From my sixth or seventh year up to my sixteenth I was at school, being taught all sorts of things except religion. I may say that I failed to get from the teachers what they could have given me without any effort on their part. And yet I kept on picking up things here and there from my surroundings. The term 'religion' I am using in its broadest sense, meaning thereby self-realization or knowledge of self.
born in the Vaishnava faith, I had often to go to the Haveli. But it
never appealed to me. I did not like its glitter and pomp. Also I heard rumours
of immorality being practised there, and lost all interest in it. Hence I could
gain nothing from the Haveli.
I failed to get there I obtained from my nurse, an old servant of the family,
whose affection for me I still recall. I have said before that there was in me a
fear of ghosts and spirits. Rambha, for that was her name, suggested, as a
remedy for this fear, the repetition of Ramanama. I had more faith in her than
in her remedy, and so at a tender age I began repeating Ramanama to cure my fear
of ghosts and spirits. This was of course short-lived, but the good seed sown in
childhood was not sown in vain. I think it is due to the seed sown by that good
woman Rambha that today Ramanama is an infallible remedy for me.
however, left a deep impression on me was the reading of the Ramayana before my
father. During part of his illness my father was in Porbandar. There every
evening he used to listen to the Ramayana. The reader was a great devotee of
Rama. He had a melodious voice. He would sing the Dohas (couplets) and
Ckopais (quatrains), and explain them, losing himself in the discourse and
carrying his listeners along with him. I must have been thirteen at that time,
but I quite remember being enraptured by his reading. That laid the foundation
of my deep devotion to the Ramayana. Today I regard the Ramayana of Tulsidas as
the greatest book in ail devotional literature.
months after this we came to Rajkot. There was no Ramayana reading there. The
Bhagavat, however, used to be read on every Ekadashi1 day.
Sometimes, I attended the reading, but the reciter was uninspiring. Today I see
that the Bhagavat is a book which can evoke religious fervour. I have read it in
Gujarati with intense interest. But when I heard portions of the original read
by Pandit Madan Mohan Malaviya during my twenty-one days' fast. I wished I had
heard it in my childhood from such a devotee as he is, so that I could have
formed a liking for it at an early age. Impressions formed at that age strike
roots deep down into one's nature, and it is my perpetual regret that I was not
fortunate enough to hear more good books of this kind read during that period.
however, I got an early grounding in toleration for all branches of Hinduism
and sister religions. For my father and mother would visit the Haveli as
also Shiva's and Rama's temples and would take or send us youngsters there. Jain
monks also would pay frequent visits to my father, and would even go out of
their way to accept food from us—non-Jains. They would have talks with my father
on subjects religious and mundane.
besides, Mussalman and Parsi friends, who would talk to him about their own
faiths, and he would listen to them always with respect, and often with
interest. Being his nurse, I often had a chance to be present at these talks.
These many things combined to inculcate in me a toleration for all faiths.
Christianity was at the time an exception. I developed a sort of dislike for it.
And for a reason. In those days Christian missionaries used to stand in a corner
near the high school and hold forth, pouring abuse on Hindus and their gods. I
could not endure this. I must have stood there to hear them once only, but that
was enough to dissuade me from repeating the experiment. About the same time, I
heard of a well-known Hindu having been converted to Christianity. It was the
talk of the town that, when he was baptized he had to eat beef and drink liquor,
that he also had to change his clothes, and that thenceforth he began to go
about in European costume including a hat. These things got on my nerves.
Surely, thought I, a religion that compelled one to eat beef, drink liquor, and
change one's own clothes did not deserve the name. I also heard that the new
convert had already begun abusing the religion of his ancestors, their customs
and their country. All these things created in me a dislike for Christianity.
fact that I had learnt to be tolerant to other religions did not mean that I had
any living faith in God.
thing took deep root in me—the conviction that morality is the basis of things,
and that truth is the substance of all morality. Truth became my sole objective.
It began to grow in magnitude every day and my definition of it also has been
Gujarati didactic stanza likewise gripped my mind and heart. Its precept—return
good for evil—became my guiding principle. It became such a passion with me that
I began numerous experiments in it. Here are those (for me) wonderful lines: