Bharatiya Chintan ki Parampara me Navin Sambhavanae Part 2

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

Page 141

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भारतीय चिन्तन की परम्परा में नवीन सम्भावनाएं
up, because God is Infinity itself and there cannot be an end or a final concept. That is why the purer and deeper the consciousness of the seeker of God, the mightier and nobler does concept of God become. Infact, the concept of God in its very nature has to be a personal one and its evolution has to depend on the spiritual evolution of the person concerned. There cannot be any greater violence to the concept of God than institutionalising it, and providing it with a straight-jacket without complete freedom for individuals constituting the fraternity. I remember Gandhi having said that the concept of God and the relationship between man and his Maker be left best to each person for full and natural growth in the light of his or her reason and inner and intimate experiences, which are holy and sacred by any measure. Being baffled and amused as well as intrigued at the multiplicity of Hindu Gods, the great British playwright and thinker of eminence is said to have remarked that the most relieving feature of the wilderness of gods and goddesses in India is that they are all referred to 'One God Almighty' and the consciousness of unity and integrality is never lost.
Some writers and thinker persuade themselves that Gandhi's life, thinking and action are oriented in belief in God, is relegious in essence, and charismatic in its influence over people who belive him. Therefore there is lake of rationality and also of universality. Much of what he thought and did, they say, cannot be relevant in the modern world in which such beliefs are not accepted by the bulk of the people and by the intelligentia. Even some of the sympathetic writers think that the acceptance of Satyagrah as a way of life and as method of resistance of evil and injustice when necessary, requires a kind of religious belief
परिसंवाद - ३