Getting to Know Religions

Towards the end of my second year in England I came across two Theosophists, brothers, and both unmarried. They talked to me about the Gita. They were reading Sir Edwin Arnold’s translation—The Song Celestial—and they invited me to read the original with them. I felt ashamed, as I had read the divine Poem neither in Sanskrit nor in Gujarati. I was constrained to tell them that I had not read the Gita but that I would gladly read it with them, and that though my knowledge of Sanskrit was meagre, still I hoped to be able to understand the original to the extent of telling where the translation failed to bring out the meaning. I began reading the Gita with them. The verses in the second chapter

Near the end of my second year in England, I met two Theosophists. They were brothers, and both were unmarried. They talked to me about the Gita. They were reading Sir Edwin Arnold’s translation, The Song Celestial, and invited me to read the original with them. I felt ashamed because I had read the divine Poem in neither Sanskrit nor Gujarati. I had to tell them that I had not read the Gita, but I would gladly read it with them. Although I knew little Sanskrit, I hoped to understand the original well enough to tell where the translation missed its meaning. I began reading the Gita with them. The verses in the second chapter

made a deep impression on my mind, and they still ring in my ears. The book struck me as one of priceless worth. The impression has ever since been growing on me with the result, that I regard it today as the book par excellence for the knowledge of Truth. It has afforded me invaluable help in my moments of gloom. I have read almost all the English translations of it, and I regard Sir Edwin Arnold’s as the best. He has been faithful to the text and yet it does not read like a translation. Though I read the Gita with these friends, I cannot pretend to have studied it then. It was only after some years that it became a book of daily reading.

They made a deep impression on me, and they still ring in my ears. The book seemed priceless to me. My appreciation of it has grown ever since. Today I regard it as the best book for understanding Truth. It has helped me immeasurably in moments of gloom. I have read almost all the English translations, and I consider Sir Edwin Arnold’s the best. He has remained faithful to the text, yet it does not read like a translation. Though I read the Gita with these friends, I cannot claim to have studied it then. Only some years later did I begin to read it daily.

The brothers also recommended The Light of Asia by Sir Edwin Arnold, whom I knew till then as the author only of The Song Celestial, and I read it with even greater interest than I did the Bhagavad Gita. Once I had begun it I could not leave off. They also took me on one occasion to the Blavatsky Lodge and introduced me to Madame Blavatsky and Mrs. Besant. The latter had just then joined the Theosophical Society, and I was following with great interest the controversy about her conversion. The friends advised me to join the Society, but I politely declined saying, ‘With my meagre knowledge of my own religion I do not want to belong to any religious body.’ I recall having read, at the brothers’ instance, Madame Blavatsky’s Key to Theosophy. This book stimulated in me the desire to read books on Hinduism, and disabused me of the notion fostered by the missionaries that Hinduism was rife with superstition.

The brothers also recommended The Light of Asia by Sir Edwin Arnold. Until then, I had known him only as the author of The Song Celestial. I read The Light of Asia with even greater interest than the Bhagavad Gita. Once I began it, I could not put it down. The brothers also took me to the Blavatsky Lodge on one occasion and introduced me to Madame Blavatsky and Mrs. Besant. Mrs. Besant had just joined the Theosophical Society, and I was following the controversy about her conversion with great interest. My friends advised me to join the Society, but I politely declined. I said, ‘With my limited knowledge of my own religion, I do not want to belong to any religious body.’ I remember reading Madame Blavatsky’s Key to Theosophy at the brothers’ suggestion. The book made me want to read books on Hinduism. It also freed me from the idea, encouraged by the missionaries, that Hinduism was full of superstition.

About the same time I met a good Christian from Manchester in a vegetarian boarding house. He talked to me about Christianity. I narrated to him my Rajkot recollections. He was pained to hear them. He said, ‘I am a vegetarian, I do not drink. Many Christians meat-eaters and drink, no doubt; but neither meat-eating nor drinking is enjoined by Scripture. Do please read the Bible.’ I accepted his advice and he got me a copy. I have a faint recollection that he himself used to sell copies of the Bible, and I purchased from him an edition containing maps, concordance, and other aids. I began reading it, but I could not possibly read through the Old Testament. I read the book of Genesis, and the chapters that followed invariably sent me to sleep. But just for the sake of being able to say that I had read it, I plodded through the other books with much difficulty and without the least interest or understanding. I disliked reading the book of Numbers.

Around the same time, I met a good Christian from Manchester at a vegetarian boarding house. He talked to me about Christianity, and I told him about my experiences in Rajkot. He was upset to hear about them. He said, ‘I am a vegetarian, and I do not drink. Many Christians eat meat and drink, no doubt. But Scripture requires neither. Please do read the Bible.’ I accepted his advice, and he got me a copy. I vaguely remember that he sold Bibles himself. I bought an edition from him that included maps, a concordance, and other study aids. I began reading the Bible, but I could not possibly read through the Old Testament. I read the book of Genesis, and the chapters that followed always put me to sleep. But I struggled through the other books just so I could say I had read them. I had no interest in them and understood nothing. I disliked reading the book of Numbers.

But the New Testament produced a different inpression, especially the Sermon on the Mount which went straight to my heart. I compared it with the Gita. The verses, ‘But I say unto you, that ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man take away thy coat let him have thy cloke too’ delighted me beyond measure and put me in mind of Shamal Bhatt’s ‘For a bowl of water, give a goodly meal’ etc. My young mind tried to unify the teaching of the Gita, the Light of Asia and the Sermon on the Mount. That renunciation was the highest form of religion appealed to me greatly.

But the New Testament made a different impression on me. The Sermon on the Mount especially went straight to my heart. I compared it with the Gita. These verses delighted me beyond measure: ‘But I tell you not to resist evil. If anyone strikes you on your right cheek, turn the other cheek to them too. And if anyone takes your coat, let them have your cloak too.’ They reminded me of Shamal Bhatt’s ‘For a bowl of water, give a good meal’ and so on. My young mind tried to bring together the teachings of the Gita, the Light of Asia and the Sermon on the Mount. The idea that renunciation was the highest form of religion appealed to me greatly.

This reading whetted my appetite for studying the lives of other religious teachers. A friend recommended Carlyle’s Heroes and Hero Worship. I read the chapter on the Hero as a prophet and learnt of the Prophet’s greatness and bravery and austere living.

This reading made me eager to study the lives of other religious teachers. A friend recommended Carlyle’s Heroes and Hero Worship. I read the chapter on the Hero as a prophet. I learned about the Prophet’s greatness, bravery, and simple way of life.

Beyond this acquaintance with religion I could not go at the moment, as reading for the examination left me scarcely any time for outside subjects. But I took mental note of the fact that I should read more religious books and acquaint myself with all the principal religions.

For the moment, I could learn no more about religion. Studying for the examination left me hardly any time for other subjects. But I made a mental note to read more religious books and learn about all the principal religions.

And how could I help knowing something of atheism too? Every Indian knew Bradlaugh’s name and his so-called atheism. I read some book about it, the name of which I forget. It had no effect on me, for I had already crossed the Sahara of atheism. Mrs. Besant who was then very much in the limelight had turned to theism from atheism and that fact also strengthened my aversion to atheism. I had read her book How I became a Theosophist.

And how could I have avoided learning something about atheism too? Every Indian knew Bradlaugh’s name and his so-called atheism. I read a book about atheism, but I forget its name. It had no effect on me, for I had already crossed the Sahara of atheism. Mrs. Besant was very much in the public eye at the time. She had turned from atheism to belief in God, and that also strengthened my aversion to atheism. I had read her book How I became a Theosophist.

It was about this time that Bradlaugh died. He was buried in the Woking Cemetery. I attended the funeral, as I believe every Indian residing in London did. A few clergymen also were present to do him the last honours. On our way back from the funeral we had to wait at the station for our train. A champion atheist from the crowd heckled one of these clergymen. ‘Well, sir, you believe in the existence of God?’

It was around this time that Bradlaugh died. He was buried in Woking Cemetery. I attended the funeral, as I believe every Indian living in London did. A few clergymen were also there to pay their last respects. On our way back from the funeral, we had to wait at the station for our train. An outspoken atheist in the crowd challenged one of the clergymen. ‘Well, sir, do you believe that God exists?’

‘I do,’ said the good man in a low tone.

‘I do,’ the good man said softly.

‘You also agree that the circumference of the Earth is 28,000 miles, don’t you?’ said the atheist with a smile of self-assurance.

‘You also agree that the Earth is 28,000 miles around, don’t you?’ the atheist said with a confident smile.

‘Indeed.’

‘Indeed.’

‘Pray tell me then the size of your God and where he may be?’

‘Please tell me then, how big is your God, and where might he be?’

‘Well, if we but knew, He resides in the hearts of us both.’

‘Well, if only we knew, he lives in both our hearts.’

‘Now, now, don’t take me to be a child,’ said the champion with a triumphant look at us.

‘Now, now, don’t think I’m a child,’ said the champion, looking at us triumphantly.

The clergyman assumed a humble silence.

The clergyman fell humbly silent.

This talk still further increased my prejudice against atheism.

This conversation increased my prejudice against atheism even more.