Gandhis Teachers Rajchandra Ravjibhai Mehta

Author(s): Satish Sharma
Publisher: Gujarat Vidyapith Ahmedabad

Page 80

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Gandhi's Teachers : Rajchandra Ravjibhai Mehta
If once such a stage is reached, it is equally inconceivable how this uniformity will be disturbed to restart activity? If by pralaya you mean an invisible diversity and a visible uniformity of souls, it would be equally untenable for in the absence of bodies there will be no medium of diversity in them. If you take your stand on the diversity of sex instincts of souls, we will have to presume that in pralaya all beings will be one-sensed. If we proceed on this presumption, the absence of other forms of life, i.e. two-sensed or three-sensed etc., in pralaya becomes inexplicable. In short, the conception of total extinction of the universe is altogether untenable.
Q. 22 Will there ever develop an equitable order out of the inequities of today?
A. If anybody tries to indulge in inequities, he should be discouraged from doing so at all times. Both equity and inequity are incessant tendencies, but it is most desirable that we should ever try to adopt equity and give up immoral and unjust ways of life, rather it is our duty to do so for spiritual progress. It is inconceivable that all living beings will give up inequities one day and equity will prevail everywhere. It is a mere utopia to think that such a state of affairs will ever come.
Q. 23 Is it possible to get moksha by bhakti" alone without achievement of knowledge?
A. Bhakti leads to knowledge and knowledge leads to moksha. Illiteracy is no hindrance to devotion and attainment of knowledge for knowledge is the very essence of soul. The significance of devotion lies in the fact that it purifies knowledge and pure knowledge leads to moksha. According to my belief, there is no attainment of moksha without acquisition of perfect knowledge and perfect knowledge includes knowledge of languages as well. Undoubtedly literacy is helpful in moksha, but it is not compulsory to be literate to acquire knowledge of self.
Q. 24 How far is it true that Rama and Krishna are the avatars ?40 If so, what does the idea of avatar imply? Were they God themselves or a part of God? Will moksha be attainable by worshipping them?