India's Problem, Krishna or Christ Part 3

(_a_) Judaism.

The Jewish Community in India numbers only 17,000; these are found mostly in Bombay and Poonah. Perhaps the most interesting colony of them is that on the west coast in Cochin. I had the pleasure of visiting them in 1897.

There are 1,500 of them divided into two sections-the White, and the Black Jews. There is a marked racial difference between the two. The Blacks were originally the slaves of the Whites as is shown by their historical doc.u.ments. It is not known when the Whites came to India. Some think that they fled there during the Jewish exile. More likely they came upon the dispersion during the first century of our era. The purity of their blood and the remarkable fairness of their complexion indicate that the settlement has been from time to time reenforced from northwestern countries. They are an exceedingly conservative people; and in their two synagogues, they conduct their worship perhaps more like the Jews of twenty centuries ago than do any other representatives of that race today.

The day-school connected with the White Synagogue closely resembles the little school which our Lord attended at Nazareth.

(_b_) Mohammedanism.

About one-fifth of the whole population of that land is connected with the religion of the great prophet of Arabia. This is a number largely in excess of the whole Mohammedan population of Turkey. It is very suggestive that this faith finds larger growth under the peaceable protection of the Indian, than under the semi-barbarism of the Moslem, government.

This religion was carried into India in 711 A. D. at the point of the sword; and its establishment and success for centuries was owing to the same method. This community is not evenly distributed all over India; for, more than one-third of it is found in Bengal alone, where it furnishes the majority of the population. More than one-half of the adherents of this faith in India are converts from Hinduism. These were gathered in former centuries when the Mohammedan power was dominant, and when to be a member of any other faith than Islam was regarded as a disability. The Mohammedans of the country are, on the whole, physically more st.u.r.dy and vigorous than their neighbours. Government, in its treatment of the people, has to conciliate and regard with favour this cla.s.s more than the Hindus who are four times their number. They possess a great deal of religious bigotry which is intrenched behind their dense ignorance. There is a no more ignorant element than this in the population of India; only six per cent. of the men are able to read and hardly any of the women; and they seem, even today, to have a positive aversion to the schoolhouse.

Mohammedanism had, during the days of its dominance, considerable influence in the land; but it did very little to improve the material, moral or religious condition of the people; and it is a significant fact that, comparing today the adherents of Islam in India, with those of Hinduism, the latter are found not inferior in life, morals and aspirations to the followers of the prophet.

The converts gathered from Mohammedanism by Christianity are few, though not so few as ordinarily represented. In North India encouraging success has been achieved by missions for this cla.s.s. But in South India, where their numbers are fewer, efforts in their behalf have not been so well organised and have produced smaller results. It is a hard task to reach and to move this cla.s.s, owing not only to the important truth of monotheism, which they hold with great enthusiasm, but also because of the supreme ignorance which blinds them equally to the weakness of their own, and to the excellence of the Christian, faith.

(_c_) Pa.r.s.eeism.

This faith has had adherents in India for eleven centuries. Driven out by Mohammedanism from their home in Persia, the Pa.r.s.ees found refuge in India. There are only 100,000 of these followers of Zoroaster in the world. 90,000 of them are in India; and nearly all of these reside in Bombay and its vicinity. Their faith, Zoroastrianism, is the purest of ethnic religions. It has preserved its ancient integrity and high tone much better than its sister faith, Brahmanism. Among the members of this religion are found men possessed of great enterprise, much wealth, the spirit of progress and of philanthropy and culture. They give high honour and position to their women, and in all matters of civilization are considerably in advance of even the best cla.s.s of Hindus.

This religion, though from the same source with Brahmanism, has fundamental differences of doctrine from that faith. None is more marked or significant than its Dualism as contrasted with the Pantheism of its sister faith. The problem of the origin of evil has found these two diverse interpretations and these have had a large influence in shaping the characters, respectively, of these two great ethnic religions.

Besides the far-off common source of these two religions, indicated by the earliest names and character of their deities, there is hardly any bond of fellowship in doctrine, worship or observance between the fire worshipping Pa.r.s.ee and the Hindu idolater. And though these Pa.r.s.ees have, for more than a millennium, made India their home, they have kept themselves apart from the people of the land and are still as truly foreigners in the land of their adoption as are the English residents.

(_d_) Buddhism.

This religion is a child of India; its founder, Gautama, was the product of that land, and, next to our Lord Himself, is the greatest among the founders of religions. Buddhism arose as a reaction, twenty-five centuries ago, against the excesses of Brahmanism. It flourished wonderfully for a few centuries, and at the time when Christ was on earth, had gained supremacy over the old faith and had become the State religion in India.

Owing to the Brahmanic revival, in the eighth century of our era, Buddhism was in its turn, driven out of the land, and has found refuge in Ceylon and in more eastern countries from that time until the present. Since then it has been almost entirely without followers in India proper. Of the British India possessions Burma is the only place where it is the popular faith today.

Still it is not without much influence in the land of its birth. For, Brahmanism overcame its rival faith in India only by adopting some of its most fundamental contentions and teachings. Indeed, modern Hinduism is largely a blending of the Brahmanism of old with its supplanter, Buddhism.

The abundant sacrifices which Brahmanism offered were entirely abolished in deference to Buddhistic sensibilities. The doctrine of transmigration, through Buddhism, received new emphasis; and kindness to all living creatures was extolled to a supreme virtue. As a climax to this att.i.tude of conciliation Hinduism finally adopted the Buddha as the ninth incarnation of Vishnu. Thus, by the irony of history, Gautama, the Buddha, found a place in the pantheon of the religion which he gave his life to overthrow; and today many of the leading aspects of the life and teaching of the Hindus may be traced, either in source or in emphasis, to his religion.

(_e_) Jainism.

This religion is an offshoot, or the India remnant, of Buddhism. It perhaps represents that element among the followers of the Buddha who declined to be absorbed into the revived and transformed Brahmanic faith.

Through the many centuries of their existence as a sect they have spurned every approach of the Brahmans and have largely stood for Buddhistic teaching and observances. They have differed little from Buddhists in their beliefs; for they deny the authority of the Hindu Vedas, disregard sacrifices, cultivate a high morality, believe strongly in transmigration and reverence life in all its forms. And yet, strangely enough, many of the priests of their temples are Brahmans and they place Hindu idols close to their shrines. They differ from the Buddhists chiefly in their objects of worship and in their ritual. They have a mythology of their own-a mythology of saints rather than of G.o.ds. These saints, or "Jaina," (the "victorious ones"-those who have attained perfection through self-victory and discipline) are worshipped, and furnish an inspiration to all the devotees of that faith.

The Jains, like the Pa.r.s.ees, are found mostly in Bombay and are a wealthy community, usually engaged in banking and commerce. They are noted for their charity, and their philanthropy is largely directed towards helping the poor among them and for maintaining hospitals for animals.

[Ill.u.s.tration: Temple Of Buddha's Tooth, Ceylon.]

[Ill.u.s.tration: Oldest Relics Of Buddhism, Ceylon.]

(_f_) Sikhism.

This religion, if we may so denominate it, was founded by Nanak Shah in the fifteenth century. Nanak Shah was apparently an admirer, if not a follower, of Kabir, the Hindu reformer who established a sect which was essentially a compromise between Hinduism and Mohammedanism. This is the chief characteristic of Sikhism. It eschewed the polytheism and idolatry of Hinduism. It taught the unity of the G.o.dhead, abolished caste, and enforced a high type of morality. It has, however, subsequently fallen under the blighting influence of surrounding Hinduism and has lost much of its distinctive excellence. So that, according to the census report of 1891, "distinction between Sikhs and the rest of the Brahmanic community is mainly ritualistic.... The only trustworthy method of distinguishing this creed was to ask if the person in question repudiated the services of the barber and the tobacconist; for the precepts most strictly enforced nowadays (by the Sikhs) are that the hair of the head and face must never be cut, and that smoking is a habit to be avoided."

However manifestly the Sikh religion is going the common way of all the new faiths and religious revolts of India-the way of reabsorption into Hinduism-it has done much to create and foster a strong national feeling.

Sikhs were cruelly persecuted by the then ruling Mohammedans. But the overthrow of the Moghul Empire gave the Sikhs territorial power and they possessed the only remaining political organization in the Punjab. So that, at the advent of the British, the Sikhs were a mighty power to be dealt with. They became the great power of North India; and during the Indian mutiny their loyalty to the British Raj was its salvation. At present the Sikh nation, warlike and valiant as ever, furnishes, perhaps, the most stalwart and invincible contingent for the Indian Army.

(_g_) Hinduism.

This is the religion of three-fourths of all the inhabitants of India and of nine-tenths of all those who are there reached by missionaries.

What is Hinduism? It is a mixture of Brahmanism, Buddhism and Devil-worship. As we have seen, the supplanting faith of Buddha was finally absorbed, so far as India was concerned, into the old faith. When, later on, the Brahmans moved towards the southern part of the peninsula they entered the region occupied by, and largely given over to, demonolatry. According to its wont Brahmanism, as modified by Buddhism, sought not to overthrow the primitive cult of the people, but to absorb it. Thus, in South India today, more than three-fourths of the people are devil worshippers. And yet, with their demons, they have been accepted into the higher faith of the Aryan; and, according to their mood and preference, give themselves to the worship of Hindu G.o.ds or village demons. Worshipping in pure Hindu temples is to that people but a pastime, a mere holiday diversion; while the appeasing of the demons at their village shrines and under old trees in their hamlets is the most serious concern of their life. And yet all of them are regarded, and rightly regarded, as Hindus. Indeed, in the Hinduism of today, especially as found in South India, can be found living amicably together and without any apparent sense of incongruity or conflict the lowest type of fetishism, an ardent devil-worship, an engrossing ceremonialism, a worship of the higher Brahmanical deities, a thoroughgoing pantheism and a pure theism. I have witnessed in our district, side by side, a hideous fetish, a gross idol of a local demon, an image of Vishnu who is the best of Brahmanical G.o.ds, while in an adjacent hamlet lived families who belonged to none of these cults but who gave themselves to a belief in, and practice of, a vague theism which is farther removed from the fetishism of their neighbours than is their religion from the highest type of Christian teaching.

Thus Hinduism may be viewed as an immense cloth of many colours; which colours have been patched together without any reference to harmony or consistency. In other words, that religion is a big ma.s.s of mutually inconsistent and undigested beliefs, practices and ceremonies. It has not only mutually antagonistic philosophies, it has also three different ways of salvation, 330,000,000 G.o.ds and as many laws and customs which, though binding as the laws of the Medes and Persians, are nevertheless, absolutely wanting in consistency and in unity of purpose and teaching. In the words of Sir Alfred Lyall,-"The general character of Indian religion is that it is unlimited and comprehensive, up to the point of confusion; it is a boundless sea of divine beliefs and practices; it encourages the worship of innumerable G.o.ds by an infinite variety of rites; it permits every doctrine to be taught, every kind of mystery to be imagined, any sort of theory to be held as to the inner nature and visible operation of the divine power."

It has been the wont of Brahmanism not to directly antagonize and overthrow the old and the opposing cults, but rather to absorb them. Note here its fundamental contrast with Christianity. It meets its rival with a smile of appreciation, then seeks to fraternize with it, after which it approves and appropriates and finally absorbs it.

In the Madura District of South India, where I have lived, the Brahmans, upon their first arrival, found all the people given to the worship of their village demons. They said to them, practically,-"We do not wish to deprive you of your devil shrines and images and worship. We will take the leading demons which you worship and marry them to our great G.o.ds and then give to them a place in our pantheon and a part in our worship. Come ye also with them and we will welcome you into our temples and faith." Thus "Meenatchi," the old and the princ.i.p.al demoness of the primitive cult of that region, was married to the great G.o.d Siva and became the presiding G.o.ddess of the great Hindu temple of Madura; and all her old worshippers followed her into the new faith of Hinduism. So all those people are Hindus today. And yet they have not abated one jot of their interest in and practice of their demonolatry.

That which may be regarded as the more strictly Brahmanical development and manifestation of Hinduism is divided, at present, into two great cults. These are Saivism, or the worship of Siva, and Vaishnavism, or the worship of Vishnu. These two cults, while not mutually antagonistic, are nevertheless entirely separate-their devotees, respectively, being satisfied with their own G.o.d and his incarnation and manifestations.

The first G.o.d of the Hindu triad (Brahma, Vishnu and Siva)-has practically no shrines among Hindus today. His worship has been largely transferred to his so-called sons, the Brahmans; and Siva has, in the main, absorbed all his functions as creator. As it is only Vishnu, the preserver, and Siva, the destroyer and recreator that have anything to do with men, the Hindus devote themselves to these two only. Siva is the "great G.o.d," the austere and terrible one whom the people fear. He is known chiefly through his phallic emblem, the _linga_, which emphasizes his creative activity.

Vishnu is the benign G.o.d who has resorted to many incarnations whereby he might free the world of demons who were worrying and destroying our race.

Siva has many manifestations; Vishnu alone has "descents" or incarnations, some of which were in brute, and some in human, form.

These two cults obtain universally throughout India. Vaishnavism (the worship of Vishnu) has many popular sects which wield extensive influence throughout the country. The one established by Vallabha-Swami, in the sixteenth century, is a worship of Krishna and is given to the indulgence of the pa.s.sions and is characterised by gross licentiousness.

The sect founded by Chaitanya in the fourteenth century is one of the most celebrated, and is very popular in Bengal. It subordinates everything to faith (_bhakti_) even making this more important than caste.

Contemplation, rather than ritual, was Chaitanya's pathway to salvation and he gave supreme value to the virtue of obedience to the "guru" or religious guide.

In South India the cult of the religious reformer, Ramanuja, who flourished in the twelfth century, has extensive popularity. He was a man of great thought, and his special type of Vedantic philosophy is much in vogue today. He proclaimed the unity of G.o.d under the name of Vishnu. He received converts from every caste. It is an interesting fact that nearly all, in the long list of religious reformers in India, took a position of hostility to the caste system. But it is also significant that none of these reform movements has persisted through the centuries in that att.i.tude, but has fallen into line with orthodox Hinduism in absolute submission to the caste demon.