untouched. But this earthly
existence is so fickle that it may be wiped out in the twinkling of an eye.
Therefore, while we have yet breathing time, let us get rid of the distinctions
of high and low, purify our hearts and be ready to face our Maker when an
earthquake or some natural calamity or death in the ordinary course overtakes
us. (ibid, p5)
There is a divine purpose behind every physical calamity. That
perfected science will one day be able to tell us beforehand when earthquakes
will occur, as it tells us today of eclipses, is quite possible. It will be
another triumph of the human mind. But such triumph even indefinitely
multiplied can bring about no purification of self without which nothing is of
any value.
I ask those who appreciate the necessity of inward purification to
join the prayer that we may read the purpose of God behind such visitations,
that they may humble us and prepare us to face our Maker whenever the call
comes, and that we may be ever ready to share the sufferings of our fellows
whosoever they may be. (H, 8-6-1935, p132)
God's Names
God has a thousand names, or rather, He is Nameless. We may worship or
pray to Him by whichever name that pleases us. Some call Him Rama, some
Krishna, others call Him Rahim, and yet others call Him God. All worship the
same spirit, but as all foods do not agree with all, all names do not appeal to
all. Each chooses the name according to his associations, and He, being the
In-Dweller, All-Powerful and Omniscient knows our innermost feelings and
responds to us according to our deserts.
Worship or prayer, therefore, is not to be performed with the lips,
but with the heart. And that is why it can be performed equally by the dumb and
the stammerer, by the ignorant and the stupid. And the prayers of those whose
tongues are nectared but whose hearts are full of poison are never heard. He,
therefore, who would pray to God, must cleanse his heart.
Rama was not only on the lips of Hanuman, He was enthroned in his
heart. He gave Hanuman exhaustless strength. In His strength he lifted the
mountain and crossed the ocean. (YI, 24-9-1925, p331)
I talk of God exactly as I believe Him to be… I believe God to be
creative as well as non-creative. This too is the result of my acceptance of
the doctrine of the manyness of reality. From the platform of the Jains I prove
the non-creative aspect of God, and from that of Ramanuja the creative aspect.
As a matter of fact, we are all thinking of the Unthinkable, describing the
Indescribable, seeking to know the Unknown, and that is why our speech falters,
is inadequate and even often contradictory. That is why the Vedas describe
Brahman as 'not this', 'not this'. (H, 21-1-1926, p30)
In my opinion, Rama, Rahaman, Ahuramazda, God or Krishna are all
attempts on the part of man to name that invisible force which is the greatest
of all forces. It is inherent in man, imperfect though he be, ceaselessly to
strive after perfection. In the attempt he falls into reverie. And, just as a
child tries to stand, falls down again and again and ultimately learns how to
walk, even so man, with all his intelligence, is a mere infant as compared to
the infinite and ageless God. This may appear to be an exaggeration but is not.
Man can only describe God in his own poor language. (H, 18-8-1946, p267)
Faith
IT IS faith that steers us through stormy seas, faith that moves
mountains and faith that jumps across the ocean. That faith is nothing but a
living, wide-awake consciousness of God within. He who has achieved that faith
wants nothing. Bodily diseased, he is spiritually healthy; physically poor, he
rolls in spiritual riches. (YI, 24-9-1925, p. 331)
Without faith this world would come to naught in a moment. True faith
is appropriation of the reasoned experience of people whom we believe to have
lived a life purified by prayer and penance. Belief, therefore, in prophets or
incarnations who have lived in remote ages is not an idle superstition but a
satisfaction of an inmost spiritual want. (YI, 14-4-1927, p. 120)
Faith is not a delicate flower, which would wither under the slightest
stormy weather. Faith is like the Himalaya mountains which cannot possibly
change. No storm can possibly remove the Himalaya mountains from their
foundations. … And I want every one of you to cultivate that faith in God and
religion. (H, 26-1-1934, p. 8)
Limitations of Reason
Experience has humbled me enough to let me realize the specific
limitations of reason. Just as matter misplaced becomes dirt, reason misused
becomes lunacy.
Rationalists are admirable beings, rationalism is a hideous monster
when it claims for itself omnipotence. Attribution of omnipotence to reason is
as bad a piece of idolatry as is worship of stock and stone believing it to be
God. (YI, 14-10-1924, p. 359)
I plead not for the suppression of reason, but for a due recognition
of that in us which sanctifies reason itself. (ibid)
To me it is as plain as a pikestaff that, where there is an appeal to
reason pure and undefiled, there should be no appeal to authority however great
it may be. (YI, 26-9-1929, p. 316)
There are subjects where Reason cannot take us far and we have to
accept things on faith. Faith then does not contradict Reason but transcends
it. Faith is a kind of sixth sense which works in cases which are without the
purview of Reason. (H, 6-3-1937, p.26)
Meaning of Religion
Let me explain what I mean by religion. It is not the Hindu religion
which I certainly prize above all other religions, but the religion which
transcends Hinduism, which changes one's very nature, which binds one
indissolubly to the truth within and which ever purifies. It is the permanent
element in human nature which counts no cost too great in order to find full
expression and which leaves the soul utterly restless until it has found
itself, known its Maker and appreciated the true correspondence between the
Maker and itself. (YI, 12-5-1920, p. 2)
By religion, I do not mean formal religion, or customary religion, but
that religion which underlies all religions, which brings us face to face with
our Maker. (MKG, p. 7)
My Religion
My religion has no geographical limits. If I have a living faith in
it, it will transcend my love for India herself. (YI, 11-8-1920, p. 4)
Mine is not a religion of the prison-house. It has room for the least
among God's creation. But it is proof against insolence, pride of race,
religion or colour. (YI, 1-6-1921, p. 171)
There is undoubtedly a sense in which the statement is true when I say
that I hold my religion dearer than my country and that, therefore, I am a
Hindu first and nationalist after. I do not become on that score a less
nationalist than the best of them. I simply thereby imply that the interests of
my country are identical with those of my religion.
Similarly when I say that I prize my own salvation above everything
else, above the salvation of India, it does not mean that my personal salvation
requires a sacrifice of India's political or any other salvation. But it
implies necessarily that the two go together. (YI, 23-2-1922, p. 123)
This is the maxim of life which I have accepted, namely, that no work
done by any man, no matter how great he is, will really prosper unless he has
religious backing. (SW, pp. 377-8)
I have abundant faith in my cause and humanity. Indian humanity is no
worse than any other; possibly it is better. Indeed, the cause presumes faith
in human nature. Dark though the path appears, God will light it and guide my
steps, if I have faith in His guidance and humility enough to acknowledge my
helplessness without that infallible guidance. (YI, 27-11-1924, p. 391)
This may be considered to be quixotic, but it is my firm faith that he
who undertakes to do something in the name of God, and in full faith in Him,
even at the end of his days, does not work in vain; and I am sure that the work
I have undertaken is not mine, but is God's. (H, 1-3-1935, p. 24)
That is dharma which is enjoined by the holy books, followed by the
sages, interpreted by the learned and which appealed to the heart. The first
three conditions must be fulfilled before the fourth comes into operation. Thus
one has no right to follow the precepts of an ignorant man or a rascal even
though they commend themselves to one. Rigorous observance of harmlessness,
non-enmity and renunciation are the first requisites for a person to entitle
him to lay down the law, i.e., dharma. (H, 17-11-1946, p. 397)
Futility of Force
I have a deep conviction that no religion can be sustained by brute
force. On the contrary, those who take the sword always perish by the sword.
(H, 9-3-1934, p. 29)
Religions, like nations, are being weighed in the balance. That
religion and that nation will be blotted out of the face of earth, which pins
its faith to injustice, untruth or violence. (H, 12-9-1936, p. 247)
Morality
With me moral includes spiritual. …In my career as a reformer, I have
regarded everything from the moral standpoint. Whether I am engaged in tackling
a political question or a social or an economic one, the moral side of it
always obtrudes itself and it pervades my whole attitude. (H, 29-3-1935, p. 51)
There is no such thing as absolute morality for all times. But there
is a relative morality, which is absolute enough for imperfect mortals that we
are. Thus, it is absolutely immoral to drink spirituous liquors except as
medicine, in medicinal doses and under medical advice. Similarly, it is
absolutely wrong to see lustfully any woman other than one's wife. Both these
positions have been proved by cold reason. Counter-arguments have always been
advanced. They have been advanced against the very existence of God-the Sum of
all that Is. Faith that transcends reason is our only Rock of Ages. …My faith
has saved me and is still saving me from pitfalls. It has never betrayed me. It
has never been known to betray anyone. (H, 23-12-1939, p. 387)
Diversity of Religion
In reality there are as many religions as there are individuals. (HS,
p. 49)
Religions are different roads converging upon the same point. What
does it matter that we take different roads, so long as we reach the same goal?
(ibid, p. 50)
I do not share the belief that there can or will be on earth one
religion. I am striving, therefore, to find a common factor and to induce
mutual tolerance. (YI, 31-7-1924, p. 254)
Basic Unity
The soul of religions is one, but it is encased in a multitude of
forms. The latter will persist to the end of time. Wise men will ignore the
outward crust and see the same soul living under a variety of crusts. (YI,
25-9-1924, p. 318)
I believe that all the great religions of the world are true more or
less. I say 'more or less' because I believe that everything that the human
hand touches, by reason of the very fact that human beings are imperfect,
becomes imperfect. Perfection is the exclusive attribute of God and it is indescribable,
untranslatable. I do believe that it is possible for every human being to
become perfect even as God is perfect. It is necessary for us all to aspire
after perfection, but when that blessed state is attained, it becomes
indescribable, indefinable. And I therefore admit, in all humility, that even
the Vedas, the Koran and the Bible are imperfect word of God and, imperfect
beings that we are, swayed to and fro by a multitude of passions, it is
impossible for us even to understand this word of God in its fullness. (YI,
22-9-1927, p. 319)
I should love all the men-not only in India but in the world-belonging
to the different faiths, to become better people by contact with one another,
and if that happens, the world will be a much better place to live in than it
is today. I plead for the broadest toleration, and I am working to that end. I
ask people to examine every religion from the point of the religionists
themselves. I do not expect the India of my dream to develop one religion,
i.e., to be wholly Hindu, or wholly Christian, or wholly Mussalman, but I want
it to be wholly tolerant, with its religions working side by side with one
another. (YI, 22-12-1927, p. 425)
I came to the conclusion long ago, after prayerful search and study
and discussion with as many people as I could meet, that all religions were
true and also that all had some error in them, and that, whilst I hold by my
own, I should hold others as dear as Hinduism, from which it logically follows
that we should hold all as dear as our nearest kith and kin and that we should
make no distinction between them. (YI, 19-1-1928, p.22)
Belief in one God is the corner stone of all religions. But I do not
foresee a time when there would be only one religion on earth in practice. In
theory, since there is one God, there can be only one religion. But in
practice, no two persons I have known have had the same identical conception of
God. Therefore, there will, perhaps, always be different religions answering to
different temperaments and climatic conditions. (H, 2-2-1934, p. 8)
I believe in the fundamental truth of all great religions of the
world. I believe that they are all God-given, and I believe that they were
necessary for the people to whom these religions were revealed. And I believe
that, if only we could all of us read the scriptures of the different faiths
from the standpoint of the followers of those faiths, we should find that they
were at the bottom all one and were all helpful to one another. (H, 16-12-1934,
p. 5-6)
Religions are not for separating men from one another. They are meant
to bind them. (H, 8-6-1940, p. 157)
The Scriptures
For me the Vedas are divine and unwritten. 'The letter killeth.' It is
the spirit that giveth the light. And the spirit of the Vedas is purity, truth,
innocence, chastity, humility, simplicity, forgiveness, godliness, and all that
makes a man or woman noble and brave. (YI, 19-1-1921, p. 22)
I do not believe in the exclusive divinity of the Vedas. I believe the
Bible, the Koran and Zend Avesta to be as much divinely inspired as the Vedas.
My belief in the Hindu scriptures does not require me to accept every word and
every verse as divinely inspired.....I decline to be bound by an
interpretation, however learned it may be, if it is repugnant to reason or
moral sense. (YI, 6-10-1921, p. 317)
I am not a literalist. Therefore, I try to understand the spirit of the
various scriptures of the world. I apply the test of Truth and ahimsa laid down
by these very scriptures for interpretation. I reject what is inconsistent with
that test, and appropriate all that is consistent with it. (YI, 27-8-1925, p.
293)
I have not been able to see any difference between the Sermon on the
Mount and the Bhagavad Gita. What the Sermon describes in a graphic manner, the
Bhagavad Gita reduces to a scientific formula. It may not be a scientific book
in the accepted sense of the term, but it has argued out the law of love-the
law of abandon, as I would call it-in a scientific manner. The Sermon on the
Mount gives the same law in wonderful language. The New Testament gave me
comfort and boundless joy, as it came after the repulsion that parts of the Old
had given me. Today, supposing I was deprived of the Gita and forgot all its
contents but had a copy of the Sermon, I should derive the same joy from it as
I do from the Gita. (YI, 22-12-1927, p. 426)
There is one thing in me and that is that I love to see the bright
side of things and not the seamy side, and so I can derive comfort and
inspiration from any great book of any great religion. I may not be able to
reproduce a single verse from the Gita or the New Testament; a Hindu child or Christian
child may be able to repeat the verses better; but those clever children cannot
deprive me of the assimilation that is in me today of the spirit of the two
books. (ibid)
One's experience, therefore, must be the final guide. The written word
undoubtedly helps, but even that has to be interpreted, and when there are
conflicting interpretations, the seeker is the final arbiter. (H, 22-12-1933,
p. 3)
I believe I have no superstition in me. Truth is not truth merely
because it is ancient. Nor is it necessarily to be regarded with suspicion
because it is ancient. There are some fundamentals of life, which may not be
lightly given up because they are difficult of enforcement in one's life. (H,
14-3-1936, p. 36)
Religious Instruction
If India is not to declare spiritual bankruptcy, religious instruction
of its youth must be held to be at least as necessary as secular instruction.
It is true that knowledge of religious books is no equivalent of that of
religion. But if we cannot have religion, we must be satisfied with providing
our boys and girls with what is next best. And whether there is such
instruction given in the schools or not, grown-up students must cultivate the
art of self-help about matters religious as about others. They may start their
own class just as they have their debating, and now, spinners' clubs. (YI,
25-8-1927, p. 272)
I do not believe that the State can concern itself or cope with
religious education. I believe that religious education must be the sole
concern of religious associations. Do not mix up religion and ethics. I believe
that fundamental ethics is common to all religions. Teaching of fundamental
ethics is undoubtedly a function of the State. By religion I have not in mind
fundamental ethics but what goes by the name of denominationalism. We have
suffered enough from State-aided religion and a State Church. A society or a
group, which depends partly or wholly on State aid for the existence of its
religion, does not deserve, or, better still, does not have any religion worth the
name. (H, 23-3-1947, p. 76)
A curriculum of religious instruction should include a study of the
tenets of faiths other than one's own. For this purpose the students should be
trained to cultivate the habit of understanding and appreciating the doctrines
of various great religions of the world in a spirit of reverence and
broad-minded tolerance. (YI, 6-12-1928, p406)
My own experience has led me to the knowledge that the fullest life is
impossible without an immovable belief in a Living Law in obedience to which
the whole universe moves. A man without that faith is like a drop thrown out of
the ocean bound to perish. Every drop in the ocean shares its majesty and has
the honour of giving us the ozone of life.- H, 25-4-36, 84.
God as Truth and Love
1. There is an indefinable mysterious power that pervades everything.
I feel it, though I do not see it. It is this unseen power that makes itself
felt and yet defies proof, because it is so unlike all that I perceive through
out the existence of God to a limited extent.—YI, II-10-28, 340.
2. I have made he world’s faith in God my own, and as my faith is
ineffaceable, I regard that to describe faith as experience is to tamper with
Truth, it may perhaps be more correct to say that I have no word for
characterizing my belief in God. - Auto, 34I.
3. God is that indefinable something which we all feel but which we do
not know. To me God is Truth and Love, God is ethics and morality. God is
fearlessness, God is the source of light and life and yet. He is above and
beyond all these. God is conscience. He is even the atheism of the atheist. He
transcends speech and reason. He is a personal God to those who need His touch.
He is purest essence. He simply Is to those who have faith. He is long
suffering. He is patient but He is also terrible. He is the greatest democrat
the world knows. He is the greatest tyrant ever known. We are not, He alone
Is—YI,5-3-25, 81.
4. You have asked me why I consider that God is Truth. In my early
youth I was taught to repeat what in Hindu scriptures are known as one thousand
names of God. But these one thousand names of God were by no means exhaustive.
We believe and I think it is the truth that God has as many names as there are
creatures and, therefore, we also say that God is nameless and since God many
forms we also consider Him formless, and since He speaks to us through many
tongues we consider Him to be speechless and so on. And when I came to study
Islam I found that Islam too had many for God. I would say with those who say
that God is Love, God is Love. But deep down in me I used to say that thought
God may be, God, God is Truth, above all. If it is possible for the human
tongue to give the fullest description, I have come to the conclusion that for
myself God is Truth. But two years ago, I went a step further and said Truth is
God. You will see the fine distinction between the two statements, viz. That
God is Truth and Truth is God. And I came to that conclusion after a continuous
and relentless search after Truth which began nearly fifty years ago. I then
found that the nearest approach to Truth was love. But I also found that love
has many meanings in the English language at least and that human love in the
sense of passion could become a degrading also. I found, too, that love in the
sense of never found a double meaning in connection with truth and not even the
atheists had demurred to the necessity or power of truth. But in their passion
for discovering truth the atheists have not hesitated to deny the very
existence of God-from their own point of view rightly. And it was because of
this reasoning that I saw that rather than say God is Truth I should say Truth
is God. I recall the name of Charles Bradlaugh who delighted to call himself an
atheist, but knowing as I do something of, I would never regard him as an
atheist. I would call him a God-fearing man though I know he would reject the
claim. His face would redden if I would say, "Mr. Bradlaugh, you are a
truth-fearing man and not a God-fearing man." I would automatically
disarms his criticism by saying that Truth is God, as I have disarmed the
criticism of many a young man. Add to this the difficulty that millions have
taken the name of God and in His name committed nameless atrocities. Not that
scientists very often do not commit cruelties in the name of truth. I know how
in the name of truth and science inhuman cruelties are perpetrated on animals
when men perform vivisection. There are thus a number of difficulties in the
way, no matter how you describe God. But the human mind is a limited thing and
you have to labour under limitations when you think of a being or entity who is
beyond the power of man to grasp. And than we have another thing in Hindu
philosophy, viz. God alone is and nothing else exists, and the same truth you
find emphasized and exemplified in the kalema of Islam. There you find it
clearly stated-that God alone is and nothing else exists. In fact the Sanskrit
word for Truth is a word which literally means that which exists-Sat. For these
and several other reasons that I can give you I have come to the conclusion
that the definition-Truth is God-gives me the greatest satisfaction. And when
you want to find Truth as God the only inevitable means is Love, i.e.
nonviolence, and since I believe that ultimately means and end are convertible
terms, I should not hesitate to say that God is Love.
'What then is Truth?'
A difficult question, but I have solved it for myself by saying that
it is what the voice within tells you. How, then, you ask, different people
think of different and contrary truths? Well, seeing that the human mind works
through innumerable media and that the evolution of the human mind is not the
same for all, it follows that what may be truth for one may be untruth for
another, and hence those who have made experiment have come to the conclusion
that there are certain conditions to be observed in making those experiments. Just
as for conduction scientific experiments there is an indispensable scientific
course of instruction, in the same way strict preliminary discipline is
necessary to qualify a person to make experiments in the spiritual realm.
Everyone should, therefore, realize his limitations before he speaks of his
inner voice. Therefore, we have the belief based upon experience, that those
who would make individual search after truth as God, must go through several
vows, as for instance, the vow of truth, the vow of Brahmacharya (purity)-for
you can not possibly divide your love for Truth and God with anything else-the
vow of nonviolence, of poverty and non-possession. Unless you impose on
yourselves the five vows, may not embark on the experiment at all. There are several
other conditions prescribed, but I must not take you through all of them
Suffice it to say that who have made these experiments know that it is not
proper for everyone to claim to hear the voice of conscience and it is because
we have at the present moment everyone claiming the right of conscience without
going through any discipline whatsoever that there is so much untruth being
delivered to a bewildered world. All that I can in true humility present to you
is that truth is not to be found by anybody who has not got an abundant sense
of humility. If you would swim on the bosom of the ocean of Truth you must
reduce yourselves to a zero. Further then this I cannot go along this
fascinating path. - YI, 31-1-12-31, 427.
God as Truth and the Law
5. I do not regard God as a person. Truth for me is God, and God’s Law
and God are not different things or facts, in the sense that an earthly king
and his law are different. Because God is an Idea, Law Himself. Therefore, it
is impossible to conceive God as breaking the Law, He therefore, does not rule
our actions and withdraw Himself. When we say He rules our actions, we are
simply using human language and we try to limit Him. Otherwise, He and His Law
abide everywhere and govern everything. Therefore, I do not think that He
answers in every detail every request of ours, but there is no doubt that He
rules our action. And I literally believe that not a blade of grass grows or
moves without His will. The free will we enjoy is less than that of a passenger
on a crowded deck.
"Do you feel a sense of freedom in your communion with God?"
I do. I do not feel cramped as I would on a boat full of passengers.
Although I know that my freedom is less than that of a passenger, I appreciate
that freedom as I have imbibed through and through the central teaching of the
Gita that man is the maker of his own destiny in the sense that he has freedom
of choice as to the manner in which he uses that freedom. But he is no
controller of results. The moment he thinks he is, he comes to grief.-H,
23-3-40, 55.
6. Man was supposed to be the maker of his own destiny. It is partly
true. He can make his destiny only in so far as he is allowed by the Great
Power which overrides all our intentions, all our plans and carries out His Own
plans.
I call that Great Power not by the name of Allah, not by the name of
Khuda or God but by the name of Truth. For me, Truth is God and Truth overrides
all our plans. The whole truth is only embodied within the heart of that Great
Power- Truth. I was taught from my early days to regard Truth as
unapproachable- something that you cannot reach. A great Englishman taught me
to believe that God is unknowable. He is Knowable to the extent that our
limited intellect allows.-H, 20-4-47, 113.
The Character of Truth
7. Truth is by nature self-evident. As soon as you remove the cobwebs
of ignorance that surround it, it shines clear.-YI, 27-5-26, 189
8. Every expression of truth has in it the seeds of propagation, even
as the sun cannot hide its light.- MR, 1935, 413.
The Way of realizing Truth
9. Life is a very complex thing, and truth and nonviolence present
problems, which often defy analysis and judgment. One discovers truth and the
method of applying the only legitimate means of vindicating it, i.e. Satyagraha
or soul-force, by patient endeavour and silent prayer. I can only assure
friends that I spare no pains to grope to my way to the right, and that humble
but constant endeavour and silent prayer are always my two trusty companions
along the weary but beautiful path that all seekers must tread. YI, 1-6-21,
174.
10. You cannot realize the wider consciousness, unless you subordinate
completely reason and intellect, and the body, too. - H
11. It is unnecessary to believe in an extra mundane Power called God
in order to sustain our faith in ahimsa. But God is not a Power residing in the
clouds. God is an unseen Power residing within us and nearer to us than
finger-nails to the flesh. There are many powers lying hidden within us and we
find this Supreme Power if we make diligent search with the fixed determination
to find Him. One such way of ahimsa. It is so very necessary because God is in
every one of us and, therefore, we have to identify ourselves with every human
being without exception. This is called cohesion or attraction in scientific
language. In the popular language it is called love. In the popular language it
is called love. It binds us to one another and to God. Ahimsa and love are one
and the same thing. I hope this is all clears to you. - (From a private letter,
dated Sevagram, 1-6-42).
Confession of Faith
12. I am but a poor struggling soul yearning to be wholly good-wholly
truthful and wholly non-violent in thought, word and deed; but ever failing to
reach the ideal which I know to be true. It is a painful climb, but the pain of
it is a positive pleasure to me. Each step upward makes me feel stronger and
fit for the next.-YI, 9-4-25, 126.
13. But I know that I have still before me a difficult path to
traverse. I must reduce myself to zero. So long as one does not of his own free
will put himself last among his fellow creatures, there is no salvation for
him. Ahimsa is the farthest limit of humility.—Auto, 616.
14. I am impatient to realize the presence of my Maker, Who to me
embodies Truth and in the early part of my career I discovered that if I was to
realize Truth, I must obey, even at the cost of my life, the law of Love.-NV,
319.
15. I have but shadowed forth my intense longing to lose myself in the
Eternal and become merely a lump of clay in the Potter’s divine hands so that
my service may become more certain because uninterrupted by the baser self in
me. - YI, 17-11-21, 377.
Realization of God
16. God as Truth has been for me a treasure beyond price; may He be so
to every one of us.-YM, 6.
17. Devotion to this Truth is the sole justification for our
existence.- YM, 2.
18. But He is no God who merely satisfies the intellect, if He ever
does. God to be God must rule the heart and transform it. He must express
Himself in every the smallest act of His votary. This can only be done through
a definite realization more real than the five senses can ever produce. Sense
perceptions can be, often are false and deceptive, however real they may appear
to us. Where there is realization outside the senses it is infallible. It is
proved not by extraneous evidence but in the transformed conduct and character
of those who have felt the real presence of God within. Such testimony is to be
found in the experiences of an unbroken line of prophets and sages in all
countries and climes. To reject this evidence is to deny oneself.-YI,11-10-28,
340.
Perfection not possible
19. But it is impossible for us to realize perfect Truth so long as we
are imprisoned in this mortal frame. We can only visualize it in our imprisoned
in this mortal frame. We can only visualize it in our imagination. We cannot,
through the instrumentality of this ephemeral body, see face to face Truth
which is eternal. That is why in the last resort one must depend on faith.-
YM,7.
20. No one can attain perfection while he is in the body for the
simple reason that the ideal state is impossible so long as one has not
completely overcome his ego, and ego cannot be wholly got rid of so long as one
is tied down by the shackles of the flesh.-YI, 20-9-28, 3I9.
21.Man will ever remain imperfect, and it will always be his part to
try to be perfect. So that perfection in love or non-possession will remain an
unattainable ideal as long as we are alive but towards which we must
ceaselessly strive.- MR, 1935, 412.
Self-surrender
22.Our existence as embodied being is purely momentary; what are a
hundred years in eternity? But if we shatter the chains of egotism, and melt
into the ocean of humanity, we share its dignity. To feel that we are something
is to set up a barrier between God and ourselves; to cease feeling that we are
something is become one with God. A drop in the ocean partakes of the greatness
of its parent, although it is unconscious of it. But it is dried up as soon as
it enters upon an existence independent of the ocean. We do not exaggerate,
when we say that life is a mere bubble.
A life of service must be one of humility. He; who could sacrifice his
life for others, has hardly time to reserve for himself a place in the sun.
Inertia must not be mistaken for humility, as it has been in Hinduism. True
humility means most strenuous and constant endeavour entirely directed towards
the service of humanity. God is continuously in action without resting for a
single moment. If we would serve Him or become one with Him, our activity must
be as unwearied as His. There may be momentary rest in store for the drop which
is separated from the ocean, but not for the drop in the ocean, which knows no
rest. The same is the case with ourselves. As soon as we become one with the
ocean in the shape of God, there is no more rest for us, nor indeed do we need
rest any longer. Our very sleep is action. For we sleep with thought of God, in
our hearts. This restlessness constitutes true rest. This never-ceasing
agitation holds the key to peace ineffable. This supreme state of total
surrender is difficult to describe, but not beyond the bound of human experience.
It has been attained by many dedicated souls, and may be attained by ourselves
as well. This is the goal which we of the Satyagraha Ashram have set before
ourselves; all our observances and activities are calculated to assist us in
reaching it. We shall reach it some day all unawares if we have truth in us. -
YM, 68.
23. No niggardly acceptance of the inevitable will appear pleasing to
God. It must be a thorough change of heart. - YI, 2-2-22, 74.
24.I must go with God as my only guide. He is a jealous Lord. He will
allow no one to appear before Him in all one’s weakness, empty-handed and in a
spirit of full surrender, and then He enables you to stand before a whole world
and protects you from harm.-YI, 3-9-3I, 247.
Regarding himself
25. I have no special revelation of God’s will. My firm belief is that
He reveals Himself daily to every human being but we shut our ears to ‘the
still small voice’. We shut our eyes to the Pillar of Fire in front of us. I
realize His omnipresence. - YI, 25-5-2I, I62.
‘One step enough for me’
26. I do not want to foresee the future, I am concerned with taking
care of the present. God has given me no control over the moment following. -
YI, 26-12-24, 427.
27.The impenetrable darkness that surrounds us is not a curse but a
blessing. He has given us power to see only the step in front of us, and it
should be enough if Heavenly light reveals that step to us. We can then sing
with Newman, ‘One step enough for me’. And we may be sure from our past
experience that the next step will always be in view. In other words, the
impenetrable darkness is nothing so impenetrable as we imagine. But it seems
impenetrable when, in our impatience, we want to look beyond that one step.-H,
20-4-34, 78.
Life and Death
28. We are living in the midst of death. What is the value of ‘working
for our own schemes’ when they might be reduced.
To naught in the twinkling of an eye, or when we may equally swiftly
and unawares be taken away from them? But we may feel strong as a rock, if we
could truthfully say ‘we work for God and His schemes’. Then nothing perishes.
All perishing is them only what seems. Death and destruction have them, but
only then no reality about tem. For death and destruction is then but a
change.-YI, 23-9-26, 333.
The Desire for Moksha
29. This led the interviewer on to a fundamental question. From a
reading of Gandhiji’s writings the friend had gathered that the root of all of
Gandhiji’s activities was the desire for moksha, emancipation. But why was not
this aspect emphasized sufficiently?
Gandhiji replied by taking recourse to a simile. He said the desire
for moksha was indeed there, but it was not meant for anyone other than the
individual himself. The world was interested in the fruits, not root. For the
tree itself, however the chief concern should be not the fruit, but the root.
It was in the depth of one’s being that the individual had to concentrate. He
had to nurse it with the water of his labour and suffering. The root was his
chief concern.-H, 28-9-47, 340.
Prayer
30. Prayer is the very soul and essence of religion, and therefore,
prayer must be the very core of the life of man, for no man can live without
religion.-YI, 23-I-30, 25.
31. When a man is down, he prays to God to lift him up. The appalling
disaster in Quetta paralyses one. It baffles all attempt at reconstruction. The
whole truth about the disaster will perhaps never be known. The dead cannot be
recalled to life.
Human effort must be there always. Those who are left behind must have
help. Such reconstruction as is possible sill no doubt undertaken. All this and
much more along the same line can never be a substitute for prayer.
But why pray at all? Does not God, if there be one, know what has
happened? Does He stand in need of prayer to enable Him to do His duty?
No, God needs no reminder. He is within everyone. Nothing happens
without His permission. Our prayer is a heart search. It is a reminder to
ourselves that we are helpless without His support. No effort is complete
without prayer, without a definite recognition that the best human endeavour is
of no effect if it has not God’s blessing behind. Prayer is a call to humility.
It is a call to self-Purification, to inward search.
It ask those who appreciate the necessity of inward purification to
join in the prayer that we may read the purpose of God in such visitations,
that they may humble us and prepare us to face our Maker whenever the call
comes, and that we may be. - H, 8-6-35, I32.
32. Prayer is not asking. It is a longing of the soul. It is daily admission
of one’s weakness. It is better in prayer to have a heart without words than
words without a heart. -- YI, 23-I-30, 25.
33. We are born to serve our fellowmen, and we cannot properly do so
unless we are wide awake There is an eternal struggle raging in man’s breast
between the powers of darkness and of light, and he who has not the
sheet-anchor of prayer to rely upon will be a victim to the powers of darkness.
The man of prayer will be at peace with himself and with the whole world, the
man who goes about the affairs of the world without a prayerful heart will be
miserable and will make the world also miserable. Apart therefore from its
bearing on man’s condition after death, prayer has incalculable value for man
in this world of the living. Prayer is the only means of bringing about
orderliness and peace and repose in our daily acts. We inmates of the Ashram
who came here in search of truth and for insistence on truth professed to
believe in the efficacy of prayer, but had never up to now made it a matter of
vital concern. We did not bestow on it the care that we did on other matters. I
awoke from my slumbers one day and realizes that I had been woefully negligent
of my duty in the matter. I have suggested measures of stern discipline and far
from being any the worse, I hope we are the better for it. For it is so
obvious. Take care of the vital thing and other things will take care of
themselves. Rectify one angle of the square and the other angles will be
automatically right. - YI, 23-I-30, 26.
God’s punishment
34. It is easy enough to say, ‘I do not believe in God.’ For God
permits all things to be said of Him with impunity. He looks at our acts. And
any breach of His law carries with it, not its vindictive, but its purifying,
compelling punishment. - YI, 23-9-26, 333.
Divine Aid
35. God is the hardest taskmaster I have known on earth, and He tries
you through and through. And when you find that your faith is failing or your
body is failing you, and you are sinking, He comes to your assistance somehow
or other and proves to you that you must not lose your faith and that He is
always at your beck and call, but on His terms, not on your terms. - Nat, 106