Gandhis Teachers Rajchandra Ravjibhai Mehta

SR No.: 006754
Original Sutra Author: N/A
Author: Satish Sharma
Publisher: Gujarat Vidyapith Ahmedabad
Publication Year: 2005
Total Pages: 260
Language: English
Classification: Book_English & Rajchandra
File Size: 11 MB

Page 81

Gandhi and Rajchandra: Question and Answers
A. (1) I believe that Rama and Krishna were great personages. Since they were souls, they were certainly God also. If they annihilated their bondages of karmas, then there can be no dispute in their having attained moksha as well. But I cannot accept the theory of a living being a part of God because there are thousands of things which militate against this idea. In the first instance, well-recognized differentiation between our mundane state of bondage and our cherished goal of emancipation will be put to a naught. Secondly, thereby all the nescient tendencies of life e.g. anger, greed, deceit, and conceit, etc. which are subduing the worldly beings will be equally attributable to God. If they are so attributed, God will no longer remain God, the highest ideal of life. He will lose His Godhead and will become one of the ordinary beings. Thirdly, under this theory all worldly beings will become as perfect as God and they will stand no need of exerting themselves for procurement of any ends of life. Moreover they will no longer be liable for any fruits of their actions. When in face of such flaws and fallacies above idea is not at all appealable, then how such great personages as Rama and Krishna be taken as parts of God? Though there is no harm in accepting that both of these great personages were God-inembryo, yet it is to be considered whether perfect glory of Godhood had bloomed in them or not.
(2) The answer to your second part of question is very easy, as you already know that moksha means spiritual state of freedom from all kinds of attachment, aversion, and ignorance etc. So by whosesoever teachings this pure spiritual state of freedom be attainable, his worship of course is most fruitful. By devotion for him, the devotee will necessarily contemplate upon the glorious and blissful state of the adored, will acquire faith in similar ultimate state for himself, and by practice would mold himself in the same set of life as that of the worshiped. Thus it will be possible for the devotee to attain moksha as a result of his devotion to the worshiped. Except this, no other form of worship is advisable for the attainment of moksha. Other forms of worship may prove helpful to
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