Professional Documents
Culture Documents
M. K. GANDHI
-
-
~
I
,
f
EDITED & PUBLISHED
f
By
ANAN
ANAND
D T. HINGOR
HINGORAN
ANI
I
I.
1962
BHAR
BHARAT
ATIY
IYA
A VIDY
VIDYA
A BHAV
BHAVAN
AN
CHOWPA
CHOWPATfY.
TfY. BOMBAY-
BOMBAY-7
7
--- I~.!.
" ,- -
\\0>7.4. 5"20
A l l Righ!, R••en,~d
PREFACE
(By th. kind
kind p"rmi
p"rmi""
"","
," of tho
tho N'JlJajiMn TeU!I, AhmoJahad)
T HIS coll
fund
funda
collec
amenta
ectio
tionn dea
entall unity
deals with Oa
unity and
and equa
Oandlu
equali
ndlup'
lity
p'ss view
ty of reli
viewss on the
religi
gion
ons,
s, the
the
the
broth
brother
erho
hood
od of mao, ao, and
and the true true natur
nature e andand purp
purpososee
of religi
religion
on.. Acco
Accord rding
ing to. Gandh
andhiji
iji,, all
all the greagreatt relig
religion
ionss
of the
the world
orld - Hind Hindu uism
ism, Buddhi
ddhism sm, Chris
Christiatianit
nity
y, Isla
Islamm,
Juda
Judaisism
m, Zoroaoroast
stri
ria
anism
nism,, etc.
etc. - are tru true more ore or less.
less.
"Mor
"More e or less"
less" beca
becaus usee relig
religio
ion,
n, as conc conceiveived
ed by man,
can
can neve
neverr be perfe
perfect ct even
even as man
man,, being
being man, an, can
can neve
never r
be perf
perfec
ect,
t, perf
perfec
ectio
tionn bein
being
g the
the exclexclu usive
sive attrib
ttribu
ute of
God alon
alone.
e. And
And so, so, says
says Gandh iji,, "if
andhiji "if all faiths
faiths outline
outlined d
by man are are impeimperf rfec
ect,
t, the
the ques
questio tionn of com compara
parativ
tivee
merit
erit does
does notnot arise
rise.. All faith
faithss cons
constit
titut
utee a revelation
of Truth,
Truth, butbut all are. imperfect
imperfect and liable
liable to error."
No one,
one, how
however
ever,, bas
bas a monop
monopoly
oly of Truth. As Henry
Price
rice Rs. 4/-, sh. 7 or $ l.80
4/-, sh.
Polak
Polak has
has obser
observed
ved,, "it
"it is inher
inheren
ently
tly unli
unlikekely
ly that
that any
any
peop
people
le has
has rece
receiv
ived
ed at anyo
anyonene time
time or throu
through
gh anyo
anyone
ne
Teach
eacher
er all
all the
the Truth
ruth.. Truth is like
like the fire
fire at the hear
heartt
1 of a many-f
ny-faaced
ced jew jewel.
el. Each
Each angle
ngle showshowss a diff differ
eren
entt
aspec
aspectt nod a differ€~
differ€~lt lt colou
colour."
r." Imper
Imperfec
fectt hum
humans
ans that
that we
are,
are, we can
can see
see Truth
Truth onlyonly infragm
fragments
ents andand act
act accor
according
ding
to our
our limited
ited ligh
lights
ts.. The rea reality
lity is kno
know wn only
only to God.
As suc
such, Cand
Candh hiji
iji enjo njoins
ins upon us the the duty
duty of being ing
humble and toleran
tolerant. t. iVeiVe must ust not,"
not," he says,
says, "like the
frog in.the the well ell who ima imagine
giness tha
that "the univers
universe e ends
ends
• with
with the walls surrou
surroundin
nding g his well,
well, think that that our
our religio
religionn
alon
alonee repr
repres
esen
entsts the whole hole Trut
Truth,
h, and
and allall the others
others are
false. A reve
revere
rent
nt study
study of the other other relig
religion
ionss of the
the world
would
ould show
show that
that they
they are are equally true
true as our-owee-drcugh
Erinted in India
India
all are
are necessarily
necessarily imperfect."
imperfect."
One must, 'ther'theref
efor
ore,
e, he
~ D. J. D"sai, lit ehe
ehe States
States'' Peop
People
le Pre.
Pre..s
.s.. ]anfDDbhoomi BhavU,lI urge
urges,
s, "ente
the sam "enterta
same resprtain
respecin for the religiou
ectt for religiouss faiths
faiths
bo~
bo~ Street
Street:,Pee
:,Peer,
r, Bom
Bombay
bay I, and PuhlU
PuhlUbe
bedd by S. RamakridUl.n~
of others as one
one accords to one's own.
own. When
When suchsuch tolerance
Exe::unve
Exe::unve Secreta~
Secreta~,, 8b.1I.r.1dy
8b.1I.r.1dy~
~VHYll Bn.van,
VHYll Bomb~y
b~y 1, for
for
beco
becommes a la
law of life,
life, confli
conflict between.. different "faiths
ct between..
Anand T. Htegora
tegoranl,
nl,
PREFACE:
vii
betomo impossible, aod so does all effort to convert other ed the needeof $)1lthesizing them. and in his 0U0"O permo
pro ple to one's faith." prese nte d the wonderful S}'1lthesis of natural and revealed
Truth.
Candhiji held strong views on the matter of conver-
<-ion. Conversion he regarded as essentially a matter of Though he believed in the ebsolute onenen of Cod
and, therefore, of humanity, ne\<ertbelfts. he did ntJt
be ar t and reason, to which an appeal could be made o o I y
-envtsage a time when there would be one relJgjoo in
IbroulZ:h cec's conduct and character, and never through.
f c : J l'C e or Irnud or material inducement. "What is the use
practice though, he said. It was pouible to conce.iw of
of CfObing from one compartment to another;" he a s k s .
'ODereligion in theory since there if one Cod. True religion
-if II does oot mean a moral rise?" Religion for him is : be regarded as IIuniversal belief JO th e one llnd ooly Cod.
purely a personal matter and certainly not something And tbis belief in one Cod, be held to be th e oomer-stone
which can admit of a change like one's clothes. He simply 'O f all religions. ve are aU chJldren of the .same Father
Clllnot imagine that "a man will become good or attain whom th e Hindu. the ~fussaltnan aDd the Christian know
~kl.tiooonly if he embraces a particular religion _ Hindu- by diHerent names .... The A&h of tht- Islam is the same
ISm. Christianity or Islam." For, purity of character aod as the C Q d of Christians and th e hhu:o.m of Hindus ..•.
saJ'\:ationdepend, according to him, entirely upon the The names do not indicate individualit)·, but attributes.
punt). of one's heart. an d little man ha..~ tried in hb humble way to descrlhe
Mighty Cod by giving Him attributes. though He is above
~iji looked upon differellt religions as so manY all attributes. Indescrfbeble, J~"ablt\ Immeasurable,
be8 utihd Bo wers fro m the same garden or branches of the Living fnitb in this Cod means ~ of the brother.
wue mdjestic tree. "Just as a tree has many bra,oC hes hood of mankind. It also meatl$ equal respect for aU
religions."
bu t one root, sim.iJarly the various rellgionsare the leeses
:u-s bnmc~ of the same tree. Islam, Christianity, Hindu- Candhiji, howe\"ef. clearly saw the time COOling """heo
11111 , 'tOO'Zoroastrianism are the main branches· but as for people belonging to different faiths will ha"-e the satnf:
\""ariebes of religion, they are as numerous ~ mankioCl' regard lor: other faiths that they have for their own." It
Aga~. using the same simile, he says: "Just as a tree ha s was merely a question oJ 6Ddiog unit)' in cJj""ersity. just
a nllUlon le~wt.s. similarly though Go d is one, there are 2} as in Xature there is a fundamental unity nw.n.ing through
manv. re b· gJOnS as there are men and women though .....;
.~ all the seeming dh-rnity. 'SO also in rdigioos there is a
Ire rooted in one Cod. . .. Each mind has a different c o o - fundamental unity which one ha s to recognize and real.ize.
<:t'ptioo d Cod from that of the other:" He, }w\\'~~, 1n order to ~ -er this underl)ing unity among all
did not aim at any fusion of religions for each religiOll. n>ligiofl.s. Candhiji bad with bim a m aster -ke y - the
bo f.1t.~bad. s~ -,-, contnbu.'tionto make to h..--
I,U'- master-key of Truth and N"OI'Hiolentt. "'When I unlock
"tbe;oJution. Each religion. i n h is view was distinct ft(JlI the chest of religion with this ~-~ .., be says, ..{ do
all
<>the,
..
tbeu '
gb wning the same source. .l\nd ~ not find it difficult to disctnw its likeoeu with other
;:I
'viii PREFACE
1/ PREFACE ix
leaves of a tree they seem so different, but-sat the trunk
the Quran, the Bible, the Talmud, the Avesta or the Gita P
they arc one." A close student of all the principal religions
The same Sun beats on the Himalayas as au the plains.
of the world that he was, his synthetic study had revealed
Should the men of plains quarrel with the men of the
to him their inner basic unity. This unity he- not only
snows because of the different feel of the Sun?"
preached by word of mouth or by pen, but he actually
lived it in all its fullness in his own personal life. He Itwas Gandhiji's long cherished ambition to see India
believed that inherently we are all equal, members of one of his dream stand for perfect toleration of all religions,
family under Heaven as it were. He also believed that the In a picture that he depicted of such an India, he said:
differences of race and skin, of mind and body, and of H I should love all men - not only in India but in the
climate and nation are transitory. In the same way he world, - belonging to different faiths, to become better
believed that essentially all religions and their prophets people by contact with one another, and if that happens
are equal, and that all occupy a horizontal plane. the world will be a much better place to live in than it is
today. I plead for broadest toleration. Iask people to
To him Islam, Christianity, Zoroastrianism etc., were
e);amine every religion from the point of the religionists
as much inspired religions as, for instance, Hinduism was.
themselves. Ido not expect the India of my dream to
And though he claimed to be "a staunch Hindu", he,
develop one religion, i.e., to be wholly Hindu, or wholly
nevertheless, found room in his faith for Christian and
Christian, or wholly Mussalman, but I want it to be wholly
Islamic and Zoroastrian teachings. His was a faith based
tolerant, with its religions working side by side with one
on broadest possible toleration. "Religions are different gnother."
roads converging to the same point. Wbat does it matter
that we take different roads so long as we reach the same India has given birth to a long line of illustrious saints
goal? Wherein is the cause for quarrelling?" It was his and seers who have taught love and tolerance for all.
constant endeavour to instil in his fellowmen this spirit of Indeed, India is the one country in the world which ha s
broad toleration which he considered to be the essence been the nursery of religions down all the ages. The
of aU religions. "Live and let live or mutual forbearance spiritual heritage that has thus been handed down to us
or toleration is the law of life'" - was the lesson that he from generation to generation is matchless in its magni-
said he learnt from the QUTan, the Bible, the Zend AlJesta ficence and breadth of vision. It is one of universal peace,
and the Gila. In the divided and distracted world of brotherhood and reverence for all life. As members of
today, he stood as a firm rock against the surging tide one vast human family we have not only to claim, but
of exclusiveness and intolerance. He found so much com- actually feel, kinship with all the world. We as men have
mon between man and man that it was indeed a marvel to the same feelings. We all die and are mingled with the
him that there could be any quarrel on the ground of dust. The same Mother Earth sustains us all. We breathe
religion. "Why should we blaspheme God by fighting one the same air. The sun, the moon and the stars are the
same for a n of us. The rivers give their refreshing waters
another because we see Him through dillerent media _
to us all alike, and so do the clouds shower their rain
x CONTENTS
V. Christianity 45
7, Edmonstone Road.
A llah ab od _ VI. Hinduism 12 7
Sources 247
References 249
CHAPTER I
EQUALITY OF RELIGIONS
Necessity of Eqltimindedness
" error of his ways, or he wilf poinf out our error, or each
will tolerate the other's difference of opinion. If the
would not only hesitate, but w~uld think it our duty.
to blend into our faith every acceptable feature of other
other party does not observe the ~a\V of Love, he may faiths.2 - - -' ..... ....-. -c- -
~ .
be violent to us. If, however, we cherish real love for As a matter of fact, while we adhere to our own
i'" him, it will overcome his bitterness in the end. All faith, we have every right to adopt acceptable features
obstacles in OUf path will vanish, if only w~obser:ve from any other faith. It is not only a right; it is a duty
,
.2 : be prepared, if need be, to suffer in our own person.' The ~leilion then arises: Why should there be so
many different faiths? The Soul is one, but the bodies
Revelation of Truth which She animates are many. we cannot
reduce the
AHIMSA teaches us to entertain the same respect for number of bodies: ret we recognize the unity of the Soul.
the religious faiths of others as we accord to our own. Even as a tree has a single trunk, but many branches and
thus admitting the imperfection of the -latter. This leaves, so is there one true and perfect Religion, but it
admission will be- readily made by a seeker of Truth, becomes many as it passes through the human medium.
who follows the Law of Love. If we had attained the The one Religion is beyond all speech. Imperfect men
full vision of Truth, we would no longer be mere seekers, put it into such language as they can command, and their
but would have become one with God, for Truth is G od . words are interpreted by other men equally imperfect.
But being only seekers, we prosecute our quest, and are Whose interpretation is to be held to be the right one?
~f!S!i.iolJS-'oLoli[ imperfection. And if we are imperfect Everybody is right from his own stand-point, but it is not,
ourselves, religion as conceived by us must also b e impossible that everybody is wrong. ~ the _ _
n~sity
iI9perfect, We have not realized religion in its p erfection.
ev en a s we have not realized God. Religion of ou r
for tolerance,
one -" "- -"-"~----
which does not mean indifference
- inte1llge~d
"---s own faith, but a more
towards
purer love for
I
conception, being thus imperfect, is always subjf{'l lL. To erance givesus S]3mruafinsight, which is as fiiTfrom
to a process of evolution and re-interpretation. Progress fanaticism as the North Pole from the South. True
towards Truth, towards God, is possible only becaust knowledge of religion breaks down the barriers between
of such evolution. And, if al l faiths outlined by )DC!
'faith a nd
faith. Cultivation of tolerance for other faiths
are imperfect, the question of comparative merit d o e !
will impart to us a truer understanding of our own.
'Dot arise. All faiths constitute a revelation of Truth
Tolerance obviously does not disturb the distinction
but all are imperfect and liable to error. Reverenee ftI
other faiths need not blind us to their faults. We-
between right and wrong or
good and evil. The reference
here th~gIiout is naturally to the principal faiths of the
be keenly alive to the defects of our own faiths also. yI-
world. They are all based on common fundamentals.
not leave it on that account, hut try to overcome..d:JDII
They have all produced great saints."
,
I 4 ALL RELIGIONS ARE TIl.UE
EQUALITY OF RELIGIONS 5
I. All Religions Are True
if only we could all of us read the scriptures of the different
I· , THE principal faiths of the world constitute a revela- faiths from the stand-point of the followers of those faiths,
tion of Truth; but as they have all been outlined by we should find that they were at bottom all one and were
imperfect man, they have been affected by imperfections all helpful to on,e another.
I and alloyed with untruth. One must, therefore, entertain Since my youth upward, it has been a humble but
the same respect for the religious faiths of others as one persistent effort on my part to understand the truth of
accords to one's own. Where such tolerance becomes aUthe religions of the world, and adopt and assimilate in
a law of life, conflict between different faiths becomes my own thought, word, and deed all that I have found to
impossible, and so does all effort to convert other people be best in those religions. The faith that 1 profess not
to one'sown faith. One can only pray that the defects in only permits me to do so, but renders it obligatory for me
the various faiths may be overcome, and that they may to take the best from whatsoever source it may come.t
advance, side by side, towards perfection.e r
For me; all the principle religions are equal in the True Religion is One
sense that they are all true. They are supplying a felt
want in the spiritual progress of bumanrty.e PROF. KRIZENSKI; Catholicism, according to me, is the
only true religion, and the only spiritual force. As
I believe that all the great religions of the world are
true, more or less. I say 'more or less' because I believe a professor of philosophy, Ihave studied all the religious
that everything that the human hand touches, by reason systems of the world and have come to this deliberate
conclusion.
pf the very fact that human beings axe Imperfect, becomes
imperfect. Perfection is the exclusive attribute of Cod Gandhi;i; Do you, therefore, say that other religions
and it is indescribable, untranslatable. I do believe that are untrue?
it is possible for every human being to become perfect Prof· Krizeneki- If others axe convinced that their
even as God is perfect. It is necessary for us all to religions axe true, they arc saved.
asp~e after perfection, but when that blessed state is Gandhi;i; Therefore, you will say that everyone would
attained, it becomes indescribable, indefinable. And be saved even through untruth. For, you say that if
r, therefore, admit, in all humility, that even the Vedal', a man really and sincerely believes inwhat is, as a matter
the Quran and the Bible are the imperfect word of God; of fact, untruth, he is " saved. Would you not also hold,
and imperfect- beings that we are, swayed to and fro by therefore, that your own way may be untrue but that you
a multitude of passions, itis impossible for us even to are convinced that it is true and, therefore, you will be
'understand this word of Go d in its fulness. saved?
I believe in the fundamental truth of all great religions But I have studied all religions and
Proi. Kri::enski:
of the world. I believe that they axe alI God-given, and
have found that mine is the only true religion.
I belie,·e that they were necessary for the people to
GanJlIi;i; But so have others studied other religions.
whom these religions were revealed. And I believe that,
6 ALL R.EUCIO~S AIlE :.::aUE EQUAL1TY OF IlELlCIONS 7
Religion is one and it has several branches which are all Prof. Krizenski. But I have a great respect for your
equal. religion.
Prof· Krizenski:I accept that no religion lacks Divine Gandhiji: Not enough. I had that feeling myself
inspiration, but all have not the same truth because all one day, but L found that -it was not enough. Unless
have not the same light. ~ I accept the position that all religions are equal, and
Gandhi;i: It is an essentially untrue position to take Ihave as much regard for other religions 'as Ihave for
for a seeker after Truth, that he alone is in absolute my, own, I would not be able to live in the boiling war
possession of Truth. What is happening to the poor around me. Any make-believe combination of spiritual
forces is doomed to failure if this fundamental position
astronomers today? They are changing their position
is not accepted. Iread and get all my inspiration from
every day, and there arc scienmts who impeach even
Einstein's latest theory. the Gita. But Ialso read the Bible and the Qllran to
enrich my own religion. Iincorporate all that is good
Prof· Krizellski: No. But I have examined the
in other religions.
arguments in favour of other religions.
Prof· Krizenski: That is your goodwill.
Gand1Jiji: But it is an intellectual examination. You Gandhiji: That is not enough.
require diHerent scales to weigh spiritual truths. Either Prof· Krizenski. But Ihave great respect for you.
we are all untrue-quite a logical position to take,-but Gandhi;i: Not enough. If I were to join the catholic
since Truth does not come out of untruth, it is better to Church, you would have greater respect for me.
say that we all have truth but not the complete Truth. Prof. Krizenski: Oh yes" U you become a Catholic,
For, God reveals His truth to instruments that are you would be as great as St Francis.
imperfect. Rain-drops of purest distilled water become Gandhiji: But not otherwise? A J-lindu cannot be
diluted or polluted as soon as they come in contact with a Sf. Fra'ncis? Poor Hindu.s
Mother Earth. M y submission is that your position is
arrogant. But I suggest to you a better position. Accept Brqnches of the Same Tree
all religions as equal, for all have the same root and the
same laws of growth, , I BELIEVE in SllrvadluLNllllSamanaiva~having equal
regard for all faiths and creeds.... Equal regard does not
Proj. Krizenski- It is necessarv to examine' every
mean-that you should adopt the other view, as my equal
religion philosophically and nnd out which is more
hannonius, more perfect. respect for Islam or Christianity does . not mean that
I would adopt either of the two. My equal regard
Gandhiji: That presupposes that all religions are
compels me to understand their viewpoint, to appreciate
in watertight compartments. That iswrong. They are
the light in which they look upon their religion. Itmeans
always growing. Let us not limit God's function. HI'
that we should emphasize points of agreement and not
may reveal Himself in a thousand ways and a thousand
times. make much of the points of dilierence.t .
ALL RlIUGIONS -Ul.E TRUE
EQUALITY OF IELICIONS 9
religions is inherent in a peaceful society. Free impact
each distinct from the other though having the same
o .f ideas is impossible on any other condition.
Religions source 1.
arc meant to tame our savage nature, not to let it loose.
U'all religions are one at source, we have to synthesize
Cod is only one, though He has countless names. Don't
them. Today, they are looked upon as separate an~ ~at
you expect me to respect your faith? If you do, may
is whv we kill each other. When we are tired of religion,
1 not expeor the same respect from you for mine? In spite
we become atheists and then, apart from the little self,
of separatism, the world is moving towards Universal
nothing, not even God, exists. But when we acquire true
Brotherhood when mankind will be one nation. Neither
understanding, the little self perishes and God becomes
you nor Ican stop the march towards our common all in all.e
destiny.ru
For me, the different religions are beautiful Bowers Children of tile Same God
from the same garden, or they are branches of the same WE are all children of the same. Father _ whom the
majestic tree. Therefore, they are equally true, though Hindu and the Xlussalman and the Christian know by
being received and interpreted through human instruments different names. W~t if Shankara declared his faith in
equally imperfect.ll
one God in his formula Ekamevadvitiyam, or Ramanuja in
It is a travestj' of true religion to consider one's own his dual doctrine or Mohammed in his La llaha Illilfaha?
religion as sUperior and other's as inferior. All religions All meant one and the same thingyl
enjoin worship of the One God who is all-pervasive. He True religion is a universal belief in the one and only
is present even in :I. droplet of water or in a tiny speck of God. The world is fast growing out of dogmas and
dust Even those who worship idols, worship not the creeds, which have SO sickened it that it has become
stone of which they are made; they try to see God who confused and has begun to deny the very existence of ~e
resides in them. Various religions arc like the leaves on Maker. Happily, that stage of negation is quickly passmg
a tree. No two leaves are alike, yet there is no and enlightened faith in the Supreme Maker of the
antagonism between them or between the branches on Universe is taking its pl ao o. 17
which they grow. Even so, there is an underlying unity Q. If there is only one God, should there not be only
Jn the variety which we see in God's creation.12 one religion? .
Just as a tree has many branches but one root; A. This is a strange question. Just as a tree has a mil.
similarly the various religions are the leaves and branches lion leaves, similarly though God is one, there are as many
of the same tree. Islam, Christianitv Hmdulsm and religions as there are men and women though they are
Zoroastrianism are the main branche,s; but as for varieties rooted' in one God. We do not see this plain truth
of religion, they are as numerous as manktcd,u because we are followers of different prophets and claim
Ido not aim at any fusion. Each religion ha s its own
as many religions as there are prophets. As a matter of
contribution to make to human evolution. I regard the fact, whilst I believe myself to be a Hindu, I know that
great faiths of the world as so many branches. of a tree, I do not worsliip God in the same manner as one or all of
them.
ALL RElJ~IO~S ARE.TRUE
','EQUAUTY OF RELIGI?NS 11
•
I Religion is purely a personal matter. There" are in
.J reality as
"many religions as minds. Each mind has a cally and mentally. Therefore, superficially.. ~ere is ~o
different conception o~ Gqd from that of the other.w equality between the two. But there ~.an e~ential
Belief in one God % > the cornCNtone of all religions.
equality. In our nakedness, Cod is not gamg to think ~f
But I do not foresee a time when there would be only me as Gandhi and you as Kerthan. And what are we ill
one religion on earth in practice. In theoryc.since there this mighty Universe? \Vc are less than atoms, and as
is one God, there can be onI)' Me .religion, But in between atoms there is no use asking which is smaller
is the superior one.' None is superior, none is inferior But even amongst the most conscientious persons, there
to the othex.22 will be room enough for honest differences of opinion.
The only possible rule of conduct in any civilized society
Plea for Mutual Toleration is, therefore, mutual toleration. It can be inculcated
among and practised by all irrespective of their status and
I HAVE begun to believe in toleration which I would
training.2S
call the equality of all religions. Jesus Chirst may be
looked upon as belonging to Christians only, but he really
Why QuarrelP
does not belong to any community, inasmuch as the
lessons that Jesus Christ gave belong to the whole world.w TIllS means that for God-fearing men, all religions are
Truth is the same in all religions, though through good and equal; only the followers of different religions
ref~ction it appears for the time being variegated even quarrel against one another and thereby deny their res-
as light does through a prism.as pective religions.ee
. ~ Truth resolves itself into its component parts The key to the solution of the tangle lies ineveryone
HmdUlsm,. Islam, Christianity etc. For, Truth will appear following the best in his own religion, and entertaining
to most sincere and conscientious Hindus Mussalmans equal regard for the other religions and their followers."
and ~tians as Hinduism, Islam and Christianity Do people become enemies because they change their
respectively as they believe them. religion? Is the God of the Mohammedan different from
The golden rule of conduct, therefore is mutual tole- the Go d of the Hindu? Religions are diJIerent roads
ration, seeing that we will never all t h in k
alike and that converging to the same point. What does it matter that
we shall always see Truth in fragment and from diffe- we take different roads so long as we reach the same goal?
rent angles ~ vision. COnscience is not the same thing
f Wherein is the cause for quarrelling?... The more we
for all. 'Whilst, therefore, it is a good guide for indivi- advance in true knowledge, the better we shall understand
dual ~nduct. im~tion of that conduct upon all will that we need not be at war with those whose religion we
be an insufferable mterference with everybody else's free- may not Fellow .... If everyone will try to understand the
dom of conscience. It is a much abused. term. Have all Core of his own religion and adhere to it, and will not allow
people a conscience? Has a cannibal a conscience? Must false teachers to dictate to him, there will be no .room
he be allowed. to act according to the dictates of his con- left for quarrellrng.ee
science, which tells him that it is his duty to kill and eat Why should we blaspheme God by figl:]ting one
?is,fe1lows? Now, ,the etymological meaning o f consciePOIl another because we see Him through different media-
IS. ~e. Jm:owled.ge. The dictionary meaning is 'faculty the Qumn, the Bible, the Talmud, the Aoesta or -the Gita?
distingutshing ~~ right and wrong and inJIuencing The same Sun beats on the Himalayas as on the plains.
~ond.uct aceordmgly. Possession of such a faculty is p0ss- Should the men of plains quarrel with the men. of the
ible only for a trained person, that is, one who ha s under- snows because of the diHerent feel of the Sun? Why
gone discipliQe an d _rot to listen to th e inneJ' voice. should we make of books and formulas so many fetters to
14 ALL RELIGIONS AIlE '!RUE
Idecline to be
man would be synonymous terms. I do believe 'that in bound by any interpretation, however learned it may be, if
the other world there are neither Hindus, nor Christians
it is repugnant to reason or moral sense. I do not em-
nor Mussalmans. There all are judged not according to phatically repudiate the claim (ff they advance any such]
their labels or professions, but according to their actions of the present Sheokarccharyas and Shastris to give a
irrespective of their professions. During our earthly correct interpretation of the Hindu scriptures. On the
existence, "there will always be these labels. I, therefore,
contrary, I believe that our present knowledge of these
prefer to retain the label of my forefathers so long as it
books is in a most chaotic state. I believe implicity in .
does not cramp mr growth, and does not debar me from the Hindu aphorism, that no one truly knows the Shastras
assimilating all that is good anywhere else.t
who has not attained perfection in Innocence (Ahimsa),
I cull myself a Sanatani Hindu, because I believe in Truth
(Satya) and Sell-control (Brahmacharya) and who
the Vedas, Upanishads, the Pumnas and the writings teft bas not renounced all acquisition or possession of wealth.
by the holy reformers. This belief does not require me I
believe'in the institution of Gums, but in this age mil-
to a~pt as authentic everything that passes as Shastras.
lions must go without a Gflm~because it is a rare thing
~ reject everything that contradicts the fundamental prin- to find a combination of perfect purity and perfect learn-
ciples of morality. Iam not required to accept the ipse ing. But one, need not despair of ever knowing the truth
dixit or the interpretatioru; of Patuiits. ' Above all, I call
of one's religion, because the fundamentals of Hinduism
myself a Sanatalli Hindu, so long as the Hindu society
as of every great religion are unchangeable, and easily
in general accepts me as such. In a concrete manner he understood.3
is a Hindu who believes in God, immortality of the soul,
transmigration, the Law of Karma and Moksha and who The Sermon and the Gita
tries to pra~tise Truth and Ahimsa in daily life, and, there-
fore, practises cow-protection in its widest sense and I HAVE not been able to see any difference between the
understands and tries to act according to the Law of Sermon on the Mount and the Bhagouacl Gita, What the
VamasTlrama.2 Sermon describes in a graphic manner, the Bhngavad Gtta
reduces to a scientific Formula. Itmay not be a scientific
Ftmdamentals of Religion book in the accepted sense of the term, but it has argued
out the Law of Love-the Law of Abandon, as I would
I DO not believe in the exclusive divinity of the V.mu.
call it,-in a scientific manner. The Sermon on the Mount
I believe the Bible, the Qumn, and the Zend Atll!!'&ta to be gives the. same law in wonderful language. The New
as much divinely inspired as the Vet.ia6. ;My belief inthe
Te,namem 'gave me comfort and boundless joy, as it came
Hindu scriptures does not require me to accept: every
after the repulsion that parts of the Old had given
word and every verse as divinely tnspfred, Nor do 1 claim
me. Today, supposing I was deprived of the ca.
aDd
to have any Drst-hand knowledge of these wonderful
fGrgot all its contents- but had a copy of the Sermon,
18 ALL RELIGIO:iS .UlI': TIlUE
r SCIUP'HJRES OF Till': 'VORL!) 19
I should derive the same joy from it as I do from the Gita. scripture had to be treated likewise, not excepting the
There is one thing in me, and that is that I love to Vedas Of the Upanishads. Therefore, the story of the
see the bright side of things and not the seamy side, and Immaculate Conception, when I interpret it mystically,
so Ican derive comfort and inspiration from nny great does not repel me. I should find it hard to believe in the
hook of any great religion. I may not be able to literal meaning of the verses relating to the immaculate
reproduce a single verse from the Gita or the New conception of Jesus. Nor would it deepen my regard for
Testament, a Hindu child or Christian child may be able Jesus if I gave those verses their literal meaning. This
to repeat the verses better, but those clever children docs not mean that the writers of the Gospels were
cannot deprive me of the assimilation that is in me today untruthful persons. They wrote in a mood of exaltation.
of the spirit of the two books:' . Form my youth upward, I learnt the art of estimating
There have been many times when Idid not blow the value of scriptures on the basis of their ethical
which way to tum. But I have gone to the Bible and teaching. Miracles, therefore, had no interest for me.
particularly the New Testament, and have drawn strength The miracles said to have been performed by Jesus,
from its message,e 0 even if Ihad believed them literally, would not have
Q. You like the Sermon on the Mount? reconciled me to any teaching that did not satisfy' universal
A. Oh yes. Even my declaration that Ilike it is ethics. Somehow or other, words of religious teachers
exploited by Christian friends. But let that be. have for me, as I presume for millions, a living force which
the same words uttered b)' ordinary mortals do not
. Q . I wou Id Ik
i tl you to tell me one passage which has .
given you more satisfaction than nnv other . possess.
A I do not know But I I 1\'" th t The Cno has become for me the key to the scriptures
. v. s ia give you a passage a f
I have often quoted to those rh .. 0 the world. It unravels for me the deepest mysteries
w 0 came to convert me. to be f d' hId h ith th
to Christianity; 'Seek ve first the Kinad f God d. oun In tern. regur t em WI e same
• 10 om 0 an revere th tIt th H I ' t H' d
His Righteousness, and every thing will be added unto ~ f nee a . p~y a ~ -nnc U scnp orcs: m us,
you' I saw this emphasized' f Tols b ,.L !. ussalmnns, Christians, Parsts, Jews are convenient labels.
. • m one 0 otstoys eaunns B t h I h I d kn h··~1..·
stories It gripped me a I I h h d U w en tear t em {own, I . 0 not ow w lUI IS
neath ;t6 ' DC a so w at e w-rote un er· which. We are all children of the same Cod. "Verily,
. ,verily Isay unto you, not everyone that sayeth unto me
TIle Letter Killeth' Lord, Lord: shall enter the Kingdom of Heaven, but he
lHE letter kiUeth, the spirit giveth life". My veT'! that deeth the wiII of my Father which is in Heaven shall
first reading of the Bible showed me that 1w ou ld ~ enter the Kingdom," was said, though in different words,
repell~ by many things in it, if I gave their IiterII br all great teachers of the world,"
meanmg to many texts or even took every passage in iI The Final Guide
~~~h.~
Sly
;'~rd
0
of. Cod.
e scnptures
I found, as I proceeded with ., I DO believe in the Vedas, the Upanishads, the Smriu9
of the various religions, that ftf/l'f and the P u.ra.nt13 . But, to me, the G ila is the key to a
t
knowledge of the Shastras. It enunciates the principles through the commentaries of interpreters. Nothing in
• J on which all conduct must be based. It sums up the them comes from God directly, Matthew may give one
whole of the Slwstras and, therefore, absolves laymen from version of one text and John may give another. Icannot
having to explore the other books. But I go a step surrender my reason whilst I subscribe to Divine
further. The Vedas are not the four books known as such. revelation. And, above all, 'the letter killeth, the spirit
They contain only Iragmerits of the originals. Eternal giveth life'. I believe in Faith also, in things where
Truth cannot be buried in or confined to printed books. Henson has no place, e.g., the existence of God. No
The Vedas are, therefore, indefinable and unwritten. argument can move me from that faith, and like that
They reside in one's heart. And, our Shastras tell us what little girl who repeated against all reason: 'Yet we are
discipline and study are necessary for opening out the seven', Iwould like to repeat, on being baffled in "argument
heart for receiving the Truth. One's experience, therefore, by a very superior intellect: 'Yet there is God',9
must be the final guide. The written word undoubtedly
helps, but even th~t has to be interpreted; and whe~ Religious Scriptures
there are eouHicting interpretations, the seeker is the final
I BELIEVE in the Bible as I believe in the Gila. I regard
arbiter.e
all the great faiths of the world as equally true with my
own. It hurts me to see anv one-of them caricatured as
No Question of Sekction they are today by their owa followers.10
I BELIEVE in the equality of all religions. I derfve I hold Granth Sahib in high reverence. Several parts
the greatest consolation from my reading of Tulsidas's of it. have passed into our daily speech. So far as my
Ra ma ua na . I have also denved solace from the NClt ~admg of it goes, it inculcates faith, valour and an
Testament and the Quran. I don't approach them with ~n~cible belief in the ultimate triumph of right and
a critical mind. They are to me as important as thel-lustice.l1
Blwgavad Gita, though everything in the former may IWl The Vedas are from time immemorial. So are the
~ppeal to me-everything ill the Epistles of Paui for ~pallishads. B ut they are imperfectly known. Any
mstance,-nor everything in Tulsidas. The Gita is a pure impurities that have crept ill any of the scriptures are due
r~ligious discourse given without any embellishment. R to the fact that they were written many years later. The
Simply describes the progress of the pilgrim soul towards ~~du religion is a great religion and has infinite toleration
the Supreme Coal. Therefore, there is no question IiIn It and powers of absorption. God is everywhere, as
selection. ~he Harijan woman saint told her: young questioner. He
. I . e.xercise. my judgment about every scripture IS the ruler of mens' hearts. He only wants sigle-minded
includmg the Glta. I cannot let a scnptural text supersed!' worship in whatsoever form it be and whatsoever
~y :eason. Whilst I believe that the principal books art language.12
inspired, they suHer from a process of double distilla{joll. It is the duty of everyone to study the scriptures of
Ftrstly. they OO~ through a human prophet, and thet religions other than his own. This enables people to keep
SCRIPTURES OF 'IHE woru,n
ALL RELIGIO~S ARE TRUE
their religion pme and rid it of blemishes. Moreover, we regards for one's own religion. Study and ~ppreciatioll
have Christians, Muslims, Persis and followers of other of other religions need not cause a wcakcnmg of that
religions amongst us. It behoves the Hindus to stud~ regard; Jt should mean extension of that regard to other
their religious books if they regard them as their religions. .
brothers.w In this respect, religion stands on the same Footing as
Every work labelled as scripture is not necessarily so. culture. Just as preservation of one's own culture d~
Moreover, a scripture to be scientific lends itself to not mean contempt for that of others, but requrrcs
emendations as the times may really require. They must assimilation of the best that there may be in all the
progress with the times, if they are to live in the lives o f
.1
other cultures, even so should be the case with re I
iglOn.
' 15
the people. The changeless and universal fundamentals 'Vho is the Best Intcr]Jl"ctcr?
are always' very few. They do not require learned
THE Vedas, Upanishads, Smritis and Euranas, ill~luding
treatises to be described. The treatises are built upon
these immovable rocks.w Ra ma yana and Ala IlGbl varat a, are the Hindu Scriptures..
Nor is this a finite list. Every age, or even generation, ~a5
How to Study Great Religions added to the list. it follows, therefore, that everything
printed or even found han dwrt
w;ntten lS. not scripture . The
THERE is one rule, however, which should always be Smritis for instance. contain much that can never be
kept in mind while studying all great religions, and that is accepted , as the word of God. TIe I scnprures,
. h ?
roperlv
._ .
that one should study them only through the writings o f so called can only be concerned with eternal verities and
k ,.._. 0f thc respective rebgrons.
nown votaries "F . ....~ must appeal
or instance , ..
to any conscience, t.e., any heart whose eyes
ed
if one wants to study the BTlagaDat, one should do so n et of understanding arc opened. Nothing can be accept
through a translation of it made by a hostile critic, but as the word of God which cannot N tested by reason or
one prepared by a lover of the Bhagar;at. Similarly, N; be capable of being spiritually e;\.-perienced. An~ even
study the Bible~ one should study it through the when you have an expurgated edition of th: scriptures,
commentaries of devoted Christians. This study of other you will need their interpretation. \Vbo IS the best
religions, besides one's own, will give one a grasp of th e interpreter? Not learned men, surely. Le3.~ng .there
rock-bottom unity of all religions and afford a glnnpse must be. But religion does not live by it. l~ hV~ m the
also of that Universal and Absolute Truth whjch lie experiences of its saints and seers, in their lives end
beyond the 'dust of creeds and faiths' savinO's When all the most learned commentators of
. .' ." ,. Ited
Let no one, even for a moment, entertain the feat the scriptures are utterly forgotten, th~ accumu a
that a reverent study of other religions is likely to weakee e:..-periCllceof the sages and saints will abide and be an
or shake one's faith in one's own. The Hindu system c J . inspiration for ages to come.w
philosophy regards all religions as containing the elemesb d f r Tolerance
of Truth in them, and enjoins an attitude of respect __ . Nee 0 . . . . tnres of
reverence towards them all This, of course, presu:ppoIl!! IT IS no business of mine to cntlclZC the scnp
24 ALL RELIGIONS ARE TRUE SCRIPTURES OF TIlE WORLD 25
other faiths, or to point out their defects. Itis, and should Am I not here gazing into thine eyes?
he, however, my privilege to proclaim and practise the A,nd does not All, that is,
truths that there mar be in them. I may not, therefore, -SeI.-'Il and unseen-c-mystertous All-
Around thee, find within,
criticize or condemn things in the QllrG1l or the life of I
Untiring agency,
the Prophet that I cannot understand. But I welcome
Press on thy heart and mind?
every opportunity to express my admiration for such -Fill thy whole heart with it-c-and, when thou art
aspects of his life as I have been able to appreciate and Lost in the conscjouscess of happiness,
understand. As for things that present difficulties, I am l1u;;n call it what thou wilt
content to see them through the eyes of devout Mussel- Happiness!-Heart!-Love!-God!
Ihave no name for it!
man friends, while Itry to understand them with the
Feeling is all in all!
help of the writings of eminent Muslim expounders of Name is but sound and reek
Islam. It is only through such a reverential approach A mist around the glow of Heaven," ,
to faiths other than mine that I can realize the principle -GOETHE'S Faust
of equality of all religions. But it is "both my right and
Cod is certainly One. He has no second, He is
duty to point out the defects of Hinduism in order to
unfathomable unknowable and unknown t o the vast
purify it and to keep it pure. But when non-Hindu critics
majority of n~Hnkind. He is everywhere. He sees with-
set about criticizing Hinduism and cataloguing its faults.
out eyes, and hems without ears. He is formless and
they only blazon their own ignorance of Hinduism and
indivisible. He is uncreate, has no father, mother or
their incapacity to regard it from the Hindu viewpoint.
child, and vet He allows Himself to be worshipped as
It distorts their vision and vitiates their judgment. Thus.
fathe~, mother, wife and child. He allows himself even
my own experience of the non-Hmdn critics of HinrluiSJll
to be worshipped as stock and stone, although He is
brings home to me my limitations and teaches me to be
none of these things. He Is the- most elusive. He is the
'wary of launching on a criticism of Islam or ChristianitY"
nearest to us if we would but know the fact. But He
and their founders.l7
is farthest from us when we do not want to realize His
Cad Is One omnipresence. There are many gods in the Vedas,
Other scriptures call them angels. But the Vedas sing
"WHO can name Him, and knowing what he says, of ouly one Cod.
Say: 'I believe Ju Him'? and who efln feel,
And, with self-violenee, to ooI1.'!Ciuoswrong 1 have no hesitation in regarding the Quran as
Hamenmg his he'lrt, say, 'I helkwe Him not'! revealed, as I have none in regarding the Bible, the
Tbe All-Embraeing, A11-S~tairling One,
Zend At<esta, the Granth Saheb and any other clean
Sill': does He not embrace, s-ustain, indude
scriptures as revealed. Revelation is the exclusive pro--
Thlie?----Me--Himself? Bends not the sky above?
.-\niI earth, on which we are, is it not finn? perty of 110 nation. no tribe. If I know Hinduism at
And Over os, with COnstantkindly smile, all, it is. essentially inclusive and ever-growing. ever-
The sleepless stars keep everlasting watehl responsive. It gives the freest scope to imagination,
26 ALL RELIGIOXS ARE TRUE SClIIPTlJRES OF TIlE WORLD
speculation and reason. I have Found not the shghest the stone image. God is omnipresent. If it is wrong
difficulty in Hindu circles about evoking reverence for to seck God in a stone, how is it right to seek Him in
the Qllrall and the Prophet. a book called the Gita, the Grallth Salwb or the QlIraJl?
The need of the moment is not one religion, hut Is not that also idol worship? By cultivating tolerance
mutual respect and tolerance of the devotees of the diffe- and respect, we will be able to learn from alI.19
rent religions. We want to reach not the dead level,
but unity in diversity. Any attempt to root out tradi-
tions, effects of heredity, climate and other surroundings
is not only bound to fail, but is a sacrilege:
The soul of religions is one, but it is encased in a
multitude of forms. The latter will persist to the end of
time. 'Vise men will ignore the outward crust and see
the same soul living under a variety of crusts. For
Hindus to expect Islam, Christianity or Zoroastrianism
to be driven out of India is as idle a dream as it would
be for Mussalmans to have only Islam of their imagina-
tion rule the world. But if bclief in One God and the
race of His Prophets in a never-ending chain is sufficient
for' Islam, then we are all Mussahnans, but we arc also
all Hindus and Christians. Truth is the exclusive pro-
perty of no single scriptnrn.ra
We must install Cod in our hearts. God is one,
whatever the name given to Him. The realization of
this truth should end all enmity and intolerance.
I would advise the Hindus and the Sikhs to read
the Qumn as they read the Gita and the Granth Saheb.
T~ the Muslims, I would say that they should read the
Glta and the Grant!, Saheb with the same reverence with
which they read the Qllran. They should understand
the m ~ l~gof what they read and have equal regard for
all relIgIOns. This is my life-long practice and ideal.
~ claim ,to be a Sanatani Hindu, though I am not an
idolator Inthe accepted sense. But I cannot despise those
who worship idols. The idol-worshipper sees God in
TE~IPr"ES ."ND TEMPLE-WORSHIP
CHAPTER III i~ an argument for temple- refonn, not for lowering their
value for Harijans or any Hindu. It is my certain con-
TEMPLES AND TEMPLE·WORSHLP viction that .temples are an integral part of Hinduism.a
The Temples
Places of Worship
so long as man remains as he is constituted. His very radical reform must be admitted. But to reject the
body has been rightly called the Temple of the Holy necessity of temples is to reject the necessity of God,
Ghost, though innumerable such temples belie the fact and religion and earthly existence.e
are hot-beds of corruption used for dissoluteness. And,
I presmne that it will be accepted as a conclusive answer Temple Worship
to a sweeping suggestion that all bodies should be des-
WHEN I bow to a living person and he returns it, it is
troyed for the corruption of many. if it can be shown,
a mutual exchange of courtesy and there is no particular
as it can be. that there are some bodies which are proper
merit about it. It may be a sign of good breeding.
temples of the Holy Ghost. The cause for the corrup-
Temple-going is for the purification of the soul. The
tion of many bodies will have to be sought elsewhere.
worshipper draws the best out of himself. In greeting a
Temples of stone and mortar are nothing else than a
living being, he may draw the best out of the person
natural extension of these human temples, and though
greeted, if the greeting is se1.8ess. A living being is, more
they were in their conception undoubtedly habitations of
or less, fallible like oneself. But in the temple, one worships
GQ<1like human temples, they have been subject to the
the living God, perfect beyond imagination. Letters written
same law of decay as the latter.
to living persons often end inheart-breaking, even when
I know of no religion or sect that has done or is
they are answered, and there is no guarantee of their
doing without its House of God, variously described as a
being always answered. Letters to God who, according
temple, mosque, church, synagogue or agiari. Nor is it
to the devotee's imagination, resides in temples, require
certain that any of the great reformers, including Jesus, neither pen nor ink nor paper, not even speech. Mere
destroyed' or discarded temples altogether. AU of them
mute worship constitutes the letter which brings its own
sought to banish corruption from temples as well as frOJD
unfailing answer. The whole function is a beautiful
society. Some of them, if not all, appear to have preach-
exercise of faith. Here there is no waste of effort, no
ed from temples. Ihave ceased to visit temples for
heart-breaking, no danger of being misunderstood. The
years, but Ido not regard myself on that account as a
\\Titer must try to understand the simple philosophy
better person than before. My mother never m issed
Iring behind the worship in temples or mosques or chur-
going to the temple when she was in a fit state to go
ches. He will understand mv meanina better, if he wiJI
there. Probably, her faith was far greater than mine,
realize that Imake no distinction between these diffe-
though Ido pot visit temples. There are millions whose
rent abodes of Cod. They are what faith has made
faith is sustained through these temples, churches and
them. Thev are an onswer to man's crnvteg somehow to
mosques. They are not all blind Iollos....ers of a supersti- .reach the tr~SEEX.
tion, nor are they fanatics. Superstition and Fanaticism
For the faithful Hindu, his Incarnation is without
are not their monopoly. These vices have their root in
our hearts and minds.
b le m ish . Krishna ~f the Hindu devotee is a perfect
being. He is unconcerned with the harsh judgment of
That temples and temple-worship are in need tI. the critics. Millions of devotees of Krishna and Rama
32 ALL REUCIONS ARE TRUE ' TEMPLES AND TEMPLI;;-WORSHTP 3S
have had their lives transformed through their contem- depends upon the attitude of the heart of the wor-
plation of Cod by these names'. How this phenomenon shipper."
happens, I do not know. It is a mystery. I have not I do not disbelieve in idol-worship. An idol does
attempted to prove it. Though my reason and heart not excite any feeling of veneration in me. But 1 think
long ago realized the highest attribute and name of God that idol-worship is part of human nature. We hanker
as Truth. 1 recognize Truth by the name of Rama. In after symbolism. Why should one be more composed
the darkest hour of my trial, that one name has saved in a church than elsewhere? Images are an nid to wor-
me and is still saving me. It may be the association 01 .hip. No Hindu considers an image to be God. I do
childhood, it may be the fascination that Tulsidas has not cousfder idol-worship a sin.s
wrought on me. But the potent fact is there, and as I
Iam both an idolator and an iconoclast in what I
write these lines, my memory revives the scenes of my
conceive to be the true senses of the terms. Ivalue the
childhood when I used daily to visit the Ramii Mandir
spil"it behind idol-worship. It plnys a most important
adjacent to my ancestral home. ,J\Iy Rama then resided
part in the uplift of the human race. And I would like
there. He saved me from many fears and sins. I t was
to possess the ability to defend with my life the thou-
no superstition for me. The custodian of the Idol may
sands of holy temples which sanctify this land of ours.
have been a bad man. Iknow nothing against him.
I am an Iconoclast in the sense that I break down
~Iisdecds might have gone on in the temple. Again I
the subtle form of idolatry in the shape of fanaticisim
know nothing of them. Therefore, they would not
that refuses to sec any virtue in ::my other form of wor-
aHect me. What was and is hue of me is true of millions
of Hindns.e shipping the Deitv save one's own. This form of
idolatry is more deadly for being more Hno and evasive
Idol-Worship than the tangible and gross form of worship that identi-
I DO not regard the existence of a temple as a sin I fies the Deity with a little bit of a stone or 3 golden
ima~c.g
or superstition. Some form of common worship, and a
common place of worship appear to be a human necessity Iwould worship an idol even made of clay, if thereby
Whether the temples should contain images or not my mind becomes lighter. If my life becomes fruitful,
is a matter of temperament and taste. Ido not regard then only the worship of young Krishna's idol has mean-
a Hindu or a Roman Catholic place of worship ing. The stone is no God; but God resides in the stone.
containing images as necessarily bad or superstitious, and H I besmear the idol with sandalwood paste, make an
a mosque or a Protestant place of worship as good or free offering of rice, and pray to it for strength to cut off
of superstition merely because of their exclusion o f so many heads, one of yon should throw the idol into
images. A symbol such as a Cross or a book may easily a deep well, or break it into preces.w
become idolatrous, and, therefore, superstitious. And
the worship of the image of
Child Krishna. or Virgin Mary Tree-Worship
may become ennobling and free of all superstition. It I AM both a supporter and opponent of image-worsbtp.
34 ALL RELIGIONS ....RE TRUE
TEMPLES AND TE:\tFLE-WOIISHII' 35
When image-worship degenerates into Idolatry ~nd lx:- vows and prayers for selfish ends, whether offered in
comes encrusted with false beliefs and doctrines, It churches, mosques, temples or before trees and shrines,
becomes a necessity to combat it as a gross social evil. is a thing not to be encouraged. Making of selfish
On the other hand, image-worship, in the sense of in- requests or offering of vows is not related to image-
vesting one's ideal with a concrete shape, is inheren~ in worship as effect and cause. A personal selfish prayer
man's nature and even valuable as an aid to devotion is bad whether made before an image Or an unseen God.
Thus, we worship an image when we offer homage ~o Let no one, however, from this understand me to
a book which we regard as holy or sacred. \Ve worship mean that I advocate tree-worship in general. I do not
an image when we visit a temple or a mosque with a defend tree-worship because 1consider it to be a neces-
feeling of sanctity or reverence. Nor do I see any harm snry aid to devotion, but only because I recognize that
in all this. On the contrary, endowed as man is with a God manifests Himself in innumerable forms in this
finite, limited understanding, he can hardly do other- universe, and every such manifestation commands my
wise. Even so, far from seeing anything inherently evil spontaneous reverence.u
or harmful in tree-worship, I find in it a thing instinct Personally, 1am as much an idol-worshipper as an
with a deep pathos and poetic beauty. It symbolizes idol-brenker and I suggest that all-whether Hindu,
true reverence for the entire vegetable kingdom which, Muslim or unv other _ are also so, whether they admit
with it~ endless panorama of beautiful shapes and Forms, It Or not. 1 know
that mankind thirsts for symbolism.
declares to us as it were. with a million tongues the Are not Masjids or churches in reality the same as
greatness and glory of Cod. Without vegetation, om AJalldir.~? Cod resides everywhere, no less in stock or
planet would not he able to Support life even for.:I stone than in a single hair on the body of man. But
moment. In such a country especially, therefore. 10 4 men associate sacredness with particular places and
which there is a scarcity of trees, tree-worship assumes, things more than with others. Such sentiment is worthy
a profound economic significance. of respect when it does not mean restrictions on similar
I, therefore, see no necessity for leading a crusade freedom for cthers.ta
against tree-worship. It.is true, that the poor simple- Idolatry is implanted in the human heart. There is
minded women who offer worship to trees have no idol-worship inthe Quran. Wbat is a mosque? It is a
reasoned understanding ?f the implications of their ~ct. species of idol-worship. The word 'idol' does not apply
Possibly, they would not ~e able to giv: any cxpl~n;ltlOn ~nly to a human figure. Anything that the eye can see
as to why they perform it. They act m the purity and IS au idol. 11m belief that Allah resides in the mosque,
utter simplicity of their faith. Such faith is not a thing nnd the custom to turn the face to Mecca -during prayers,
to be despised; it is a great and powerful force that we are a species of idolatrv. But the Mnshms would retort:
should treasure. 'May~, it is tdolatory, but
your idolatry is of an altogether
Far different, however, is the case of vows and pray' different variet\': The rock-bottom truth is that we arc
ers which votaries offer before trees. The offering o r all idolators.1:r.
36 TE.\IPLES A~D TEl.ll'LE-WORSHll'
seekers after Truth can only see as through a glass darkly, seI f -pun '6"en IOn., 1'1'e vedae to me are not the texts wnt
v, ,
be sheer presumption Oil their part to seek to 'convert' They tell'me to observe Yalll(l and NiyallJa(> (the cardinadl
others to their own faith. Cod has as many ways of ap- and the casual virtues , ) an d"u
"ll~ everything
-J to Lor
proaching Him as there ace human bemgs.e Krishna. 7
If conversion is the work of God, why should that After much prayerful study of the Hindu S1!(:stras, I
work be taken away from Him? And who is man to take ,
have come to the conclusion ra 'Iter e is no room 11 1 them
that . .
away anything from God? He may become humble in- for conversions such as they h ave m . Isla I11 and Christie-
<
strument .in the hands of God. Even so, he cannot be nitv. T am also certain, on a prayerful reading t l 0 f th.e
judge of men's hearts. I often wonder whether we are , that there is no warrant f or the Tabli<Jh
Qllrull, b JU t .IS
always true judges of our Own hearts. 'Man, know thy- being promoted today. It IS . poSSJible th a t I may be mrs- 1£
selj' must have been wrung out of a desperate heart, And taken. Let God correct me in that case. I, for myse ~
.if we know so little of ourselves, how much less must would love to protect my re I ,IglOn , " I 1 taHnshcharya-the
WI r-:
we know of our neighbours and remote strangers WI10 way of prayerful suffermg , hi 1 '.
w ic 1 IS the royal road to sue-
.
may differ from us in a multitude of things, some of which
cess in any noble object. 1 mus t be f r ee to read the .GIla
are of the h.igl:1estrnomenr.e
Or the Quran of my own aCCOf d . why should a Hindu
It is unthinkable that a man will become good or
COmpelme to read the one, or a Mussalman to read the
attain salvation only if he embraces a particular religion,
- Hinduism, Christianity or Islam. Purity of character and Yogashastra are Ahims."'l
-j
.
salvation depend on the purity of heart. 6 Yamas, the cardtal VIrtues, according ~o on-sl:eali~} Brshrnu-
(Non-violem:e), Satya (Truth), Aste,a ~ ) nd the NiYlunas
charya (Celibacy) APllrigraha [Non-possession , a .1.
No Sa nction for CO IlT ;er sio ns ."
or the casual virtues are, accorrnng ,the0 same autucnty,
THE Gita and the Tulsi Rnmaya1Ul teach me to resort ShauclJa (Bodily punty) Santosha (Contentment), lU::-~on:-
to self-purification whenever I am or my religion is in "",np tme s) , Jsbw
beamnce), Swadhyaya (5rod y 0f"~' lIDa
(Resignation to the Will of God).
42
1 \LL RELICIO.'lS AilE TlIUE CONVERSIONS
other? 'Vhy should I need a Christian to compel me to Religion is all essentially personal matter. It is one
read the Bible? .\10 one may stand between a man und hs between oneself nnd one's God. It should never be made
religion or Cod. He who has no inkling of religion, whose a mutter of Lar,gaill.13
heart is arid and unpurrncd-how dare he purify (by pro- Hcligion is not a matter of barter. It is a matter for
selytizing) othersw
every individual to decide for himself to which faith he
will belong. It does not lend itself to purchase in any
What Religi01l Means shape or form. Or, if such ali expression can be used
-IF a change of religion could be justified for worldly in connection with thincs 0 of the spirit, religion can only
betterment, I would advise it without hesitation. But re be purchased with one's own blood.w
lfgton is a matter of the heart. No physical inconvenience Conversion under the stress of physical discomfort is
can warrant a h am Ionmenr of one's own religion. no spiritual conversion. IS d
Religion is not a matter of convenience or of Lettering Religion is a matter of life and death.
f A manH oes
k
one's social or material condition. People have been not change religion ns he changes his garments. e taf es
it with him beyond the grave. Nor does a man pro ess
known to ding to their religion although they have hat! his religion to oblige others. He professes a religion be-
to face social ostracism, material ruin and much worse. b d I
One's religion keeps one true in the face of the sreatest h cause he cannot do otherwise. A faithful hus an
E oves
h
d
it versify. It is the sheet-anchor of one's hope in this
< :> is wife as he would love n o other woman. th ~ ven bo erd
I I I
wor c anc even after. I t binds one to one's God, til faithlessness would not wean him from his Iai . r ne n
bo d
Truth, as to nothing else.9 is more than blood-relationship. So is the religious 16 n,
One's religion alight to be totally independent of the il it is worth nny thing. It is a matter of the heart.
l:omluct of other people towards us. Our religion has j!s A Heart Process
source from God within. And if we will be true to our' PHOGnESS of liberal study of religions of the world i§
Cod. we will never forsake the faith we derive from Hin~ bound to revolutionize the existing clumsy method of 'Pro.
With God as alit Guide, Master, Ruler, in everything that selytiziog which looks to the form rather than the sub-
w ~ may do, we can defy the whole world's opposition a n d stance. It is the transference of allegiance from one fold
stick to our faith.tc to another and the mutual decrying of rival faiths which
I have no use for people who can change their roll· gives rise to mutual hatred.
gion like their clothes. They would not be an asset to a n y I am against conversion, whether it is known .as
rebgtcn.u :huddhi by Hindus, Tabligh by Mussalmcns or proselytia-
Religion must be a very poor stui, .if it admits 01 Illg by Christians. Conversion is a heart-process known
change like one's clothes. Religion (binding faith) is made only to and bv God. I tmust be left to itself." Those who
of sterner stuff; it is a deep personal matter, more personal Oe!ie"e in it have a perfect right to follow their own course
than honoUl:". To he true, it must be able to defy coer" Without let or hindrance, so long as it is kept within pro-
cion of the extremest type.e Per limits, r.e., so long as there is no force nor fraud nor
44 ALL RELIGIONS ARE TRUE
, t