04. Truth is God
I claim to be a votary of truth from my childhood. It was the most natural thing to me. My prayerful search gave me the revealing maxim 'Truth is God', instead of the usual one 'God is Truth'. That maxim enables me to see God face to face as it were. I feel Him pervade every fibre of my being.
Harijan, 9-8-1942, p. 264
In my early youth I was taught to repeat what in Hindu scriptures are known as one thousand names of God. But these one thousand names of God were by no means exhaustive. We believe– and I think it is the truth–that God has as many names as there are creatures and, therefore, we also say that God is nameless and since God has many forms, we also consider Him formless, and since He speaks to us through many tongues we consider Him to be speechless and so on. And so when I came to study Islam I found that Islam too had many names for God. I would say with those who say God is Love, God is Love. But deep down in me I used to say that though God may be Love, God is Truth, above all. If it is possible for the human tongue to give the fullest description of God, I have come to the conclusion that for myself, God is Truth. But two years ago I went a step further and said that Truth is God. You will see the fine distinction between the two statements, viz., that God is Truth and Truth is God. And I came to that conclusion after a continuous and relentless search after Truth which began nearly fifty years ago. I then found that the nearest approach to Truth was through love. But I also found that love has many meanings in the English language at least and that human love in the sense of passion could become a degrading thing also. I found too that love in the sense of Ahimsa had only a limited number of votaries in the world. But I never found a double meaning in connection with truth and even atheists had not demurred to the necessity or power of truth. But in their passion for discovering truth, the atheists have not hesitated to deny the very existence of God-from their own point of view rightly. And it was because of this reasoning that I saw that rather than say that God is Truth I should say that Truth is God. I recall the name of Charles Bradlaugh who delighted to call himself an atheist, but knowing as I do something of him, I would never regard him as an atheist. I would call him a God fearing man, though I know that he would reject the claim. His face would redden if I would say, "Mr. Bradlaugh, you are a truth-fearing man, and so a God-fearing man." I would automatically disarm his criticism by saying that Truth is God, as I have disarmed criticisms of many a young man. Add to this the great difficulty that millions have taken the name of God and in His name committed nameless atrocities. Not that scientists very often do not commit cruelties in the name of truth. I know in the name of truth and science inhuman cruelties are perpetrated on animals when men perform vivisection. There are thus a number of difficulties in the way, no matter how you describe God. But the human mind is a limited thing, and you have to labour under limitations when you think of a being or entity who is beyond the power of man to grasp.
And then we have another thing in Hindu philosophy, viz., God alone is and nothing else exists, and the same truth you find emphasized and exemplified in the Kalma of Islam. There you find it clearly stated --that God alone is and nothing else exists. In fact the Sanskrit word for Truth is a word which literally means that which exists-Sat. For this and several other reasons that I can give you I have come to the conclusion that the definition, 'Truth is God', gives me the greatest satisfaction. And when you want to find Truth as God the only inevitable means is Love, i.e. non-violence, and since I believe that ultimately the means and the end are convertible terms, I should not hesitate to say that God is Love.
'What then is Truth ?'
A difficult question, but I have solved it for myself by saying that it is what the voice within tells you. How, then, you ask, different people think of different and contrary truths? Well, seeing that the human mind works through innumerable media and that the evolution of the human mind is not the same for all, it follows that what may be truth for one may be untruth for another, and hence those who have made these experiments have come to the conclusion that there are certain conditions to be observed in making those experiments. Just as for conducting scientific experiments there is an indispensable scientific course of instruction, in the same way strict preliminary discipline is necessary to qualify a person to make experiments in the spiritual realm. Every one should, therefore, realize his limitations before he speaks of his Inner Voice. Therefore we have the belief based upon experience, that those who would make individual God, must go through several vows, as for instance, the vow of truth, the vow of Brahmacharya (purity) – for you cannot possibly divide your love for Truth and God with anything else–the vow of non-violence, of poverty and non- possession. Unless you impose on yourselves the five vows you may not embark on the experiment at all. There are several other conditions prescribed, but I must not take you through all of them. Suffice it to say that those who have made these experiments know that it is not proper for every one to claim to hear the voice of conscience, and it is because we have at the present moment everybody claiming the right of conscience without going through any discipline whatsoever and there is so much untruth being delivered to a bewildered world, all that I can, in true humility, present to you is that truth is not to be found by anybody who has not got an abundant sense of humility. If you would swim on the bosom of the ocean of Truth you must reduce yourself to a zero. Further than this I cannot go along this fascinating path.
Young India, 31-12-1931, pp. 427-28
Ahimsa is my God, and Truth is my God. When I look for Ahimsa, Truth says, ‘Find it through me.’ When I look for Truth, Ahimsa says, ‘Find it out through me.’
Young India, 4-6-1925, p. 191
The Law of Truth
Generally speaking, observation of the law of Truth is understood, merely to mean that, we must speak the truth. But we in the Ashram should understand the word Satya or Truth in a much wider sense. There should be Truth in thought, Truth in speech, and Truth in action. To the man who has realized this Truth in its fulness, nothing else remains to be known, because all knowledge is necessarily included in it. What is not included in it is not Truth, and so not true knowledge; and there can be no inward peace without true knowledge. If we once learn how to apply this never-failing test of Truth, we will at once be able to find out what is worth doing, what is worth seeing, what is worth reading.
But how is one to realize this Truth, which may be likened to the philosopher's stone or the cow of plenty ? By single-minded devotion (abhyasa) and indifference to all other interests in life (vairagya) – replies the Bhagavadgita. In spite, however, of such devotion, what may appear as truth to one person will often appear as untruth to another person. But that need not worry the seeker. Where there is honest effort, it will be realized that what appear to be different truths are like the countless and apparently different leaves of the same tree. Does not God Himself appear to different individuals in different aspects ? Yet we know that He is one. But Truth is the right designation of God. Hence there is nothing wrong in every man following Truth according to his lights. Indeed it is his duty to do so. Then if there is a mistake on the part of any one so following Truth, it will be automatically set right. For the quest of Truth involves tapas – self-suffering, sometimes even unto death. There can be no place in it for even a trace of self- interest. In such selfless search for Truth nobody can lose his bearings for long. Directly he takes to the wrong path he stumbles, and is thus redirected to the right path. Therefore the pursuit of Truth is true bhakti (devotion). It is the path that leads to God. There is no place in it for cowardice, no place for defeat. It is the talisman by which death itself becomes the portal to life eternal.
In this connection it would be well to ponder over the lives and examples of Harishchandra, Prahlad, Ramachandra, Imam Hasan and Imam Hussain, the Christian saints, etc. How beautiful it would be, if all of us, young and old, men and women, devoted ourselves wholly to Truth in all that we might do in our waking hours, whether working, eating, drinking, or playing, till dissolution of the body makes us one with Truth ? God as Truth has been for me a treasure beyond price; may be so to every one of us.
From Yeravda Mandir, (1945), pp. 2-4