India, Its Life and Thought

by John P. Jones

The Madhwachariars went one step farther and inculcated a dualism, which many to-day accept as the basis of their faith.

In the region of Bengal, that other sect of Vaishnavism, which was inculcated by Chaitanya four centuries ago, is to-day the popular cult. It is a revivalism full of wild enthusiasm and ecstatic devotion; yet it attracts, in a remarkable way, many of the men of culture and learning throughout that Presidency.

The Saivite sectarians, who call themselves Sangamars, were, a few centuries ago, a mere uprising against the supremacy of the Brahmans and the dominance of caste.

Indeed, nearly all religious reformers in India propelled their reforms as anti-caste movements. But, later on, they have, with very few exceptions, been drawn again into the maelstrom of caste.

The Sikh religion, itself, was originally a religious reform, which found its germs in the mind of the great Kabir, and afterward attained birth in the brave reformer, Nanak Shah, during the fifteenth century. It is a shrewd, an amiable, and also a brave attempt to harmonize Mohammedanism and Hinduism. At the present time, this also is gradually yielding to caste dominance and to the fascination of Hindu ritual.

Thus every century has produced its reformers, and the banks of this great river of Brahmanism is strewn with the wrecks of protesting sects, while many other such barques are to-day adopted as the faithful messengers of orthodox Hinduism and are carrying its message to the people.

II

Modern movements of religious reform in India have not been wanting in number or vigour. And they have been largely movements away from Polytheism, on the one hand, and from Pantheism on the other, toward a modern Theism. Many intelligent men, and many uneducated, but earnest souls, have grown weary of their multitudinous pantheon, and of its hydra-headed idolatry, which charms and debases the masses. In like manner, many of them have ceased to be satisfied with the unknown Brâhm of Vedantism, and are seeking after a personal Deity, who can meet the demands of their craving hearts.

There is much of this thought and sentiment still inarticulate among the upper classes; but it is manifestly growing with the increase of the years.

This theistic movement, as a growing search after a personal God, is to be traced definitely to the growth of western thought, and especially to the direct influence of Christianity. This is no less true of those theistic movements which are by no means amiably disposed toward our religion.