Here is introduced another keyword of this Eclecticism--the word _Bhakti_.

The doctrine of Bhakti finds a supreme place in the Divine Song.

_Bhakti_ means devotion or love to Krishna himself. Perhaps the Christian word "Faith" best expresses the full meaning of the word _Bhakti_. Krishna says, in substance, Have no attachment to the results of your acts; but be attached to me who am the supreme G.o.d, and live and act according to the n.o.ble impulse of that attachment.

"Among all devotees, he who being full of faith worships me, with his inmost self intent on me, is esteemed by me to be the most devoted."

"Even if a very ill-conducted man worships me, not worshipping any one else, he must certainly be deemed to be good, for he has well resolved." "Place your mind on me, become my devotee, my worshipper; reverence me, and thus making me your highest goal, and devoting yourself to abstraction, you will certainly come to me." "On me place your mind, become my devotee, sacrifice to me, reverence me, you will certainly come to me. I declare to you truly, you are dear to me. I will release you from all sins. Be not grieved." "No one amongst men is superior to him in doing what is dear to me."

It is probable that the Bhagavad Gita was the first to introduce this doctrine of faith. It is, of course, a doctrine possible only in connection with a _personal_ G.o.d, and was doubtless introduced through the new cult of Krishna-olatry. It is foreign to Vedantism, whose G.o.d is the Impersonal and the Ineffable One; foreign also to the Sankya school, where G.o.d is neither known nor needed. It is essentially a new teaching, and is a peculiar feature of the worship of the incarnations of Vishnu.

But, introduced by this Song of the Adorable One, it has been incorporated into the Hindu religion, and figures now as one of the most powerful motives of that faith. And this new doctrine brings the Hindu religion into warmer relationship to Christianity than at any other point. Sir Monier Williams truly claims that Hinduism, in no other teaching, so closely approaches Christianity as in the doctrine of faith.

But, like all other teachings of Hinduism, this doctrine also has been considerably distorted in the process of appropriation; so that "faith" in the worship of Vishnu's incarnations, to-day, is more potential as an act than is "faith" in Christianity. For, in Hinduism, it matters not on what G.o.d or ritual the _Bhakthan_ places his faith, it has power to redeem him from all troubles.

It should be remembered that _Bhakti_ is perhaps the most distinctive and mighty influence in Vaishnavism, if not in all Hinduism, at the present time.

(4) Little is said in Hinduism with a view to inculcate and to reveal the efficiency of altruism, or the love of man for man. In the Bhagavad Gita hardly any reference is made to this which is so dominant a note in the Christian faith. Krishna does remark that one should have "regard also to keeping people to their duties," in performing action. "Whatever a great man does, that other men also do; ... wise men should not shake the convictions of the ignorant who are attached to action, but acting with devotion should make them apply themselves to all action." "He who identifies himself with every being is not tainted, though he performs actions." "The sages who are intent on the welfare of all the beings obtain the Brahmic bliss."

This certainly is neither very clear, nor at all adequate, as the inculcation of the most fundamental of all duties, the love of our fellow-men and the sacrifice of self in the interest of common humanity. The Vedantin claims that the unity of all being, as taught by him, is a strong injunction upon him to love all the parts of that unity. But the Bhagavad Gita does not teach clearly even this Vedantic doctrine. Selfishness is too much stamped upon the Hindu faith. It is too exclusively an individualistic religion. It is every one for himself in the great struggle of man for redemption. It pre-eminently tends to cultivate in man both pride in his own achievement and an exclusively selfish devotion to the consummation of his own redemption.

4. In the Bhagavad Gita little is said of the character of the salvation which is to be achieved by the devotee of Krishna. Indeed, the nature of this consummation is left very much in mystery. We are told that Krishna's worshipper will come to him. "He who, with the highest devotion to me, will proclaim this supreme mystery among my devotees will come to me freed from all doubts." Again we are taught that such a devotee, "understanding me, truly enters into my essence."

This carries the definite and universal thought of Hinduism, that man will be absorbed in the Deity. In another place we are told that the worshipper "who is purified by the penance of knowledge has come into my essence."

This is the eschatology of all Hindu _Shastras_. The peculiar teaching of the Bhagavad Gita concerning action and its emphasis upon a strenuous life in this world would have led us to expect the teaching of a future of some kind of activity. Instead of that, it falls back upon the old and hackneyed pantheistic idea, that the human soul, being ultimately divested of its human bodies, both gross and fine, pa.s.ses on in its nakedness into oneness with the Absolute, and thus loses all the faculties which, so far as we know, const.i.tute its greatness, power, and glory. In this condition of absorption the human soul is not only deprived of its separate existence, but also of all self-knowledge, which is the true basis of personality.

As to the process of this salvation we are here taught, as in all Hindu writing, that it is attained through metempsychosis, or reincarnation. The human soul, like the divine, in Brahmanism, pa.s.ses through many incarnations (some writers say 8,400,000) before it receives the crown of perfection, or of absorption. Krishna says: "As a man, casting off old clothes, puts on others and new ones, so the embodied self, casting off old bodies, goes to others and new ones."

"I have pa.s.sed through many births, O Arjuna, and you, also," says Krishna; "I know them all, but you, O terror of your foes! do not know them."

This devious and tedious path of reincarnation is the one over which every soul must pa.s.s. And between every incarnation and that which follows, the soul, clothed upon with a subtle body, pa.s.ses through many heavens and h.e.l.ls in order to eat the fruits of its past actions.

And there is a remnant of these fruits left which necessitates the return to a new body and a new human existence.

These upper and nether regions through which the soul pa.s.ses and settles its accounts with the past, are not in any sense permanent.

Concerning this, the Bhagavad Gita says that men, "reaching the holy world of the Lord of G.o.ds, they enjoy in the celestial regions the celestial pleasures of the G.o.ds. And having enjoyed that great heavenly world, they enter the mortal world when their merit is exhausted." After, perhaps, millions of these human incarnations (and, indeed, the incarnation may be of lower animal and of vegetable), the self will gradually be perfected, they say, and will pa.s.s on into the calm essence of the supreme Soul, as a drop of water descends in rain and blends again with the ocean. I see absolutely no reason why this interminable process of metempsychosis should lead to the perfection of the soul rather than to its complete demoralization. Indeed, there is nothing ethical at all in the character of these reincarnations, so far as they are described by Hindu writers.

III

This, then, is the "Divine Lay" of the Hindu religion, the book most cherished and most highly extolled by more than two hundred and thirty million Hindus.

We are, first of all, impressed by the many contradictions which disfigure the book. Hardly a page is free from conflicting doctrines and methods of life. It could not be otherwise in any effort to harmonize the mutually contradictory teachings of the conflicting schools of religious thought and practice in this complicated faith.

On the other hand, we see in this Song an honest and an able attempt to bring the many tenets of that faith into a consistent whole. And we cannot help feeling that, while the view of G.o.d and man here presented, and the ways of salvation here enunciated, are not satisfactory, yet we find scattered through its pages gems of thought and beauties of religious conceptions and instruction which are beyond cavil, and which to-day _seem_ to satisfy many millions of our fellow-men.

But, at the close of a careful perusal of the book, one feels that it is radically unsatisfying.

In the first place, it is wanting in any power for life. In order to feel this, one has only to compare it, for a moment, with the Gospels of Christianity. We find here philosophical disquisitions on the Divine Being which few men can understand and none can hope to harmonize. In the Gospels, on the other hand, we see presented a scheme of life which, at the same time, satisfies the highest philosophy and is perfectly intelligible to the most simple-minded.

Here a bewildering number of mutually contradictory ways of life are urged upon us, not one of which can appeal in fulness and power to the common man. There do we find one clear way of salvation--the way of faith in Christ; and in order to walk in that way the power of the Divine Spirit is promised to every one, even to the humblest soul and to the greatest sinner, that he might accept the Christ and live in and through Him a holy and a righteous life.

Above all, we have here represented an incarnation the records of whose doings, in the sacred writings of the Hindus, shock us by their immorality and disgust us by their coa.r.s.eness. And yet he arrogates to himself the nature and the functions, as he makes upon us the demands, of the supreme Deity. There, on the other hand, we witness the spectacle of the Christ who so lived the divine life, and whose immaculate holiness is so overwhelming, that His claim to be one with the G.o.dhead brings no shock or sense of incongruity to any one to-day.

He has so impressed men of all generations that untold millions, in all lands, have felt no hesitation in believing Him when He says, "He that hath seen me hath seen the Father." Here do we indeed find the supreme contrast between the manual of Hindu faith and the Gospels of Christianity; and it is a contrast at the most vital point of religion.

CHAPTER VII

POPULAR HINDUISM

In the last chapter we dwelt upon what may be called the Higher Hinduism--that system of thought and religious exercise which engages the attention, attracts the thought, and invites the devotion of the thinking cla.s.ses of the Hindu fold. The Bhagavad Gita is only one of many writings which seriously present to the thoughtful Hindu some of the higher conceptions and deepest yearnings of the soul. Of all the faiths of the "Far East" none dwells so much upon these profound religious realities, or engages in such lofty flights of spiritual aspiration, as does this religion of the Brahmans. And no one can study these products of the greatest minds and most sensitive religious souls of India without entertaining a great and growing admiration for them.

But it is well to remember these are not all of Hindu literature; nor do they represent the current thought or the general religious life of the people.

[Ill.u.s.tration: A DRAVIDIAN SHRINE, SOUTH INDIA]

They indeed reveal the highest and the best that has ever come to light in the thought and spiritual culture of this people. For that reason, the Bhagavad Gita is worthy of the name we gave it--the Hindu bible.

In view of all these things, who would say that G.o.d did not visit this people, or left Himself without witness among them? While He was leading the Hebrews in the time of Moses, He was also stirring this people through its old rishis, or sages. While He was rebuking the degenerate Jewish people through their later prophets, He was raising and inspiring the great prophet of India, the Buddha, to protest against a debased Brahmanism.

But let it not be supposed that this literature of "Higher Hinduism"

is, in any sense, popular in India. Those religious books which engage the mind of the ma.s.ses are of a very different cla.s.s. They are the wild legends of the Puranas, and inane dialogues and lying incantations of the Tantras--two cla.s.ses of works which are both the most popular and are lowest in the range of their ideas and most demoralizing in the cults which they present.

These books were ostensibly written for the common people and for women. And the common people delight in them and are intoxicated by their religious exaggerations and excesses.

Thus the faith of the people, as a whole, is far removed, in its grovelling thought, its idolatrous practices, and its thousand-headed ritual, from the teaching of Higher Hinduism.

Above all, we must remember that the Hinduism of to-day is not the Brahmanism of thirty centuries ago. It has been the pa.s.sion of that faith, from the beginning, to absorb all cults and faiths that have come into contact with it. Hinduism is an amorphous thing; it has been compared to a many-coloured and many-fibred cloth, in which are mixed together Brahmanism, Buddhism, Demonolatry, and Christianity. And all these, utterly regardless of the many contradictions which they bring together, form modern Hinduism.

This is true also of the G.o.ds of India. The earliest of the Vedic G.o.ds had elements of n.o.bility in them. The most universally recognized of their divinities in primitive times, Varuna, is free from the vain pa.s.sions and moral obliquities of more recent G.o.ds. Indeed, as one follows the course of time and the consequent multiplication of deities in India, one sees in their pantheon a steady deterioration of character, until we come to the most popular of modern Hindu deities, Krishna and Kali, the one well-called "the incarnation of l.u.s.t," and the other "the G.o.ddess of blood." One is the deification of human pa.s.sion, while the other is an apotheosis of brute force. And yet the cults of those two deities have attained, at the present time, the maximum of popularity throughout the land.

The same fact is manifest in connection with the customs of the people. In early Vedic times, hardly one of those inst.i.tutions which now so disfigure this religion existed among the people. Idolatry, the caste system, and the many forms of degradation of women are of later growth. Never, in all the history of the country, did they exist and flourish as they do at the present time.

Thus it will be seen that, while the religion of the Brahmans in its earliest, primitive stage was merely an ethnic faith and largely the echo of the spiritual yearning of the human soul, its development has neither added to its power nor broadened its horizon. On the contrary, it grows weaker and has, age after age, added superst.i.tion to superst.i.tion, until it has reached its maximum of error and of evil at the present time.

It is wise neither to ignore nor to underestimate the best that is in a faith; nor is it fair to shut one's eyes to its achievement as revealed in the life of the common people.

Indeed, the religious life of the ma.s.ses is the truest index of the real value of a religion, if it has wrought upon them many centuries, as Hinduism has, in this land.

I

In the West the national evolutionist says to us, "Let the people of India alone, that they may evolve their own faith. It is not by cataclysmic change, but by growth, that they will ultimately find their true redemption." Others, who have listened perhaps to the pleasing words of a clever, yellow-robed Hindu Swami, ask the question, "Why should we spend our money in sending the Gospel to these wonderfully bright people of the East; are they not able to take care of themselves; and is not their faith adequate to their needs?"

To this we simply say: "Come with us to India and see for yourselves.

Live, as some of us have, for a third of a century in this land, and see, hear, feel, and understand what this Hinduism is. And, having understood the situation, ask yourselves whether this ancestral faith of India has in itself real saving power and redeeming efficacy for any one." I maintain that, to know Hinduism, is to feel a deep sympathy with the people who have inherited it as their faith, and to desire to bring to them the Gospel of life and of salvation in Christ Jesus. The people of India are, perhaps, the most religious upon earth. In this respect they are very unlike the j.a.panese and Chinese, who are worldly, prosaic, practical. Hindus are poetic, other-worldly, and spiritually minded. They have a keen instinct for things of the spirit. They are, also, very unlike the people of the West. Among Westerners, religion is largely an incident in life. It has for them a separate department, a small corner, in the life. In the East, on the other hand, religion enters into every detail of life. There is hardly a department or an interest in life which is not subsidized by faith and which has not to be conducted religiously.

Moreover, the people of India thought out and elaborated most profound systems of theosophic thought in the far, remote past. When our ancestors were in the depths of savagery, Indian sages were indulging in metaphysical disquisitions which are even to-day the admiration of western sages. And there were many among those ancient Hindu rishis whose self-propelled flight toward G.o.d and divine things, and whose spiritual aspirations and yearnings were so beautiful that we can but speak with profound respect and entertain the highest admiration of them. Religion is not merely a philosophy, or even an aspiration; it is something vastly more than this.

The Hindu Swami will visit the West and discourse sweetly, in persuasive English, upon Hindu philosophy. But he will not practise his religious rites or reveal his idolatrous habits and his bondage of caste to those western people who admire him. These things would at once create a revulsion of feeling against him and his philosophy. And yet these are much more an essential part of his faith than all his moral plat.i.tudes and eloquent disquisitions.