The Ethics of Vow-Taking

M. K. Gandhi@ Theosophy Trust

THE ETHICS OF VOW-TAKING


Being accustomed from very childhood to taking vows I confess I have a strong bias in favour of the practice. It has come to my rescue in many a crisis; I have seen it save others from many a pitfall. A life without vows is like a ship without anchor or like an edifice that is built on slip-sand instead of a solid rock. A vow imparts stability, ballast and firmness to one's character. What reliance can be placed on a person who lacks these essential qualities? An agreement is nothing but a mutual interchange of vows; simultaneously one enters into a pledge when one gives one's word to another.

In old days, the word of mouth of illustrious persons was regarded as good as a bond. They concluded transactions involving millions by oral agreements. In fact our entire social fabric rests on the sanctity of the pledged word. The world would go to pieces if there was not this element of stability or finality in agreements arrived at. The Himalayas are immovably fixed for ever in their place. India would perish if the firmness of the Himalayas gave way. The sun, the moon and other heavenly bodies move with unerring regularity. Were it not so, human affairs would come to a standstill. But we know that the sun has been rising regularly at its fixed time for countless ages in the past and will continue to do so in future. The cooling orb of the moon will continue always to wax and wane as it has done for ages past with a clockwork regularity. That is why we call the sun and the moon to be witness to our affairs. We base our calendar on their movements, we regulate our time by their rising and setting.

The same law, which regulates these heavenly bodies, applies equally to men. A person unbound by vows can never be absolutely relied upon. It is overweening pride to say, "This thing comes natural to me. Why should I bind myself permanently by vows? I can well take care of myself at the critical moment. Why should I take an absolute vow against wine? I never get drunk. Why should I forgo the pleasure of an occasional cup for nothing?" A person who argues like this will never be weaned from his addiction.

To shirk taking of vows betrays indecision and want of resolution. One never can achieve anything lasting in this world by being irresolute. For instance, what faith can you place in a general or a soldier who lacks resolution and determination, who says, "I shall keep guard as long as I can"? A householder, whose watchman says that he would keep watch as long as he can, can never sleep in security. No general ever won a victory by following the principle of "being vigilant so long as he could".

I have before me innumerable examples of spinners at will. Every one of them has come to grief sooner or later. On the other hand, sacramental spinning has transformed the entire life of those who have taken to it; mountains of yarn stored up by them tell the tale. A vow is like a right angle. An insignificant right angle will make all the difference between ugliness and elegance, solidity and shakiness of a gigantic structure. Even so stability or instability, purity or otherwise of an entire career may depend upon the taking of a vow.

It goes without saying that moderation and sobriety are of the very essence of vow-taking. The taking of vows that are not feasible or that are beyond one's capacity would betray thoughtlessness and want of balance. Similarly a vow can be made conditional without losing any of its efficacy or virtue. For instance there would be nothing wrong about taking a vow to spin for at least one hour every day and to turn out not less than 200 yards daily except when one is travelling or is sick. Such a vow would not only be quite in form but also easy of observance. The essence of a vow does not consist in the difficulty of its performance but in the determination behind it unflinchingly to stick to it in the teeth of difficulties.

Self-restraint is the very key-stone of the ethics of vow-taking. For instance, one cannot take a vow of self-indulgence, to eat, drink and be merry, in short, to do as one pleases. This warning is necessary because I know of instances when an attempt was made to cover things of questionable import by means of vows. In the heyday of non-co-operation one even heard the objection raised, "How can I resign from Government service when I have made a convenant with it to serve it?" Or again, "How can I close my liquor shop since I have bound myself by contract to run it for five years?" Such questions might appear puzzling sometimes. But on closer thinking it will be seen that a vow can never be used to support or justify an immoral action. A vow must lead one upwards, never downwards towards perdition.

The correspondent has concluded by having a fling at the "acknowledged leaders" of the country and cited their so-called fickleness to justify his position. This sort of reasoning only betrays weakness. One should try to emulate and imitate only the virtues of one's leaders, never their faults. Our national leaders do not claim to be paragons of perfection. They occupy the position of eminence that they do in public life by virtue of certain qualities which they exhibit in their character. Let us ponder over those qualities and try to assimilate them, let us not even think of their shortcomings. No son can be called a worthy son of his father who only imbibes the shortcomings of his parents or pleads inability to keep clear of them. It is the virtues, not the faults of one's parents, that constitute one's true legacy. A son who only adds to the debts of his parents would be written down as unworthy. A worthy son would liquidate their debts and increase the legacy left by them.

The Efficacy of Vows
M. K. Gandhi
Navajivan, Ahmedabad, India 1929