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We worship Thee, Seed of the Universe,
Thou one unbroken Soul.
We worship Thee, whose footstool is worshipped by the Gods,
Thou Lord of the Saints,
Physician of the World-disease,
To Thy lotus-feet our salutation, O Great Soul!
                 Hindu form of salutation to a Divine Incarnation.


IT is told of a certain Bodhisattva that, all his struggles done and illumination reached, he was about to pass over into Nirvana. But as his feet touched the threshold of supreme blessedness there rose to his ears the sound of the sorrowful crying of humanity. Then turned that great soul back from Nirvana and entered again into life, declaring that till the last grain of dust in the universe had passed in before him, he would by no means go into salvation. And this Bodhisattva is he who sits on the throne of the Dalai-Lama in Tibet, watching the world of men with eyes of divine pity from afar off.

Called by various names, arrayed in widely, differing garb, we come constantly in Hinduism on the attempt, as here in the story of the Dalai-Lama, to express the idea that in the great Heart of the Absolute there dwells an abiding charity towards men. It would seem as if, to the religious instinct

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of humanity, the dream of "the pursuit of the soul by God" is a necessity; and the Hindu, well aware of the impossibility of giving it logical expression, veils his effort in mythology. Whence the stories or the Avatars. For our conception of the doctrine of reincarnation is only complete when we understand that now and again the Eternal Love is represented as projecting itself into the sphere of manifestation, taking shape as a man, in order to act as a lamp amidst the darkness of delusion, a counter-magnetism to the attractions of desire.

It is absurd, says the Hindu--whose imagination can never be charged with provincialism--to think that such an Incarnation, supposing it to occur at all, could visit the world only once. Is respect of persons a divine attribute? Or is the need of mankind at any time less than complete? Can we believe, again, that the power of creative energy to assume and throw off the shell of personality is exhausted in a single effort? Rather must the taking upon Himself of mortal form and limitations be to the all-pervasive "as the lifting of a flower's fragrance by the summer breeze," a matter of play; or like the shining of a lamp through the window wherein it is set, without effort--nothing more.

The orthodox Hindu is thus usually in no position to deny the supernatural character of the Babe of Bethlehem. He is only unable to admit that the nature of Christ stands alone in the history of the world, holding that his own country has seen even more than the three--Rama, Krishna, and Buddha--who were His brothers. Still more cogently does he claim sometimes that all these and possibly others of whom he has not heard, are but one soul, one expression of Godhead coming back at different times to lay hold on the hearts of men. And he quotes in support of this contention the familiar

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words of Krishna: "Whenever religion decays, and when irreligion * prevails, then I manifest myself. For the protection of the good, for the destruction of the evil, for the firm establishment of the dharmma, I am born again and again."

It is natural enough to the Hindu intellect that around each such forth-shining of the Divine should grow up a new religious system or Church. But each of these is only a special way of expressing the one fundamental doctrine of Maya, a new mode of endearing God to man. At the same time it is thought that every one, while recognising this perfect sympathy of various faiths for one another, should know how to choose one amongst them for his own, and persist in it, till by its means he has reached a point where the formulæ of sects are meaningless to him. "For it is good," say the people, "to be born in a church, though it is foolish to die there."

In this sense--somewhat different from the religious partisanship of Europe--the popular and growing belief of the Hindu masses consists of various forms of the worship of Khrishna. It is this creed that carries to those who need it, a religious emotionalism like that of the Salvation Army or . of Methodism. In the hottest nights, during periods of "revival," the streets of a city will be crowded with men bearing lights and banners, and dancing themselves into a frenzy to such words as:

Call on the Lord, Call on the Lord,
Call on the Lord, little brother
Than this name of the Lord,
For mortal man, There is no other way.

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Khrishna, like Rama and like Buddha, is considered to be a special incarnation of Vishnu, God the Preserver. It is therefore pertinent to appeal to Him for the goods of life, for consolation in sorrow, for deliverance from fear. He is known as the Holy Child, born in humility amidst cowherds by the Jumna; the Gentle Shepherd of the People, the Wise Counsellor, the Blessed Lord, tender Lover and Saviour of the human soul; and by other names not less familiar to ourselves. It is an image of the Baby Krishna that the Indian mother adores as the Bambino, calling it "Gopâla," her cowherd. His name fills gospels and poems, the folk-songs of all Hindu races are full of descriptions of Him as a cowherd wandering and sporting amongst His fellows; and childish literature is full of stories of Him, curiously like European tales of the Christ-child. To the ecstatic mystic, He is the Divine Spouse.

If we dip into His history we shall think it a strange medley. So many parts were never surely thrust upon a single figure! But through it all we note the predominant Indian characteristics,--absolute detachment from personal ends, and a certain subtle and humorous insight into human nature.

His main spiritual significance for India does not, perhaps--with one exception--attach to that part of His life which is related in the Mahabharata, but rather to what is told of Him in the Purânas--works not unlike our apocryphal Gospels. But the one exception is important. It consists of no less an incident than that conversation with the chieftain Arjuna which comprises the Bhagavad Gitâ, or Song of the Blessed One. Of this little poem--only some three or four times the length of the Sermon on the Mount, and shorter even than the Gospel of St. Mark--it may be said at once that amongst the

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sacred writings of mankind there is probably no other which is at once so great, so complete, and so short. It provides the worship of Krishna--and incidentally all kindred systems--with that open door upon abstract philosophy without which no cult could last in India for a week. But it is by no means the property of the Vaishnavas exclusively. From Kashmir to Cape Comorin it is bone of the bone and flesh of the flesh of all forms of religious thought.

Its ideas are unmistakably Indian in colour: its feeling is just as unmistakably universal. The voice that speaks on the field of Kurukshetra is the same voice that reverberates through an English childhood from the shores of the Sea of Galilee. We read the gracious words, "Putting aside all doctrines, come thou to Me alone for shelter--I will liberate thee from all sins, do not thou grieve." "Fixing thy heart on Me, thou shalt, by My grace, cross over all difficulties," and we drop the book, lost in a dream of One who cried to the weary and heavy laden, "Come unto Me." We certainly now understand, and cannot again forget, that for the Indian reader the eyes of the Lord Krishna are most kind, His touch infinitely gentle, and His heart full of an exceeding great compassion, even as for us are the eyes and the hand and the heart of Him Who spoke of Himself as the Good Shepherd.

Like our own Gospels, the Gîta abounds in quaint and simple metaphors. "As a lamp in a sheltered spot, not flickering," must be the mind. All undertakings are surrounded with evil, "as fire with smoke." The round of worship is "as a wheel revolving." So great is wisdom that though thou shouldst be "even the most sinful of all sinners, thou shalt cross safely to the conquest of all sin by the bark of wisdom alone." One of the most beautiful, referring to those perceptions which constitute the Universe as we know it, says, "All this

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is threaded upon Me as gems upon a string." Nothing is mentioned that would not be familiar to the poorest peasant, living on a fertile plain, diversified only by a river and an occasional walled city.

And indeed it was for these, labouring men, unlettered and poor, that the Gîtâ, with its masterly simplicity, was written. To those who had thought salvation and the beatific vision as far beyond their attainment as a knowledge of the classics--to these humble souls the Divine Voice declares that, by worshipping God and doing at the same time the duty of his station, every man may attain perfection. "Better for one is one's own duty, however badly done, than the duty of another, though that be easy." Again and again, as we read the Gîta, we are driven to the conclusion that we hear an infinite mercy addressing itself to a people who had imagined the knowledge of God to be the monopoly of priesthoods and religious orders, and bidding them be of good courage, for the true monk is he "who neither hates nor desires," the true worshipper any one who "offers to Me with devotion even a leaf or a flower or a cup of water." No wonder that the Indian people, saluting a Divine Incarnation, call Him the Physician of the world-disease! Never did speech know how to be more interior. "Those who worship Me, renouncing all actions in Me, regarding Me as supreme, meditating on Me with entire devotion, for them whose thought is fixed on Me, I become ere long, O son of Prithâ, the Saviour out of the ocean of this mortal world." . . . "For I am the abode of Brahman, the Immortal and the Immutable, the Eternal Substance, and the unfailing Bliss." We kneel in a vast silence and darkness, and hear words falling like water drop by drop.

Nothing is omitted from the Gîtâ that the unconsoled

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heart requires. There are even the tender promises of daily bread, so dear to the anxious; "They who depend on Me, putting aside all care, whatsoever they need, I myself carry it to them," runs one verse. Of this a beautiful story is told in the villages. The Brahmin sat copying the text, but when the word "carry" had been written, he felt a doubt. "My dear," he said, turning to consult his wife, "thinkest thou not it is irreverent to say 'carry' here? Did not our Lord not mean 'send?'" "Beyond a doubt, beloved," answered his wife, "it is as thou sayest. Let the word be 'send.'" Then the man took his penknife and erased the word he had just written, substituting his own emendation for it. A moment later he rose up to go and bathe. But his wife stood before him with troubled face. "I told thee not," she said, "that there is no food in the house, and nought have I to cook for thee." The Brahmin smiled gently. "Let us call upon our Lord to fulfil His own promise," he replied quietly; "meantime, I shall go and bathe," and he passed into the next room. Only a few minutes had he gone, when his wife was called to the door by a beautiful youth, who stood there with a basketful of delicious foods, ready for eating. "Who sent me this?" the woman asked in amazement. "Your husband called me to carry it," said the lad carelessly, putting the basket as he spoke into her hands. But to her horror, as he lifted his arms, the housewife noted cuts and gashes above his heart. "Alas, my poor child, who hath wounded thee?" she cried. "Your husband, mother, before he called me, cut me with a small sharp weapon," was the quiet answer. Dumb with astonishment, the Brahmin's wife turned away to bestow the viands he had brought, and when she came back to the door the youth had gone. At that instant her husband

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re-entered the room, having returned, as she supposed from bathing. Her wonder about the food was forgotten in indignant sympathy. "Why," she cried, "didst thou so hurt thy messenger?" The man looked at her without understanding. "Him whom thou sentest to me with food, as thou didst go to bathe," she explained. "To bathe!" he stammered, "I have not yet been!" Then the eyes of husband and wife met, and they knew both who had come to them, and how they had wounded the heart of the Lord. And the Brahmin returned to the sacred text, and once more erasing a word restored it to its original form, for there can be no doubt that the true reading is, "They who depend on Me, casting aside all care, whatsoever they need, I myself carry it to them."

Such are some of the associations which cling to the little image of Krishna that the children about Calcutta can buy for a few farthings. It is made of lime, and painted blue--for just as white, to the dweller amongst northern snows, signifies purity, so blue, the colour of sky and ocean, to the child of the South, is the token of the Infinite. The left hand of the image holds a flute to the lips; the right carries a thin golden scroll, referring to the Gitâ. The feet are crossed carelessly, like those of any strolling peasant-player, and the head is crowned. Simple toy as it is, there is hardly a detail of the composite figure in which a devotional system does not centre.

"O Thou that playest on the flute, standing by the water-ghats, on the road to Brindaban!" sing the lovers of Krishna, and their hearts melt within them while they sing, pierced as by S. Teresa's wound of seraphic love. Of all its elements, however, there is none which has the unequalled importance to the world of the scroll in the right hand, both as throwing light on Indian habits of thought

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and as an exposition of the science of religion. The questions, therefore, On what fundamental experience does the Gîta base itself? To what does it appeal? What does it single out in life as requiring explanation? What is its main imperative? are of singular interest. That place which the four Gospels hold to Christendom, the Gitâ holds to the world of Hinduism, and in a very real sense, to understand it is to understand India and the Indian people.


It is believed by Hindus that when great forces are in action, on occasions such as those of battle and earthquake, a certain state of etheric vibration is produced, which makes it easy for minds trembling on the verge of supreme knowledge to vault the barricades of sense and find illumination. Perhaps this is because a great intensity of experience has to be found and transcended. Perhaps the conditions, apparently simple, are really more complex than this. At any rate, the story of the Bhagavad Gîtâ is of the coming of such beatitude to a young soldier named Arjuna, some three thousand years ago.

Incidentally, the opening of the poem presents us with an impressive picture of an ancient battlefield. On the great plain of Kurukshetra, already the scene of the prayers and austerities of saints and pilgrims for hundreds of years, two armies face each other. The leaders of both sides occupy chariots drawn by white horses; over each waves his personal ensign; and each carries a conch-shell, by way of trumpet, to enable him to give signals and enforce attention to his commands. Both armies are represented as great hosts, but indications are not wanting that that of Duryodhana, the usurper, under the leadership

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of Bhishma, is the larger and stronger. And this is natural, since Duryodhana, rightly or wrongly, is still suzerain of the whole country, while the five Pandava brothers, his cousins, are only bent on the recovery of their rights from him. We have to call to mind that this is an ancient battle, consisting of an immense number of small fights, before we are able to give our thoughts calmly to the narrative, for we are told that from all parts of the field and on both sides the white conch-shells have been blown, giving the signal for assault, and that already "the discharge of weapons" has begun, when Arjuna requests Krishna, who is acting as his charioteer, to drive him into the space between the two hosts, that he may single out those with whom he is to enter into personal combat during the fray.

The sight of the foe, however, has an extraordinary effect on the mind of the chieftain. Instead of looking on his enemies with an accession of faith in the justice of his own cause and a heroic determination to struggle to the last in its defence, he seems to realise for the first time the consequences of the attack. Amongst the foe stand all he has ever loved or honoured--Bhishma, the head of his house, the adored grandsire of his childhood; Drona, to whom he owes his education, and for whom he cherishes a passionate reverence; and cousins and relatives innumerable besides, of whom the very worst is an old playfellow or a gallant combatant in tourney. The path to victory lies through the burning-ghat of the dead! The ashes of all he loves are scattered there! As he realises this, Arjuna's great bow slips from his hand, and he sinks to the floor of his chariot in despair. We must remember that this is no mere failure of courage. The soldier has been tried and proved too often to be open for a moment to such an imputation. Neither is he represented as entertaining the slightest doubt of ultimate

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triumph. To the fortunes of war he gives not a thought, assuming, as do all brave men, that they must follow the right. He simply realises that for the sake of a few years of dominion he is about, with his own hand, to rid the earth of everything he loves. He realises, too, that this widespread slaughter will constitute an enormous social disaster.

This feeling of Arjuna's finds religious expression. "I desire not victory, O Krishna, neither kingdom nor pleasures. . . . It would be better for me if the sons of Dritarashthra, arms in hand, should slay me, unarmed and unresisting, in the battle." Surely the moral situation is finely conceived! A prince, of the proudest lineage on earth, is eager to be offered up as a sacrifice rather than accept empire at the price to be paid for it. On the battlefield of life does any case need better stating? Yet this thirst for martyrdom, which looks so like renunciation, is really quite another thing. "Thou art grieved for those who require no grief, yet thou speakest words of wisdom," says Krishna. For, instead of the actual indifference to the world and to his own part in it, of one who perceives that all before him is unreal, Arjuna is betraying that determination to maintain things as they are which belongs to those who hold that affection at least is a very actual good. It is on this distinction that the whole treatise is based.

At first, indeed, the charioteer affects to meet the chieftain's hesitation with all the contempt of knighthood for panic. "Yield not to unmanliness, O son of Pritha!" he exclaims. "Ill doth it become thee. Cast off this base weakness, and arise, O terror of foes." It is not till Arjuna, with a touching acknowledgment of grief and confusion, makes a supreme appeal for intellectual enlightenment, that Krishna, in the character of divine teacher, enters on that immortal pronouncement regarding the Real and

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unreal, which ends by sending the knight back to the duty of his birth, unshrinking, with the words: "Firm, with undoubting mind, I obey Thy word."

As the dialogue proceeds, the dramatic element disappears. The echoes of battle die away. We are standing alone in some chamber of the soul, holding that colloquy between human and divine, finite and infinite, which never ceases during life for any one of us, however little able we may be to disentangle it from the voices of the world. At the culminating moment of the interview, when the worshipper receives the sudden revelation of all existing in and by the Lord Krishna, as mere multiform expressions of His sole energy, even at this moment, and during the rapt and broken praise which follows it, we find nothing discordant in the mise-en-scène. A chariot of war has become, as only a Hindu pen could have made it, silent as any cell of meditation. The corner of a battlefield has grown as remote from the whirl of life as the inmost recesses of a heart at prayer.

The main argument is, as we might expect, that as all appearances are delusive, action is to the wise man indifferent, and should be performed, once he is sure that he is called to it, without fear of consequences. "Him the wise call a sage--the man whose undertakings are all devoid alike of objects and desires, whose acts have been burnt to ashes in the fire of wisdom." "Never did I not exist, nor thou, nor these rulers of men; and no one of us will ever hereafter cease to exist." Therefore, "Free from hope and from selfishness, without any anxiety of mind, plunge thou into battle!"

The words are addressed to one who is preeminently a man of action, a soldier--supposed, saving a due regard for his military honour, to be swayed by the passion for justice, and the impulse to defend it. These things being the stake, throw

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for them, and throw boldly, says Krishna, and as results, take whatever may chance to come. "Man has always the right to work: man has no right to the results of work," is as much the heart and core of the Gîtâ, as "Thou hast no right to success if thou art not also equal to failure," is of Stoicism. In application the two doctrines seem identical, but we have only to read, in order to see the advantage which the idea of Maya gives to the Indian thinker. Clear, sharp, incisive as chisel-strokes, are the utterances of Epictetus: like thunderbolts out of a tropical night the words of Krishna.

The Gîtâ, however, does not consist of a single chain of reasoning, moving in definite progression from beginning to end. Rather is the same thing said over and over again, in as many different ways as possible. Sometimes even a form of words is repeated, as if nothing mattered save to make the meaning clear. There is ample scope here for the digressive energy of ages, of which the outcome is the richly-woven texture, set here and there with those strangely-cut Oriental jewels, which must remain amongst the greatest recorded words of religion to all time.

But readers will completely miss the sense of the Gitâ who permit themselves to forget its first ringing words: "Yield not to unmanliness, O son of Pritha! Ill doth it become thee. Shake off this base weakness, and arise, O terror of foes!" The book is nowhere a call to leave the world, but everywhere an interpretation of common life as the path to that which lies beyond. "Better for a man is his own duty, however badly done, than the duty of another, though that be easy." "Holding gain and loss as one, prepare for battle." That the man who throws away his weapons, and permits himself to be slain, unresisting, in the battle, is not the hero of religion, but a sluggard and a coward; that the

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true seer is he who carries his vision into action, regardless of the consequences to himself; this is the doctrine of the Gîta, repeated again and again. The book is really a battle-cry. Spirituality is with it no retreat from men and things, but a burning fire of knowledge that destroys bondage, consumes sluggishness and egoism, and penetrates everywhere. Not the withdrawn, but the transfigured life, radiant with power and energy, triumphant in its selflessness, is religion.

The Gîta is to-day the gospel of the Indian Revival. And never was book so well suited to such function. For its eighteen chapters are the expression of an overwhelming national vitality. It is as true of peoples as of individuals, that when the age is full and rich, living is apt to outrun knowing. It is then that large questions press for solution. Great areas of experience require to be related to their common centre and to each other. And so pre-eminently does the Gîta do this, that the Mussulman and the Christian can sit indifferently with the Hindu to gather its interpretations.

The nature of all faith, the relation of all worship to worshipped and worshipper, the dependence of knowledge on non-attachment under all its forms: it is with problems like these, and not with any particular Credo, that the Gîta concerns itself. It is at once therefore the smallest and most comprehensive of the scriptures of the world.

That indifference to results is the condition of efficient action is the first point in its philosophy. But there is no doubt that the action should be strenuous. Let every muscle be hard, every limb well-knit, let the mind sweep the whole horizon of fact; with the reins in hand, the fiery steeds under control, with the whole battlefield in view, and the will of the hero lifted high to strike for justice,

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[paragraph continues] "Arise!" thunders the voice of Sri Krishna, "and be thou an apparent cause!"

It is the supreme imperative. Play thy whole part in the drama of time, devoting every energy, concentrating the whole force. "As the ignorant act from selfish motives, so should the wise man act, unselfishly."

Just as the child sees the sun above his head, and the earth beneath his feet, distinguishing himself from both, while to the man of science, sun, planet, and child are all single points in a great ocean of force-matter, absolutely continuous from its centre to its farthest bounds, so to us all, in the sense-plane of thought, God, soul, and relation exist. Having reached that truth, however, which is the Beatific Vision, any one of them will seem the whole, for all conception of limitation will be 'blotted out. As we ourselves are seen to be but light transformed; as thought and perception, life and motion, sun and planet, are all but different manifestations of a something that we call Solar Energy, so God, self, and universe, are now known to be only distinctions made by sense in that one, Brahman, "the immortal and immutable, the eternal substance, and the unfailing Bliss."

An account of such a vision gives us the culminating chapter of the Gîta. Krishna suddenly bursts forth on the sight of his astonished worshipper as the Universal Form, in Whom all that exists in one. Characteristically Indian in expression, full of the blaze and terror of the cosmos, this great scene can only perhaps be thoroughly appreciated by a Western mind if it has first understood something of the craving that it fulfils, caught some flash maybe of the radiance it describes. Yet if the rest of the Gîtâ were destroyed, this one chapter might take its place, for it makes all its logic actual.

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[paragraph continues] Arjuna's single sight becomes the sacrament of a whole world's hope.

It was midnight when I reached Thaneswar. The fierce white light of a tropical moon bathed the great common in front, where only trees and bushes, with their coal-black shadows, could be seen, and not a single human habitation was in sight. Behind, the dâk-bungalow lay in darkness, and the train by which I had come had passed on long ago into the night. One was alone on the Plain of Kurukshetra with three thousand years.

But the silence did not remain unbroken. Clear and distinct on the still air rose the accents of the immortal dialogue. "Man has the right to work: man has no right to the fruits of work," said, once more, the divine Charioteer. Yet many a memorable battle has been fought, India herself has heard a thousand dialogues, preaching the truths of the Bhagavad Gîtâ. Why, asked my heart, does one come to this spot? For what thing, above all others, does the world remember Kurukshetra?

And then I saw why, never to forget. Kurukshetra was the place of the Great Vision, the field of the Divine Illumination of Arjuna.


207:* Literally, dharmma and a-dharmma. The prefix here adversative--dharmma and non-dharmma. See p. 276.

Next: Chapter XIV. Islam In India