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IN India's great moments, the Himalayas have always been her highway, not her boundary. Those strings of pack-mules, with their sorry-looking rice-bags,. that we meet on every hill-path, as we wander through the mountains, are the remains of a great continental traffic that once carried the religion into China. For beliefs, like diseases, do not travel alone. The pilgrim is accompanied by the pedlar: the begging-friar dogs the footsteps of the merchant; the faith follows the line of trade. It may be that if Chinese silk and turquoise had not found their way to India many centuries before the birth of Buddha, the news of the Great Nirvana could never have reached the remoter East.
To this day, we find ancient capitals and their ruins, old fortresses, royal temples, scattered up and down the heights from Beluchistan to Nepal, in regions long depopulated. And Himalayan shrines and cities have an art and architecture of their own, which is more severely beautiful, because more
directly related to the common early Asiatic, than the later styles, to be found further south. For the first culture-area of humanity had these mountains as its rim. Long before a local prepossession had named the Mediterranean, Asia was. And of that Asia, Egypt, Greece, Etruria, were outlying provinces. The Saracen and Moor, with all that they brought of art and chivalry, with all the intellectual vividness they conferred on Europe, were but the relic-mongers of its past. In the West, even now, we admit a people to be civilised only if we can trace its intellectual descent from this ancient Asia.
Above all, it is the broken voices of its primitive consciousness that are hailed to-day in every civilised country as divine revelations. India herself is no exception to this rule. For all the migrations of Asokan and other periods pale beside the memory of the still more significant era when for the first time there came to settle on the Northern Plain those little communities of people, already agricultural and industrial in their habits, who carried with them the culture of Central Asia. It was not a regimented immigration. The Lall Kaffir, or pale folk, dwelling to this day in the Hindu Kuch, were not deserters, turning aside from the line of march. We must rather suppose a gradual overflow, through many centuries, of the Himalayan region. And yet, at some time or place, it must have been sufficiently consolidated and self-organised to become conscious of its great heritage of thought, to commit its knowledge to writing, and to give form and definition to the Aryan civilisation.
Wherever and whenever it may have happened, this was the moment at which long ages of accumulating reflection and observation precipitated themselves into form as the Vedas. Even so are all Scriptures born. The Tartar herdsman, facing his
unknown future as a peasant, records at once his ideals and his memories, and we have the Eki, or Book of Change, of the Chinese people. The austere self-isolation of a few tribes of Syrian shepherds fronts with terror the degradation of Babylonian cities, and the prophets pour out their sublime woes. The Latin Church carries to the Norse peasant with one hand the waters of baptism, with the other the script, by means of which he is to write down his magnificent sagas. The old order blossoms into complete self-consciousness at that very instant when every petal trembles to the fall.
So passed the Vedic age, for the Aryans settled down in India, and became Hindus. The process by which this was accomplished must have been complex and gradual. In some directions towards a greater luxury, it must have been fundamentally a simplification of life. The builders of the Himalayas had used wood and stone. The builders of the plains used bamboos, mud, and bricks; and their architectural designs began to approximate to those of pottery. The weavers of Central Asia had worked in wool, doubtless of marvellous dyes. The craftsmen of the South were driven to cotton and silk. That system of ritual purification which was common to the whole of the Asiatic culture, and which is still retained by Europe in the form of sacraments and rubrics, must have been deepened and extended to meet the new climatic conditions. Natural metaphor underwent transformation. Coolness was exchanged for warmth as the qualification of friendship. Himalayan scenery was no longer present to give constant birth to grand myths and colossal imaginary. That gradual absorption of regional thought and worship began, which was to produce what in its latest phase would be known as Hinduism. But it was always to be absorption. It was always to be the play of the Aryan intellect
upon the indigenous symbol; never the acceptance of a superstition that could not be rationalised. This wonderful continuity of thinking marks the solidarity of Hinduism as nothing else could. Every creed within its frontiers--and they are wide enough to include all types of religious thought--can prove the Vedas to be its authority. Even the image of the Goddess Kali is held to be foreshadowed in the sublime Anthem to Creation of the Rig-Veda:
We find in India, then, a classical nation like Egypt or Greece, which has been allowed to develop freely on the mental plane, and has held the thread of its thought unbroken to the present day. It may be said broadly that great culture and subjective philosophies are almost always continental in their origin, while the sense of nationality and insistence on the beautiful are insular. If this be true, it would explain the greater sympathy between Hellenic and Japanese developments than between Greek and Indian.
For the Hindu imagination long ago detached itself from the cycle of physical beauty, to seek its fullest satisfaction in subtler realms. This fact is extraordinarily evident in Kalidas' poem of "The birth of the War-Lord," where he depicts the wooing of Mahadev by Uma, the Himalayan princess. Here the poet places his heroine at the very acme of maidenly charm, kneeling in worship to lay flowers at the feet of the Great God, and having as her background the forest of plum and cherry and almond, all suddenly burst into blossom, because to them comes Spring, as the comrade of Love. And then, with a single sweep of the brush, the picture is blotted out: the Great God has vanished from beneath his cedar; Eros is burnt to ashes; and the
royal maiden kneels alone, while the bitter wailing of Desire, the beautiful wife of Love, fills the whole woodland. Uma's triumph is reached, and the Divine Spouse drawn to her side, only when, in the midst of unheard-of austerities, she gives supreme proof of courage and devotion as nun and worshipper instead of woman and lover. This touch lies far beyond the range of the Greek.
A similar tendency to use physical symbolism as a system of notation merely, instead of seeking in it the direct and adequate expression of spiritual conceptions, as did the classical genius of Europe, is to be found throughout the whole conception of Siva or Mahadev, the Great God Himself. The tiger-skin in which he is clad, and some of the names of this deity, induce Tod in his "Annals of Rajasthan" to regard him as simply a new version of the Greek Bacchus. It is a great deal more likely that behind the two, in the dim North, and in the distant past--in some Lake Manasarovar of thought, to quote Max Müller--there may loom up a common ancestor. But this probability only makes more significant the divergences between the two conceptions.
Any one who visits Northern India must desire to know the meaning of the little black stones under every conspicuous tree, which are so evidently set up for worship. They are said by Europeans to be of phallic origin; but if so, Hindus are no more conscious of the fact than we of the similar origin of the maypole. Wherever one goes, one finds them, by the roadsides in cities and villages, on the river-banks, or inside the entrance to a garden, it there is a tree that stands alone. For in such places one is glad to think that the Great God, begging His handful of rice from door to door, may have seated Himself to bless us with His meditation.
The small stone pillar, called the lingam--the
word lingam is literally symbol--may have been taken from the bed of a stream, and in that case is likely to be of a long egg-shape. But if it has been cut by the hand of man, it is short and slightly tapering, with a thimble-like top. Sometimes, in all good faith, the features of a human face have been more or less crudely marked on it, with white paint. In any case, it is only a question of time till some woman, passing by on her way from bathing, stops to pour a little water, or sprinkle a few grains of rice tenderly over the head of the stone, perhaps also to add bel-leaves, trifoliate like our clover; or a garland of white flowers; or, prompted by a heart more devoted and loving than usual, to touch it with a spot of sandal-paste, so cool and refreshing in this hot climate! Then the earth is touched with the head, and the worshipper passes on.
The simple act is not without its perplexities, and we seek for interpretation. At first in vain. Or the explanations given are more bewildering than helpful. Hindus are too conscious of the symbolistic nature of every faith, and too sensitive also to the scornful irreverence of most foreign inquirers, to speak out, or argue out, the heart of their heart with the passing stranger. Rather they will turn on one, with a strange pity. "Do you not understand," they will say, "that this is the Great God who is emblemed here? He can have neither visitor, nor history, nor worshipper. Such things are vain dreams of men. Only for our own hearts' ease, and to carry ourselves nearer to the inner vision, do we set up a stone whereon we may offer rice and water and lay a leaf or two!" It will be difficult in all India to find a woman so simple, or a peasant so ignorant, that to them worship is not, as some one has said, "a conscious symbolism, instead of a fragment of primitive personification." Yet by degrees
the great myth leaks out. Little by little we learn the associations of the name.
The lingam, after all, is but a fragment of stone. Far better images of Mahadev are those who come and go yonder, amidst the passing crowd--the monks and beggars, some clad only in ashes with matted hair, others with shaven head, and clothed from throat to foot in the sacred yellow, but most of them bearing one form or another of staff or trident, and carrying a begging bowl. And finer still will these be, when, retiring into the forest, or climbing to the verge of eternal snows, they sit, even like this stone lingam, bolt upright in the shelter of tree or rock, lost to the world without, in solitary meditation.
About the whole conception there is a striking reminiscence of the Himalayas. Whether we will or not we are carried back, as we listen, to the great age of the Vedas, when the Aryan immigration was still taking place. It is a day of sacrifice, and at the forest-clearing people and priests are met, to heap the offerings on the mighty fire, chanting appropriate texts. Hour after hour, sometimes day after day, the mound of pure flame lasts, and long after it has ceased the hot white ashes lie in their immense bed, thrilling now and then to a faint trickling spark, sighing themselves out into the coldness of death. Who was it that first came and rubbed himself with those soft white ashes, in order to be clothed upon with the worship of God and separation from the world? Who was it that first retired into cave or jungle, and meditated, until his hair became a tangled mass, and his nails grew long, and his body emaciated, and he still pursued the sublime bliss of the soul? However the idea of such an exterior grew, the whole genius of India has spoken for many a century in just such a picture--the hermit clad in wood-ashes, with masses of neglected hair,
piled on the top of his head, indifferent to the whole world, bent only on thought.
As the Aryans wandered in sight of the snow-mountains, with the fire-sacrifice for their central rite, an indissoluble connection arose in their minds between the two ideas. Were not the flames of the offerings white like the Himalayas, always mounting upward like the aspiring peaks, leaving behind them ashes for eternal frost? Those snowy heights, we must suppose, became the central objects of their love. Lifted above the world in silence, terrible in their cold and their distance, yet beautiful beyond all words, what are they like? Why, they are like--a great monk, clothed in ashes, lost in his meditation, silent and alone! They are like--like--the Great God Himself, Siva, Mahadev!
Having arrived at this thought, the Hindu mind began to work out all sorts of accessories and symbols, in which sometimes the idea of flame, sometimes of mountain, sometimes of hermit is uppermost--all contributing to the completed picture of Siva, the Great God.
The wood was borne to the sacrifice on a bull: Siva possesses an old bull, on which he rides.
As the moon shines above the mountains, so He bears on His forehead the new moon.
Like the true ascetic, begging food at the householder's door, He is pleased with very simple gifts. The cold water of the bath, a few grains of rice, and two or three green bel-leaves, are His whole offering in the daily worship. But the rice and water must be of the purest, for they are presented to a most honoured guest. Evidently the bel-leaf, like the shamrock, refers to the Trinity. For, as we all know, this doctrine is Hindu as well as Christian and Egyptian.
To show how easily Siva can be pleased, the people tell a pretty story. A poor huntsman--that is to
say, one of the lowest of the low--once came to the end of a day's hunting without having snared or killed a single creature. Night came on, and he was far from home, in the jungle, alone. Near by stood a bel-tree, with branches near the ground, and he was glad to climb into it, to pass the night in shelter from wild beasts. But as he lay crouching in its branches, the thought of his wife and children starving at home would come to him, and for pity of their need great tears rolled down his cheeks, and falling on the bel-leaves broke them by their weight, and carried them to the ground. Under the sacred tree, however, stood a Siva-lingam, image of Siva, and the tears fell, with the leaves, on its head. That night a black snake crept up the tree, and stung the man. And bright spirits came, and carried his soul to Heaven, and laid it down at the feet of Siva.
Then, in that holy place, rose the clamour of many voices questioning: "Why is this savage here? Has he not eaten impure foods? Has he offered right sacrifices? Has he known the law?" But the Great God turned on them all in gentle surprise: "Did he not worship Me with bel-leaves and with tears?" He said.
Looking closer at the flame, however, one thing was very clear. It was white, but it had a blue throat--we see it even when we light a match!--and in order to bestow a blue throat upon Siva, the following story arose:
Once upon a time, all the splendour and glory of the gods seemed to be vanishing from them. (Are such tales, we wonder, a reminiscence of the period when the old gods, Indra, Agni, and the lords of the universe, found themselves growing unfashionable, because the Trinity, Brahma--Vishnu--Siva, was coming into favour?) What to do, the gods did not know, but they determined to pray to Vishnu, the
[paragraph continues] Preserver of the World, for advice. He told them, perhaps contemptuously, to "go and churn the ocean!" and the poor gods trooped forth eagerly to do his bidding.
They churned and churned. Many great and splendid things came foaming up, and they seized them with avidity, here a wonderful elephant, there a princely horse, again a beautiful wife for some one. Each was only greedy to be first in the handling of the next delight, when all at once something black began to come. Welling up and up, and then spreading over the whole ocean, it came. "What is it?" they asked each other in horror. It was poison--death to them, death to the world, death to the universe. It came to their very feet, and they had to retreat rapidly in fear. Already they were in the midst of darkness, and there was nowhere that they could flee, for this dense blackness was about to cover all the worlds. In this moment of mortal terror, all the gods with one voice called on Siva. He had taken no part in the receiving of gifts, maybe He would be able to help them now. Instantly, the great White God was in their midst. He smiled gently at their dilemma and their fear, and stooping down He put His hand into the waves, and bade the poison flow into the hollow of His palm. Then He drank it, willing to die, in order to save the world. But that which would have been enough to destroy all created beings was only enough to stain His throat, hence He bears there a patch of blue for ever.
Perhaps one of the most characteristic myths that have clustered round the name of Mahadev is the Legend of the Boar-Hunt. As we read it, we stand pan the snowy heights of the third range of the Himalayas, and seem to watch a mighty snow-storm sweeping through the ravine before us.
Arjuna, one of the principal heroes of the Great
[paragraph continues] War, and the second figure in the dialogue of the Gîtâ, had gone up into the mountains, to spend three months in worshipping Siva, and invoking His blessing. Suddenly one day as he was praying and offering flowers before the lingam, he was roused by a wild boar, which was rushing forward to attack him. It was only an instant, and Arjuna, the practised archer, had seized his bow and shot the animal. But at the self same moment a shout of warning was heard, and simultaneously with Arjuna's a second arrow pierced the body of the beast. The hero raised his eyes, and saw, coming towards him, a formidable-looking hunter and huntress, followed by an innumerable retinue of women, attired for the chase, and attended, at some distance, by a dim host of shadows--the armies of demons and hobgoblins. A second later, the whole hunt had come to a stop before him.
"The quarry was mine!" cried the Hunter--and his voice sounded like the winter-blasts, amongst the mountains--"the quarry was mine. Mine is the lordship of these forests! How dared you touch it?"
At this address, Arjuna blazed with anger, and picking up the bow and arrows that he had thrown aside before returning to his worship, he challenged the Hunter to a personal combat.
"Accepted," was the reply, and the duel began. But to the hero's dismay, he seemed to be attacking some terrible phantom, for, one after another, his good stout arrows disappeared into the person of his antagonist, working him no harm.
"Let's wrestle then!" shouted Arjuna, and casting aside his how, he flung himself upon his foe. He was met by the quiet touch of a hand on his heart, and fell to the ground stunned.
"Well, come on!" said the Hunter, as he recovered himself a few seconds later, and turned aside from
the contest. But he seemed almost intoxicated. "I must finish my worship first," he said, in a thick voice, taking up a garland of flowers, to fling about the Siva-lingam. The next moment the eyes of Arjuna were opened, for the Hunter towered above him, blessing him, and the flowers were about his neck.
"Mahadev! Mahadev!" cried the worshipper, Ringing himself on the ground, to touch with his head the feet of the God. But already the hunt had swept on down the valley, and the Hunter and Huntress had disappeared, with all their train.
Such are a few of the stories told of Siva, so deeply loved by all his devotees. To them there is nothing in the world so strong and pure and all-merciful as their great God, and the books and poems of Hindus are very few in which he is not referred to with this passionate worship.
Sometimes He is entirely a personification of the Himalayas, as when the Milky Way is made to fall upon his head, wander round and round amongst the tangled locks, and issue from them at last as the Ganges. Indeed, the imagination of the people may be said to make of their northern ranges one vast shrine to Him; for it is far away, they say, across the frost-bound heights, where the Himalayas are at their mightiest and India passes into Thibet, that the Lake Manasarovar lies, at the foot of the great ice-peak of Kailash. Here is the reign of silence and eternal snow, and here, guarding the north, is the holy home that Siva loves.
He is the very soul of gentleness, refusing none. Up here have gathered round Him all those who were weary of earth, having found no acceptance amongst the fortunate. The serpents, whom all the world hates and denies, come to Kailash, and
[paragraph continues] Mahadev finds room for them in His great heart. And the tired beasts come--for He is the refuge of animals--and it is one of these, a shabby old bull, that He specially loves and rides upon.
And here, too, come the spirits of all those men and women who are turbulent and troublesome and queer, the bad boys and girls of the grown-up world, as it were. All the people who are so ugly that no one wants to see them; those who do things clumsily, and talk loudly, and upset everything, though they mean no harm, and the poor things who are ridden by one idea, so that they never can see straight, but always seem a little mad--such are the souls on whom He alone has mercy. He is surrounded by them, and they love and worship Him. He uses them to do His errands, and they are known as Siva's demons.
But Siva is more even than this. He is the Self-born, the eternally-existent postulate of freedom and purity and light. He is the great teaching soul of things. His function is to destroy ignorance, and wherever knowledge is achieved, He is. His name of "Hara! Hara!" ("The Free! The Free!") was. the battle-cry of the Mahrattas. More yet, He is Rudra, the Storm, the Terrible; and it is under this aspect that Hinduism raises to Him its daily cry:
[paragraph continues] For, after all, a human quality is always limited to one of two, the Divine must be lifted above good as well as evil, above joy as well as pain. We have here the Indian conception of same-sightedness, and perhaps its devotional significance is nowhere interpreted as in the Hindi song of Surdas, which is here repeated as a nautch-girl was heard to sing it in a Rajput Court:
One drop of water is in the sacred Jumna,
Another is foul in the ditch by the roadside,
But when they fall into the Ganges,
Both alike become holy.
One piece of iron is the image in the temple,
Another is the knife in the hand of the butcher,
But when they touch the philosopher's stone,
Both alike turn to gold.
So, Lord, look not upon my evil qualities!
Thy name, O Lord, is Same-sightedness,
Make us both the same Brahman.
204:* Literally, Make us both the same Brahman--i.e., Let the Singer--low dancing-girl as she may be--become one with God Himself in the Supreme Essence, Brahman. The theological conception here is so difficult for Western readers that I have preferred to use the simpler alternative translation also furnished by my Master, the Swami Vivekananda.