Bharatiya Chintan ki Parampara me Navin Sambhavanae Part 2

Author(s): Radheshyamdhar Dvivedi
Publisher: Sampurnanand Sanskrut Vishvavidyalaya Varanasi

Page 137

भारतीय चिन्तन की परम्परा में नवीन सम्भावनाएं
and Non-violence, Satya and Ahimsa became the twin inseparable stars, the sheet anchor of his eventful life. During the course of his lifelong quest of Truth, the law of life and human living and action, he found that there were honest and sincere seekers of Truth who could not subscribe to belief in God as understood by religious people; he came to the conclusion that there would be and there were persons who could honestly deny God, but there could not be any person who could deny Truth to which one in his own person, is witness with the tools and faculties vouchsafed to him by nature. He, therefore, declared that Truth is God, the highest value in life, and thus was able to universalise his intuitive perception of oneness of being-of Existence. His belief in God continued to the end of his life and at the same time he could raise the value of Truth itself to the highest degree. Here is an humble attempt to understand this position of Gandhi in connection with God and Truth, the interpretation of the relation between these two concepts and the implications of it for ones own personal life as well as for human affairs. Gandhi by believing in both equality, not as a blind believer, but as one who always tested even the highest authorities even in religion, by the tools provided by nature, namely, reason, natural morality which seeks the good of all, and experience, has provided a common ground and meeting point for the whole of humanity to think and feel and act for the universal good of mankind. It was natural for Gandhi, who had always the destiny of man on earth as his greatest concern, to try to include and embrace the whole of humanity in his concepts and thinking.
परिसंवाद - ३
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