India, Its Life and Thought

by John P. Jones

The inadequacy of any one incarnation is here proclaimed, and the idea of constant communication with and impartation of himself to humanity through repeated descents is here inculcated. And it is a fundamental conception of Hinduism—a conception which differentiates it essentially from the Christian religion.

From this remark of Krishna, who speaks here as the Supreme Being, one would suppose that Hindu incarnations have been, and still are, definitely intended to enhance human piety upon earth, and have been such as to accomplish this purpose. As a matter of fact, the historic or legendary incarnations of India, as they are now recorded in their sacred books, have practically no ethical or spiritual content. I defy any Hindu to take the narratives of these descents, as found in the Puranas and other books, and show from them that there was anything more than physical and social relief to men intended by them or accomplished through them. I have yet to find, in those narratives, the conception of human sin and moral depravity and of the purpose of the incarnation to break the fetters of sin and to bring spiritual light and moral beauty to those among whom it manifested itself. The gulf which thus stands between the Hindu ideal of incarnation and the real incarnations which are recorded in Hindu literature, including that of Krishna himself, is wide and impassable. One has well said that the incarnation of Krishna is an incarnation of lust, and the record of his 16,100 wives and 180,000 sons is but a suggestion of the correctness of this estimate. Even the incarnation of Buddha, which, doubtless, is the highest and best among those incorporated into the Hindu Pantheon, is expressly stated by Hindu authorities to be for the purpose of deceiving and destroying the people.

When one begins to compare the picture of the Christian Incarnation with that of any and of all those that occupy the Hindu mind, and fill many volumes of Hindu literature, we pass from noon-day light into Egyptian darkness.

2. The doctrine of âtma, or the human self, or soul, is more in accordance with the Sankya than the Vedantic school. The individual soul is represented, not as a part of the Supreme Soul, which is the distinct doctrine of the Adwaitha philosophy, but as a separate entity which is immutable and eternal. Listen to Krishna's argument to Arjuna, in order to urge him into battle and to shed the blood of his friends: "Learned men grieve not for the living nor the dead. Never did I not exist, nor you, nor these rulers of men; nor will any of us ever hereafter cease to be. As in this body, infancy and youth and old age come to the embodied self, so does the acquisition of another body; a sensible man is not deceived about that.... There is no existence for that which is unreal; there is no non-existence for that which is real.... These bodies, appertaining to the embodied self which is eternal, indestructible, and indefinable, are said to be perishable; therefore do engage in battle, O descendant of Bharata! He who thinks it to be the killer and he who thinks it to be killed, both know nothing. It kills not, is not killed. It is not born, nor does it ever die, nor, having existed, does it exist no more. Unborn, everlasting, unchangeable, and primeval, it is not killed when the body is killed.... But even if you think that it is constantly born, and constantly dies, still, O you mighty man of arms! you ought not to grieve thus. For to one that is born, death is certain; and to one that dies, birth is certain."

There is a great deal more in this line of the indestructibility of the soul; but nothing is said of the Vedantic idea that the soul has no real, separate existence, and that even this illusory existence, in human conditions, will terminate when the self shall be recognized to be, as it really is, an unsevered and inseparable part of the Supreme Soul.

The eternal existence of the soul is posited by every school of Hindu thought. In the Sankya philosophy, the human self, as we have seen, is a separate, uncreated entity; and the teaching of the Divine Lay concerning it is in harmony with this. And it must be confessed that in many respects this doctrine is inferior to the Vedantic, which emphasizes the spiritual character, and the divine origin and destiny, of the soul.

3. The doctrine of Liberation, or of Redemption, as found in the Bhagavad Gita, is a strange combination of all the ways which Brahmanism has inculcated through its many schools, with other ways here added. "In every way men follow in my path," declared Krishna. In the pursuance of any religious practices whatever, men were assured that they would be acceptable if they were only Krishna-olaters.

(1) But the highest path which leads unto God is the path of knowledge (Gnana). "Sacrifices of various sorts are laid down in the Vedas. Know them all to be produced from action, and knowing this you will be released from the fetters of this world. The sacrifice of knowledge is superior to the sacrifice of wealth, for action is wholly and entirely comprehended in knowledge.... Even if you are the most sinful of all sinful men, you will cross over all trespasses by means of the boat of knowledge alone. As a fire well kindled, O Arjuna! reduces fuel to ashes, so the fire of knowledge reduces all actions to ashes. For there is in this world no means of sanctification like knowledge, and that one perfected by devotion finds within one's self in time. He who has faith, whose senses are restrained, and who is assiduous, obtains knowledge. Obtaining knowledge he acquires, without delay, the highest tranquillity.... Therefore, O descendant of Bharata! destroy with the sword of knowledge these misgivings of yours which fill your mind, and which are produced from ignorance." "He who is possessed of knowledge, who is always devoted, and whose worship is addressed to one only, is esteemed highest. For to the man of knowledge I am dear above all things, and he is dear to me. All these are noble, but the man possessed of knowledge is deemed by me to be my own self."

From time immemorial Indian sages have looked upon God as the Supreme Intelligence; He is the absolute Wisdom, and to know Him or it, and to know that "I am it" (Tat twam asi), this is the highest wisdom (Brahma Gnana), and it gives immediate entrance into the heaven of beatification or of absorption. And the only sin which such a man, and which this system of thought, recognizes is the sin of ignorance (Avidia); that is, the folly, or stupidity, of thinking that one's soul is separate from the divine Soul. To know, under these mundane conditions of delusion (Maya), and while under the tyranny of passion and of action (Karma), that I am, after all, identical with the divine Spirit, and that the thought of a separate existence is a snare and a bondage,—this is the immediate shattering of my earthly bondage and the full entrance of my soul (like a drop of water to its mother ocean) into the eternal peace and tranquillity (Sayutcha) of the godhead—a state of unconscious calm which shall never after be disturbed.

Thus the highest way of salvation, as taught by Hindus of all classes, is the way of knowledge. It is the highest step in the progress of human redemption. All other ways of salvation are but preliminary, or stepping-stones, to this. There is no return to the bondage of this world of Him who has crossed the river of death "in the boat of knowledge." All others must again return and further, by new births, the cause of the soul's emancipation.