The Pilgrim

The Quarterly Bulletin of the Christian Society for the Study of Hinduism

Editor: Rev. A.J. Appasamy, M. A, (Harvard) Ph.D. (Oxon.)

MANORAMA, PALAMCOTTAH

The Christian Society for the Study of Hinduism

Patron: The Metropolitan of India, Calcutta

President: Bishop BRENTON T. BADLEY, Delhi.

Vice-Presidents: Dr. A.J. APPASAMY, Palamcottah. Rev. G.H.C. ANGUS, Principal, Serampore College.

Secretary: Rev. H.H. PRESLER, Leonard Theological College, Jabalpur. (on furlough)

Convener, Benares Institute: Rev. R.C. DAS, Benares United City Mission, Ramkatora, Benares Cantonment.

Treasurer: Rev. S.R. HOLT, Benares United City Mission, Ramkatora, Benares Cantonment.

Committee: Mr. PAUL DAS, Dr. C.H. RICE,

Invitation to Membership

The Christian Society for the Study of Hinduism has the following purposes:

1. To create and maintain adequate interest in the study of Hinduism by Christians.
2. To carry on this study in a sympathetic, constructive, and critical way for the purpose of effective evangelism.
3. To achieve the above objects in co-operation with church and mission bodies.

The activities of this society are:

1. To encourage the organisation of a permanent School of Hinduism.
2. To conduct in Benares (and if possible in a South Indian centre) an Institute of Hinduism stressing its popular aspects.
3. To discover scholars of Hinduism with teaching and literary abilities,
4. To foster the publication of papers and books bearing on Hinduism, its relation to Christianity, and work among Hindus.

Membership is open to individuals, institutions and societies who are in sympathy with the above objects. Individuals will pay a minimum annual subscription of Rs. 2/-, and institutions and societies a minimum annual subscription of Rs. 25/-. Every member will receive The Pilgrim regularly.

Membership fees and gifts may be sent to Rev. S, R. Holt, Benares United City Mission, Ramkatora, Benares, U.P.

The Weakness of Hindu Bhakti

BY THE EDITOR

We may consider here the main elements of weakness in the Hindu Bhakti movement.

Occasional Compromise With Monism

Bhakti implies a distinction, between God and man. Bhakti is the deep longing of the soul for the worship of God and for union with Him. Such a longing implies that man is distinct from God. If God and man were one and the same all this deep longing which millions of men in different ages have felt has no meaning. There is, therefore, among the Bhaktas of India a general recognition of the important truth that God and man are really separate. At the same time we find some of the Bhaktas yielding to the strong Hindu tendency to Monism. The Bhagavata Purana has been the fountainhead of a great deal of Bhakti thought. We find here a tendency to consider that a Bhakta may indeed merge in God if he desires such merging. This possibility is always before the Bhakta. He thinks it quite natural that as the goal of all spiritual striving there should be possible this absorption in God. But he prefers the other way of service and devotion. It is quite, significant that this possibility of absorption in God is not wholly rejected but is still’allowed a place in the religious thought of the Hindu Bhakta.

The influence of Tulsidas on the course of Bhakti thought in North India has been considerable. And yet he holds steadily to the doctrine of a God without attributes along with his doctrine of an incarnate God.

“Without attributes, with attributes”, these are the two forms of Brahm. He is indescribable, very profound, without beginning, without equal; in my thought. His name is greater than both forms, for by its own power it has subjected them both. The knowledge of Brahm is of two kinds, one like fire latent in the wood, and one apparent to all.

The idea of Tulsidas is this. In Himself God is Nirguna Brahman. He is without any qualities or attributes; it is not possible for us to describe Him in any way. All the categories of human speech fail to set out His real nature. At the same time Tulsidas believes with his whole heart that Rama is the incarnation of this Nirguna Brahman. It is to Rama that he feels drawn. He adores Rama, and worships him with his entire being. There is a real inconsistency here. How can a god who is without attributes really become a god with attributes? Sankara had faced this problem and had boldly declared that the Nirguna Brahman was the real Brahman and that Saguna Brahman was only a false Brahman. Men put him up for worship because of their association with Maya. Sankara is consistent but by saying that all the human longing for worship is wrong. Tulsidas seems to have felt this difficulty. ‘The quality-less (agun), the invisible, the formless, the uncreated, for the love. He had for those devoted to Him, became Sagun (endowed with qualities) How can that which is without qualities (agun) become endowed with qualities (Sagun)? Even as there is no difference between water and ice (though their form is changed).’¹ From this it is quite clear that Tulsidas himself realised the difficulty. He solves it by introducing the doctrine of Maya. The Nirguna Brahman becomes associated with Maya and becomes a real factor in life. Tulsidas is personally attracted towards Rama He believes that Rama is the incarnate God. He follows Rama the good, the true and the noble with his entire heart. At the same time he yields to the Hindu tendency to conceive of God in His ultimate being as being without any qualities.

From time to time we find the monistic tendency asserting itself in Bhakti thought. Even today one comes across Hindus who are attracted by both the monistic and the pluralistic outlook upon life. The fact is, the monistic ideal has a great attraction for the Hindu mind. It seems to lay its spell over the Indian soul. Sankara and his followers have yielded to this spell fully and have worked out a philosophy of life consistent with this basis. On the other hand some of the Bhaktas have not been so consistent. They believe that a life of worship and devotion implies a personal God; at the same time they seek to hold to the *doctrine that God in His ultimate essence is impersonal and that there is a possibility of man merging himself in that essence.

The Doctrine of Karma

It is a strange fact that all Bhaktas accepted fully the doctrine of Karma. In many ways they were in advance of contemporary Hinduism. They realised the social character of religion and sought to share it with others. They raised a voice of protest against caste, and although they were not always successful they showed their courage by declaring that the laws of the spiritual world knew no bounds of caste. They boldly declared that rites and ceremonies as such did not belong to the heart of religion; by themselves they had no value. While the Bhaktas were thus far ahead of their generation in the clearness of their insight and the boldness with which they preached their convictions, they did not in any way question the doctrine of Karma. Karma and transmigration formed a part of Hinduism, and they simply accepted it. It is surprising that the insight which enabled them to see the folly of a great deal of popular Hinduism failed them at this point. The prestige and hold of the doctrine of Karma on the people was such that they simply submitted to it without asking any questions.

They felt the burden and the weight of the doctrine. They were oppressed by it. The weary prospect of endless births and deaths blighted their outlook. Pattinattar sings:

'Mothers how many, O how many mothers, must I have had
Fathers, how many, O how many fathers, must I have had!
Wives, how many, O how many wives, must I have had!
Children, how many, O how many children, must I have had!
Thy foolish servant knows not.
How many, O how many more births?
What shall I do? O Kachia Kambane'.

²

The Bhaktas thus submitted fully to the doctrine of Karma though they were overwhelmed as they thought of all its possibilities. Often they pleaded with God that He would release them from its bondage. It was one of the petitions which went forth most frequently from their lips. They besought Him to have mercy on them and to deliver them from the wheel of births and deaths in which they were caught up.

In another mood they pleaded that in whatever births they were born, they might be allowed to worship God with Bhakti. That was their chief desire-to adore God and to live with Him. If they could do this they did not mind even if they were born again and again. This, of course, showed the depth of their love for God. They were so anxious to serve Him that they did not mind even if they came back to life again in different capacities if only such opportunities of service were available. What we note here is that they still accepted the doctrine of Karma without even thinking of its being possibly a false one.

The full acceptance of the doctrine of Karma has somehow given to the Bhakti doctrine of the love of God an air of unreality. A son is continually kept in shackles by his father. He keeps on declaring that his father is filled with love for him. He has no doubt about the father’s love. It is the consciousness of this love which is the source of all his happiness and yet the fact remains that he is kept bound by galling chains. To the onlooker it is difficult to see how a father so full of love could permit such continuous imprisonment and how in the face of such imprisonment the fullness of the father’s love could be believed in. In the same way there is a real inconsistency between the Bhakti doctrine of the love of God and the doctrine of Karma. It is impossible to see how a God who is full of love could permit in the world a system which works out so relentlessly and mercilessly.

The Use of Images in Worship

Much of the Bhakti piety was lavished on idols. Most of the hymns were sung in their presence. The fervour and the rapture of the Bhaktas were stirred by them. Even such a clear thinker as Ramanuja combined the highest type of Theism with low ideas of image worship; He speaks of God as One ‘who is the Lord of Lords, who is opposed to all bad qualities and the only abode of all the good qualities, all-knowing, able to achieve whatever I desire; the only cause of all the worlds, the supreme Brahman, most splendid among beings, having eyes like the broad petals of a lotus, having the lustre of dark clouds, having the brightness of a thousand suns risen at once, rich with sweet glow, having four generous stout arms, clad in shining yellow garments, decked with bright jewels on head, ears, neck, arms and wrist, of limitless compassion, goodness, beauty, sweetness, depth, nobility, faithfulness to dependents, the Protector of all the worlds regardless of differences, Master of all. On Him who is possessed of all these qualities, to be a little more explicit let your mind be fixed steadily like the smooth, uninterrupted flow of oil.’³

That Ramanuja and the other Bhaktas who attained to such a clear vision of the goodness and the love of God and who insisted so emphatically on the necessity of men’s worshipping a personal god should have practised idol worship is unfortunate. Even in India where image worship is so common there have been seers and prophets who have boldly denounced idolatry. They have seen the absolute folly of image worship. They have realised its degrading effect on men’s minds. It is a pity that with all their fundamental grip upon the personal character of the ultimate Reality which pervades the universe the Bhaktas should have allowed themselves to believe in the usefulness and necessity of images as a means of approach to God.

The Objects of Devotion

It remains now to examine the nature of the gods who called forth all this devotion. Four gods in particular stand out - Siva, Vishnu, Krishna and Rama. Practically all the devotion of the Bhaktas centres round one or the other of these gods. It is impossible to see how the Bhaktas could have been stirred to such fervent piety by these gods. Siva is a terrible god who embodies the destructive forces of the universe. In spite of our best efforts to study Krishna with sympathy we fail to appreciate him. Even among Hindus there is much discussion as to the exact character of Krishna. Some of the Puranas make him out to be sensual. Many Hindu, writers and commentators declare that there is nothing sensual whatever about the love of, the gopis for Krishna. Rama is the best among these gods, but even he fails to reach lofty spiritual heights. It is here that Christianity has a real message to give to India. Jesus Christ stands far above these gods in the loveliness of His character. We find in Him a beauty and a glory which cannot be easily matched. We should offer Christ to India as the supreme object of her devotion. All the love and piety which have grown up abundantly in India will then find a purpose supremely worthy of them.

Benares - The Power-House of Hinduism

A Challenge to the Christian Enterprise in India

BY R.C. DAS, M.A.

1. Its Unique Position

Benares (the anglicised form of Varanasi - the Holy Ground limited by two streams, Barana and Asi - tributary to the Great Ganges) or “Kashi Dham”, as it is known to devout Hindus, is a remarkable city of a quarter million souls with a considerable floating population situated on the bank of the Ganges in the eastern part of the United Province. It is one of the most densely populated towns of India. Its scores of very narrow and dark lanes, hundreds of temples and nearly a hundred bathing ghats are among its special features. The chief buildings of the city stand on the bank which presents a magnificent view in a curve like a bow or a half moon and the whole crowded part nearer the river is a veritable beehive.

Of the inhabitants the vast majority are Hindus of all descriptions - about a thousand Christians and forty thousand Mussulmans. The Hindu population is made up of some permanent residents engaged in various professions but the majority are pilgrims and Vanaprastha i.e. those who in their retirement are spending time in study, devotions and humanitarian work. They hail mostly from Bengal, South India and Western India and not a few from C.P.C.I. and Nepal. Pilgrims are not simply visitors from outside who come and go in a few days. There are vast numbers who either stay permanently or for long periods. Sadhus and Sanyasis are also found in large numbers. These mostly live in monasteries, and a few in boats, supported by pious and wealthy folks. Among these pilgrims and sadhus not a few are highly cultured men who have travelled abroad.

Practically all sects of Hinduism, both ancient and modern, the different schools of philosophy and muths either have their head-quarters here or are strongly represented. As a shrine Holy Kashi is predominantly a centre of the cult of Shiva. The god Siva is embodied primarily in the Golden Temple as well as in scores of other temples and on the wayside everywhere, by the phallic symbol. Sankaracharya the great philosopher and builder of later Hinduism, visited Benares and by his example of personal devotion and loyalty, consolidated the worship of Shiva in North India, It is for the worship in the Golden Temple and for a vision of the god there, and for a dip in the cleansing currents of Mother Ganges that the hearts and souls of Hindu India long and millions of earnest men and women every year undertake arduous journeys at great sacrifices for a visit to this City of myriad Temples.

Benares is believed by competent authorities to be one of the oldest cities of the whole world - a seat of ancient Aryan culture, with many of the old style Sanskrit institutions still intact that have survived the onslaughts of History. One can still observe the astrological and philosophical seats, the old monasteries and temples as well as the sacred sites where sat and lived saints and poets and authors. The Government Sanskrit College and the Goenka Sanskrit College in their libraries preserve some of the rarest manuscripts. The city is the nerve centre of Hinduism: you touch Benares and you affect the entire religious and social polity of Hindu India. It indeed represents the head and heart of Hinduism - its thought, piety and emotion. Here are those authoritative men and scholars who would pronounce a verdict on any question affecting theology or social administration, and their judgements would be binding over the whole of India.

With other centres of Hindu Sadhana Benares in a very real sense unifies and controls the religious life of the whole of India, with Rameswaram in the extreme south, Manosarobar (Kailash) and Badrinath in the outlying north, Dwarkai in the far west and Sitakund in the distant east - important places of pilgrimage.

The great Shakyamuni or Gautama Buddha, who uttered his first public sermon in Benares and commissioned his disciples five hundred years before Christ, had found this city a fully developed centre of Hindu civilisation and religion. The ruins of Buddhism - now in process of being renovated by the Mahabodhi Society (a Buddhist Mission originally from Ceylon but later supported internationally), with a grand new Vihar (Buddhist Temple), a University in the making, a Dharmshala (Pilgrim shelter), a Library and several monasteries - lie at Sarnath (the Deer Park) only five miles out of the city.

Besides being famous for its hoary traditions, Benares now rightly boasts of a large modern University (Benares Hindu University) with four thousand students (33 women) and two hundred teachers - the majority being resident in the campus. This University has beautiful and extensive grounds with parks and huge buildings erected in temple architectural style. It was founded twenty-five years ago by one of India’s great sons-Pandit Madan Mohan Malviya - and claims to have the aim of conserving essential Hindu culture and faith and of appropriating whatever is valuable in the western science and arts. It is supported by orthodox Hindu princes and wealthy men as well as its ex-students, and it represents an experiment in modern education based on spiritual ideals which is worthy of note by students of religious evolution.

Geographically Benares occupies an important and central position in north India - between Bombay and Bengal and between the Vindhyas and the Himalayas. It is served directly by the great East Indian Railway with half a dozen fast trains. It is a commercial town noted for its silk and brass manufactures as well as a centre of high political life.

2. Its Unique Need

From the above rather meagre description of the extraordinary position of Benares in Hindu India its unique need to Christian understanding and imagination would be deducible and might be summarised under the following heads:

1. A constructive method and a positive message. Vital Christianity meeting sincere Hindu orthodoxy. Here in Benares we meet daily a Hinduism which is real, sincere and living - not the type represented by the English educated Indian who has lost touch with the inner springs of his religion. The conviction grows stronger that such vital and virile Hinduism can be successfully met, not by any human ingenuity or missionary strategy, not by a soft liberalism nor the fanatical zeal of ultra-Protestantism, not by theology or system of dogmas however reasonable, not by mere insistence on profession of a creed and formal acceptance of baptism. Only living Christianity of the simple apostle type with emphasis on faith and healing and prayer can be a match against the active idolatry, caste and priest craft of Hinduism. Hinduism needs primarily Jesus Christ the living Saviour and giver of the new life and Holy Spirit. It is inspiring to be able to meet a real orthodox Hindu with his deep-rooted, convictions with your own vital Christian experience. This contact need not be one of only clash or contradiction. Christianity foisted upon a dead or murdered Hinduism (or any other faith) lacks growth, spontaneity and zeal, power and joy and ends in respectability and soft-plumed goodness, so the fundamental need of Benares (and indeed of all Hinduism) is a unique Christianity represented by the early church which stands for full salvation, liberty, brotherhood, joy and abundant life in the Holy Spirit.

2. Corporate Evangelism. To meet Benares effectively no one type of Christianity represented by a particular communion is adequate. Common fellowship in living and corporate witness is essential. United common aim at conversion actively pursued in faith and with perseverance is fundamental. For a century different churches have testified to the truth through the preaching of the word; the seed has been sown for many years. Only a sincere united effort could gather in the harvest.

3. Emphasis on the spiritual. The Ashram Ideal of the spiritual Home. To a religion that has specialised in the practice of “simple living and high thinking” for centuries before and since Christianity was born, we cannot offer a way of life that would emphasise the material too much over the spiritual. Hence, the urgent need for a simpler mission organisation on fellowship lines that would create a more spiritual and homely atmosphere to which one can confidently invite the pious and devout Hindu.

4. Prophetic workers. The stress must be put on vital evangelical truths, not on doctrines and dogmas or creeds, on life rather than theory, on spirit rather than form (The Hindu is satiated with formality and needs a spiritualising revolutionary religion). The emphasis should be on experience rather than on rationality. Hence, arises the need for workers filled with the Holy Spirit and zeal and possessed of the experience of the saving grace of Christ Jesus.

5. Cultured Christians sympathetic to nationalism. Benares is a fusion of ancient tradition and modern learning; apparently there is no contradiction between the two. There is also a harmony between religious loyalty and deep patriotism. The Christian worker must be a man of adequate general education and of known sympathy with national aspirations, in fact of the biggest qualification of head and heart to be able to secure public confidence and to exert real spiritual influence.

6. Adjustment to Hindu temperament. This accommodation in external methods of approach to distinctive notions of Hindus is very desirable for the Gospel message to be acceptable to them. Simple and attractive Christian worship with music, prayers, scriptures short exhortation, Silences and meditations is one of the best ways to draw the Hindu to Christ. While not sharing his prejudices and superstitions the evangelist must try, by his personal habits and dealings with him, not to offend the Hindu’s genuine susceptibilities and scruples. Christian Sadhus and Sanyasi workers would make, by their simple life of prayer, meditation and study and the spirit of detachment, an important contribution to successful evangelism. To such saintly converted workers Hindu young men would not hesitate to come and confide the secrets of their moral and spiritual struggle. The Hindu youth need in their lonely fight against temptations and spiritual uncertainty moral stamina and clear vision which a wise and sympathetic preacher can help to supply.

The following are some of the difficulties confronting an evangelist in Benares that have acquired a poignancy and constitute the peculiar need of Benares.

1. The most impenetrable orthodoxy of the really religious and sincere Hindu has to be met on its own ground with abundance of sympathetic imagination and Christian realism.

2. Large numbers of pilgrims being illiterate, and constantly surrounded by priests, the evangelist has to make most of his personal contacts and concentrate on the ones and the twos carrying the torch.

3. The hostility of the politically minded and socially awake Sanatani and of the openly aggressive modernist Arya Samajist is subtle and tries one’s patience and faith. But the rationalistic doctrines and the secularistic outlook they advocate do not satisfy their heart-hunger and soul-thirst.

4. The absolute catholicity and inclusiveness of Hindu thought and the deadening philosophy of syncretism prevents and delays many seekers from unqualified surrender to Christ. Herein is the urgent need of discriminate and understanding presentation of the supremacy and uniqueness of Christ by a Christian apologist.

5. The attitude of the Hindu University authorities, though hitherto polite and accommodating to an intelligent Christian approach, has recently undergone a change. The alert and informed circles are more conscious and critical of the Christian influence in this city, and they are mobilising their resources. The University has recently secured as its head Sir Sarvapalli Radbakrishnan - one of the keenest intellects of India. With all his learning, influence and religious zeal Dr. Radhakrishnan is a typical Hindu and is a constant challenge to Christianity. A counter challenge-may be in an earthen vessel but under the leading of Christ-is called for.

6. The communistic tendencies and secular outlook of young students, both men and women, their love of ease and comfort, of luxury and amusements, their desire for money and privileged position, their derisive attitude to religion combine against the growth of character and faith in God. Yet every year a very large number of these young people ask for, Bibles and New Testaments.

7. A very potent hindrance to the acceptance of Christian light is the widespread immorality - largely clandestine and unconnected with temple life and found among both young and old. The situation calls for a Christian campaign for social purity and temperance.

8. The gross idolatry and materialistic ritual of Benares temple worship ends in the benumbing of conscience and the blinding of mind. Is protestant Christianity rich enough to snatch the Hindu heart from its materialistic bondage?

9. The caste system entrenched in Benares by philosophy and faith with its myriad complications and ramifications throughout the country’s social life needs to be simplified, modified, and outgrown into the charismatic Holy Catholic Church with more love, fellowship and brotherhood in it as well as more unity.

A final word of hope. There is a movement towards Christ among the higher and orthodox castes. There is hunger and thirst for righteousness. The spirit of God is abroad in the hearts of men. They long for a more dynamic and light-giving religion. Orthodoxy is coming to its limits. It is felt more and more to be barren, impotent and joyless and merely carrying on-though with redoubled energy and with a show of renaissance. Orthodoxy watches today with care and interest the work of regeneration going on among the depressed and suppressed millions of India under the direct or indirect guidance and control of Jesus Christ. And its heart is stabbed with paralysis. Here in Benares where a Hindu does not apologise for his ancestral faith priests and seekers have been wondering wistfully at the winsome figure of Christ. If Christianity could be more united, more humble and loving and serve in simple faith and trust, orthodoxy will melt and welcome the Lord of Life and Saviour of mankind.

For further information and for fuller understanding of this subject see articles by R.C. Das published in the World Dominion - April and October 1937, The International Review of Missions-April 1940, The National Christian Council Review (of India) - June 1936 and April 1937 and also the story of a Hindu Pilgrim by Rev. J.C. Jackson, in the Missionary Review of the World-May 1931.

Dnyaneshwar

Dnyaneshwar The out-Caste Brahmin by the Rev. J.F. Edwards, Poona, Price Rupees Three.

This is an important book which all students of Hinduism must possess and read. Dnyaneshwar was a Maratha Bhakti saint who lived A.D. 1271-1296. Mr. Edwards has given a comprehensive account of the poet’s life and work and a sympathetic and discriminating estimate of the value of his writings for modern India. Historical questions connected with Dnyaneshwar’s life and his books are investigated with great care. The last chapter of the Dnyaneshwari, a commentary on the Bhagavad Gita which the poet wrote, is translated in full. This chapter alone occupies one hundred and thirty-three pages. In many ways this chapter is the most valuable part of the book for it enables us to get a real idea of Dnyaneshwar’s devotion to God, his close observation of nature, his rich poetic fancy and his subtle philosophical approach. Mr. Edwards devotes several chapters to a criticism of Dnyaneshwar’s religion from the Christian point of view.

In the course of a short review it is not possible to indicate fully the wealth of material contained in this book. I should like to confine myself to the story of a Brahmin convert, originally a devotee of Dnyaneshwar and now a Christian. Mr. Narayan Lakshman Harsh was an orthodox Brahmin. When he was invested with the sacred thread he was taught to learn and repeat the Vedic hymns and prayers. On asking his priest about their significance He was told that he need not know their meaning but that God would hear and understand.

He was an earnest student of the Dnyaneshwari. Let him describe in his own words what this book meant to him. The Dnyaneshwari has always been to me a work of the highest poetic excellence and in my ow religious life I have realised how it captivates the mind and helps the reader to forget himself. He feels he is lost in the wonderful imagery, and he notes the marvellous choice of words, the similes and the illustrations. He finds nothing but sweetness all through and in this way all his senses are held spellbound. This is why Marathi scholars have always derived such benefit from it, and as Dr. Macnicol once remarked, “This is a gold mine for the scholar”.

A section in the Dnyaneshwari that has always impressed me has been chapter XII, Verses 144-163, where Dnyaneshwar gives the characteristics of a true bhakti. Here is how I would summarise it: “The true bhakti does not hate any person, either good or bad; just as the earth never thinks of holding the righteous only and throwing down the evil man; or just as water never thinks of quenching the thirst of the cow only while becoming poison to kill the tiger. The true bhakti is a friend alike to all; he never knows the word ‘I’. He never thinks of anything as his own. He is indifferent to sorrow or joy. He is happy and satisfied without getting anything from outside; just as the sea is full without any shower of rain”.

Another section of the Dnyaneshwari I have always specially enjoyed has been that on God-realisation in chapter VI, verses 364-368, the meaning of which may be given as follows: “When the senses are controlled, the mind automatically begins to see Brahma; it turns away from the object of pleasure and begins to see its own self, the soul; and while seeing like this, the mind recognises its own real nature and begins to say”I am Para-Brahma”. After such self-realisation, the mind sits on the imperial throne of happiness and gets engrossed in eternal bliss. The mind thus becomes one with Brahma, to whom there is no superior and one who cannot be known by the senses”.

A third section that has always ministered to me, as it does still, is that in chapter II, verses 290-310, where the characteristic of a steady-minded man as given by Dnyaneshwar may be set forth thus: “A man whose mind is not moved whatever calamities may befall him. He never makes, any distinctions, but he is just as impartial as is the moon on the night of the full moon when it sheds its light upon everybody, on the good and on the bad alike. He loves all, and his mind never undergoes any change; he never feels exulted or depressed. Such a man is one who possesses steady mind”.

Since Dnyaneshwar’s poem sets forth such lofty sentiments, it is in no way surprising that I have always found the reading and hearing of the Dnyaneshwari to be highly inspiring and encouraging It gives delight and inspiration to the dejected and disheartened. When people are in difficulty or in distress the reading of the Dnyaneshwari at once elevates their thoughts and feelings and takes them out of themselves. For each Hindu reader says to himself: “Why should I worry when the All-Powerful and the All-Knowing God says such things to Arjuna in the Bhagavad Gita? Have I not the same needs as Arjuna? And the promises given to Arjuna, are they not given to me? Just as the Almighty was with Arjuna, so is He with me if my soul is rightly awake. If I am truly devoted to Him, not only is God near me, but He is none other than my own soul; and if I realise that I myself am Brahma I shall not lack anything, but everything will be at my command”. With such thoughts a man feels that he is no longer on earth, but he feels he must be in heaven: (pp. 330-332)

From his boyhood days Mr. Harsh came in contact with distinguished Christian preachers like Dr. Macnicol, Dr. Stanley Jones, Father Winslow and Father Elwin. He began to study the New Testament and his spiritual outlook was completely changed. He found the Dnyaneshwari to be inadequate He says: ’When his reading of this great poem is over for the day and the man finds he has to begin his practical life again, he feels his weakness and difficulties are still beyond his strength; in the rough and tumble of daily life he gets no power to overcome his weaknesses; but his difficulties and his worldly temptations all remain unconquered.

Therefore, should anyone ask what I have found in the New Testament which. I have not found in the Dnyaneshwari, I would say that in contrast with the passing joy that I have found in reading the Dnyaneshwari, the following words of Jesus have given me an abiding peace and a constant strength which I could not find elsewhere - “Come unto Me all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you and learn of Me; for I am meek and lowly in heart: and you shall find rest unto your souls. For My yoke is easy and My’burden is light.” (St. Matthew 11:28-30) “Let not your heart be troubled; ye believe in God, believe also in Me. In My Father’s house are many mansions; if it were not, so I would have told you. I go to prepare a place for you … I am the Way, the Truth, and the Life; no man cometH to the Father but by Me” (St. John 14:1-6).

Any man who hears such words, with simple faith in Him who uttered them, will get an abiding peace of mind and a real power to overcome temptations: for he feels he is sustained by the Living Presence of God every moment of the day. When anyone hears the expounding of the Dnyaneshwari he is deeply impressed, by the wonder of the poem, its figures of speech, its similes, its allegories, and its wealth of illustration, and he feels he cannot withhold his admiration for the author and his astonishing ability, especially when it is recalled that the accepted belief makes the poet to have been only sixteen when this unique poem was written by him. But such admiration for the poet does not help a man in his daily life to overcome his faults and weaknesses. He derives much pleasure from listening to the poem, but depression and defeat return afterwards. I have noted also that after practising Yoga, the Yogi feels happy and goes on with his dreaming; but unfortunately there are well-known instances of Yogis who have been guilty of evil practices even after attaining the power of samadhi, the reason being that yogic powers are attained by artificial means and no real change thereby takes place in the heart or the disposition; moral weaknesses therefore remain; they have merely been suppressed, not cleansed away. But Jesus Christ enables a man to overcome his sins and temptations/by means of inward help and a deep change of heart. In the word of St. Paul in his Philippian letter (4,13) “I can do all things through Christ who empowers me.”’ (pp. 332-334).

Printed at the Hilal Press, Tirunelveli 4-1942