India, Its Life and Thought

by John P. Jones

Even to the present time these different schools of thought not only prevail; they have also begotten and are nourishing different schools of religious life and practice which present different ideals and enforce different methods.

The Brahman author, or authors, of the Bhagavad Gita was inspired with the laudable ambition of harmonizing these conflicting teachings and of blending their peculiarities into one consistent whole, which would appeal to all the followers of the many-sided Brahmanical faith. This he accomplished with rare beauty of language, and with a success which has won admiration and acceptance by nearly all the people of India. And this is the more remarkable since the worship of Krishna is distinctly a part of the Vaishnavite cult of Hinduism, and as such does not appeal to the Saivites, or the worshippers of Siva.

But the author, naturally and inevitably, failed to produce a congruous scheme of saving truth and religious appeal. The result is that we see, on almost every page, contradictory teachings and conflicting methods of salvation. This, of course, is by no means fatal to it in the estimation of Hindus, with whom consistency has never been a foible, and in the eyes of whom two mutually contradictory teachings can rest peacefully side by side.

Here we find dualism and monism locking hands together, and the three ways of liberation—that of ritual, of asceticism, and of knowledge—not only find full expression, but are also supplemented by the inculcation of faith and of the obligations of caste. To a Westerner, this jumbling together of such antagonistic ideas and methods would be as repulsive as it would be absurd. But the Oriental mind works on different lines from the Occidental, and is never hampered by logical inconsistency.

The Song of the Adorable One is divided into three chapters, of six divisions each.

The first extols the benefits of the Yoga method; but it also adds that action should be supplemented to Yoga for the speediest attainment of beatification.

In the second part, the pantheism of the Vedanta is inculcated, and Krishna identifies himself with the universal Spirit and claims adoration as such.

In the third part, an effort is made to blend the Sankya and the Vedanta conceptions, an effort which largely permeates the whole book. That is, it claims that prakriti, or elemental nature, and the soul, or âtma, find their source in Brâhm; and thus it practically vitiates the fundamental teachings of both systems. At the same time, it also teaches the separate existence of individual souls, which is anti-Vedantic.

As we study carefully the contents of this remarkable work, we are impressed equally with its excellences and defects, with its sublime teachings and absurd contentions. Generally speaking, it may be said to be characterized by notions which are, at the same time, supremely attractive to the East and unintelligible and repellent to the West.

1. Considering first its teaching concerning God, we find emphasized that monistic teaching of Hindu Pantheism which has been the dominant note in the faith of India from the first. But it is not the strictly spiritual and the unequivocal Pantheism of Vedantism, which is purely idealistic and which bluntly denies the existence of everything but Brâhm itself. It is rather a mixture of the dual and the non-dual teaching of the two dominant, contending philosophies of the land. Krishna tells us that he is not only the supreme Spirit, but also that the material universe is a part of himself. "O Son of Pritha! I am the Kratu, I am the Yagna, I am the Svadha, I am the product of the herbs, I am the sacred verse. I too am the sacrificial butter, I the fire, I the offering. I am the father of this universe, the mother, the creator, the grandsire, the thing to be known, the means of sanctification, ... the source and that in which it merges, the support, the receptacle, and the inexhaustible seed.... All entities which are of the quality of goodness, and those which are of the quality of passion and of darkness, know that they are, indeed, all from me; I am not in them, but they are in me. The whole universe, deluded by these three states of mind, develops from the qualities, does not know me who am beyond them and inexhaustible; for this delusion of mine, ... is divine and difficult to transcend."