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This brings us to the second of the three paths of salvation, the middle portion of the upward path to the mountain top of clear, unclouded vision of the All, the One Soul. In Hindu theory, at this second stage man is still amid the clouds that cling to the mountain's breast. For easy reference I have named it Salvation by Faith, although the English term must not mislead. The extract from the Mahanirvฤna Tantra, already quoted, describes this inferior stage as the method of "chanting of glories and recitation of names" of gods. The Sanscrit name, Bhakti, is rendered devotion, or fervour, or faith, or fervent love; and in spite of alien ideas associated with bhakti, bhakti is much more akin to Faith than are many of the features of Hinduism to the Christian analogues with whose names they are ticketed. For example, bhakti practically implies a personal god, not the impersonal pantheistic Brahma. Intense devotion to some personal god, generally Vishnu the preserver, under the name Hari, or either of Vishnu's chief incarnations, Ram or Krishna, is the usual manifestation of bhakti. In actual practice it displays itself in ecstatic dancing or singing, or in exclaiming the name of the god or goddess, or in self-lacerations in his or her honour. Lacerations and what we would call penances, be it remembered, are done to the honour of a Deity; they are not a discipline like the self-whipping of the Flagellants and the jumping of the Jumpers of the fourteenth and fifteenth centuries. "Bhakti," says Sir Monier Williams, "is really a kind of 'meritorious work,' and not equivalent to 'faith' in the Christian sense."[129] Bhakti is the religion of many millions of India, combined more or less with the conventional externals of sacrifice and offerings and pilgrimages and employment of brahmans, which together constitute the third path of salvation, by karma or works. That ecstatic adoration is religion for many millions of India, although the name bhakti may never pass their lips. We judged the idea of salvation by knowledge, or by intense concentration of mind, to be genuinely felt, because it could override the idea of caste. Applying the same test here, we must acknowledge the genuineness of feeling in bhakti. Theoretically, at least, as Sir Monier Williams says, "devotion to Vishnu supersedes all distinctions of caste"; and again, "Vishnavism [Vishnuism], notwithstanding the gross polytheistic superstitions and hideous idolatry to which it gives rise, is the only Hindu system worthy of being called a religion."[130] In actual practice the repudiation of caste no doubt varies greatly. In some cases, caste is dropped only during the fit of fervour or bhakti. At Puri, during the celebrated Juggernath (Jagan-nath, Lord of the world) pilgrimage, high caste and low together receive and eat the temple food, afterwards resuming their several ranks in caste. As a matter of fact it was found at the census of 1901, that with the exception of a few communities of devotees, all the professed Vishnuites returned themselves by their caste names. Hindu bhakti, like Christianity, is in conflict with caste, and bhakti has not proved fit to cope with it.
Bhakti, then, is simply the designation for fervour in worship or in presence of the Deity, as it appears in Hinduism. For fervour is not peculiar to any religion, even ecstatic fervour. We see it among the Jews in King David's dancing before the ark of the Lord, and we see it in the whirling of the dervishes of Cairo, despite Mahomedans' overawing idea of God. May we not say that the singing in Christian worship recognises the same religious instinct, and the necessity to permit the exercise of it. Many of the psalms, we feel we must chant or sing; reading is too cold for themโthe 148th Psalm for example, "Praise ye the Lord from the heavens; praise Him in the heights: praise ye Him, sun and moon," and so on.
We pass over the extravagances and gross depths to which bhakti, devotion or faith or love, may degenerate in the excitement of religious festivalsโcorruptio optimi pessimum. Even, strange to say, we find the grossness of bhakti also deliberately embodied in figures of wood and stone. Passing that over, we repeat that in bhakti or devotion to a personal God, or even only ecstatic extravagant devotion to a saint or religious hero semi-deified, we have a natural channel for the religious feeling of Indians, a channel that in these days is wearing deep. I speak of the middle classes, not of the ignorant masses, and my point is that the middle classes and the new religious organisations including the Indian Church are reconsecrating bhakti. Here is a portion of a bhakti hymn of one of the sections of the Brฤhma Samฤj:
"The gods dance, chanting the name of Hari;Dances my Gouranga in the midst of the choral band;
The eyes full of tears, Oh! how beautiful!
Jesus dances, Paul dances, dances Sakya Muni."
Between singing the song and acting it while singing, the distance in India is little. The explanation of a recent Hindu devotee, Ramkrishna Paramhansa, is: "A true devotee, who has drunk deep of divine Love, is like a veritable drunkard, and as such cannot always observe the rules of propriety."[131] Manifestations of bhakti we would soon have in the Indian Christian Church were the cold moderating influence of Westerns lessened; and as the Church increases and becomes indigenous, we must welcome bhakti in measure. Every religious procession will lead to manifestations of bhakti. In the Church of Scotland Magazine, Life and Work, for November 1904, we are told of a convert at Calcutta: "She kept speaking and singing of Jesus.... She appeared to the Hindu family to be a Christ-intoxicated woman." Again, in the Indian Standard for October 1905, we read of a religious revival among the Christians of the hills in Assam, where the Welsh missionaries work. We may contrast the concomitants of the revival with those attending the late revival even among the fervid Welsh. At one meeting, we are told, "the fervour rose at times to boiling heat, and scores of men were almost beside themselves with spiritual ecstasy. We never witnessed such scenes; scores of people literally danced, while large numbers who did not dance waved their arms in the air, keeping time, as they sang some of our magnificent Khassie hymns."
If what I have frequently repeated in these chapters be correctโthat in the nineteenth century educated India has become largely monotheistic, it is in keeping therewith that the prevailing conception of religion should have changed, alongside, from the quest of Saving Knowledge to that of Bhakti or enthusiastic devotion to a person. Direct confirmation of that inference, a recent Hindu historian supplies. In a different context altogether, he declares: "The doctrine of bhakti (Faith) now rules the Hindu to the almost utter exclusion of the higher and more intellectual doctrine of gnan (Knowledge of the Supreme Soul)." The conception of the all-comprehending impersonal Brahma has, indeed, lost vitality; for the educated also the externals of the popular religion have lost their significance and become puerile. But for them also, the objects of popular bhakti, Ram and Krishna, are as much epical as religious heroes. Hinduism needs an object of bhakti for her educated people. The fact explains several of the novel religious features of the past half-century. The great jogi, Buddha, although not a brahman, was rediscovered as a religious hero for Hindus; at the commencement of the century he was a heretic to the brahmans. "The head of a sect inimical to Hinduism," the great Rammohan Roy calls him. So Sir Edwin Arnold's Light of Asia had a great vogue some twenty years ago. Then Krishna has had his life re-written and his cult revivedโpurged of the old excesses of the Krishna-bhakti. More recently, Chaitanya, the religious teacher in Bengal in the fifteenth century, has been adopted by certain of the educated class in Bengal as an object of bhakti. Here, it seems to me, is found the place of Christ in the mind of educated India. They are fairly familiar now with the story of the New Testament, and Jesus Christ stands before them as the supereminent object of bhakti; and I venture to say is generally regarded as such, although comparatively few as yet have adopted the bhakti attitude towards Him. The Imitatio Christi, however, is a well-known book to the spiritually minded among the educated classes. India has advanced beyond the cold, intellectual, Unitarian appreciation of Jesus Christ that marked the early Brฤhma and Prฤrthanฤ Samฤj movements and manifested itself in their creeds in express denial of any incarnation. For Brฤhma worship, I have seen the hymn, "Jesus, lover of my soul," transformed into "Father, lover of my soul." Hindus of the newer bhakti attitude to Christ would find no difficulty in singing the hymn as Christians do, provided the doctrinal background be not obtruded upon them. Sober faith has dawned, and will formulate itself by and by.
CHAPTER XXI CONCLUSION "Draw the curtain close,
And let us all to meditation."
SHAKESPEARE, Hen. VI. II.
Sailing, say to India, from Britain down through the Atlantic, close by the coast of Portugal and Spain, and then, within the Mediterranean, skirting the coast of Algeria, and so on, one is often oppressed with a sense of his isolation. We can see that the land we are passing is inhabited by human beings like ourselves; and those houses visible are homes; and signs of life we can see even from our passing vessel. What of all the tragedies and comedies that are daily being enacted in these housesโthe exits and the entrances, the friendships and the feuds, the selfishnesses and self-sacrifices, the commonplace toil, the children's play, that are going on the very moment we are looking? We are out of it, and our affections refuse to be wholly alienated from these fellow-beings, although the ship of which we form a part must pursue her own aim, and hurries along.
The Briton's tie to India and Indians is of no passing accidental character. Our life-histories are not merely running parallel;
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