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TRUTH IS GOD
A genuine fast cleanses body, mind and soul. It crucifies the flesh and to that extent sets the soul free. A sincere prayer can work wonders. It is an intense longing of the soul for its even greater purity. Purity thus gained when it is utilized for a noble purpose becomes a prayer. The mundane use of the Gayatri, its repetition for healing the sick, illustrates the meaning we have given to prayer. When the same Gayatri japa is performed with a humble and concentrated mind in an intelligent manner in times of national difficulties and calamities, it becomes a most potent instrument for warding off danger. There can be no greater mistake than to suppose that the recitation of the Gayatri, the Namaz or the Christian prayer are superstitions fit to be practised by the ignorant and the credulous. Fasting and prayer therefore are a most powerful process of purification and that which purifies necessarily enables us the better to do our duty and to attain our goal. If therefore fasting and prayer seem at times not to answer, it is not because there is nothing in them but because the right spirit is not behind them.
A man who fasts and gambles away the whole of the day as do so many on Janmashtami day, naturally, not only obtains no result from the fast in the shape of greater purity but such a dissolute fast leaves him on the contrary degraded. A fast to be true must be accompanied by readiness to receive pure thoughts and determination to resist all Satan's temptations. Similarly a prayer to be true has to be intelligible and definite. One has to identify oneself with it. Counting beads with the name of Allah on one's lips whilst the mind wanders in all directions is worse than useless.
Young India, 24-3-'20
Of course, it is not to be denied that fasts can be really coercive. Such are fasts to attain a selfish object. A fast undertaken to wring money from a person or for fulfilling some such personal end would amount to the exercise of coercion or undue influence. I would unhesitatingly advocate resistance of such undue influence. I have myself successfully resisted it in the fasts that have been undertaken or threatened against me. And if it is argued that the dividing line between a selfish and an unselfish end is often very thin, I would urge that a person who regards the end of a fast to be selfish or otherwise base should resolutely refuse to yield to it, even though the refusal may result in the death of the fasting person. If people will cultivate the habit of disregarding fasts which in their opinion are taken for unworthy ends, such fasts will be robbed of the taint of coercion and undue influence. Like all human institutions, fasting can be both legitimately and illegitimately used. But as a great weapon in the armoury of Satyagraha, it cannot be given up because of its possible abuse. Satyagraha has been designed as an effective substitute for violence. This use is in its infancy and, therefore, not yet perfected. But as the author of modern Satyagraha I cannot give up any of its manifold uses without forfeiting my claim to handle it in the spirit of a humble seeker.
[With reference to a letter from C. F. Andrews expressing moral repulsion amongst Christians in England against 'fasting unto death', Gandhiji wrote:]
Hindu religious literature is replete with instances of fasting, and thousands of Hindus fast even today on the slightest pretext. It is the one thing that does the least harm. There is no doubt that, like everything that is good, fasts are abused. That is inevitable. One cannot forbear to do good, because sometimes evil is done under its cover.
My real difficulty is with my Christian Protestant friends, of whom I have so many and whose friendship I value beyond measure. Let me confess to them that, though from my very first contact with them I have known their dislike for fasts, I have never been able to understand it.
Mortification of the flesh has been held all the world over as a condition of spiritual progress. There is no prayer without fasting, taking fasting in its widest sense. A complete fast is a complete and literal denial of self. It is the truest prayer. "Take my life and let it be always, only, all for Thee" is not, should not be, a mere lip or figurative expression. It has to be a reckless and joyous giving without the least reservation. Abstention from food and even water is but the mere beginning, the least part of the surrender.
Whilst I was putting together my thoughts for this article, a pamphlet written by Christians came into my hands wherein was a chapter on the necessity of example rather than precept. In this occurs a quotation from the 3rd Chapter of Jonah. The prophet had foretold that Nineveh, the great city, was to be destroyed on the fortieth day of his entering it:
"So the people of Nineveh believed God, and proclaimed a fast, and put on sack-cloth, from the greatest of them even to the least of them. For word came unto the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered him with sack-cloth, and sat in ashes. And he caused it to be proclaimed and published through Nineveh by the decree of the king and the nobles saying, 'Let neither man nor beast, herd nor flock, taste anything; let them not feed, nor drink water. But let man and beast be covered with sack-cloth, and cry mightily unto God: yea, let them turn everyone from his evil way, and from the violence that is in their hands. Who can tell if God will turn and repent, and turn away from his fierce anger that we perish not?' And God saw their works that they turned from their evil way; and God repented of the evil that he had said that he would do unto them; and he did it not."
Thus this was a 'fast unto death'. But every fast unto death is not suicide. This fast of the king and the people of Nineveh was a great and humble prayer to God for deliverance. It was to be either deliverance or death. Even so was my fast, if I may compare it to the Biblical fast. This chapter from the book of Jonah reads like an incident in the Ramayana.