The religion of the holy Jesus, who taught the doctrine of non-resistance and whose Sermon on the Mount is resplendent with love for humanity, has inspired many a Gandhi in the East. It has, however, been the cause of much bloodshed and slaughter. Under its banner slavery was sustained until the economic conditions throughout the world made its abolition inevitable and imperative. The negro-traffic, involving human brutality which makes us shudder and horrors which freeze our blood and leave us aghast, was carried on by Christian people with the express sanction of the most holy See and her august lieutenants of God. As late as the end of the nineteenth century China was subdued in the name of Christian religion. The immediate provocation of the Boxer War was the murder of two white missionaries in the interior of China. What deeds of chivalry the soldiers of the western nations, who were sent to China for the defence of Christianity, did, are recorded by Mr. Gowen in his An Outline History of China thus:
“But in Tung Chow alone, a city where the Chinese made no resistance and where there was no fighting, five hundred and seventy-three women of the upper classes committed suicide rather than survive the indignities they had suffered. Our civilization of which we boast so much is still something of a veneer.”
The religion of the Hindu requires him to practise love toward his fellowman, tenderness toward animal life, and toleration of religious diversities with other people. He believes that the Christians, the Mohammedans, and the Jews may be as good men in their human relationships as he and be on as straight a road to heaven as he is. He does not question the divine revelation of the holy books of other religions, nor does he deny “that Christ was the Son of God, and Mohammed the Prophet of God.” All that he wishes in this life is that he should be allowed to worship his Deity as he chooses. Says Krishna in Bhagvat Gita, the Bible of the Hindus: “Whosoever come to Me, through whatever form, through that I reach him; All men are struggling to reach Me through various paths, and all the paths are Mine.”
“There is in the Hindu religion a doctrine called Ahimsa, namely, non-injury to any form of life, which transcends any ethical ideal known to the western ethics. The idea finds expression in the Society for Prevention of Cruelty to Children and Animals.” The Hindu religion is the only religion in the world which forbids the eating of animal flesh. If all life is of one essence, if the animal pleading for life suffers as truly as man under the same conditions, is it fair to kill the animal for the sake of a simple pleasure? This gentle doctrine of harmlessness has helped to develop in the Hindu character the noble virtues of benevolence and universal love. The Hindu may lack the so-called “manly virtues”; his spiritual nature may be shocked to hear that perfectly civilized men and women kill animals for sport, that they go on pleasure excursions on the ocean to shoot the flying fish. The fish is harmless, and when shot merely falls into the ocean; merely in shooting it lies the sportsman’s amusement. Which of the two extreme doctrines is right, we shall leave the reader to judge for himself. But the general doctrine of “harmlessness” must commend itself to the enlightened moral sense of the West. A right comprehension of this principle will assist greatly in getting rid of the curse of cruelty and war.
Two features in the Hindu character which stand out most conspicuously are truthfulness and chivalry towards women. The name for truth in the Sanscrit language is satya, which means to be. “So truth in the Hindu’s language means that which is. It may not necessarily be the same as that which is believed by the majority of people. Again, the highest praise given to the gods in the Veda is that they are truthful and trustworthy. We know that people will ascribe to their gods the same qualities which are held in highest regard among themselves. The whole literature of ancient and modern India is full of episodes proclaiming the virtue of truth. Rama’s answer to Bharata in the epic poem of Ramayna [quoted on page 13] is typical of the Hindu’s regard for truth. In Mahabharata again we find the same devotion to a pledge once given. Bhisma, for example, was willing to suffer death rather than to disregard his pledge never to hurt a woman. The poets of the Vedas, the sages of Upnishads, and the writers of the law books were all inspired by feelings of profound love and reverence for truth. The whole literature of India is vibrant with the same keynote—highest regard for truth.”[22] A perusal of the accounts of the character and culture of the people of India left by foreign travelers in ancient and modern times shows that the traveler was most deeply impressed in each instance by the Hindu’s love of truth. Let us examine a few of these accounts.
The Chinese traveler Hiouen-thsang writes:
“Though the Indians are of a light temperament, they are distinguished by the straightforwardness and honesty of their character. With regard to riches, they never take anything unjustly; with regard to justice, they make even excessive concessions.... Straightforwardness is the distinguishing feature of their administration.”[23]
The Mohammedan historian, Idris, writes thus in his Geography (11th century):