My Hindu instinct tells me that all religions are more or less true. All proceed from the same God, but all are imperfect because they have come down to us through imperfect human instrumentality.
Young India, 29-5-'24, p. 180
Religions are different roads converging to the same point. What does it matter that we take different roads, so long as we reach the same goal? In reality, there are as many religions as there are individuals.
Hind Swaraj or Indian Home Rule, 1939, pp. 35 & 36
In theory, since there is one God, there can be only one religion. But in practice, no two persons I have known have had the same identical conception of God. Therefore, there will, perhaps, always be different religions answering to different temperaments and climatic conditions.
Harijan, 2-2-'34, p. 8
I do not share the belief that there can or will be on earth one religion. I am striving, therefore, to find a common factor and to induce mutual tolerance.
Young India, 31-7-'24, p. 254
I do not like the word tolerance, but could not think of a better one. Tolerance may imply a gratuitous assumption of the inferiority of other faiths to one's own,
whereas Ahimsa teaches us to entertain the same respect for the religious faiths
of others as we accord to our own, thus admitting the imperfection of the
latter. This admission will be readily made by a seeker of Truth, who follows
the law of Love. If we had attained the full vision of Truth, we would no longer
be mere seekers, but have become one with God, for Truth is God. But being only
seekers, we prosecute our quest, and are conscious of our imperfection. And if
we are imperfect ourselves, religion as conceived by us must also be imperfect.
We have not realized religion in its perfection, even as we have not realized
God. Religion of our conception, being thus imperfect, is always subject to a
process of evolution and re-interpretation. Progress towards Truth, towards God,
is possible only because of such evolution. And if all faiths outlined by men
are imperfect, the question of comparative merit does not arise. All faiths
constitute a revelation of Truth, but all are imperfect, and liable to error.
Reverence for other faiths need not blind us to their faults. We must be keenly
alive to the defects of our own faith also, yet not leave it on that account,
but try to overcome those defects. Looking at all religions with an equal eye,
we would not only not hesitate, but would think it our duty, to blend into our
faith every acceptable feature of other faiths.
Even as a tree has a single trunk, but many branches and leaves, so there is one true and perfect Religion, but it becomes many, as it passes through the human medium. The one Religion is beyond all speech. Imperfect men put it into such language as they can command, and their words are interpreted by other men equally imperfect. Whose interpretation is to be held to be the right one? Everybody is right from his own standpoint, but it is not impossible that everybody is wrong. Hence the necessity for tolerance, which does not mean indifference to one's own faith, but a more intelligent and purer love for it. Tolerance gives us spiritual insight, which is as far from fanaticism as the north pole from the south. True knowledge of religion breaks down the barriers between faith and faith.
From Yeravda Mandir, 1945, pp. 38-40
It has been my experience that I am always true from my point of view, and am often wrong from the point of view of my honest critics. I know that we are both right from our respective points of view. And this knowledge saves me from attributing motives to my opponents or critics. The seven blind men who gave seven different descriptions of the elephant were all right from their respective points of view, and wrong from the point of view of one another, and right and wrong from the point of view of the man who knew the elephant. I very much like this doctrine of the manyness of reality. It is this doctrine that has taught me to judge a Mussalman from his own standpoint and a Christian from his. Formerly I used to resent the ignorance of my opponents. Today I can love them because I am gifted with the eye to see myself -as others see me and vice versa. I want to take the whole world in the embrace of my love.
Young India, 21-1 -'26, p. 30