Search for Truth

I am but a seeker after Truth. I claim to have found a way to it. I claim to be making a ceaseless effort to find it. But I admit that I have not yet found it. To find Truth completely is to realize oneself and one's destiny, i.e., to become perfect. I am painfully conscious of my imperfections, and therein lies all the strength I posses, because it is a rare thing for a man to know his own limitations.

If I was a perfect man, I own I should not feel the miseries of neighbors as I do. As a perfect man I should take note of them, prescribe a remedy, and compel adoption by the force of unchangeable Truth in me. But as yet I only see as through a glass darkly and, therefore, have to carry conviction by slow and laborious processes, and then, too, not always with success.

I know the path. It is straight and narrow. It is like the edge of a sword. I rejoice to walk on it. I weep when I slip. God's word is: 'He who strives never perishes.' I have implicit faith in that promise. Though, therefore, from my weakness I fail a thousand times, I will not lose faith, but hope that I shall see the Light when the flesh has been brought under perfect subjection, as some day it must.

My soul refuses to be satisfied so long as it is a helpless witness of a single wrong or a single misery. But it is not possible for me, a weak, frail, miserable being, to mend every wrong or to hold myself free of blame for all the wrong I see.

The spirit in me pulls one way, the flesh in me pulls in the opposite direction. There is freedom from the action of these two forces, but that freedom is attainable only by slow and painful stages.

I cannot attain freedom by a mechanical refusal to act, but only by intelligent action in a

detached manner. This struggle resolves itself into an incessant crucifixion of the flesh so that

the spirit may become entirely free.

Gandhi constantly reminded the constructive workers that he was giving them a very difficult program and that it could not be carried out unless all had “a living faith in Truth (God)”. I have already suggested that the faith of the common villager is remarkable. It must be given more substance. It must be channelled more fully into difficult daily living. However, Vinoba constantly reminds us that the existing religions are insufficient for the need, that we must have a reunion of spirituality and science. Certainly, there is much that is valuable for the present and future in the great religious traditions of India. We are fortunate in having here all of the great and living religions of the world. However, and unfortunately, these religions are dividing us. All too often, they hinder us as we move into a new social order. Fortunately, there is a rich prophetic element in each one of these religions to which we can appeal. A growing number of our leaders are becoming sensitive to the importance of the prophetic elements in the Buddha, in the Prophet, in the great prophets of Israel, in Jesus Christ and in present-day prophets. India has great spiritual traditions and resources. During these recent decades we have had outstanding spiritual leaders here in South India. There are still some who are helping us. However this area of our social life needs attention. I am quite convinced that we cannot do our best in the gramdan Sarvodaya program of the Batlagundu area until sensitive, cooperative men and spiritual leaders of vision come together and plan a constructive programme to encourage spirituality and science. Just as we plan for the new family so also must we plan for a new and substantial spiritual expression that will make itself felt at every point of need and progress.

Gramdan sarvodaya

is a program for the “welfare of all unto the last”. The Government has made significant contributions towards panchayat raj. This can only be implemented by full cooperation on the part of the villagers and village-level workers. In our area we are making a special attempt to have regular monthly mahasabha meetings. This reminds one of the old Town Meeting of New England which became the foundation of American democracy. Certainly we cannot expect any other such foundations than those which will be made in our villages. These village assemblies elect their own panchayats which become the administrative channel for the decision of the mahasabha. In the Batlagundu area, common projects are growingly seen in the gramdan villages. Slowly common funds are being started. Common labour programs have been initiated. In the Government development program provision has been made for Volunteer Forces. In Tamilnad we are making special efforts to have village Shanti Senas. We still need to develop a rural youth movement. Some good work is being done. However, such work must be made more universal. At least in three gramdan villages in this area land has been shared with the landless. However, it is becoming clear to me that this sharing cannot go on indefinitely. For example, in Kannavaipatty the absentee landlords own more than the people living in the village. There is no other solution of the land problem: the absentee landlord must give his land to the landless. The people are slowly being organized to carry out such a program. However, all resources in India, both Government and non-official, must be mobilized to solve this serious problem. Only then can we truly take sarvodaya and all good Government programs fully to the people, especially as we try to produce more food.