The word Satya
(Truth) is derived from Sat, which means 'being'. Nothing
is or exists in reality except Truth. That is why Sat or Truth is
perhaps the most important name of God. In fact it is more correct to
say that Truth is God, than to say that God is Truth. But as we cannot
do without a ruler or a general, such names of God as 'King of kings' or
‘The Almighty’ are and will remain generally current. On deeper
thinking, however, it will be realized, that Sat or Satya is the only
correct and fully significant name for God.
And where there
is Truth, there also is knowledge which is true. Where
there is no Truth, there can be no true knowledge. That is
why the word Chit or Knowledge is associated with the name of
God. And where there is true Knowledge, there is always Bliss (Ananda).
There sorrow has no place. And even as Truth is eternal, so is the
Bliss derived from it. Hence we know God as Sat-Chit-Ananda, One
who combines in Himself Truth, Knowledge and Bliss.
Devotion to this Truth is the sole justification for our existence. All
our activities should be centred in Truth. Truth should be the
very breath of our life.
When once this stage in the pilgrim's progress is reached, all
other rules of correct living will come without effort,
and obedience to them will be instinctive. But without Truth it
is impossible to observe any principles or rules in life.
From Yeravda Mandir, (1945), pp. p.1-2
It is easy
enough to say, 'I do not believe in God. For God permits all
things to be said of Him with impunity. He looks at our acts.
And any breach of His law carries with it, not its
vindictive, but its purifying, compelling, punishment. God's
existence cannot be, does not need to be, proved. God is.
If He is not felt, so much the worse for us. The absence of
feeling is a disease which we shall some day throw off nolens volens.
Young India, 23-9-1926, p. 333
This belief in
God has to be based on faith which transcends reason. Indeed,
even the so- called realization has at bottom an element of
faith without which it cannot be sustained. In the very nature of things
it must be so. Who can transgress the limitations of his being? I hold
that complete realization is impossible in this embodied life. Nor
is it necessary. A living immovable faith is all that is required
for reaching the full spiritual height attainable by human beings.
God is not outside this earthly case of ours. Therefore
exterior proof is not of much avail, if any at all. We must ever
fail to perceive Him through the senses, because He is beyond them. We
can feel Him, if we will but withdraw ourselves from the senses. The
divine music is incessantly going on within ourselves, but the
loud senses drown the delicate music, which is unlike and
infinitely superior to anything we can perceive or hear with our
Harijan, 13-6-1936, pp. 140-41
I have seen and
believe that God never appears to you in person, but in action which can
only account for your deliverance in your darkest hour.
Harijan, 10-12-1938, p. 373