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thing is entirely practical and emotional. It is a particular setting of the heart. It is an attitude towards life. How can we teach it?

TEACHING BY EXAMPLE.

BHAKTI.

Here Love (bhakti) is pointed out as the sole condition of salvation. Love of God constitutes the essence of the Sanatana Dharma. Now what is this Bhakti? A scoundrel often thinks that he has a great bhakti for God. Do not thieves and dacoits all over the world have a sort of bhakti for their God? Did not the Inquisition in Spain have a kind of bhakti for their God? It is very vague to say that Love of God is the essence of religion, unless the Conception is more nearly defined. What is bhakti then? The Divine Krishna answers in the next verse :

"The devotee of God is engaged in God's work; he regards God as the ultimate reality; he is unattached; he is without enmity to any beings; such a one attains to God."*

Hindu orthodoxy recognizes but one effective method of Religious Teaching: it is the method of silent example, the method of guru and sishya, (master and disciple).* If you want your pupil to be religious, be religious yourself: the pupil will go and do likewise. Precept is not merely worse than example; precept is useless, unless it is backed by example. But unfortunately genuine religious lives, such as might serve as examplars to our young men, are comparatively rare among the educated classes of the present day. It ought to be the object of every educationist's best endeavour to create a social environment which would make the multiplication of such pious lives i. The first Condition of a bhakta is that easier. For this end, it is necessary that he is always engaged in God's work ( the educated Hindu should learn to realise). Centuries later, the prophet of that the Hindu Ideal is truly great, and consequently to respect and love those who dedicate their lives to the realization of this ideal. The ordinary College student could then approach the Hindu Saints, and devatas with a spirit of humble reverence. He will then feel that the life of the seminaked Sannyasi deserves his devout admiration and study. For this reason, I shall begin with an analysis of the Hindu Ideal.

THE HINDU IDEAL.

There are numerous passages in the Hindu scriptures which would help us in this undertaking. Let us take a passage from the Srimad Bhagavad Gita (XI,53-54) which presents a summary of the Sanatana Dharma. Arjuna has had the beatific vision of the omnipresent God. On this, the Divine Krishna says:

"No one can see me, as you have seen me, by Vedas, by penance, by gifts or by sacrifices. O Arjuna, I may be seen, known and realised like this by single-minded devotion (bhakti or love) alone."†

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DOING GOD'S WORK.

Galilee expressed the same truth by saying, "I must be about my Father's business." What is God's Work?

LOVE ALL.

Doing good to God's Creation-that is God's work. Says the Mahanirvana Tantra :

"The Lord of the Universe, its soul, becomes propitiated, if the good of the Universe is done, for the Universe is dependent on Him” †

God's work is the world's work. Love of God is the love of man, nay it is the love of the whole of creation. Prahlada, the lover of God, says :

"Wise men will entertain an ineffaceable love for all beings, for they know that God is in all beings." ‡ The Hindu loves all. His love is not confined to his race, his nation or to the human species. He loves all, even the smallest of God's creatures. The Srimad Bhagavata in enumerating the

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SERVICE TO MAN.

How to serve Man? How to do good to Man? This question scarcely requires a detailed answer to-day. The best in modern consciousness is fastened upon the problem of service. Nevertheless the field of service has not yet been sufficiently enlarged in Europe. The European wants to serve his nation, but not humanity. His highest and most practical conception of duty is duty towards his own country. This remarkable development of national consciousness accounts for the greater part of European history of the last sixtyfive years. The same forces are at work in the Balkans to-day, and before this tremendous reality nothing can stand.

HINDUISM AND CHRISTIANITY.

The ideal of Hinduism is not service

of our own nation or creed exclusive-
v, but service of Man, nay service
of the whole of creation. If the ethical
novement towards universal love be repre-
sented by stages, we may say that the first
stage is the stage of family service, the
econd is the stage of clan-service, the third
iation-service, the fourth man-service, the
ifth universe-service. The Hindu Ideal is
Universe Service. "The lord of the universe
s propitiated by doing good
good to the
Iniverse." Universe-Service (faufga) is
ur ideal. Christianity represents the
burth stage of the Movement, and it must
nevitably pass on into the Hindu stage-
he stage of Universe-Service. The Hindu
onception of the ideal is grand, true and
nique. The contact of the East and West
rould be useless, unless Christendom could

* अन्नादेश्च संविभागो भूतेभ्यश्च यथाईतः ।
तेषात्मदेवता वुद्धिः सुतरां नृषु पाण्डव ।।

| कृते विश्वहिते देवि विश्वशः सम्प सौदति ।

be taken captive by the eternal ideal of the Eternal Religion.

CHRISTIANITY IS A STEP TOWARDS
HINDUISM.

Christianity is in the fourth stage of development, but but not so the Christian peoples of Europe. They are in the third stage. To them the Nation is God. The better mind of Europe and America is slowly but surely gravitating towards the highest conception that is in Christianitynamely, Man-Service. Love Man, if you want to love God, that is the last word of Christianity. Love the Universe, love all

creation, if you want to love God, this is the ideal of the Eternal Religion or the Sanatana Dharma. "We must have an ineffaceable love for all beings," says the scripture. The emancipation of the slaves, although brought about only after the financial soundness of the change was demonstrated, the Hague Tribunal, and the

Peace Conferences are witnesses that the best Europeans are determined to realise the highest in Christianity-Man-Service. Philanthropy, not patriotism, is the Christian is as much higher than the Christian ideal Ideal. The Hindu Ideal of Universe-Service of philanthropy as is philanthropy higher than the ordinary European's ideal of . patriotism.

RELIGIOUS PROGRESS OF THE HINDUS.

We have a high Ideal. It is a proud heritage that we have received from our ancestors. The majority of the people in all parts of the world, are yet far from realising even the ideal of family or clanservice. In which stage are the Hindus?. There are Hindus, the best amongst us, who are in the fifth and last stage; their life is a constant service to the Universe. They represent the highest in humanity. The eternal Ideal has mastered some lives in Hindustan throughout the long ages. But the people of Hindustan-the ordinary Hindus-where are they? Just as the best men of Europe are in the fourth stage and the people in the third stage, so the best Hindus are in the fifth stage; but in which stage are the Hindu people?

HINDUS AND CHRISTIAN MISSIONARIES. Look at an ordinary Hindu. He is gentle and God-fearing. He does

* एवं सव्वेषु भूतेषु भक्तिरव्यभिचारिणौ ।

कर्त्तव्या पण्डितैर्ज्ञात्वा सव्र्व्वभूतमयं हरिम् ॥

not

usually take meat and fish. Even in Bengal and Kashmir, the pious people of all castes refrain from all animal diet. So the ordinary Hindu is unconsciously but assuredly loving all sentient creation: his sympathies are universal, he is half in the fifth stage already. He has scarcely anything to learn by way of religion from the ordinary Christian padre who is far below him in religious culture. Once I lived close to a reverend father. He had been sent to India to teach us religion. One evening I heard the report of a gun in his spacious compound. I could not guess what it could be about. Next morning business brought me to his house, and I learnt, on enquiry, that the man of God was shooting such beautiful harmless animals as the ring-dove (ghughu). What irony of fate that people like these want to teach us religion! They may usefully teach us physical science, they may teach us organization, they may teach us one great ethical quality, patriotism, but surely nothing like religion. Religion is Love. Remember one of the passages quoted above:

"Man should share his food and drink with all beings properly and should regard them as his self and God; much more should he regard other men as his self and God and act accordingly."*

LET THE UNIVERSE BE THE OBJECT OF YOUR LOVE. INDIA'S MISERABLE PLIGHT-WHY?

Such is our Ideal. With such an ideal why are we so low in the scale of nations? It has been a long-cherished doctrine of the Eternal Religion that Virtue has its reward. The great Vyasa says:

"Virtue is the cause of wealth and enjoyment. Why do not people dedicate them to virtue ? I proclaim this with uplifted hands, but, alas! nobody hearkens to me."

It cannot be denied that wealth and enjoyment (and) are not ours, and yet these are declared to be the results of virtue. Are we then laking in virtue or in true religion?

* अन्नादेव संविभागो भतेभ्यश्च यथाईतः ।
तेषात्मदेवतावुद्धिः सुतरां नृष् पाण्डव ॥

' ऊर्ड वाहुर्विशेमेष न च कश्चित् शनोति मे
धम्मद काम स किमर्थं न सेव्यते ॥

महाभा | १२|५|६३

THE PROBLEM OVERSTATED. In answering this question, let us begin by pointing out that the problem has been somewhat overstated. Firstly, it is not true that the Hindus are very low in the scale of civilized nations. Those of us who feel contrariwise, generally start with the tacit assumption that political status is the most important thing about a man. Such derive their inspiration mainly from the political history of Europe. A closer study of the social system of Europe and especially of the problems of destitution and poverty of the lower classes and the scandalously luxurious lives of the higher "set" will show, however, that political liberty alone does not exalt a nation. Secondly, as regards our want of wealth and enjoyment, these were not very rare even half a century ago. In Bengal at least (which province I know personally), every one had competence, though many had no luxuries. Bhat and Dal. fish and milk were plentiful. People had leisure. Even now the average Bengali's enjoy ment (or his satisfaction) is not very much less than that of the average European. But still it cannot be denied that there is a substratum of truth in the charge. With such a grand ideal, it may fairly be asked, why are we not better off than we are at present?

OUR PRESENT IDEAL TOO ABSTRACT.

Our ideal is love to all (सर्वेषु भूतेषु भक्तिरव्यभिf). This ideal has come to be abstractly universal. What is meant by calling it "abstractly universal" has been well set forth in a Bengali poem of Mr. D. L. Ray, called "Nandalal." Nandalal is determined to devote his life to the service of his country. He is so enamoured of this ideal, that he refuses to visit his brother dying of cholera, lest infection should cut off his life dedicated to his country's service. He cannot conscionably walk the crowded street, for perchance a vehicle may pass over him and take away the life dedicated to his country's service. So for fear of doing a disservice to his country by risking his valuable life, Nandalal ultimately ends by shutting himself up in his house and preserving his precious life by choice food and drink! The song is set in a comic tune. It represents too grim, albeit too common, a reality of educated Indian life today to permit any but

a comic treatment. We are all Nandalals more or less. We talk of service to humamity, service to our nation, we think of these things, and with good intentions, we pave our way to degradation and ruin. What is the remedy? How to love the universe? The universal is to be realised in the particular. If you are to love all men, begin by loving your parents, your brothers and sisters, your wife and children. Deny your individual self in order to serve your family. That is the first step.

Then love your own clan, your own group. Then love your country. It is only thus that you can love all. If everybody love his country, his clan, his family and be prepared to sacrifice himself for these, then the whole world would be immensely better. Love to all men does not imply indifference to one's family or nation. Love to all men ultimately consists of our loves to different individuals or groups. Love your family or your clan; but let not that love stand in the way of your love of country. If the interests of your country and your family or clan should clash, you must prefer the good of your country to the good of your family or clan. It is often said "Indians first, Hindus or Moslems afterwards." The Hindu ideal is "Universal firstly, human secondly, secondly, Indians thirdly, Hindus or Moslems fourthly." You are to love your family, your nation and the human race as part of the universe, as manifestations of the Divine Vishnu. Says the God-loving Prahlada:

"As this universe is the manifestation of the allbecoming Vishnu, therefore the wise regard (i.e. love) it as their self without making any distinction.'

Because you want to love God, therefore you must love the universe. That is the logic of the Hindu mind. The love of God as manifested in the love of the Universe is the ultimate end. This must not be lost sight of. The love of the Universe consists in loving family, nation, man, animals, plants, &c.

Thus I have explained one of the elements in the life of an ideal Hindu or bhakta (God-lover): doing God's work. A bhakta is bhagavat karmakrit. He serves his family, his clan, his nation,

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humanity, and the whole universe. In case of conflict between the apparent interests of these, he prefers the latter ones to the earlier, for the goal is the last.

ii. The second element in the life of an ideal Hindu is that he regards God as the most real reality (bhagavat-parama). A man's life is an expression of his view of the Universe (welt-anschanung). A bhakta genuinely believes that the ultimate reality is God and regulates his life accordingly. The temptations of life have no power over the bhakta, for he knows whom he is following. He realises that the worldpower is good and that therefore ultimately the good will prevail. Neither the love of popular applause nor the fear of enraged tyrants has any power over a bhakta's mind; for he knows that God is greater than both. A genuine faith in God (bhagavat-paratva) is the surest and safest protection against the vices of life. The Sanatana Dharma insists on its votaries' possession of this saving faith.

iii. The third characteristic of a bhakta or the ideal man is his detachment from the world (Sanga-varjita). The bhakta need not forsake the world he is always about God's business. He serves his family, his nation and humanity, but he has no attachment for the sweet things of the world. His heart is fixed on the Eternal. Duty for duty's sake or duty regarded as divine service is his ideal. The Divine Krishna has said (Gita, iii, 9):

"O Son of Kunti, learn to practise detachment from the world, and do your duties regarding them as God's work; for all actions, except those that are performed for God, become a bondage.'

་་

Detachment from the world can be successfully practised when it is realised that God is the only Real, and when the affections are placed upon Him.

iv. A bhakta has no antipathy towards any created being (nirvairah sarvabhuteshu ). This is one of the basic ideas of Hinduism and it has been set forth at length, in its positive aspect, under the first heading-doing God's work (matkarma-krit).

All these are the causes as well as the effects of Love of God ( bhakti). Love Him really and truly. That is the first commandment. If you love God truly, you will find that you are doing his work.

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Again, if you find that you cannot fix your affections on God, begin by doing His work. Then love will follow.

The above is a bare outline of the ideal which every Hindu is commanded to realise. It is of the utmost importance that every Hindu student should be tolerably familiar with this religious ideal of his forefathers. In his text-books, in ordinary magazines and newspapers, and in daily conversation, he learns a good deal of what is best in Christianity and modern civilization, and unless he can be made fairly conversant with the Hindu ideal, he will soon cease to feel any pride in his own religion. It is impossible for an ordinary Hindu graduate-considering the sort of intellectual fare which is regularly served. out to him-to be proud of his own religion, and it is no wonder that he so frequently ends by being discontented with life and society. India is a land of

many religions and in such a land religious instruction should form an indispensable part of every man's higher education. Religious education of childhood must be supplemented by religious instruction in youth. It must be proved to the Intellect of our graduates that Hinduism is capable of furnishing a valuable solution of life's problems and that it has the power of making our lives nobler, fuller and sweeter. It is undoubtedly true that the full value of Hinduism cannot be apprehended by the mere intellect. Hinduism must be lived and felt, if one is to understand its supreme value for life. But the intellect may partly understand the value of Hinduism; and for this purpose religious instruction is necessary, and this should begin with an appreciation of the Hindu Ideal.

VANAMALI CHAKRAVARTTI.

HR

ASPIRATIONS-INDIVIDUAL AND NATIONAL

WOW well and happily would our lives pass, had we always some good end in view. Earnestly should we aspire to the attainment of some good purpose, and by constantly keeping this in view we should be stimulated to constant progression. Ever should our aspirations be higher than our lives; and ever should we be aiming to raise our lives to our aspirations.

If we would really progress, we must have some high and noble stimulus constantly inciting us to action. We all know how earnestly, how zealously, we work when under the influence of a stimulus; and the higher the inciting motive, the purer and better are our actions likely to be. It is incumbent incumbent on those who would march onward in the right path, to look to their thoughts and ideas, for thoughts and ideas govern mankind. We have passed the age when men were tortured on the rack, and thrown into dungeons for venturing to think for themselves. We see how powerfully the opinions of men in those ages controlled them, that

life and peace when placed in the balance with their convictions were thought of less importance. So it would be in these times. Ideas govern men none the less powerfully now; and there will be found those who would now die for their opinions, should they be called upon to do so. But such, we hope, will never be the case. Happily, the sword, the dungeon, and the rack, are not now, under modern conditions of life, considered the tests of truth.

Our aspirations are indeed influenced by our ideas, thoughts, and knowledge. Knowledge has an unmistakable and important effect upon our ideas, thoughts, and conduct-as is evident from the history of mankind as far back as we can trace it. Vast are the treasures of knowledge; but to obtain them we must exert ourselves. Merely looking at them from a distance will not do. If we would derive benefit from them we must make them our own, and obtain them for ourselves. Happy. indeed, is the man whose perceptions of the true and the beautiful are awakened

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