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TRUTH > TRUTH IS GODRamanama

 

31. Ramanama

Though my reason and heart long ago realized the highest attribute and name of God as Truth, I recognize truth by the name of Rama. In the darkest hour of my trial, that one name has saved me and is still saving me. It may be the association of childhood, it may be the fascination that Tulsidas has wrought on me. But the potent fact is there, and as I write these lines, my memory revives the scenes of my childhood when I used daily to visit the Ramji Mandir adjacent to my ancestral home. My Rama then resided there. He saved me from many fears and sins. It was no superstition for me. The custodian of the idol may have been a bad man. I know nothing against him. Misdeeds might have gone on in the temple. Again I know nothing of them. Therefore, they would not affect me. What was and is true of me is true of millions of Hindus.

Harijan, 18-3-'33


I laugh within myself when someone objects that Rama or the chanting of Ramanama is for the Hindus only, how can Mussulmans therefore take part in it? Is there one God for the Mussulmans and another for the Hindus, Parsis, or Christians? No, there is only one omnipotent and omni­present God. He is named variously and we remember Him by the name which is most familiar to us.

My Rama, the Rama of our prayers is not the histo­rical Rama, the son of Dasharatha, the King of Ayodhya. He is the eternal, the unborn, the one without a second.

Him alone I worship. His aid alone I seek, and so should you. He belongs equally to all. I, therefore, see no reason why a Mussulman or anybody should object to taking His name. But he is in no way bound to recognize God as Ramanama. He may utter to himself Allah or Khuda so as not to mar the harmony of the sound.

Harijan, 28-4-'46


I myself have been a devotee of Tulsidas from my childhood and have, therefore, always worshipped God as Rama. But I know that if, beginning with Omkar, one goes through the entire gamut of God's names current in all climes, all countries and languages, the result is the same. He and His Law are one. To observe His Law is, therefore, the best form of worship. A man who becomes one with the Law does not stand in need of vocal recitation of the name. In other words, an individual with whom contem­plation on God has become as natural as breathing is so filled with God's spirit that knowledge or observance of the Law becomes second nature, as it were, with him. Such a one needs no other treatment.

The question then arises as to why, in spite of having this prince of remedies at hand, we know so little about it and why even those who know, do not remember Him or remember Him only by lip-service, not from the heart. Parrot-like repetition of God's name signifies failure to re­cognize Him as the panacea for all ills.

Harijan, 24-3-'46


A devotee of Rama may be said to be the same as the steadfast one (Sthitaprajnya) of the Gita. If one goes a little deeper it will be seen that a true devotee of God faithfully obeys the five elemental forces of Nature. If he so obeys, he will not fall ill. If perchance he does, he will cure him­self with the aid of the elementals. It is not for the dweller in the body to get the body cured anyhow—he who believes that he is nothing but body will naturally wander to the ends of the earth in order to cure the body of its ills. But he who realizes that the soul is something apart from, though in the body that it is imperishable in contrast to the perishable body, will not be perturbed nor mourn if the elementals fail. On the contrary he will welcome death as a friend. He will become his own healer instead of seeking for medical men. He will live in the consciousness of the soul within and look to the care, first and last, of the indweller.

Such a man will take God's name with every breath. His Rama will be awake even whilst the body is asleep. Rama will always be with him in whatever he does. The real death for such a devoted man will be the loss of this sacred companionship.

As an aid to keeping his Rama with him, he will take what the five elementals have to give him. That is to say he will employ the simplest and easiest way of deriving all the benefit he can from earth, air, water, sunlight and ether. This aid is not complementary to Ramanama. It is but a means of its realization. Ramanama does not in fact require any aid. But to claim belief in Ramanama and at the same time to run to doctors do not go hand in hand.

Just as the body cannot exist without blood, so the soul needs the matchless and pure strength of faith. This strength can renovate the weakness of all man's physical organs. That is why it is said that when Ramanama is enshrined in the heart, it means the rebirth of man. This law applies to the young, the old, man and woman alike.

Harijan, 29-6-'47