In the third part, an effort is made to blend the Sankya and the Vedanta conceptions, an effort which largely permeates the whole book.

That is, it claims that _prakriti_, or elemental nature, and the soul, or _atma_, find their source in Brahm; and thus it practically vitiates the fundamental teachings of both systems. At the same time, it also teaches the separate existence of individual souls, which is anti-Vedantic.

As we study carefully the contents of this remarkable work, we are impressed equally with its excellences and defects, with its sublime teachings and absurd contentions. Generally speaking, it may be said to be characterized by notions which are, at the same time, supremely attractive to the East and unintelligible and repellent to the West.

1. Considering first its teaching concerning G.o.d, we find emphasized that monistic teaching of Hindu Pantheism which has been the dominant note in the faith of India from the first. But it is not the strictly spiritual and the unequivocal Pantheism of Vedantism, which is purely idealistic and which bluntly denies the existence of everything but Brahm itself. It is rather a mixture of the dual and the non-dual teaching of the two dominant, contending philosophies of the land.

Krishna tells us that he is not only the supreme Spirit, but also that the material universe is a part of himself. "O Son of Pritha! I am the Kratu, I am the Yagna, I am the Svadha, I am the product of the herbs, I am the sacred verse. I too am the sacrificial b.u.t.ter, I the fire, I the offering. I am the father of this universe, the mother, the creator, the grandsire, the thing to be known, the means of sanctification, ... the source and that in which it merges, the support, the receptacle, and the inexhaustible seed.... All ent.i.ties which are of the quality of goodness, and those which are of the quality of pa.s.sion and of darkness, know that they are, indeed, all from me; I am not in them, but they are in me. The whole universe, deluded by these three states of mind, develops from the qualities, does not know me who am beyond them and inexhaustible; for this delusion of mine, ... is divine and difficult to transcend."

"There is nothing else higher than myself; all this is woven upon me like numbers of pearls upon a thread. I am the taste in water, I am the light in the sun and the moon."[2]

[Footnote 2: The translation which I follow here is that of Mr.

Telang, in "The Sacred Books of the East," which is, on the whole, both exact and more intelligible than most other translations.]

These and many other similar expressions represent an evident effort to graft the materialistic conceptions of the Sankya upon the Vedanta, which is in nothing more emphatic than in denying the existence of all that is phenomenal and material.

Krishna gave to Arjuna, at the latter's request, a vision of his true Self separate from, and infinitely higher than, the humble and illusive garb of his incarnation. And it was to him "as if in the heavens the l.u.s.tre of a thousand suns burst forth all at once." And what a vision! Gazing upon it, Arjuna exclaims, "O G.o.d! I see within your body the G.o.ds, as also all the groups of various being; and the lord Brahm seated on his lotus seat, and all the sages and celestial snakes. I see you, who are of countless forms, possessed of many arms, stomachs, mouths, and eyes on all sides. And, O Lord of the Universe, O you of all forms! I do not see your end, middle, or beginning.... I believe you to be the eternal being. I see you void of beginning, middle, or end--of infinite power, of unnumbered arms, and having the sun and the moon for eyes, and having a mouth like a blazing fire and heating the universe with your radiance. For this s.p.a.ce between heaven and earth and all the quarters are pervaded by you alone. Looking at this wonderful and terrible form of yours, O high-souled one! the three worlds are affrighted. For here these groups of G.o.ds are entering into you.... Our princ.i.p.al warriors, also, are rapidly entering your mouths, fearful and horrific by reason of your jaws. And some with their heads smashed are seen stuck in the s.p.a.ces between the teeth. As the many rapid currents of a river's waters run toward the sea alone, so do the heroes of this human world enter your mouths blazing all around. As b.u.t.terflies, with increased velocity, enter a blazing fire to their destruction, so too do these people enter your mouths with increased velocity, only to their destruction. Swallowing all these people, you are licking them over and over again from all sides with your blazing mouths!"

Here we verily have a fine combination of the sublime and the ridiculous! The Apostle of Jesus was given to witness a vision of heavenly things such as could not be uttered. This disciple of Krishna does not hesitate to paint in such glowing terms a vision of the divine, that, to all but a Hindu, the picture seems not only incongruous but highly absurd and disgusting. One can hardly imagine that any mortal, to whom a vision of the divine being had been granted, could fail so utterly to furnish us with an edifying description of the same.

In this Song, Krishna claims to be, at the same time, absolute Deity and the supreme incarnation. In nothing do the East and the West differ more radically than in their teaching concerning incarnation or "descent." In Christianity, G.o.d only once became incarnate; and in that Incarnation every believing soul has found its needs fully satisfied. Never, in all these two thousand years, did our Lord Christ satisfy more completely the human soul and bring rest to more human hearts than at the present time.

To the Christian, Jesus represents the ultimate of G.o.d's earthly manifestation, as He does the complete realization of human salvation.

But in Hinduism, incarnation is presented as a continuous pa.s.sion of the Deity. The absolute Spirit forever amuses itself with the "sacred sport" of ever changing emanations and manifestations. Myriads of "descents" are recorded in their sacred books, of all degrees and forms of grotesqueness, and not a few of unblushing vileness. It is an interesting fact that the same Krishna who poses, and by millions of Hindus is accepted, as the Supreme Deity, is nevertheless represented in the most popular books of Hinduism to-day--the Puranas, which are known in their legends to all Hindus and which wield a supreme influence over them in their life--as a very different being. In these books the story of Krishna is one of fetid, unblushing immorality and voluptuousness. The publishing of these narratives in the English language in a western land at the present time would be considered a crime punishable with imprisonment. And thus this Hindu G.o.d, who is the most popular in India and who appeals most to the imagination of the people, led a life upon earth whose record is a story of immorality which brings a crimson blush to the pure.

But, to return to the Hindu conception of incarnation, it must be remembered that it is unique in this particular; viz. that it regards the Deity as continually returning to the world to visit and to help human beings. In the Gita, Krishna remarks:--

"Whensoever, O Descendant of Bharata! piety languishes and impiety is in the ascendant, I create myself. I am born, age after age, for the protection of the good, for the destruction of evil-doers, and the establishment of piety."

The inadequacy of any one incarnation is here proclaimed, and the idea of constant communication with and impartation of himself to humanity through repeated _descents_ is here inculcated. And it is a fundamental conception of Hinduism--a conception which differentiates it essentially from the Christian religion.

From this remark of Krishna, who speaks here as the Supreme Being, one would suppose that Hindu incarnations have been, and still are, definitely intended to enhance human piety upon earth, and have been such as to accomplish this purpose. As a matter of fact, the historic or legendary incarnations of India, as they are now recorded in their sacred books, have practically no ethical or spiritual content. I defy any Hindu to take the narratives of these descents, as found in the Puranas and other books, and show from them that there was anything more than physical and social relief to men intended by them or accomplished through them. I have yet to find, in those narratives, the conception of human sin and moral depravity and of the purpose of the incarnation to break the fetters of sin and to bring spiritual light and moral beauty to those among whom it manifested itself. The gulf which thus stands between the Hindu ideal of incarnation and the real incarnations which are recorded in Hindu literature, including that of Krishna himself, is wide and impa.s.sable. One has well said that the incarnation of Krishna is an incarnation of l.u.s.t, and the record of his 16,100 wives and 180,000 sons is but a suggestion of the correctness of this estimate. Even the incarnation of Buddha, which, doubtless, is the highest and best among those incorporated into the Hindu Pantheon, is expressly stated by Hindu authorities to be for the purpose of deceiving and destroying the people.

When one begins to compare the picture of the Christian Incarnation with that of any and of all those that occupy the Hindu mind, and fill many volumes of Hindu literature, we pa.s.s from noon-day light into Egyptian darkness.

2. The doctrine of _atma_, or the human self, or soul, is more in accordance with the Sankya than the Vedantic school. The individual soul is represented, not as a part of the Supreme Soul, which is the distinct doctrine of the _Adwaitha_ philosophy, but as a separate ent.i.ty which is immutable and eternal. Listen to Krishna's argument to Arjuna, in order to urge him into battle and to shed the blood of his friends: "Learned men grieve not for the living nor the dead. Never did I not exist, nor you, nor these rulers of men; nor will any of us ever hereafter cease to be. As in this body, infancy and youth and old age come to the embodied self, so does the acquisition of another body; a sensible man is not deceived about that.... There is no existence for that which is unreal; there is no non-existence for that which is real.... These bodies, appertaining to the embodied self which is eternal, indestructible, and indefinable, are said to be perishable; therefore do engage in battle, O descendant of Bharata! He who thinks it to be the killer and he who thinks it to be killed, both know nothing. It kills not, is not killed. It is not born, nor does it ever die, nor, having existed, does it exist no more. Unborn, everlasting, unchangeable, and primeval, it is not killed when the body is killed.... But even if you think that it is constantly born, and constantly dies, still, O you mighty man of arms! you ought not to grieve thus. For to one that is born, death is certain; and to one that dies, birth is certain."

There is a great deal more in this line of the indestructibility of the soul; but nothing is said of the Vedantic idea that the soul has no real, separate existence, and that even this illusory existence, in human conditions, will terminate when the self shall be recognized to be, as it really is, an unsevered and inseparable part of the Supreme Soul.

The eternal existence of the soul is posited by every school of Hindu thought. In the Sankya philosophy, the human self, as we have seen, is a separate, uncreated ent.i.ty; and the teaching of the Divine Lay concerning it is in harmony with this. And it must be confessed that in many respects this doctrine is inferior to the Vedantic, which emphasizes the spiritual character, and the divine origin and destiny, of the soul.

3. The doctrine of Liberation, or of Redemption, as found in the Bhagavad Gita, is a strange combination of all the ways which Brahmanism has inculcated through its many schools, with other ways here added. "In every way men follow in my path," declared Krishna. In the pursuance of any religious practices whatever, men were a.s.sured that they would be acceptable if they were only Krishna-olaters.

(1) But the highest path which leads unto G.o.d is the path of knowledge (_Gnana_). "Sacrifices of various sorts are laid down in the Vedas.

Know them all to be produced from action, and knowing this you will be released from the fetters of this world. The sacrifice of knowledge is superior to the sacrifice of wealth, for action is wholly and entirely comprehended in knowledge.... Even if you are the most sinful of all sinful men, you will cross over all trespa.s.ses by means of the boat of knowledge alone. As a fire well kindled, O Arjuna! reduces fuel to ashes, so the fire of knowledge reduces all actions to ashes. For there is in this world no means of sanctification like knowledge, and that one perfected by devotion finds within one's self in time. He who has faith, whose senses are restrained, and who is a.s.siduous, obtains knowledge. Obtaining knowledge he acquires, without delay, the highest tranquillity.... Therefore, O descendant of Bharata! destroy with the sword of knowledge these misgivings of yours which fill your mind, and which are produced from ignorance." "He who is possessed of knowledge, who is always devoted, and whose worship is addressed to one only, is esteemed highest. For to the man of knowledge I am dear above all things, and he is dear to me. All these are n.o.ble, but the man possessed of knowledge is deemed by me to be my own self."

From time immemorial Indian sages have looked upon G.o.d as the Supreme Intelligence; He is the absolute Wisdom, and to know Him or it, and to know that "I am it" (_Tat twam asi_), this is the highest wisdom (_Brahma Gnana_), and it gives immediate entrance into the heaven of beatification or of absorption. And the only sin which such a man, and which this system of thought, recognizes is the sin of ignorance (_Avidia_); that is, the folly, or stupidity, of thinking that one's soul is separate from the divine Soul. To know, under these mundane conditions of delusion (_Maya_), and while under the tyranny of pa.s.sion and of action (_Karma_), that I am, after all, identical with the divine Spirit, and that the thought of a separate existence is a snare and a bondage,--this is the immediate shattering of my earthly bondage and the full entrance of my soul (like a drop of water to its mother ocean) into the eternal peace and tranquillity (_Sayutcha_) of the G.o.dhead--a state of unconscious calm which shall never after be disturbed.

Thus the highest way of salvation, as taught by Hindus of all cla.s.ses, is the way of knowledge. It is the highest step in the progress of human redemption. All other ways of salvation are but preliminary, or stepping-stones, to this. There is no return to the bondage of this world of Him who has crossed the river of death "in the boat of knowledge." All others must again return and further, by new births, the cause of the soul's emanc.i.p.ation.

(2) The second path of liberation here inculcated is that of self-restraint, of asceticism. From time immemorial the ascetic has been India's ideal of a man of piety. He is a man who has turned his back upon the pleasures of the world, even its harmless amus.e.m.e.nts and physical enjoyments, and has given himself to stern rigid self-denial.

By thus denying himself every pleasure that body can bring and every satisfaction that human society can furnish; yea, more, by a renunciation of everything worldly to the extent of supreme physical pain and social deprivation, he separates and weans himself from all that is temporal, that he may pa.s.s on in sadness up the pathway of redemption. This is the way of Yoga; and the Yogi to-day finds highest admiration in India as its ideal of life.

In the Divine Lay also this pathway of Yoga finds emphasis and exaltation.

"The devotee whose self is contented with knowledge and experience, who is unmoved, who has restrained his senses, and to whom a sod, a stone, and gold are alike, is said to be devoted.... A devotee should constantly devote himself to abstraction, remaining in a secret place, alone, with his mind and self restrained, without expectations and without belongings. Fixing his seat firmly in a clean place, not too high nor too low, and covered over with a sheet of cloth, a deerskin, and kusa gra.s.s--and there seated on that seat, fixing his mind exclusively on one point with the working of the mind and sense restrained, he should practise devotion for the purity of self....

Thus constantly devoting himself to abstraction, a devotee whose mind is restrained attains that tranquillity which culminates in final emanc.i.p.ation and a.s.similation with me.... The self-restrained, embodied self lies at ease within the city of nine portals, renouncing all actions by the mind, not doing or causing anything to be done."

This path of abstraction and asceticism leaves the soul to theosophic knowledge, which is consummated in the supreme bliss of a.s.similation with the Divine.

So enamoured has India been of this method of life throughout the centuries that Yoga has been reduced to a science, and has been elaborated to a degree which is ridiculous and almost idiotic. Listen, for instance, to Krishna's instructions where he speaks of the ascetic as "holding his body, head, and neck even and unmoved, remaining steady, looking at the tip of his own nose," etc. These ridiculous posturings and idiotic att.i.tudes cannot, as has been well said by Barth, but lead to idiocy or to a loss of all mental apt.i.tude.

The ultimate aim of Yoga is to reduce the soul to tranquillity and quiescence, by abstracting the mind from all things earthly, and thus leading to cessation from action; for action is said to lead to new fruit, which must be eaten by the soul; and for this purpose new births are necessary, which delay final absorption in the deity.

The spirit of Hinduism is thus evident in its exaltation of this method of life. It has made the path of abstraction and the elimination of every thought, emotion, and ambition, its ideal. In other words, man, by self-repression and the effacement of every faculty of mind and body, is to attain unto final beatification or emanc.i.p.ation. This is an end in itself, according to the Hindu plan of life.

In Christianity, on the other hand, self-realization and not self-effacement must be the consummation of life. The way of the Cross, that is, the path of self-denial, is indeed most rigidly enjoined; but it is the denial of the lower self, the meanest pa.s.sions of the soul, in order that the highest faculties may find complete realization. Thus, in Christianity, also, asceticism has a place of value; but it is as a means to a higher end, and that is, perfect growth and development of the man unto the "measure of the stature of the fulness of Christ."

(3) It also possesses the distinction of emphasizing works or action as necessary to salvation. Indeed, the Bhagavad Gita is unique among the books of India in teaching that action is superior to renunciation.

Sri Krishna says: "Renunciation and pursuit of action are both instruments of happiness. But of the two, pursuit of action is superior to renunciation of action."

This is, indeed, strange teaching in the realm of Hindu literature, where action is universally taught to be both in itself an evil and to be the cause of sin. Krishna, by some magic of his own power, here reverses the ordinary Hindu teaching. "He who has controlled his senses and who identifies his self with every being, is not tainted, though he performs actions." "He who, casting off all attachment, performs actions, dedicating them to Brahm, is not tainted by sin, as the lotus leaf is not tainted by water." Indeed, we are told that some "perform actions for attaining purity of self." Thus we see inculcated the peculiarly un-Hindu doctrine that he who works for G.o.d is for that reason absolved from the fruit of his action; yea, more, by his very acts attains unto purity, and approaches the consummation of absorption. Still more, the very motive of Krishna, in this Divine Song, is to stir up the warlike courage of Arjuna and to lead him into the b.l.o.o.d.y activities of war. "Therefore do you, too, perform actions, as was done by men of olden times."

But action, in order that it may be effective, must be according to prescribed rules. Any work which is inculcated in the sacred books is both sacred and useful in the scheme of redemption. And among these prescribed works, few are more useful than the performance of sacrifice. Men "have their sins destroyed by sacrifice. Those who eat the nectar-like leavings of the sacrifice prepare for the eternal Brahm. This world is not for those who perform no sacrifice. Thus sacrifices of various sorts are laid down in the Vedas. Know them all produced from action, and knowing this you will be released from the fetters of this world."

Idolatry, also, is a part of this sacred duty. "Desiring the success of action, men in this world worship the divinities, for in this world of the mortals, the success produced by action is soon obtained."

"Those who worship the divinities go to the divinities, and my worshippers, too, go to me." "Even those, O Son of Kunti, who being devotees of other divinities worship with faith, worship me only, but irregularly. For I am the enjoyer as well as Lord of all sacrifices.

But they know me not truly, therefore do they fall," _i.e._ they return to the world of mortals. This teaching may be called polytheism rather than idolatry. And yet at the time this book was written, polytheism had already degenerated into idolatry.

The most definite and mult.i.tudinous courses of action are those enforced by the caste system. And these also are emphasized in this song. Krishna here informs us that he is the author of the caste system. "The four-fold division of castes was created by me according to the apportionment of qualities and duties." Elsewhere, in Hindu writings, we are abundantly informed that Brahm created these four divisions of men from his head, his shoulders, his loins, and his feet, respectively.[3]

[Footnote 3: See Chapters IV and V, on Caste.]

He only lives well and works worthily who lives in strict accordance with caste rules, and who works in obedience to the dictates of caste tyranny. We are here informed that "one's own duty, though defective, is better than another's duty well performed. Death in performing one's own duty is preferable; the performance of the duty of others is dangerous." Here, of course, "one's own duty" is the duty prescribed to a man by the Hindu caste system. "The duties of Brahmans, Kshatriyas, and Vaisyas, and of Sudras, too, O terror of your foes, are distinguished according to the qualities born of nature.

Tranquillity, restraint of the sense, penance, purity, forgiveness, straightforwardness, also knowledge, experience, and belief in the future world, this is the natural duty of the Brahmans. Valour, glory, courage, dexterity, not slinking away from battle, gifts, exercise of lordly power, this is the natural duty of Kshatriyas. Agriculture, tending cattle, trade, this is the natural duty of Vaisyas. And the natural duty of Sudras, too, consists in service. Every man intent on his own respective duties obtains perfection." And, again, "One's duty, though defective, is better than another's duty well performed.

Performing the duty prescribed by nature one does not incur sin. One should not abandon a natural duty though tainted with evil."

Thus the most stupendous system of social and religious evil that the world has ever known--the Hindu caste system--is here boldly taught and inculcated as the most sacred duty of life. One man is born for pious leadership, another born to fight, another born for menial service; and woe be to any one of them who abandons this so-called "natural duty" and strives for a betterment or a change of life! This is the divinely inculcated system of bondage which has enthralled India for twenty-five centuries.

But it is gratifying to know that, though taught and inculcated in this highest book of their faith, Hindus are beginning to denounce the whole system. Both a social and a religious consciousness are beginning to rebel against its very existence.

But we pa.s.s from this lowest aspect of "action" to the highest when we remark that all acts should, according to Krishna, be free from attachment. No duty is more frequently enforced in the Bhagavad Gita than that of detachment in religious activity; nor is there any higher than this within the whole compa.s.s of this Song. It is the duty of man to work out righteousness and to exercise virtue without regard to the results or the fruits of his action. It is the high-water mark of the teaching of the book.

"Your business is with action alone; not by any means with fruit. Let not the fruit of action be your motive to action." "Wretched are those whose motive to action is the fruit of action." Therefore, perform all action, which must be performed, without attachment. For a man, performing action without attachment, attains the Supreme. "Forsaking all attachment to the fruit of action, always contented, dependent on none, he does nothing at all, though he engages in action. Devoid of expectations, restraining the mind and the self, and casting off all belongings, he incurs no sin."

We must not, however, give to this detachment a Christian value. For it is a part of Hindu thought to condemn every emotion and sentiment, however lofty as an a.s.set of life. It regards every desire, however n.o.ble in itself, and every sentiment, however exalted, as essentially evil; for it is a momentary barrier to that equilibrium and quiescence of soul which the Hindu has always maintained to be the highest cultivation of the self. Therefore, action, in order to be of any permanent value, must be severed from every pa.s.sion, desire, or expectation. And thus the Hindu does not here seek so much the existence of pure altruism as he does the absence of desire, which means soul unrest and the removal of one of the barriers to soul emanc.i.p.ation. It is, he says, when love and every other pa.s.sion cools off into a quiet intellectual calm, and the soul is animated, not by sentiment, but by clear vision, that _Sayutcha_, or absorption into the Brahm, is attained.

If, then, detachment is a keyword to Higher Hinduism and man is forbidden to seek after any good, even the highest, in connection with his religious activities, what then can be an adequate motive to a religious life of good works?