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GANDHI AND RELIGION: AN ETHICAL INTERPRETATION OF HIS

THOUGHTS

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GANDHI AND RELIGION:

AN ETHICAL INTERPRETATION OF HIS THOUGHTS

Dr. Alladi Veerabhadra Rao Mr. N. Sreenivasa Rao

Department of Philosophy Research Scholar (UGC-JRF)
Andhra University Department of Social Work
Visakhapatnam Andhra University,
Visakhapatnam

Introduction:

Religion is an integration of various moral aspects of the human life.

Ethics is held to be the science of ideals. Mohandas Karamchand
Gandhi was the prominent leader of Indian nationalism in British-ruled
India. He employed non-violent civil disobedience, led India to
independence and inspired movements for civil rights and freedom
across the world. The philosophy of Gandhi exists on several planes, the
spiritual or religious, moral, political, economic, social, individual and
collective. Gandhi has synthesized religion and ethics, for he thinks,
that ethics does not preclude religion. He was willing to adopt any idea
from any source. He was influenced by a number of persons and
intellectuals ranging from house-made Rambha to eminent thinker and
writer like Tolstoy. Gandhi tries to understand the spirit of the various
scriptures of the world. He applies the test of truth and non–violence
and rejects what is in consistent with that test and appropriates all that
is consistent with it (Gandhi, M.K., 1925). In his view point there is no
religion is higher than truth and righteousness (Bose, N.M., 1972).

Nature of Religion:

Religion is a pervasive and almost a universal phenomenon in the

human societies. Although the word religion is used without any
hesitation, it is difficult to give correct meaning to it. The oxford
dictionary defines it, “Religion as recognition on the part of man of
some unseen higher power as having control of his destiny and as being

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entitled to obedience, reverence and worship”. The essence of religion is

the belief in the most important values which are in harmony with the
enduring structure of the universe. Gandhi brought down religion from
the cloistered seclusion of yogic contemplation to man’s socio-political
life of clash and conflict.

On the other hand, he sought to life political struggle to the plane of

moral and spiritual Endeavour (Devaraja, N.K., 1974). Gandhi defines
religion as a belief in the ordered moral government of the universe
(Gandhi, M.K., 1940). For Gandhi, religion pervades everyone and it is
not sectarianism. He holds that religion binds indissolubly to truth and
it is a permanent element present in human nature.

Religion and Reason:

If man is able to give sufficient reason for the faith he has, that religion
becomes meaningful and purposive. Gandhi does not plead for the
suppression of reason (Gandhi, M.K., 1929). As such of subjects cannot
take us far; we have to make room for faith for subjects of this nature.
There are subjects’’ says Gandhi, where reason cannot take us far and
we have to accept things on faith. Faith then does not contradict reason
but transcends it. Faith is a kind of sixth sense which works on cases
which are without the preview of reason (Gandhi, M.K., 1937). Gandhi
on the other hand, declines to be bound by any interpretation, however,
learned it maybe, if it is repugnant to reason or moral sense.

Religion and Human Life:

Gandhi considers the human life as an integral whole which cannot be

divided into water-tight compartments – social, economic, political and
religion. All act and react upon one another (Gandhi, M.K., 1922).
Religion pervades the entire texture of human life. He believes on the
other hand that spiritual law expresses itself through the ordinary
activities of human life (Gandhi, M.K., 1925). If one gain spiritually,
says Gandhi, the whole world gains with him and if one man falls, the

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whole world falls to the extent (Gandhi, M.K., 1924). Gandhi makes the
people conscious of his presence and states that the only way to find
god is to see him in his creation and be one with it. As a result the
immediate service to all the humanity becomes absolutely necessary.
Gandhi could not find god apart from the rest of the human activity.
Gandhi is aware that God is found more often in the lowest of his
creatures than in the high and mighty (Gandhi, M.K., 1924). So Gandhi
has much concern for the suppressed and the oppressed classes and he
proclaimed about the oppressed that, there is no greater sin than to
oppress the innocent in the name of god (Pyarelal, N.1965).

Religion and Truth:

Truth is the sovereign principle in which Gandhi includes numerous

other principles. Passion for truth is innate in him. This truth is
truthfulness in word, thought and deed. Gandhi holds that the word
truth (Satya) is derived from ‘sat’ which means “being”. Nothing
except truth exists in reality. That is why ‘sat’ or ‘truth’ is attributed to
god. Earlier he has pointed out that god is truth but later on he states
that it is more correct to say that truth is god than to say god is truth.
Transition in his saying from “god is truth to truth is god” could be
found. He maintains that his uniform experience has convinced him
that there is no other god than truth (Gandhi, M.K.,1927). This led him
to state that he would not care for god, if he is anything but truth,
anything but the undeniable reality revealed in man and outside.

Religion and Morality:

Morality is possible without religion but religion contributes greatly to

the growth of morality. True morality does not consist in following the
beaten track but in finding the truth and fearlessly following it
(Gandhi, M.K., 1968). Religion is to morality what water is to the seed
that is sown in the soil (Gandhi, M.K., 1938). According to Gandhi,
religion provides a moral basis to all our activities. If the moral content

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is lacking the human life becomes meaningless. For Gandhi there is no

religion higher than Truth and Righteousness. He does not accept any
unreasonable religious sentiments that are not moral. His main object
is to equalize religion with morality and make religion dynamically
operative in the human life (Varma, K.M.P., 1982). He attributes all
social and human values to god. In view of Gandhi, God is truth and
love. God is ethics and morality. God is fearlessness. God is the source
of light and life and yet above and beyond all these god is conscience.
He is even the atheism of an atheist. He transcends speech and reason.

Religion and Service:

Gandhi is found himself entirely observed in the service of the

community point. The reason behind this is his desire for self-
realization. He makes religion, a religion of service as he feels that God
could be realized only through service. Service for him is service to the
community (Gandhi, M.K., 1927). Swami Vivekananda who influenced
Gandhi states that service to the poor is service to God. Gandhi has
pointed out, I am not endeavoring to see God through service of
humanity, for I saw that God is neither in heaven, nor down below, but
in everyone (Gandhi, M.K., 1927). Gandhi considers man’s ultimate
aim as the realization of God. All his political, social and religious
activities have to be guided by the ultimate vision of God. The
immediate service of all human beings becomes necessary as the only
way to find God is to see him in his creation and be one with it. This
can be realized only through the service of all. I am a part and parcel of
the whole and I cannot find him apart from the root of the humanity.
My countrymen are my nearest neighbors. They have become so
helpless so resource less, so inert that I must concentrate on serving
them. If I could persuade myself that I should find him in Himalayan
cave, I would proceed there immediately. But I know that I cannot find
him apart from humanity (Gandhi, M.K., 1936).

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Gandhi on Religion:

Religion is not an ‘ism’ and it is not merely intellectual knowledge or

belief in any set of doctrines, but an innate attribute of the soul. It
enables to define the human duties in life and establish correct
relationship with the fellow-beings. But before this, is need to have the
knowledge of the self of its true nature. Thus religion is the means, in
the first place of the self realization or realization of the true nature of
self (Gandhi, M.K., 1968). Gandhi says, hinduism as I know it entirely
satisfies my soul, fills my whole being … When doubts haunt me, when
disappointments stare me in the face, and when I see not one ray of
light on the horizon, I turn to the Bhagavad Gita, and find a verse to
comfort me; and I immediately begin to smile in the midst of
overwhelming sorrow. My life has been full of tragedies and if they
have not left any visible and indelible effect on me, I owe it to the
teachings of the Bhagavad Gita (Gandhi, M.K., 1925). In the view of
Gandhi on religion; it is that which “binds man to God and man to
man.” (Gandhi, M.K., 1940). While explaining the meaning of religion,
Gandhi stated that it is not Hindu religion, which he certainly praises,
above all other religions but the religious which transcend Hinduism,
and change human nature and binds them indissoluble to the Truth
and ever purifies (Gandhi, M.K., 1920).

Gandhi opined that the highest moral law is that in which we should
unremittingly work for the good of making. Gandhi regarded only
voluntary action as moral. He maintained that “no action which is not
voluntary can be called moral” (Gandhi, M.K., 1968). Humanism
believes in doing well to others as the way of highest moral life.
Religion without morality would mean a mere escape from
responsibility. The careful examination and observation helps to make
the ethical concepts as guide to the human conduct. Gandhi says, so
long as we act like machines, there can be no question of morality. If we
want to call an action moral, it should have been done consciously and

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as a matter of duty. Any action that is dictated by fear, or be coercion of

any kind, ceases to be moral. It also follows that all good deeds that are
prompted by hope of happiness in the next world cease to be moral
(Gandhi, M.K., 1968).

Religion and Morality are interrelated and interconnected. Religion

without morality is meaningless and morality without religion is
purposeless. According to Gandhi, means and ends are inextricable
bound with each other. While morality offers means and a purpose to
the human life, religion leads to the goal. As such, both are
complementary but not contradictory to each other. So Gandhi
emphasized the need for the synthesis of morality and religion. For
Gandhi religion and morality are convertible terms. Gandhi wrote: For
me, morals, ethics, and religions are convertible terms. A moral life
without reference to religion is like a house built upon sand. And a
religion divorced from morality is like ‘sounding brass’ good only for
making a noise and breaking heads (Gandhi, M.K., 1936).

According to Gandhi moral act must be our own act; it must spring
from our own will. If we act mechanically, there is no moral, if we think
it proper act like a machine and do so. For doing so, we use our
discrimination. We should bear in mind the distinction between acting
mechanically and acting intentionally (Gandhi, M.K., 1921). The fact
that Gandhi had learnt to be tolerant of all other religions did not mean
that he did not have living faith on God. He came across Manusmriti,
(George, B 1984) which was among his father’s collections. The story of
the creation and similar other concepts written in it, did not impress
him much but on the contrary led him to be inclined towards atheism
(Gandhi, M.K., 1927).

The reading of the Ramayana left a deep impression on Gandhi. He

regarded the Ramayana of Tulsidas as the greatest book in all
devotional literature. Tulsidas advised to sant (the good) to shun the

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asant (evil doer) (Gandhi, M.K., 1928). The influence that Mahābhārata
exerted on the life of Gandhi cannot be minimized. Gandhi says: I have
maintained in the teeth of orthodox Hindu opposition that
Mahābhārata is a book written to establish the futility of war and
violence (Sen, N.B., 1960). According to Gandhi, all Religions are true.
He says: I came to the conclusion long ago … that all religions were
true and also that all had some error in them, and whilst I hold by my
own, I should hold others as dear as Hinduism. So we can only pray, if
we are Hindus, not that a Christian should become a Hindu … But our
innermost prayer should be a Hindu should be a better Hindu, a
Muslim should be a better Muslim, a Christian should be a better
Christian (Gandhi, M.K., 1928).

Religious influence on Gandhi:

Gandhi was very much influenced by his parents. His mother Putlibai,
a lady of most devout temperament influenced his religious thoughts.
“The outstanding impression” says Gandhi, my mother has left on my
memory is that of saintliness. She was deeply religious. She would not
think of taking her meals without daily prayers (Gandhi, M.K., 1927).
He learnt the Indian maxim that ‘there is nothing higher than truth’
from his mother. He has also learnt that a state of harmlessness or
non-violence is the highest religion and a supreme duty (Ahimsa
Paramadharma) from his mother (Datta, D.M., 1953). Gandhi recalled
the affection he received from his old nurse. When he had the fear of
ghosts and spirits, it was Rambha who suggested repeating the name of
Rama as a remedy for his fear. He considered the name of Rama as an
infallible remedy for him. The seed of faith in God that Sustained
Gandhi Throughout his life was sown by his good nurse Rambha
Gandhi referred to other two incidents which have always clung to his
memory and shaped his thought (Datta, D.M., 1953). The first was the
book on Shravana Pitribakti Nataka (a play about Shravana’s devotion
to his parents). He read it with intense interest. And second one is

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Harischandra which captured his heart. He asked himself day and

night the question ‘why should not all be truthful like Harischandra?’
He literally believed the story of Harischandra. For Gandhi both
Harischandra and Shravana are living realities for him (Datta, D.M.,
1953).

Jainism exerted profound influence on Gandhi. Jainism has been a

great living force in Gujarat. He read the teachings of Jainas and also
saddrsana Samuccya, the philosophical text of Haribhadra Suri.
Jainism lays more stress on non-violence which impressed Gandhi very
much. Gandhi has read the book by Edwin Arnolds ‘The Light of Asia’
which is dedicated to the life of Lord Buddha Gandhi says, “It was not
confined to mankind, it was extended to all living beings” (Gandhi,
M.K., 1927). Buddha says, ‘Victory breeds hatred, for the conquered is
unhappy’ (Coomaraswamy, A.K. and Horner, I.B., 2003). Both Jainism
and Buddhism lay more stress on non-violence, celibacy, non-possession
and non-stealing. Of the books that influenced Gandhi’s thought and
ideas, Gita can be ranked first. It has become an infallible guide of
conduct and a dictionary of daily reference (Gandhi, M.K., 1927).
Moreover Gandhi learnt the essence of Christianity from his friends
(Fisher, L. 2006). He strongly believes that Jesus was one of the
greatest teachers that the humanity has ever produced. He held that
Jesus does not belong solely to Christianity alone, but to his entire
world and all races and people (Modern Review, 1941).

Islam has played an important role in shaping the religious views of

Mahatma Gandhi. The personal character of pophet Mohammad,
Hazrat Ali, and Imam Hussain influenced Gandhi in a large measure.
Gandhi regarded this religion as a religion of peace for sword is not the
emblem of Islam. Gandhi found the teachings of Prophet Mohammad in
consonance with ahimsa. Gandhi interpreted Islam as a religion which
believes in the brotherhood of man but not the brotherhood of Muslims
alone. This concept of universal brotherhood, he said led him to non-

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violence. He often quoted from Koran and Zend Avasta in the prayer
meetings. Gandhi drew the inspiration from the East and the West.

Gandhi Observes Religion as:

Gandhi Observed that, the different religions are like as 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 (Gandhi,
M.K., 1937). Although religions are many they meet at the same point.
Gandhi does not subscribe to the fanatic view that there must be one
religion. He believes that all religions in essence are one. On the other
hand, he strives hard to find common factor to promote religious
tolerance. Religions are different roads says Gandhi, converging upon
the same point what does it matter that we take different roads, so long
as we reach the same goal (Gandhi, M.K., 1938).

Gandhi does not believe in the exclusive divinity of the Vedas. He

believes that the bible, the Koran and the Zend Avasta to be as much
divinity inspired as the Vedas. He declines to be bound by any
interpretation however learned it may be if it is repugnant to reason or
morality. He tries to understand the spirit of the various scriptures of
the world and applies the test of ahimsa (non-violence) and truth laid
down by these scriptures for interpretation. He rejects what is
consistent with the test of ahimsa and appropriates all that is
consistent with it (Gandhi, M.K., 1925). The study of the New
Testament especially the Sermon on the Mount has produced different
impression on him. He compares it with the Gita. He says that the
verses, But I say unto you, that ye resist not evil but who so ever shall
thee on thy right cheek, turn him the other also. And if any man takes
away thy coat, let him have a cloak too (Gandhi, M.K., 1927).

Gandhi was delighted beyond measure by these verses and he tries to

unify teaching of the Gita, the light of Asia and the Sermon on the

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Mount. I have says Gandhi, not been able to see any difference between
the Sermon on the Mount and the Bhagavad Gita. What the sermon
describes in a graphic manner, the Bhagavad Gita reduces to a
scientific formula. It may not be a scientific book in the accepted sense
of the term, but it has argued out of the law of love- the law of abandon
as I would call it- in a scientific manner. The Sermon on the Mount
gives the same how in wonderful language. The New Testament gave
me comfort and boundless joy, as it came after the repulsion that parts
of the old had given me. Today supposing I was deprived of Gita and
forgot all its contents but had a copy of the sermon, I should drive the
same joy from it as I do from the Gita (Gandhi, M.K., 1927).

Conclusion:

According Karl Marx ‘religion is opium’ but Gandhi opined that

‘religion as a belief in the ordered moral government of the universe’.
The debate about religion cannot be concluded because it is a universal
phenomena and everyone have to discuss about religion within their
spheres. Significantly, the question regarding the interpretation of
religion is based on the minds of human beings and the perceptions
regarding religion. Religion is not opium it is an opinion towards the
establishment of human relations in the universe. Some thinkers might
be right and not right but Gandhi stressed that religion must be
making good for the sake of better human life. According to him, it is
the ultimate salvation through self-realization. Religion is not only
belief on god but it is meant of reason towards service to human
community. Mahatma Gandhi tries to understand the spirit of the
various scriptures of the world and applies the test of non-violence and
truth laid down by these scriptures for interpretation. The ultimate
aim of Gandhi’s view on religion is the universal brotherhood and
making good to fellow beings.

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