India's Problem, Krishna or Christ

by John P. Jones

The British people are only today beginning to realize fully the wonderful mission which, under God's providence, they are called to fulfill in that great land of the Vedas. For nearly a century the commercial motive was not only paramount but was practically the only motive which impelled the Anglo-Saxon in his contact with India. Everything Indian had value in his eyes in proportion as it added to his revenues. For many years he excluded the Missionary of the Cross from his domains in the East, lest that good man should, by teaching the people, disturb the revenue of the Honourable East India Company. As the domains of this great company extended and its powers multiplied, the English nation gradually came to realize their own responsibility as a people to the land; and the Indians thus were brought within their influence. This contact and communion of interests became to them the voice of responsibility and of obligation to impart their blessings to them as well as to take their material resources from them. The dawn of the new altruistic sense towards its subject people, though long deferred, rapidly grew into full daylight; and Great Britain today feels, as no country has felt before, its privilege and duty to bestow upon its dependency in the East the highest and best which it can furnish.

The difficulty of England's mission in India is greatly enhanced by the difference which amounts [pg 046] almost to a contrast between her own people and the inhabitants of India. The striking difference of type and character existing between the Anglo-Saxon and the Hindu facilitates all sorts of misunderstanding between them, and aids perceptibly in making the path of the British Raj a very thorny one in the land. It would perhaps be impossible to find two peoples who are farther removed from each other in temperament and training—whose nature and antecedents are more irreconcilable at all points. While the Anglo-Indian is bold, frank and just, even to harshness, the Hindu is subtle, affable, practiced to dissimulation, with ready susceptibilities to temporize and to barter justice for expediency. On the one side, we see the Westerner haughty, unyielding and unwilling to conciliate; on the other we behold the Oriental willing to be trampled upon when it seems necessary, and to smile with apparent gratitude under the process; but, withal, possessed of a large inheritance of ineradicable prejudices, which make a contact with his too domineering Western lord an unceasing trial to him.

There is another point at which the two races are antipodal. The Briton is progressive to the core. He only needs to be assured that a certain course is right and for the best interests of the community, in order to adopt it. His face ever looks upward and his ambition is ever to go forward. But, in India he lives among a race whose chief divinity is custom and the gist of whose decalogue is, “Hold fast to the past.” As they approach a proposed enterprise their first and last question concerning it is not whether it is right and best, but whether it is in a [pg 047] line with the past and would be approved by their ancestors. The whole country has been anchored for the last twenty-five centuries to a code of social laws and customs which are more unyielding than the laws of the Medes and Persians. With them conservatism is the acme of piety and propriety. All progress has been practically forced upon the country from without, and in the teeth of their most sacred institutions and their most earnest protestation and opposition. Thus the great difference between the two peoples has been a serious hindrance to the realization of British designs in that land.

Notwithstanding all this, Great Britain has patiently, persistently and doggedly carried on her work and pursued her highest ideals for India.

And what have been the ideals and blessings which she is seeking to achieve for that great land?

The first is that of Western culture and civilization. In these two particulars, England has introduced into India a perpetual conflict. Western ideas, processes of thought, points of aspect and ideals of beauty and of life have been gradually supplanting the very different ones of the East. Western life in India today is a constant challenge to the people to study, admire and appropriate its many features of thought and conduct; and India is not insensible to this call. The railroads and hospitals, the schools and sanitary projects which have been introduced by the West into that land are markedly transforming the sentiment and the life of the people. The contrast between the people of India today and of a century ago is all but complete in this respect. While the educational institutions of the land are [pg 048] revolutionizing the thought, the more material elements of civilization are transforming the outer life of the people.

England also is imparting to India the Anglo-Saxon conception of right, of law and of justice. In order to know how widely apart the East and West were in this respect, one should live in India a few years. The idea of equal rights to all the people, of freedom of speech, of liberty of conscience and of other similar rights which are regarded as elementary and fundamental in the West, was all but foreign to India when England established her power there. That the government itself should treat high and low, the poor ryot and the wealthy rajah, the ignorant Pariah and the cultured Brahman as one in their claim for right and protection, for justice and for favour, seemed to the Hindu absurd. It is one of the best commentaries on British justice and administration in India, that the people have now come not only to regard it with satisfaction, but also as an indispensable condition of their life.

The blessings of peace also are among the greatest which England has conferred upon India. “Pax Britanica” is equally known and loved today in India and in the British Isles. From time immemorial India had been torn asunder, not only by internecine wars, but also by numerous attacks from the peoples of other countries. India has always been a prey both to the decimating wars of her own unjust and ambitious tyrants, and mutually antagonistic castes and tribes; she has also been the easy victim of any hardy, enlightened, ambitious people who sought to invade her. The presence of Great [pg 049] Britain in India has been a voice commanding peace to its troubled and exhausted people. With a strong hand she has put down injustice of tribe against tribe and made impossible inter-tribal wars and raids. She has brought rest such as India never before enjoyed and has given safety to the most harmless and innocent classes, as she has peace to the most warlike and aggressive in the land. This great land of the East has thus had opportunities to grow and to develop in many of the most essential characteristics of individual and national progress. These blessings would have been impossible apart from the peace which Great Britain assured and wrought out for the land.

In connection with this we need to emphasize the various forms of progress which are an essential part of British blessing to India. We have seen that India was a stagnant land, that its people were preëminently unprogressive and ultra-conservative. England has helped her to break down many of these barriers of the past. Though India is obstinately slow in her acceptance of the spirit and blessings of progress, England has thrust upon her many of the conditions, and compelled her to enter into some of the paths of progress which will bring inestimable benefits into her life.

In like manner, the mission of England has been and is a religious one. Her Majesty, Queen Victoria, upon assuming authority in the land, issued a proclamation to the effect that under her reign all the inhabitants of India should enjoy perfect right to worship as they please and whom they please. It is true that too many of the representatives of the [pg 050] British Government in India today are so impressed with the importance of a government that is absolutely neutral in religious matters, that they have both ceased themselves to manifest any religious preference in their life and are scrupulously careful to see to it that Christians get just a little less of right and of protection than the adherents of other faiths. This they consider to be true altruism added to breadth of religious sentiment!