The Pilgrim

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

The Christian Society for the Study of Hinduism

Patrons: The Metropolitan of India, Calcutta Bishop BRENTON T. BADLEY, Delhi.

President: Bishop CLEMENT D. ROCKEY, Lucknow.

Vice-Presidents: The BISHOP of LUCKNOW, Allahabad Dr. A.J. APPASAMY, M.A., Ph.D., Palamcottah. Rev. C.S. THOBURN, M.A., Jabalpur. Rev. G.H.C. ANGUS, M.A., Serampore College.

Secretary: Dr. J.E. McELDOWNEY, Leonard Theological College, Jabalpur

Treasurer: Dr. C.H. HAZLETT, A. P. Mission, Mainpuri, U.P.

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

Committee: Mrs. W. STANLEY GOULD, Ewing Christian College, Allahabad Prof. V.E. DUTT, M.A., B.D., Serampore Mr. PAUL DAS, B.A., N.I.C. Tract and Book Society, Allahabad Rev. J.S. MOON, M.A., Ramkatora, Benares

Editorial Board: Bishop Clement D. Rockey, Lucknow Dr. J.E. McELDOWNEY, Leonard Theological College, Jabalpur Rev. G.H.C. Angus, Principal, Serampore College Rev. R.C. Das, United City Mission, Benares Rev. J.S. MOON, United City Mission, Benares (Editor)

The objects of the Christian Society for the Study of Hinduism are,

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

The activities of the Society are,

1. To conduct in Benares (and if possible in a South Indian centre) an Institute of Hinduism stressing its popular aspects
2. Publish The Pilgrim, a quarterly bulletin, bearing on Hinduism, its relation To Christianity and work among Hindus and
3. To encourage the organisation of a permanent School of Hinduism.

The minimum annual subscription is Rs. 2/-. Membership fees and gifts may be sent to the treasurer, Dr. C.H. Hazlett, A.P. Mission, Mainpuri, U.P.

Every member will receive The Pilgrim free.

Editorial

Readers of “The Pilgrim” will have heard from Dr. Hazlett that on account of the pressure of his work as Bishop’s Commissary, Tinnevelly Diocese, Dr. Appasamy has had to resign the editorship of this journal. This will be a cause of deep regret to many, the more so since at present Dr. Appasamy will not be able to write for us. We hope that later he will be able to contribute freely, meanwhile we can but express our gratitude to him for the great work he has done. Many can copy, but it is the few who can initiate, and as first editor of “The Pilgrim” Dr. Appasamy has set a standard which it will be difficult to maintain. Can a river rise above its source? Doubtless not, but it will be all the greater tribute to the work of Dr. Appasamy if this journal, like a river, goes on to win ‘its widening way.’

In saying this the present editor does not feel that he is indulging in premature boasting. Indeed, he regards himself very much as a “locum tenens.” The reference is rather to the enterprise of which The Pilgrim is the mouthpiece. Perhaps for a moment we might take stock of this enterprise - the study of other faith by Christians - for it is not without its critics within the Christian Church.

Of course certain justifications for such study ought to be obvious, e.g., truthfulness. In its dialogue with the non-Christian world the Church must take care not to set up, as it were, mental, philosophical, and spiritual skittles of its own making to knock down. It must take the trouble to know what the others: really think and say. But there is also the question of growth. The Christian Church as it exists side by side with other faiths and systems is like an organism which has to maintain vital relationship with its environment. That is a fact whether we like it or not. It is possible to imagine a small Christian agricultural community living a life sustained by its own resources independent of the outer world, but how many would advocate this as the ideal? “Go ye into all the world” … and if you go you become in many ways dependent (certainly economically, as most of us realise), upon the services of the world.

Surely this is providential. The Church is meant to grow, and not only in a numerical sense. And to grow, it is necessary to take a risk and go outside ourselves. There is a risk. What shall it profit the Church if it gains the whole world and lose its own soul? The Church has its own secret spring, the source of and the source of its identity. That spring is the life, death and resurrection of Jesus Christ. These facts do not enter into debate … they are not there, as it were, for our approval … except insofar as they can be challenged as historical facts. (And anyone making such a challenge must show that he knows what he is talking about.) I find St. Paul’s sequence of thought in Chapter IV of Philippians, illuminating. First: - “the peace of God which passed all understanding shall guard your hearts and thoughts in Christ Jesus.” Then: - “Finally, brethren, whatsoever things are true, whatsoever things are honourable … if there be any virtue and any praise, think on these things.”

So the Christian is to be an explorer, but like a sensible explorer he must have “a base (a shelter in the time of storm)”. As an explorer too, he is following a Leader who says, I go before you. And in a world reeling under destructive blows it is good to remember that Christ insisted that he had come not to destroy but to fulfil. This is not sentimental doctrine; no one need quote it as giving approval to all thing equally. The pearl merchant in the parable has to choose. If he possessed the pearl of great price he must be prepared to give up other pearls. We need only note that he is not told to destroy the others.

Before closing this apologia it might not be inappropriate to refer to Albert Schweitzer who this year (January 14th) has celebrated his seventieth birthday. He is indeed an outstanding example in our times of the merchant seeking goodly pearls. We will quote from an article in The Spectator (Jan. 12th): - “A Doctor of Philosophy at the age of 24, of Theology at 26, of Music at 31, he then set himself in fulfilment of a long-cherished inner resolve to study medicine, in which subject he qualified with a fourth Doctorate at the age of 35 … He is a master of the science and craft of organ building, and was the architect and part-builder of the hospital which he founded and organised, at Lambarene in Equatorial Africa … Besides these things he is a more than amateur agriculturalist. Yet it is in none of these things that his real significance lies, for they are but the means to his true life’s work, which is consecrated to the service of God and his fellowmen.”

The ‘long-cherished inner resolve’ to become a physician referred to above was the result of his pondering in youth upon the meaning of the parable of Dives and Lazarus. He saw himself, the heir of ages of culture and civilisation, as Dives, and the Negro as Lazarus. Schweitzer’s work has lain in Europe and Africa, but the Spirit knows no such geographical boundaries and Indian thought has occupied a prominent place in Schweitzer’a thinking. Many of our readers will be acquainted with his book, Indian Thought and its Development, and we can recommend it to those who are not. In his doctrine of Reverence for Life Schweitzer points to a basis of action for all thinking people, one which the thoughtful Christian can accept without betraying his charge. In the first number of this bulletin to be issued from Benares it is perhaps natural that we should refer to rivers. Here is a reference from Schweitzer’s autobiography: - “Just as a stream is preserved from gradually leaking away, because it flows along above subsoil water, so does Christianity need the subsoil water of elemental piety which is the fruit of thinking.” And we might add that such thinking is the work of the Holy Spirit in the heart and mind of man.

The Saiva Siddhanta Philosophy

REV. J.E. PIET, VELLORE

1. Definition of the Terms: Saiva Siddhanta

The Saiva Siddhanta philosophy is the essence of all the Hindu books that deal with God, the Soul, and the Universe. It is the final judgement, the ultimate authority, the summation of that which is contained in these books. There are many books in Tamil and in Sanskrit which deal with God, the Soul, and the Universe, but the teachings of them all are gathered into the apex of Siddhanta thought.

The word ‘Saiva’ suggests that the teaching of this philosophy is inseparably linked with ‘Siva’ the favourite name used by the Saivites for the Supreme Being. The word ‘Siddhanta’ is a compound word. The first word of the compound is ‘siddha’ which means ‘an established truth’. The second work is ‘antam’ which means ‘end’, or ‘termination’. Placed together they convey the meaning of absolute finality. ‘Saiva Siddhanta’, therefore, means the final authority, the terminus of philosophic thought, the capstone of religious belief. It is the conclusion of all philosophical conclusions. The claim is that nothing higher than this philosophy exists in all of Hindu thought.

2. Principal Treatises

The Tamil books which teach the Saiva Siddhanta religion are called the Meykanda Sastram, the meaning of which is “books which teach the truth.” There are fourteen of these books. The most important one is called the Siva Jnana Bodham written by Meykanda Devar. The next in importance is the Siva Juana Siddhiar written by Arul Nandi. The Siddhiar was written as an extension to and as an explanation of the Siva Jnana Bodham.

In addition to the Meykanda Sastiam, there are other revered books such as the Tevaram, Tiruvacagam, Tirumantiram, and the Perta Purmiam. Of these the Tevaram and the Tiruvacagam are the most important. These are collections of songs about Siva. The ideals of the Siddhanta are found in these songs although not in seriated and logical order as in the Meykanda Sastram. The reason for this is that historically, the Tevaram and the Tiruvacagam preceded the Meykanda Sastram. The relationship between the two clearly reveals the principle that men believe and practice a thing long before they put it into logical and precise form.

3. The Relationship Between the Siddhanta and Other Religions

As seen before, the Siddhanta claims that it is the summation of all the Hindu books that deal with God, the Soul, and the Universe. This claim is applicable when the Siddhanta is placed beside the three main accepted religions of India at the time when Siddhantism was systematically formulated in the Tamil country. These were Vaishnavism, Sankara’s Vedantism, and Saivism itself. Buddhism and Jainism were abroad in the land too, but since neither of them accepted the four Vedas as the supreme scriptures, they were considered as renegade faiths. In other words, when the Saiva Siddhanta claims to be the biggest authority, it simply means that neither Vaishnavism nor Sankara Vedantism, nor non-Siddhanta Saivism can deny the claims of Siddhanta thought.

The prerogative of Siddhantism is that it teaches a way of salvation with absolute finality. It is the main road, the important highway of the Tamil books - a road without detours. Other schools of Saivite thought carry doubts; and through them, salvation is not easily attained. In the Siddhanta, on the other hand, all doubts are removed and salvation is ultimately assured.

4. The Three Postulates Upon Which the Saiva Siddhanta Is Built

The Saiva Siddhanta philosophy postulates three eternal uncreated principles. These are, Pati, the Supreme; Pasu, the soul; and Pasam, that delusive power which ensnares the soul and holds it in bondage.

Pati is the Supreme Being. Strictly speaking, the term is reserved for that aspect of God as He stands in relation to souls in the world. He is also called “The First God” which means that He is the only God. Others who are called gods are very much like human being in that they appear, remain for a time, and then disappear. Siva, on the other hand, is the constant one. He continuously creates. He continually watches. He continuously causes the world to disappear. Siva performs these three action by means of three deputies, namely, Brahma, Vishnu, and Rudra. Brahma is Siva’s deputy for creation; Vishnu for preservation, and Rudra for dissolution. Brahma, Vishnu, and Rudra are the ones who actually do. Siva is the one who causes them to do. The actual nature of iron is not the property of heat. None-the-less, iron receives the property of heat through the agency of fire. Similarly, Brahma, Vishnu, and Rudra receive their power through Siva who causes creation, maintenance, and dissolution to be accomplished.

Siva is filled with all knowledge. He can do all things. He encompasses all. Siva creates the world for the sake of souls, never for the sake of himself. Siva is ever existent. He has perfect knowledge. He is perfect bliss. That is why He is called Sat, Chit, and Anand. As such, human beings are not able to know him. Nevertheless, Siva manifests himself to those who love him. To one type of soul, he reveals himself directly through knowledge (in the first person); to another type of soul, he reveals himself by assuming a special form (in the second person); to the third type of soul, he reveals himself in the guise of a man. In the form of a guru (in the third person). The teaching of the Saiva Siddhanta is concerned particularly with the revelation as contained in this third and last type of appearance.

Siva does not covet the things that are seen in the world, He is desireless. He is ‘on that side’ of these things. He is the great beyond. Even though the presence of Siva permeates the mundane things of earth, and even though he joins and enters all things, none-the-less, he does not adhere to them nor do they adhere to him. Water does not adhere to the leaf of the water lily, nor the leaf to the water. Though He continues to be the indweller of all souls and things, Siva neither adheres to nor coheres to that which he has made. As a result of this, he does not experience the joys and sorrows which other sentient being experience.

Pasu means ‘that which is bound’ - in this case, that which is bound by Pasam. It is the soul or the principle of knowledge found in all living things. Before the soul enters the world of sense impression, it exists alone under the power of anavam. When the soul receives a body, the anavam manifests itself in egoism, Karma and Maya, the two other strands of pasam, are instruments by which the power of anavam is worn away. In other words, the word ‘Pasu’ is reserved to describe the state of the soul when it is united to a body. It is the knowing principle which is hid in all things which grow whether supernal infernal human, brute or vegetable and by which they are said ‘to live’. The contrast between the soul and the body lies in this that the former is spiritual and intelligent while the latter is material and non-intelligent.

Pasu is not to be identified either with the five organs of sense or with their respective sensations namely: touch, smell, hearing, seeing, and feeling. Pasu is not to be identified with the four intellectual faculties, namely, the mind or organ of thought; the reason or organ of consciousness and apprehension; the energy of the passions; or the will, the resolutions. Pasu is not to be identified with the five elements, namely, earth, air, fire, water, and ether (sky).

The soul exists within the body composed of the five elements enumerated above, yet it exists as a separate and distinct entity. From eternity, the soul has been joined with the bond of anavam or potential ignorance, ignorance which manifest itself (after a body is given) as self-importance, self-will. Conceit and a desire for things worldly. Gradually, through the grace of God, the soul receives a body and by means of this body, it obtains a little knowledge. The soul then goes through a succession of bodies and comes to know the world as temporal and decaying. As a result, it acquires an aversion to the world and renounces the things of this world. It desires God, and through this desire, it receives true knowledge. By means of this true knowledge, the soul obtains union with God in a relationship similar to that between milk and water, juice and its flavour. The two are inseparably linked, yet they are not identical. This is what the Siddhantist mean by the Advaita relationship. In this relationship, the soul sees God in everything, and the world no longer binds it.

The first state of the soul is called the kevala state. In this state, the soul is linked with anavam alone. This is the bond of potential pride, or arrogance, of self-conceit which desires to carry out all transactions by itself rather than to ascribe all transactions to God. In this state the soul knows nothing and exists in utter darkness, absolutely unconscious and alone.

The second state of the soul is called the samsara state. This is the state in which by the grace of God the soul receives a body, a body which has been formed from maya. Anavam is like the covering of a seed which prevents development. God provides the body, so that the covering of anavam may be gradually removed. Knowledge is that which removes it. Through this body a small amount of knowledge begins to shine. In the body, the soul experiences joys and sorrows. It is born. It dies. It is born again. Thus, through suffering and distress and through various transmigration more knowledge comes. In this state, the soul is conscious and operates actively. It is bound by all the three bonds of anavam, maya, and karma, and being united with the body, it becomes engrossed with the objects of sense from which it is gradually extricated by this instrumentality of acquired knowledge.

The third state of the soul is called the sutta state. This is the highest state of separate souls and is attained by true knowledge. This knowledge matures owing to the several births through which the soul has passed. The soul now renounces the world, cares nothing for joy or sorrow, and knows the true nature of God. By His grace the soul knows God himself and realises the advaita salvation, a state in which both God and the soul are neither one, nor separate, nor neither. In this state the soul realises God’s all encompassing love and recognises how God has been nursing it all through eternity until finally God has drawn the soul to Himself.

Pasam means ‘that which binds’. It is divided into three parts, namely, anavam, maya, and karma, Anavam is the great hindrance to the soul in that it hides the knowledge of God and thus prevents the soul from realising the advaitic relationship. Anavam is always inherently evil. Maya and karma, on the other hand, appear as inherent evil, although in the final analysis they are agencies which may be utilised for good. Maya and karma prevent the soul from attaining God in any easy or rapid way. As such, they appear as a hindrance or bond. Ultimately, however, they are the indispensable aids by which the soul must come to the realisation of God, and as such, they may be considered as agencies of God.

Anavam is a single indivisible entity. Although it cannot be divided, it has the peculiar ability of ensnaring and bringing under its control every individual soul and that to a greater or a lesser degree. This property of anavam is called its ‘sakti’. The parallel is drawn from the rays of the sun which cannot be divided, yet which envelope each individual who come under its power.

Anavam is a part of the soul in the same way as verdigris is part of copper. The power of verdigris may be lessened by polish, but its return to the surface is imminent. In the same way, the power of anavam is weakened through knowledge. The lasting grip of anavam upon the soul is completely removed by the grace of God. Even as through a process of alchemy copper is transformed into gold when verdigris can never reappear, so by the grace of God, the soul is transformed into the likeness of God, and thus the power of anavam is fully and completely gone.

Before the soul receives a body made from maya, anavam is in absolute control. During this time, it completely hides all the other powers of the soul. In order that the soul may manifest its inherent powers, God gives it a body (in this case not a human body necessarily, for this comes only after many births). After these many births, the soul through its deed earns a human form in which it receives much more knowledge than ever before. From the time the soul receives a body until the time that it realises the advaitic relationship with God when the power of anavam has completely disappeared, anavam acts as a drag upon the efforts of the soul to attain true knowledge. It does this by making the soul do that which is not wise. In order to stop the power of anavam in its drive for complete ignorance. God gives the soul a body which is formed out of the second strand of pasam, namely, maya.

Maya also is an everlasting, eternal entity. It is a single formless substance which is the cause of the world. Maya is without knowledge. It is everywhere. It is the material from which God forms the universe, and by which He gives a body to the soul in order that the soul may receive knowledge and ultimately obtain release from the bond of anavam. Maya unfolds itself in four forms, namely, as body, as mind and the inner faculties of knowledge, as the universe, and as the thing which are responsible for the pleasures and pains which men experience in this world. Maya likewise is responsible for the distorted knowledge that man has. Even as at dusk, white objects are seen as yellow objects even, so maya makes the things of the world glamorous while in reality they are nothing more than instrument by which the soul is drawn away from God.

Maya is of three kinds: suddha maya, asuddha maya, and prakrit maya. Suddha maya, is original or primitive maya. Asuddha maya is subordinate and inferior to suddha maya. Prakriti maya is a part of asuddha maya. That which evolves from maya is called a tatva. In all, there are thirty-six tatvas. The topmost five constitute suddha maya. The seven immediately below them form the asuddha maya. The remaining twenty-four are grosser and more material than the other two groups and are spoken of as prakrit maya.

The body, the organs of inner understanding, the world, and the enjoyments that are experienced in this world are created out of suddha maya for the sake of the first two types of souls. The vijnana-skalas and the pralaya-skalas are the souls of the first and second order. These have their bodies, their faculties, their world, and their enjoyments formed out of suddha maya. Souls of the third order are called sakala. These have their body, their organs of sense, their world, and the pleasures which they experience in this world, created out of asuddha maya.

During the time when souls are bound by anavam alone, they are unable to know or do anything. As soon as they are joined to a body, however, they perform deeds. These deeds involve the experience of pleasures and pains which occur in accordance with the law of cause and effect which is called the law of karma. After a certain stage, karma is not only a-moral action but also moral action particularly as it applies to the future state of the soul. It is the cause of rebirth and its accompanying joy and sorrows, pleasure and pains, intelligences and stupidities.

Karma is of three kinds. The first is called ahamiam. These are the actions of the present life in reference to their effect in future births. They are moral actions - either good or evil of the present life which are considered as the source or cause of future births with their sufferings and enjoyment. The second is called sanchitham. This is the accumulated merit and demerit of former births. The effects of these actions are experienced in future birth. The third is called piraratham. This is the good or evil in this world which results from the actions of former births. This is the enjoyment of pleasure or pain in this world as a result of that action in former births which is ripe for such fruition.

Karma works in a cycle. One does good and bad deeds within the compass of a particular birth. He experiences the result of these deeds, some in this birth and some in subsequent births. Meanwhile, he stores up good and bad deeds for the coming birth. The process is comparable to farming. During the year, the farmer cultivates his land (ahamiam). At harvest time, he stores his grain for the coming year (sanchitham). During the course of the year, he eats a portion of his stored grain and hence experiences the result of his previous months of labour (piraratham).

Conclusion

In order that the power of anavam may be subdued, the soul is reborn time and time again. Through these successive births, the soul gains more and more knowledge. When knowledge becomes mature, the soul reaches a state called Iruvinaiopu. In this state, joy and sorrow, loss and gain are regarded as equal. The reason is that the soul desires nothing but the assurance of God. The second state of the soul is called malaparipaka. During this stage, the triple bonds of anavam, maya, and karma, ripen and hence make liberation possible. The third stage is called saktinipata. This is the stage where the degree of spiritual advancement had led to an utter abasement of self and self energising principles so that the soul is ripe for union with God. At this time, the grace of God comes down and imprints itself on the soul. The soul now experiences Siva Bhogam or the enjoyment of the soul in union with Siva. It is the purpose of the Saiva Siddhanta philosophy to teach the means by which this type of union is attained.

A summary of the Saiva Siddhanta may be obtained from the illustration of the hand. Let the thumb represent God and the index finger the soul. The other three fingers represent anavam, maya, and karma. Through knowledge, the power of anavam, maya, and karma is lessened. The fingers curl down. The soul or the index finger passes over to God, the thumb. The union of the two depicts the relationship of advaita where the objects are two but where they become one through union. In fact, all that can be said about them is this; they are not one, nor two, nor neither. This, for the Siddhanta, is salvation.

The Emancipated Man and the Sage

ASHANANDA NAG (CALCUTTA)

(Being the substance of an extension lecture delivered at the Hindu University, Benares.)

Hindu literature abounds in descriptions of the emancipated man and the sage. In the Upanishads and the Mahabharata, in some later adaptations of the Ramayana and in the writings of Shankara the sage and the emancipated man appear to claim our attention and even reverence. Buddhist literature does not lag far behind the Brahmanical in paying obeisance to the man who is earnestly striving along the path of Nirvana. Such a man is the twin-brother of the sage and the emancipated man of Brahmanical literature. In the Dhammapada and in some of the Nikayas we have beautiful pen pictures of the aspirant after Nirvana.

The sage represents the highest point that humanity can reach. He embodies all that the Hindu mind considers to be good and excellent. The constant aim of the Hindu neophyte is to reach the standard of the sage and to model his life upon the ideals which, the sage stands for. The sage has been given different designation in different places of Brahmanical literature. He is sometimes called Pandita and Brahmavid (i.e., one who knows Brahman). He is also called Stbitadhi (i.e., one whose intelligence has been established) and Muni. The word Bhakta (i.e., devout or devotee) is sometimes used in this connection. The one common characteristic of the sage in all these different descriptions of him is impassibility.

The sage is neither ruffled by sorrow nor affected by happiness. He expects no rewards. He talks, walks, sits and moves even as others do, but no motives of self-interest actuate him. He is detachment itself.

The conception of the sage is to be found in ancient European philosophy. The Stoics idealised the sage and invested him with all the virtues that Stoicism would conceive of. Dr. Edwyn Bevan has instituted a comparison between the Stoic sage and the sage of Brahmanical literature in the book entitled “Stoics and Sceptics.” Dr. Bevan shows that the two conceptions are almost identical. But the idea of the sage was developed and followed in practice to a higher degree of perfection in India than it was in the Graeco-Roman world. Ever since the time of Alexander the sages of India became at once the ambition and the despair of the philosopher of the Graeco-Roman world. The detachment of the Indian sages, their endurance and some of their philosophical view made a tremendous impression upon the Graeco-Roman mind. We read of an Indian sage whom the Greeks called Kalanos. The Greeks took him to Athens where he lived for a time and eventually immolated himself. The Greeks raised a monument in his honour and the marble slab bore this inscription: - “The Indian sage Kalanos killed himself and embraced death in order to attain immortality.” This monument was one of the sights of Athens as late as the end of the first century of the Christian era. A learned Christian bishop, Lightfoot, loved to think that the great Apostle of the Gentiles must have seen this monument and perhaps had this inscription in his mind when he penned the third verse of the thirteenth chapter of his first Epistle to the Corinthians. To return to the Graeco-Roman period, we know that Origen, a Christian writer of the third century, cherished feelings of profound admiration for the sages of India and placed them somewhat higher than the sages of the Stoic sect.

It is interesting to compare the conception of the sage in Brahmanical literature with conceptions found elsewhere. In Confucian literature the Superior Man has the virtues of serenity and compassion. Irascibility is no virtue according to the Brahmanical conception of the sage. But Confucianism recognises the value of anger and indignation. Confucius is not reluctant to invest his Superior Man with the virtue of righteous indignation. The Superior Man is serene and quiet. But he gets angry when he sees wrongs going unrectified for lack of moral effort. Here I must say that Confucianism is more in accord with the spirit of Christianity than is Brahmanical speculation. Composure beareth all things and is for that reason admirable. But it cannot put thing right. For that you need the driving force of righteous indignation. The sage of Brahmanical literature appears to be almost an automaton, a mechanical robot, that thinks noble thoughts.

The conception of the sage in the Brahmanical, literature reminds us of the Christian Gnostic as portrayed by Clement of Alexandria, Both expect no reward for the good they do. Both live the life of the Spirit. Both live and move as though their citizenship was not in this world but in heaven. But the Christian Gnostic is less mechanical than the sage of Brahmanical literature. The Gnostic believes in and practises love. The Christian Gnostic is engaged in active beneficence and in instruction i.e., the work of making others like himself. Redemption in Brahmanical literature is an individual affair. It has no corporate or social significance. The idea of man co-operating with God in the establishment of the Kingdom in this world is not to be found in Brahmanical literature. The idea is traceable in Buddhist literature. It indeed appears there in a modified form. There redemption is social and corporate. The idea of the Bodhisattva and his sacrifices for the redemption of the human race is very noble. Only in a few places in Brahmanical literature are we told that the emancipated man or the sage strives for and is interested in the redemption of his fellowmen. Sankara in his Vivekachuramani tells us that the emancipated sage is a noble soul who strives to save others. I am inclined to think that the emancipated man of Brahmanical literature having saved himself has nothing else to do than to enjoy his state of bliss. The problem of spiritual unemployment assumes a very acute form and the emancipated man is hardly aware of it. In Christianity persons are saved to save others and to work for the establishment of the Kingdom of God on earth.

In some places in Brahmanical literature we are told that redemption is possible in this life. This view is known as Jivanmuktivada. It is possible for a person to experience redemption in this life. The other view is that it is not possible to experience redemption in this life. Redemption is impossible while the human body is there to hinder one’e spiritual progress and to put obstacles in the path of one’s reaching the goal. This view is known as Videhamuktivada. Both these views appear and reappear in slightly varied forms in Brahmanical literature. Here we are concerned with the emancipated man i.e., the person who experiences redemption in this life.

The emancipated man feels the touch of God which is full of bliss. He becomes God intoxicated; and sees all in God and God in all. He takes an active interest in the well-being of his fellowmen. Joys and sorrows move him not; friends and foes he has none. He values gold as little as he values pebbles; and his countenance beams upon the saint and the sinner alike. Although he lives on earth and bears a human body he dwells in God. But we are told that this kind of redemption is the result of intense spiritual preparation spread over many previous births and that such emancipated souls are few and far between.

The interest of the emancipated men in the well-being of suffering humanity is only nominal. The virtues of the emancipated man are pre-eminently of negative character. It may be said that Brahmanical literature does not advocate the active performance of friendliness but encourages a friendly spirit as a means of discouraging the tendency to do harm to others. We are told that the Knower of Brahman becomes Brahman, and in Brahman there is no passion. The emancipated man reaches a state of passionless calm; and even pity, which is an impelling and even disturbing force, does not agitate his mind.

The description we have given of the emancipated man and the sage is on the whole accurate. But we must remember that the picture we have of the emancipated man in Yogavasista is more pleasing. The emancipated man in his more mundane aspect is identical with the sage. The sage when he has his gaze fixed heavenwards appears to be none other than the emancipated man. We are told that the emancipated man or the sage reaches the state of equal-sightedness. To the learned and pious Brahmin and to the Suddra who eats unclean food to the cow and to the elephant; the attitude of the emancipated man or of the sage is alike. In view of the detachment and apathy that characterises the emancipated man and the sage we may well pose the question, “Is the equal-sightedness of the emancipated man and the sage one of love or one of indifference?” Equal-sightedness born of supreme indifference seems to be the crowning glory of the emancipated man and the sage.

To the Christian whose God is a God of love and whose God is a God who seeks and saves that which is lost, the emancipated man and the sage appear to be like sounding brass and tinkling cymbal. God loves the world and gives His only-begotten Son. God cares for His creatures and not a sparrow falls to the ground without Him. Brahman the Supreme Principle is impersonal. In it, passion cannot be, and the shadow of love never came near it. In the Upanishads we read that the Koower of Brahman becomes Brahman. The emancipated man is a knower of Brahman. The redeemed man of the Christian faith does not scorn and abhor that supreme passion love. For love is of God, and God is love.

What Is Magic?

REV. C.G. DIEHL, B.A., B.D., KILPAUK, MADRAS

We may take the word magic to mean a method to direct or control the supernormal powers, or even spirits, demons and gods according to one’s wishes. Some see in the attitude of man the difference between magic and religion. When he thinks himself the master of the secrets whereby he can enforce his will on the power, he performs magic, when he bows to them, he is religious. To distinguish magic as an anti-social activity from religion, which is an activity of the community is misleading, because we cannot deny that magic has a place in cults and rites of established religion. Many acts are performed which are supposed to work by themselves without any reference to the will of gods. The development of the Vedic sacrifice into an elaborate performance, of which every detail had to be done, just as the priest knew it should be done, lest its effect should be hampered, led to the idea that the priest was all-powerful even before the gods. He wields a power, which has more of the characteristics of Magic than of religion. Already in Rig Veda itself one can hear a priest say to Indra: “May not others hold you fast like the bird catcher his bird.” Under the magic influence of another priest Indra could perforce be prevented from attending his sacrifice.

Religion and magic are inextricably intertwined, but a distinction between the two is nevertheless both reasonable and feasible. The theory of magic is based on the association of ideas says Sir Frazer in his “Golden Bough.” It is an attempt to connect events. If it is raining, I take an umbrella with me, and I can hear the sound of the frogs in the pond. The unfailing coincidence of these events is noticed, but their causal connection is not understood. Why could not the opposite be true? In other words at times of drought I take my umbrella and imitate the sound of frogs and expect the rain to fall. The magic performance implies an action with at least some logical connection with the event which is desired. In order to hit one’s enemy, who is either too far away to be reached by one’s revenging arm or perhaps too strong for it, one makes a clay image of him and pierces it with a needle. The bond of similarity is there, but the necessity of causal connection is supplanted by an intermediary power. If one discharges an arrow at a distance of fifty yards against the enemy there is no magic, because the intermediary power which transfers the arrow from the bow to the heart of the other man, is self-evident, but if the arrow, smeared with poison and with mantras read over it, is flung towards a man fifty miles away, an intermediary power is supposed to effect the transmittance. In his famous book “The Threshold of Religion” B.B. Marett deals with the question if there is a direct development from the spell, which expresses the “imperative” will of the performer of magic, whereby he sets the intermediary power in motion, to prayer. It is important to note that although it is the “imperative will” of the performer which then projects (to use the terminology of Marett) itself, he is always aware of some supernatural power bringing about the effect. If this ‘Mana power’ is supposed to be in the hands of a personal agent, the spell, which so to speak, brings it into motion, can develop into prayer, the connecting link between the two being a sense of the mana power or the awe. It is the wilful control of this intermediary power which characterises Magic.

Magic may have for its instrument words only. These may have a logical structure and be quite intelligible as e.g., a curse, which leaves the enemy a victim to the evil power, or it may be an unintelligible spell, which as a secret key releases the intermediary power. But in any case the magician controls the supernormal power at his wish. To him and all who believe in him the world is a playground for evil powers. Their capricious activity makes the world full of danger to man, until he has learnt to master the power, which is the way of magic, or till he has discovered the Benignant Power and put his trust in him, which is Religion (F.B. Jevons).

Whether one maintains with J. Frazer that magic and religion are fundamentally different or with Merett considers the difference to be one of degrees, for practical purposes it will suffice to say that magic is a method of controlling the supernormal powers according to one’s wish. In religion, you surrender your own wish to the will of another. Even so it must be assumed that the magic aspect and the religious aspect intermingle. A set formula of prayer correctly and devoutly pronounced will automatically be heard. The yajna at the conflux of Jumna and Ganges cannot fail to produce the effect desired, even though that is considered to be the god’s answer. Then looking around for instances of magic in S. India one can expect the task to present itself as a study of the whole mass of religious phenomena under a certain aspect, but I have limited myself to some more typical performances and practices.

Faith in God and Magic

Does magic belong to religion? Perhaps there was a time, when magic and religion could not be clearly distinguished from each other. Perhaps in rites and ceremonies some of the characteristics of magic remain. But from another aspect magic must be called an unpardonable sin. It is a sin against the first commandment. Man puts himself in God’s place. He thinks he can use and control the powers, which belong to God alone. He thinks he can enforce his will upon God. Therefore, we must turn away from magic with horror. It is the temptation of Satan. We read in Acts chapter 8 about Simon, who had been practising magic arts and how he asked the Apostles: “Let me share this power too, so that anyone, on whom I lay my hands may receive the Holy Spirit.” Peter said to him: “Death to you and your money, for dreaming you could buy the gift of God! Your heart is all wrong in the sight of God.”

The man who has faith in God has no need of magic, because he may open his heart to God and place before him all his need and care. He would be lacking in faith, if he expected help from other sources. He trusts that God will provide what is good for him. He does not need magic, because he has no fear. The immense value of this privilege is seldom fully realised, and that accounts for the many traces of superstition and arts of magic, the prevalence of which is by no means limited to member of the Hindu religion.

Just as this is a challenge to Christians it should, I think, form the point of approach to people bound by magic. We must remember the genuine need behind this contorted practice. We see a man who cannot solve his problems. His child is ill, his crops are failing, he is afraid of coming danger. To place all emphasis on his need and consider him firstly as a suffering brother is the Christian approach to those people, whose cultural, educational, and spiritual standard is the level where the magic arts flourish.

A warm feeling of sympathy will prevent us from making it our first point to ridicule his magic. We shall be much tempted to tear asunder the quaint fabric of belief with our superior knowledge. We know that all these performances are quite useless, and our first inclination will be to teach modern science, thinking that if people only knew how the laws of nature are working, they will give up magic, Education brings light, the light of truth. The Christian is not only never afraid of the discoveries of science but encourages the spread of true knowledge, because it will bring man out into daylight, and free his mind, of many things which belong to darkness. Ignorance is the enemy of Truth and the ally of magic. Education must therefore be on the Christian programme, and it must be of a high standard. We must aim at a scientific outlook on the world, because real science is a servant of truth and thereby carries out something of God’s purpose in the world.

An educated man, in the sense of one who has acquired a scientific outlook on the world, will not believe in magic. He knows that the practise of magic cannot achieve its ends. Events are regulated by the law of nature, and it is no use trying to blind oneself to facts, wishfully thinking that miracle will happen. But our point of approach should be that of sympathy for men’s need. How far have we now helped our brother by means of education? We have carried out our programme of education for one or two generations and succeeded in producing minds, which do not believe in magic. The new type of man might stand upright without fear of unlucky days, secret powers and threats from evil-minded people. We hope to see him calm in spirit, bold and fearless, but we may see him cynical and marked by resignation, because he may have lost hope of receiving any help in his need. He has lost something for which education alone could not compensate him. Education may clear the ground, but it does not solve the personal problem created by the prevalence of the arts of magic. Whether magic belongs to religion or not, when we look at it as a problem, it is a religious problem. Knowledge of science will never solve it. After all magic seems to meet a deep need of protection and security and therefore only faith can replace it with its gifts of full salvation.

Faith knows nothing impossible and faith alone makes magic superfluous. We must show those people the way of prayer firstly. They are right in seeking help. We must show them a much more powerful and real source of help. Our first word must be one of encouragement. Be of good cheer! Help is near. But here we are put to test. Could we boldly tell the woman with the sick child (in the first instance of magic mentioned above): I will show you a better way. Come with me. We will pray to our Almighty Father. He takes a loving care of little children. “Perhaps, if we could persuade her to listen calmly, we could tell her of the great gift God has given in medical science through devoted men and women.” But even so there remains the religious problem. Her mind will not be set at peace unless she has the chance to satisfy or avert the evil powers which make her child ill. If she on the other hand should trust us, and leave the welfare of her child to the result of our prayers, can we be sure that the child will recover? We must realise that the woman will be very practical in her reasoning. “You said you could show me a better way. Well then you must be able to cure my child.” She will not as yet be able to understand when we talk of submitting our desires and wishes to God’a will, and of the sublime peace which a Christian can experience resting in His arms.

There is a long way to go. She may receive the call, when the good news is given. “There is help for you,” but before she can take it to heart she must learn to pray, and before she can have the full benefit of prayer, she must wake up to desire the forgiveness of sins, whereby she learns of greater blessing than any of the good things which she can have on this earth. Gradually she will learn that there is little joy in miraculous shortcuts to the achievement of earthly boons. God will bless our efforts and labour. By nursing her sick child, by keeping watch over it, by following the instructions of the doctor, by work and by prayer the regained health will be infinitely more valuable, and, besides that, she herself will have obtained spiritual blessings which she never dreamt of.

When we deal with magic as a personal problem, we must not forget that we are touching deep part of the human soul. It is a question of soul care. Lack of faith is what is wrong with the man bound by magic. Our aim must be to make him believe. Here we have the true task of the Christian Church, as Paul says in the Epistle to the Romans: “But how are they to invoke One in whom they do not believe? And how are they to believe in One of whom they have never heard ? And how are they ever to hear without a preacher? And how can men preach unless they are sent ? - as it is written, How pleasant is the coming of men with glad, good news!”

Benares Institute of Hinduism (Report)

September 23rd to October, 21, 1944.

The Sixth Session of the Institute was held for four full weeks during the above dates on the premises of the United Mission. Messrs. A. Nag of Calcutta and R.C. Das, gave the regular lectures. Mr. Nag held 18 classes on (1) the History of Hindu Thought, (2) The Vedas and (3) The Gita, Mr. Das had 30 classes on aspects of Popular and Orthodox Hinduism such as Idolatry, Caste, Gods and Goddesses, Pilgrimage, strength and weakness of Hinduism, Karma and Re-birth, Abinsa, Incarnations, Shri Krishna, Etc. In every subject dealt with an effort was made to think out and suggest the proper Christian attitude and approach to Hindu beliefs and practices.

The following students joined the session: -

1. Mr. G.T. Williams, B.A., L.T., Church of Sweden Mission (Lutheran) Ramnad District, South India. (2) J.J. Ratna Raja B.A., Jaffna, Ceylon. (3) J.N. Harris, B.A., Travancore, (both of the South India United Church). (5) Sudhindra Mohan Das (Anglican). These four are students of Serampore College. (6) Ashanghananda (Late-monk of Ram Krishna Mission, now enquirer at the Ramkatora Ashram). Besides these six regular students, Miss Nilima Das, B.B., B.T., - a Hindu teacher at the Central Hindu Girls School, attended as a casual student.

The following non-Christian scholars took up special subjects: -

1. Swami Adidevananda (Ram Krishna Mission) spoke on the History and activities of the R. K. Mission and also on the message of Gita, (2) Dr. A. Altekar of the Hindu University gave a talk on Education in Ancient India and another discourse on “The ups and downs of Hinduism” (3) Mr. G.N. Gokhale, General Secretary of the Theosophical Society gave a lecture on Theosophy, its history and message, (4) Dr. Bhagwan Das answered questions on the spiritual life and the nationalistic situation in India.

A social gathering under the auspices of the Benares Fellowship was held to meet the members and students of the Institute and other guests in the home of Shri Chandra Bhan - a leading public man of Benares. In a session of the Benares Christian Union (old Missionary Conference) one of the students Mr. Williams - spoke on the Church situation and the Christian movement in South India, particularly in the Swedish Mission areas. The morning devotions were led by the Rev. J.S. Moon of the United Mission and the students and staff of the Institute. Excursions were undertaken to the chief centres of Hindu religion and cultures; afternoon excursions and after dinner recreations were provided.

There were over thirty enquiries and registrations made but most of them were prevented from coming mainly on account of travel difficulties and financial hardship/ But it was a quite strenuous and worthwhile course though numbers were small, and it is hoped that the experience gained by those that came may stand them in good stead in their future life work and that they may make a contribution to leadership in Christian life and thought and promotion of the Christian cause in India.

RAM KATORA Benares Cantonment R.C. DAS, Convenor

Apology

We have to ask the indulgence of our readers for the delay in the production of this number, and for the gap in vol. IV. When at last the Central Government granted permission to transfer the bulletin to Benares it withheld permission to produce a double number in arrears, which is what the present editor had planned. We have moreover to work on a smaller paper quota, though fortunately this is now increased. We trust that readers will appreciate the difficulties, and will not be unduly deterred by consideration of the shortage of space from putting pen to paper and sending us articles. Short notes will be equally welcome.

Notice

Landour, Lectures (Christian Society for the Study of Hinduism)

May 21st - 25th

Lecturers: Rev. A. C., Chakravarti, B. B. of Brindaban, Mr. R.C. Das, M.A. of Benares:

To make the lectures serve the widest need, please forward question or subjects of special interest to the Secretary, Rokeby, Landour.

James E. McEldowney Secretary.

Benares Institute of Hinduism

Preliminary Notice

For the next course of study, work will start on October 5th and continue till November 9th. Besides the regular Christian staff, local scholars of repute will give lectures. Subjects such as the history of Hindu thought, the Bhakti Movement, aspects of popular, living, and orthodox Hinduism etc. will be dealt with.

Guided excursions to important cultural and religious centres will be arranged.

Expenses: (1) Tuition Fee - Rs 5/- for every Rs. 100/0 (or part) of salary for the whole or part of the course. (2) Hospitality - Rs. 2/- daily Indian style and Rs. 3/- daily European style (inclusive charge). For those staying for a month Rs. 50/- Indian style. The undersigned will be glad to receive definite registrations and answer further enquiries.

United City Mission Ramkatora. Benares Cantonment R.C. DAS (Convener).

Printed by Anglo-Oriental Press, Jangambari, Benares