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 the sins of his own people. The fast was a truly vicarious one—where a man who was innocent undertook to punish himself for the sake of the guilty. As news of the fast spread through the country, the masses were overcome with fear and wonder. They turned to prayer for their beloved leader, and the terrible riots ceased.

On the twelfth day of the fast, when Mr. Gandhi’s life seemed to be in real danger, his immediate followers urged him to take food. But Gandhi replied: “Have faith in God… You have forgotten the power of prayer.” The fast was completed successfully and Gandhiji’s favorite hymn was sung: “The way to God is only meant for heroes; it is not meant for cowards.”

While the fast was in progress a Unity Conference met in Delhi, bringing together outstanding religious and political leaders from all communities, seeking to find a way to promote harmonious relations between the contending religious groups.

In the story from the Ramayana, which we have summarized, Vishvamitra underwent great austerities in order to gain the powers of a Brahmin. But in his hour of triumph he insisted that his old enemy Vasishtha be present personally to convey him his title, on behalf of the gods. Other stories show a more definite trend in the direction of utilizing tapas for the realization of moral and less selfish aims. When Mr. Gandhi fasted he put positive moral and social content into the ancient principle. To achieve a result was not enough. The whole act must be entered into in the spirit of love. Having purified himself, he was then in a position to endure suffering to promote the welfare of others. And when it came to the final sacrifice, his death was so awe-inspiring, that the war-like passions of Hindus and Muslims alike were stilled. The bloody communal strife, which Gandhiji had been unable to control in life, came to an end under the stimulus of a common grief.

In developing the principle of sacrifice (yajna), Gandhiji departed from the traditional Hindu view of sacrifice as renunciation. The holy man, to the great majority of Hindus, is the man who abandons the world. Renunciation, as interpreted by Gandhi, means living in the world, but carrying the principle of renunciation into all the activities of life. All men must live the dedicated life. Thus life becomes a duty rather than an in-