2. Reality of God

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 senses.

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