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It was hoped that with scientific progress that the tendency to use religion in regressive and harmful ways to spread intolerance, hostility and violence against others, or to check progress of women and weaker sections will be substantially reduced, if not eliminated. Unfortunately, this has not happened and religion continues to be misused in ways that are a serious obstruction to peace and progress. In fact, this problem may be worse than what is more obvious or visible, as often people and leaders tend not to openly state that some of their hostilities and violent actions or choices are also rooted in religious intolerance and biases.
Hence, given the continuing important role of religion in the greater part of human society, the path of peace and progress is concerned deeply with promoting perceptions of religion that are encouraging rather than obstructive for peace and progress. In this context the views of Mahatma Gandhi based on his understanding of religion can be very helpful.
Some important aspects of this understanding may be highlighted here. Firstly, while Mahatma Gandhi never rejected religion and accepted its important role in human society, he very firmly rejected the use of religion to either spread hostility against ‘others’ or to obstruct progress. He was a very strong believer in inter-faith harmony. He believed firmly that one can have firm devotion to one’s own religion, without being critical or hostile towards other religions. He went beyond tolerance and pleaded for respect for other religions. He urged people to see other religions from the perspective of the followers of these religions, instead of picking faults. In this way followers of all religions can co-exist in peace with each other without feeling the urge to convert others. Hence there is no need for conversion campaigns, although if anyone feels the need to convert to another religion on one’s own, or to start a new one, or to reject religion altogether, of course he or she should be free to do so, based on personal freedom.
Secondly, Mahatma Gandhi placed great emphasis on ethics and linked religion or faith in God more to this than to rituals. Ethics is based on rational thinking in terms of what is good and what is harmful in our times and surroundings. When religion is closely linked to ethics, it starts contributing more and more to welfare while moving away from superstition and blind faith. Thirdly, Gandhiji felt that while devotion to religion is fine, if a person discovers that any aspect of religion as explained to him is in violation of essential ethics, in violation of justice or peace or non-violence or human progress, then those aspects of religion should be discarded as being obstructive in the pursuit of peace, justice and progress. Hence in this understanding of religion, there is an important place for enlightened scholars who can interpret religion in terms of the true needs of human society in contemporary times. Speaking more in the context of present times, religions can be interpreted by present-day religious scholars to impart a strong message for protection of environment and for ending all weapons of mass destruction, two most important issues for our times. Thus, religion can move away from fanaticism, fundamentalism, intolerance and hostility in the direction of respect for others and contributing more and more to the welfare of people and welfare of all people and forms of life. For most people religion has an important message of motivating them to keep away from what appears to be morally wrong. Mahatma Gandhi widens this role of religion to link more with a wider and deeper support for ethical life while minimizing the possibilities of misuse of religion for hostility or violence against others.
Above I have tried to present a short summary of Gandhiji’s understanding of religion based not just on what he said specifically about religion but in addition trying to place his religion-specific statements in the context of his wider views on subjects like ethics and peace. Now I would like to quote from some of his more specific writings and statements on this subject.
He wrote, “For me the different religions are beautiful flowers from the same garden, or they are branches of the same majestic tree. Therefore they are equally true, though being received and interpreted through human instruments equally imperfect.” (Harijan, 30.1.37, p. 407)
“Each religion has its own contribution to make to human evolution. I regard the great faiths of the world as so many branches of a tree, each distinct from the other though having the same source.” (Harijan, 28.1.39 p. 448)
“All prayer, in whatever language or from whatever religion it was, was prayer addressed to one and the same God and taught mankind that all belonged to one family and should bear love to one another.”
“All religions enjoined worship of the one God who was all pervasive. He was present even in a droplet of water or in a tiny speck of dust.”
“Various religions were like the leaves on a tree. No two leaves were alike, yet there was no antagonism between them or between the branches on which they grew. Even so, there is an underlying unity in the variety which we see in God’s creation.” (Harijan, 26.5.46, p. 154)
“There is therefore absolutely no reason why anyone while remaining true to one’s own religion should not respect other religions. In fact those who are free-minded and liberal enough to learn from all scriptures are the ones who benefit the most.”
“I am a believer in the truth of all the great religions of the world. There will be no lasting peace on earth unless we learn not merely to tolerate but even to respect the other faiths as our own. A reverent study of the sayings of different teachers of mankind is a step in the direction of such mutual respect. (In Search of the Supreme, Vol. III, (1962), p.10)”
“I believe in the truth of all religions of the world. And since my youth upward, it has been a humble but persistent effort on my part to understand the truth of all the religions of the world, and adopt and assimilate in my own thought, word, and deed all that I have found to be best in those religions. The faith that I profess not only permits me to do so but renders it obligatory for me to take the best from whatsoever source it may come.” (Harijan 16.2.34, p. 7)
“India, with its ancient religions, has much to give and the bond of unity between us can best be fostered by a wholehearted sympathy and appreciation of each other’s form of religion.” (The collected Works of Mahatma Gandhi, Vol.-V, p.50)
A Christian friend asked him. “Would you say then that your religion is a synthesis of all religions?”
Gandhi replied, “Yes, if you will. But I would call that synthesis Hinduism, and for you the synthesis will be Christianity. (Harijan 6.3.37 Page 27)
In compatibility with his views on equality of all religions, Gandhiji said that the path of progress is to improve the understanding and practice of your own religion and not try to convert others to your own religion. “After long study and experience, I have come to the conclusion that (1) all religions are true: (2) all religions have some error in them; (3) all religions are almost as dear to me as my own Hinduism, inasmuch as all human beings should be as dear to one as one’s own close relatives. My own veneration for other faiths is the same as that for my own faith; therefore no thought of conversion is possible. The aim of the Fellowship should be to help a Hindu to become a better Hindu, a Musalman to become a better Musalman, and a Christian a better Christian.” (Selections from Gandhi, (1957), pp. 258-59)
In Mahatma Gandhi’s religion there is enough scope for rational reasoning and social reforms. “I reject any religious doctrine that does not appeal to reason and is in conflict with morality. I tolerate unreasonable religious sentiment (only) when it is not immoral.” (Young India, 21.7.20, p. 4)
Gandhi went one step further on social reforms when he said, “True morality consists, not in following the beaten track, but in finding out the true path for ourselves and in fearlessly following it. (Selections From Gandhi, (1957), p. 254)
This broad-mindedness extended not just to religious matters but also to matters relating to different cultures, different value-system and world-views. Gandhi said, “I do not want my house to be walled in on all sides and my windows to be stuffed. I want the cultures of all the lands to be blown about my house as freely as possible. But I refuse to be blown off my feet by any.” (Young India, 1.6.21, p. 170)
Gandhi’s emphasis on tolerance, reasoning, respect for others and plurality needs to be remembered in these troubling times of growing conflicts over religious issues. He presents a view of religion that is far away from the fundamentalist, sectarian and hostility-promoting views that have been promoted so often and with such terrible results in recent times. In sharp contrast Mahatma Gandhi’s understanding of religion promotes peace, non-violence, ethics and social reform.
Courtesy: Countercurrents.org