The Gospel Of Non-Possession
Key to Service
WHEN I found myself drawn into the political coil, I asked myself what was necessary for me in order to remain absolute untouched by immorality, by untruth, by what is known as political gain... it was a difficult struggle in the beginning and it was wrestle with my wife and-as I can vividly recall-with my children also. But be that as it may, I came definitely to the conclusion that, if I had to serve the people in whose midst my life was cast and of whose difficulties I was a witness from day to day, I must discard all wealth, all possession...
I cannot tell you with truth that, when this belief came to me, I discarded everything immediately. I must confess to you that progress at first was slow. And now, as I recall those days of struggle, I remember that it was also painful in the beginning. But, as days went by, I saw that I had to throw overboard many other things which I used to consider as mine, and a time came when it became a matter of positive joy to give up those things. And one after another, then, by almost geometric progression, the things slipped away from me.
And, as I am describing my experiences, I can say a great burden fell off my shoulders, and I felt that I could now walk with ease and do my work also in the service of my fellow-men with great comfort and still greater joy. The possession of anything then became a troublesome thing and a burden.
Exploring the cause of that joy, I found that, If I kept anything as my own, I had to defend it against the whole world. I found also that there were many people who did not have the thing, although they wanted it; and I would have to seek police assistance also if hungry, famine-stricken people, finding me in a lonely place, wanted not merely to divide the thing with me but to dispossess me. And I said to myself, if they want it and would take it, they do so not from any malicious motive, but they would do it because theirs was a greater need than mine. (SW, pp. 1066-7)
It is open to the world...to laugh at my dispossessing myself of all property. For me the dispossession has been a positive gain. I would like people to complete with me in my contentment. It is the richest treasure I own. Hence it is perhaps right to say that, though I preach poverty, I am a rich man! (YI, 30-4-1925, p. 149)
Our civilization, our culture, our Swaraj depend not upon multiplying our wants--self-indulgence, but upon restricting our wants--self-denial. (YI, 23-2-1921, p. 59)
Non-possession is allied to non-stealing. A thing not originally stolen must nevertheless be classified as stolen property, if we possess it without needing it. Possession implies provision for the future. A seeker after Truth, a follower of the law of Love, cannot hold anything against tomorrow. God never stores for tomorrow. He never creates more than what is strictly needed for the moment. If, therefore, we repose faith in His Providence, we should rest assured that He will give us every day our daily bread, meaning everything that we require....
Our ignorance or negligence of the Divine Law, which gives to man from day to day his daily bread and no more, has given rise to inequalities with all the miseries attendant upon them. The rich have superfluous store of things which they do not need and which are, therefore, neglected and wasted, while millions are starved to death for want of sustenance.
If each retained possession of only what he needed, no one would be in want, and all would live in contentment. As it is, the rich are discontented no less than the poor. The poor man would fain become a millionaire, and the millionaire a multi-millionaire.
The rich should take the initiative in dispossession with a view to a universal diffusion of the spirit of contentment. If only they keep their own property within moderate limits, the starving will be easily fed, and will learn the lesson of contentment along with the rich.
Perfect fulfillment of the ideal of non-possession requires that man should, like the birds, have no roof over his head, no clothing and no stock of food for the morrow. He will indeed need his daily bread, but it will be God's business, and not his, to provide it. Only the fewest possible, if any at all, can reach this ideal. We ordinary seekers may not be repelled by the seeming impossibility. But we must keep the ideal constantly in view, and in the light thereof, critically examine our possessions and try to reduce them.
Civilization, in the real sense of the term, consists not in the multiplication, but in the deliberate and voluntary reduction of wants. This alone promotes real happiness and contentment, and increases the capacity for service.
From the standpoint of pure truth, the body too is a possession. It has been truly said that desire for enjoyment creates bodies for the soul. When this desire vanishes, there remains no further need for the body, and man is free from the vicious cycle of births and deaths. The soul is omnipresent; why should she care to be confined within the cage-like body, or do evil and even kill for the sake of the cage?
Ideal of Renunciation
We thus arrive at the ideal of total renunciation, and learn to use the body for the purpose of service so long as it exists, so much so that service and not bread becomes with us the staff of life. We eat and drink, sleep and wake for service alone. Such an attitude of mind brings us real happiness, and the beatific vision in the fullness of time. Let us all examine ourselves from this standpoint.
Needless to say, this is not a plea for inertia. Every moment of our life should be filled with mental or physical activity, but that activity should be sattvika, tending to truth. One who has consecrated his life to service learn to distinguish between good activity and evil activity. This discernment goes naturally with a single-minded devotion to service. (FYM, pp. 23-6)
Why should all of us possess property? Why should not we, after a certain time, dispossess ourselves of all property? Unscrupulous merchants do this for dishonest purpose. Why may we not do it for a moral and a great purpose?
For a Hindu it was the usual thing at a certain stage. Every good Hindu is expected, after having lived the household life for a certain period, to enter upon a life of non-possession of property. Why may we not revive the noble tradition? In effect it merely amounts to this that for maintenance we place ourselves at the mercy of those to whom we transfer our property. To me the idea is attractive. In the innumerable cases of such honourable trust there is hardly one case in a million of abuse of trust.
...How such a practice can be worked without giving handle to dishonest persons can only be determined after long experimenting. No one, however, need be deterred from trying the experiment for fear of the example being abused. The divine author of Gita was not deterred from delivering the message of he 'Song Celestial' although he probably knew that it would be tortured to justify every variety of vice including murder. (YI, 3-7-1924, p. 221)
The highest fulfillment of religion...requires a giving up of all possession. Having ascertained the law of our being, we must set about reducing it to practice to the extent of our capacity and no further. That is the middle way. (YI, 5-2-1925, p. 48)
The golden rule...is resolutely to refuse to have what the millions cannot. This ability to refuse will not descend upon us all of a sudden. The first thing is to cultivate the mental attitude that will not have possessions or facilities denied to millions, and the next immediate thing is to re-arrange our lives as fast as possible in accordance with that mentality. (YI, 24-6-1926, p. 226)
Love and exclusive possession can never go together. Theoretically, where there is perfect love, there must be perfect non-possession. The body is our last possession. So, a man can only exercise perfect love and be completely dispossessed if he is prepared to embrace death and renounce his body for the sake of human service.
But that is true in theory only. In actual life we can hardly exercise perfect love, for the body as possession will always remain imperfect and it will always be his part to try to be perfect. So that perfection in love or non-possession will remain an unattainable ideal as long as we are alive, but towards which we must ceaselessly strive. (MR, October 1935, p. 412)
Jesus, Mahomed, Buddha, Nanak, Kabir, Chaitanya, Shankara, Dayanand, Ramakrishna were men who exercised an immense influence over and molded the character of thousands of men. The world is the richer for their having lived in it. And they were all men who deliberately embraced poverty as their log....In so far as we have made the modern materialistic craze our goal, so far are we going downhill in the path of progress. (SW, p. 353)
How heavy is the toll of sins and wrongs that wealth, power and prestige exact from man! (A, p. 168)
To take something from another without his permission is theft of course. But it is also theft to use a thing for a purpose different from the one intended by the lender or to use it for a period longer than that which has been fixed with him. The profound truth upon which this observance is based is that God never creates more than what is strictly needed for the moment. Therefore, whoever appropriates more than the minimum that is really necessary for him is guilty of theft. (AOA, p. 58)
Secret of Life
Renounce all and dedicate it to God and then live. The right of living is thus derived from renunciation. It does not say, 'When all do their part of the work, I too will do it.' It says, 'Don't bother about others, do your job first and leave the rest to Him. (H, 6-3-1937, p. 27)
You may have occasion to possess or use material things, but the secret of life lies in never missing them. (H, 10-12-1938, p. 371)
The secret of happy life lies in renunciation. Renunciation is life. Indulgence spells death. Therefore, everyone has a right and should desire to live 125 years while performing service without an eye on result. Such life must be wholly and solely dedicated to service. Renunciation made for the sake of such service is an ineffable joy of which none can deprive one, because that nectar springs from within and sustains life. In this there can be no room for worry or impatience. Without this joy, long life is impossible and would not be worth while even if possible. (H, 24-2-1946, p. 19)
This does not mean that, if one has wealth, it should be thrown away and wife and children should be turned out of doors. It simply means that one must give up attachment of these things and dedicate one's all to God and make use of His gifts to serve Him only. (H, 28-4-1946, p. 111)