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Cornell University Library

DS 423.W89 1922

3 1924 024 116 398




Power as

Life (Prana-Shakti)

Power as Mind (Manasi-Shakti)

the Press)

Power as Matter (Bhuta-Shakti)
(In Preparation)

Power as Consciousness (Chit-Shakti)




and Shakta (2nd Ed.)
Race (2nd Ed.)
Shaltti (3rd Ed.)












Printed by


E. Aria at the Tasanta Press, Adyar, Madras.


Preface to Third Edition






Civilization and Progress


East and West












Conflict of Cultures





Competition, Concert, Sacrifice
Cultural Attack on India

113 122


An Example






Bharata Dharma, and The


Principles of Indian Civilization.


1918 Second Edition: May.First printed November. 19SS : : Revised and Enlarged . 1919 Third Edition July.

in this criticism. misunderstood. I wish however to say that the object of my book is. I As have regards this particular complaint {with the consent of the "Calcutta Review ") reproduced the Article in the Appendix so that the reader can judge for himself. in particular. It is a defence to a comprehensive attack on every aspect of Indian culture.PREFACE TO THIRD EDITION I TAKE the opportunity of this new Edition some criticisms passed on the last. Of course this book is a defence of the Indian case. bet- ween Christianity and Brahmanism. Naturally therefore I was con- cerned with what might be said in answer vii . Prominent among these is an Article in the "Calcutta Review" in which the opinion is expressed that I have not held the balance fairly between Western and to reply to Eastern Civilisation and.

as I have said over and over again. At the same time where the attack could rely on any facts which appeared to justify condemnation. Some who reject the Brahmanic Dharma have become " our fosterchildren " as an English Missionary called them. I said then. whilst others are mere " seat-arrangers " (to use an expressive Sanskrit term) socially. These last two classes will for their dissociation from their people.IS INDIA CIVILIZED? is to the attack. and politically of the Powers there suffer be. Something may be said against every man and every people. Some who claim to be orthodox are degenerate. in various ways. I did not deny them. culturally. that Civilisation. Some of the Indian people have been unfaithful to their Dharma. kinds of Round Dharma itself various Adharmik parasites have fastened But all this is during the course of the ages. Archer's . is not the concern of this book which short and summary answer viii to a Mr. that I was not blind to what can be urged against the India of to-day. I in favour of Indian am not the Prosecution.

money is not everything even in a Banya civilisation. but much (if I had the space) to add. Millions of pounds have been spent in propaganda with results which show that in this. If however what I have said is rightly understood I have nothing on this head to withdraw. Nor have I in claiming greatness for India's teaching intended to deny that Christianity has also its own greatness. Archer. Its merits were no part of the scheme of this little book. they do not like are my criticisms on the for Civilisation and the Religion "(for India only. The existing literature on the subject is overwhelming." since he calls himself a Rationalist) which he supports. All religions have certain fundamentals in IX . at least. The writer of that review thinks that I have not sufficiently appreciated the merits of Christianity. I obBerve in this connection that none of my adverse critics is willing to accept a brief his case Mr.PREFACE TO THIRD EDITION wholesale and uncritical charges. which is itself proof that What however is not a good one.

but assigns to however much these each its place. quarrel upon the question whether a place any other religion than however was concerned with the religion of the "Idolatrous" "Heathen. such an allegation being itself due to . The point was this. religious sects may. I the lack of civilization is not justified. I But have never adopted religions in it. in the review cited." at least the Indian part of it. otherwise they would not be what they are. I and those others who speak in any degree well of the Indian civilization are supposed. amongst themselves. to claim an exclusive patent of merit religion. is characterised as I absurd " doubtless. The Ved^nta does not speak ill of any religion. •' for Vedantic This position .IS INDIA CIVILIZED? common. am well aware that all the have certain elements of worth common. how could such a low grade people have principles so excellent that the Western Religions also laid claim to them ? The answer of course is that the alleged ignorance of the " Heathen " and is to be given to their own.

It is clear that God has revealed Him- self at all times and to all peoples according to their capacity to receive knowledge of Him. Nor is it the fact that the Shakta system. Speaking of Indian doctrine I may here observe that the criticism which regards Sh§. but revelation is conditioned and by is is.PREFACE TO THIRD EDITION ignorance and misunderstanding of the facts. of Indian thought ". from some degree of falsity and imperfection. which is just as much or as little " orthodox " as Shaiva or any other religious community has been " habitually misconstrued for centuries by all the leaders the Vaishnaya. made. Where there has been some criticism on this and other aspects of Hindu religion are misconception (for xi . The European man of a " religious " turn of mind is too often over-beset with sectarian notions. No religion religion free No one according to Vedanta. the mind to which absolutely false.kta teaching as distinct from " orthodox Vedanta " (whatever that may be) is founded on a misconception. The Revealer it is is ever full perfect.

" since they in my which he says that it is have hard knots to disentangle in a region of Reality which requires all the attention and acumen which they can command. speaks of the true Ved antic doctrine of the " illusory nature of everyThis is a common thing phenomenal ". My my opinion. I Book on " Reality ". This state- and other doctrines require correct ment. My observations as regards ' Karma doctrine have been stated in the appended xii . Since its publication. I have read the observations of an Indian author time that his people should turn their back on what he calls the " Theory of Unreality.' IS INDIA CIVILIZED? due to modern EngHindus and their English it well-founded). in criticism. an illusory have dealt with the subject in but. Perhaps it would be more accurate to say that the Vedantic doctrine should be studied and understood and that portion of it which gives rise to this conception may be put aside except by those who are really capable of understanding it. lish is educated critic mentors.

man is born with certain but whether or not his those tendencies shall ripen into actuality in him depends upon not own action. whatever may be said of (my) description for the meaning of the term on Philosophy ". xiii .PREFACE TO THIRD EDITION review " to be gravely misleading as an of the results it produces in Indian conduct. A Guru of a friend of mine somewhat fatalistic observa- of the latter that he who took is a fatalistic view of life was no son of Kali. stars and that wise men them In other words. The essence of the whole doctrine that It is man only is the master of his destiny. There an astrologirule cal saying in the West that " fools are by the ". But surely this or indication any other doctrine must be explained in its true form and not according to the corrupt misunderstanding of some of those who purport to follow replied to a tion it. One need be the Pashu of anybody or anything. tendencies. the superstitious wri'tes who is believe that Vidhi the destiny of all children upon ruled their foreheads.

personal expeemphasis is rience. and the history of the Churches. What however I now say amongst other grounds. is that the Christian so xiv . my notice owing to my being too busy " in editing and translating the Tantras on. as the criticism alleges. Each teaching of says other that is the " Christianity " of the not the true thing. " Christianity " is not necessarily Christ's is shown both by the nature what passes as such. detractors. may say that I am not. so ignorant of Christian know that it teaches Immanence as well as Transcendence of God a fact which is supposed as not to both to the . as also by the fact that all the Churches disagree amongst theinselves what that teaching is.IS INDIA CIVILIZED? In each religion we must distinguish its That original principles and accretions. have escaped ". It is Official Christianity which has been slow to re- cognise the merit of Indian teaching and to give credit for anything to the " Hea". then Vedanta kindly its tolerates even the most ignorant of In passing I doctrine.

on being questioned." and that the petrol supply would give out before they got to the heavenly destination. The children's answer was that it was " up there in the sky. XV . A little Hindu girl was then asked to give her answer when she replied " Heaven is in my heart". . that the other aspect is often ignored and lost sight of. they were not sure if it could be reached by an aeroplane. An example of this was told me recently. w^as the value of the teaching What : which made them There is a Russian saying " God is a very long way up the Czar is a way off. view. In an Indian school at which there were many Indian Christian children. Possibly they thought that it was^too much "up there." though.— PREFACE TO THIRD EDITION commonly on transcendence. Here the beauty of the Hindu teaching shone forth. the latter during a lesson on an English poem were asked " where was heaven "." The first part of the very long saying represents the ordinary western laugh. But what happened ? All laid the other Christiah children laughed.

IS I INDIA CIVILIZED? going ". with which ians. religious. If the first class of Englishman is a good Christian. it Under the circumstances. defend quered. know that if they did not they themselves would be conothers were compelled to Some come in. religiousness My critic affirms the countrymen on the strength of the patriotism shown by them But if they are in fact in the Great War. then by their patriotism the Moslem Turks were good Christnot Religion but a natural virtue. I There is however one point on which wish to observe. as I already said. distinguish its between typal civilization and actual particulars. what has the war to do with it ? Some many it should be said had both affection for their country and the common of his — — sense to it. As have the regards this again one must. am not to argue here the question whether the the more "spiritual West or the East is It was enough for my Book to repute the ludicrous allegation that the Indians had no spirituality. is we are dealing. What xvi is shown is the .

or as some say Religion. Morality or anything else. " ' — being a Pharisee at the price of being an Englishman. In a book which in to the i recently read. p. We may applaud the soldier without making him a where as Christian Hero it is ? The point is worthy of remark as. one of those matters is self-interest made to masquerade if self-sacrifice.PREFACE TO THIRD EDITION manliness of many. Mousley. 94) a frank author combines admiration for his country's great qualities with a knowledge of its weakness in this respect by his remark " who would not mind glad. despite the degenerating influences of their civilisation. the xvii . causing laughter not disgust in the rest of the world. reported as saying that his country an American is came " I war to save themselves." by Capt. am he did not forward the case that they came in put to save civilisation "." In fact the less said about the Churches and the War." says the author ' that. Regarding men in the mass these self-righteous statements are untrue. In another book (" Secrets of a Kuttite.

after a visit He may to a materialist is Europe but no necessary connection between sin. has in all time consistently upheld Christ's teaching- The Pope also said a good word for peace but was called a Pro-German for his pains. since I belong to that Civilisation myself. with the exception the Society of Friends which. There is nothing either sinful or irreligious per se in such activities. I have no desire. All depends upon their nature intent and spirit and they there the are with which be . It is too absurd civilisation is to say that Western beyond reproach and I have heard no one out of this country saying so. piety. . to do xviii it an injustice. and a factory. undertaken. All daily work is good which is dedicated to God and done in the spirit of such dedication.IS INDIA CIVILIZED? of better for the former. The supposed charge of Materialism against the modern day Indian because he is engaged in secular affairs.. industrial workings and so forth is based on a wrong view of what religion is.

Take for instance Catholic Missionary enterprise in this country. indeed.PREFACE TO THIRD EDITION What I have said is. in fact. whilst others have said it there. Again by I did not say or suggest that all missionary enterprise was actuated solely political ambitions. It is mostly carried on by foreigners belonging to a super-national Church. There is no doubt however that Missionary enterprise has in fact often' served political interests. very mild compared with what may be and has. The offence is against the false notions of " prestige " which prevail. been said by some English in their own country. here reminded of an amusing story which I recently read in Alan Lethbridge's " Elusive Africa " (p. In a colony of a country of one of those foreigners it may be different. 234) the author of I am xix . The gist of the offence is that I have said it here. But true prestige depends on real worth and not on the concealment of unworth and (since we are all imperfect) in routing out what is bad even if it be done " in the family ".

Then while we were looking up to heaven the English took our us. said not in is told by Mr. Robinson) who had evidently a sense of humour. I will tell you how England makes her colonies. I. war The same tale. 180) regarding a conversation which he had with a Maori chief who. describing. (Villiers. Some British schoolboys were told to write an essay on a British Colony and the following amusing answer came from one of them " Africa is a British Colony. then you sent your red coats we fought and you crushed us and now here we are. Villiers the correspondent in his recent Book flag ". what had happened to his country said : "First they sent missionaries us to look up to who told God.IS INDIA CIVILIZED? which took it from the book on Nigeria by a missionary (C." Speaking lands from . When the missionary has found an especially beautiful and fertile tract of country he gets all his people round him and says ' Let us pray ' and when British jest all the eyes are shut up goes the but earnest. Then we killed them. First she — gets a missionary. XX . H.

but though they come out flat and stale from a picturesque point of view they often become more profitable to outsiders as the result of their absorption by a bigger Power. they were so suited toabstractthinking. it was said. an ordeal all small and delightful primitive states have to pass through as grist to the — modern civilisation. millstone of Whilst so occupied their counsellors may take the opportunity of abstracting more material stuff. Many snares are spread to- day for the simple both in this country and elsewhere." (Chajp. Talking of recommendaI.) tions I saw in an Anglo-Indian paper a recommendation to the Indian people to give their attention to metaphysics. 382 and 183. They are less willing to give credit and xxi . Hawaii was about to go through the mill. since.PREFACE TO THIRD EDITION again of Hawaii lie says that in 1880 there was a native king " But as they always do the missionaries and other whites eventually stirred up trouble with the inevitable result annexation by the United States. But the people all over the world are ceasing to be simple and trusting.

whatever the result. industry and everything else. is A known who has not known its presence his Self no one. The first dealings. I — be true? This kind of darkness is not to be found in the most ignorant European. On the whole no one can look after our interests as we ourselves can do. lesson in the present world is to rely on oneself. may give advice and help dering on the safe side in renindependent of them. I leave we this Review to pass to another have been asked what I mean by being "true to oneself". others us.IS INDIA CIVILIZED? more desirous of cash even in heavenly The Indian people will I hope judge and act for themselves. Especially is this so in an age in which there is more hypocrisy and insincerity than in any but are ourselves other. whether in religion. Those who ask such a question are honoured with a Self which however has evidently to not made person them. That is what is the self to which one should point. There are two good xxii . metaphysics.

Be thyself I said to some one but he could not he was no one. If they are not themselves they are no one. Having in part yielded to the attempts to mould Her. And who is so with a People and Race. and cosmic consciousness.conscious- class-consciousness. racial conscious- ness. ness. as a recovering Her (Indian) self-conit is sciousness? What She will do with is another question. the second and third forms of consciousness are developing. But so blind as not to see that this is ignorance whole. famed Under attack and during conflict. She now resists and Resistance is the characteristic of a Self. There a self. The Authentic Voice of India has spoken. human-consciIndian is ousness. national consciousness. . An atom of Matter IS a self which holds itself together and for the last two. is passing and that India. Wees uzelf zei ik tot iemand Maar hy kon niet hi] was niemand . xxiii Doctrine in the form of the Vedanta .PREFACE TO THIRD EDITION I lines by the Dutch poet and epigrammatist De Genestet.

" 1922. I suppose he is one of those whose native sense has been conquered out of him. contempt. without first trying to is hold their own. must end by destroying her own. if it is to prevail. INDIA CIVILIZED? does not resist. The late Grovernor of Bengal Another. any people are unwilling. I have read. 20. It xxiv A statement by . I Rather do they an English writer whom have read suggested that the class of hostile criticism to which this book refers is a thing of the past. Not at all. wasted deserve on them. asks what the somewhat grandiloquent term cultural conquest means ". June it In my view however sympathy at to is not a question of If all. sympathy do so.IS resists. it If it disrupts and ceases " to be a self. as ' ' understood the point when he spoke of his sympathy (a word which has become too often an unhappy hack) with those who hold that " British Domination means also the imposition upon India of a civilisation that is not her own —one indeed which.) (See Statesman.

a mistake then to suppose that Cultures do not conflict. Whatever may be enough.PREFACE TO THIRD EDITION exists now and will continue as long as lasts. or that these attacks from outside are (as one criticism I have It is read suggested) things of the past . It only hypocrisy to pretend that often it does not exist. the real facts are clear How have we not recently heard the complaint raised that this or or class ". that it is right for the impose it and that therefore it is the East to oppose it. is This cultural conflict is to be found in every It should be candidly recognised. the cultural conflict historical process. they XXV . That it has been and is being imposed is fully proved and the unsettlement of Indian Dharma is indeed one of the chief causes of the socalled " unrest." which alarms some and is West to wrong for as the refreshing Dew of Dawn to others. said. indignant that person was " opposed to does this is Western civilisation What mean but that Western civilisation the civilisation.

F. Colonel Holditch ("India" 207) sometime ago described modern Hinduism as "the most contemptible religion in existence ". said The vast preponderance of our people have less religion in them than the Hindus or Kaffirs. Thus recently the Rev. B. 1920). to ." This refer" ence to Kaffirs reminds relating to me of a note I recently read quoting the Argentine Rules Immigration which exclude xxvi . Meyer (" Evening intelligence Standard." March 16th. vanquish those her intellectually so and who have not the to see this deserve to be vanquished by those who do." IS INDIA CIVILIZED? made to-day and will continue. as it is. for the whole world. is one vast system of attack and defence. inveighing at Leicester against : modern western immoralities. The same thing is being said to-day. Past criticisms are repeated to-day. of victory and defeat. I think it was Sir Fitz James Stephen who said both that " the British were the are representatives of intelligent civilisation and East Just " that the only is way to settle with the ".

This fact evidenqed to-day by the caste system the meaning of which is But even the not generally understood. is In my opinion one reason found in the fact that there is both a lower and a higher people in India in a sense which does not apply to any to be •of the more homogeneous is European peoples. No people should know better than the Hindus with their doctrine of Karma that men get what "they deserve. nichevo. and kuch parwa nahin attitude does not secure the respect to which it is entitled. deaf. and what it is that the world should rate them must so disparagingly. and Hindus.PREFACE TO THIRD EDITION from landing the lytic. dumb. These last are thus bracketed with incapacity and gipsies contagious disease. In such cases they set themselves to remedy it and compel the respect which is due to a self from its fellows. para- persons suffering from contagiouB diseases. xxvii . What the Indian people is have if so to see is whether there not some- thing really wrong with themselves. blind. Higher India owing to its poco curante.

wrote " There is no Civilization known to the world except that of Christianity. 7th. After all he and others may be excused to some extent (except for talking about what they do not understand. Thus again only some two and a half years ago.IS INDIA CIVILIZED? There are of course other reasons which I do not go into here. In so judging he spoke without the knowledge which some missionaries of his creed have shown. said " When you come ta nations where Christianity had not penetrated. speaking about this time Watford. " : But the question not one of Religion only. there was no civilization in our sense of the word except fragments which xxviii .) seeing the often unintelligible translations of Eastern Books is which are published." All then at who are not Christians are uncivilized. : Cardinal Bourne. the Catholic Bishop of Plymouth wrote of the books " dignified " by the Sanskritists under the name "Sacred Books of the East " as being " gibberish. 1919." and so on. On Novembef The Daily Telegraph " (London).

edification) a suppose for my number of the " Indo-Portuguese Review." PREFACE TO THIRD EDITION they had picked up from the Christian I received (I Civilized Nations. xxix for the first time that " the ." "undermined India's existence as a nation making the people " seek absorption with to Brahma lawful It is the detriment . aspiration " piration ". These are. . some comfort to learn that the " absorption with Brahma." which is so much of a bugbear that one might suppose that the Race was in danger of extincyet perhaps (to use a tedious is phrase) to some extent a " legitimate astion. of course. doctrine has distinctly taught them (the Indians) the modern-day cult of Non-co-operation "!! Poor M&ya has become a regular dhobi's Genuine sympathy from the donkey." which in the leading article " weeps over the "baneful " and " pernicious doctrines of Maya and Karma which it says have "smothered patriotism. familiar complaints but I learn from this Review May§. of all other and so on and so forth." Last year.

Those who hold such views as those above mentioned must necessarily and logically seek to supplant Indian civilization by their own and no blame can be imputed to them. But it is hypocrisy on the part of the conqueror to pretend that he had nothingto do with the conquest. XXX . But why if should there be this Indian opposition Western ing this life? were not invadcountry and breaking up its old Civilization And why should the others protest against opposition to European Civilization if it. they were not in fact seeking to traduce Honesty is required here as elsewhere. is If others are in fact supplanted that their affair.IS INDIA CIVILIZED? Indo-Portuguese ful people. and others will receive the thanks of the Indians be sorry who are a grate- but at the same time they will these others and the Indo- if Portuguese shed tears on their account without due reason. The same people who would against like us to so believe protejt the supposed opposition of some Indians to " European civilization ".

." read to the Anglican Missionary Conference in 1894. Lord Stanmore. places bathing on Sunday some other xxxi . 100). to wear long hair or a garland of flowers to wrestle or play at . cited by Havelock Ellis (Psychology of Sex vi. native clothing. to build a native fashioned house to not wear shirt and certain localities coats to and in addition trousers and in and shoes also . formerly Governor of Fiji. It was punishable by fine and imprisonment to wear . . ball . laws enforcing a strictly puritanical observation of the sabbath it was punishable by fine and In imprisonment to bathe on Sundays. gives an instance of stupid cultural despotism inspired and irrational by "Christian" bigotry in a paper rightly called " Undue Introduction of Western Ways. PREFACE TO THIRD EDITION I should add to the -words " no blame can the qualification "provided be imputed" they act sincerely and rationally ". He says " they (the natives) have good ground for their dissatisfaction at the time when I visited the villages I have specially in my view.

A recent 16) instance of this I note from the Claver Almanach (published for African missions for 1922 in Rome are. There as it points out. The church on the other hand has in yielding to shown great sense habits the African and customs of Asiatic and peoples and making Herself as presentable to them as possible. The Almanach I note says of the Holy Mother " If she inspires her true servants to portray her with the features of a negress does she not seem to xxxii . statement that missionaries may have changed their converts' names from (to give an imaginai-y example) Mukhyofor padhyaya Catholic often to Muggins is questioned. in various countries statues and pictures re- presenting the Blessed Virgin's features in black. I have myself seen and venerated one of the most celebrated Black Virgins at Puy de Dom. and to my knowledge women have been flogged And yet my no other offence ". via dell'Olmata which recommends the Cult of the Black Virgin.IS INDIA CIVILIZED? was punishable by flogging.

xxxiii An . It must be admitted however that more recently both outlook and action in these matters have improved. fly to Throw yourself into her maternal ! does she not bless your dark livery ? in order as blance " ants call were to bear your resemThis however is what ProtestMariolatry. It before circumstance necessitated them. mummery.PREFACE TO THIRD EDITION invite the black races to approach her throne of Mercy in Blacks Mary arms : ! Happy all confidence. —-idolatry. immorality and so forth. The gentleness and reasonableness of Christ the Great Reconciler should shine out in us. we may call them Yes." This is all for the would however have been more satisfactory if these good sentiments had been more widely felt or at least expressed good. Catholicism which it hears in several features a resemblance to Hinduism has had to meet much the same sort of charges as the latter. In a recent pastoral letter by the Anglican Bishops of the Indian Province it was said " We Christians ought to be attractive to the nonChristian world.

amongst the intelligent. who. ' Maeterlinck. They are religious — of now bound to do so if their propaganda is not to suffer. In the doctrine of xxxiv . that of the Belgium author. there some increasing appreciation such as." that he earliest " falls Moun- back upon the and greatest of Revelations. thinking of " Nature's Horrors." says in his recent book. The crude truth makes one wonder at the of mind of some which is I Of course.: IS " attractive " INDIA CIVILIZED? attitude would have been appreciated and would have saved some sore backs in Fiji for instance. " tain Paths. of this statement previous called it states forth. those of the Sacred Books of India with a Cosmogony which no European conception has ever surpassed ". may note. Therefore as one of them has recently said "it must be made plain that the Kingdom God is not necessarily the same thing as the British connection". It must be noted however that the missionary has on occasions stood against the trader and the official to secure proper treatment of coloured races.

as a statement what is going on. it Indian civilisation has any merit. however neither as good nor We have had enough of Chits I refer to it in this country. He writes (" Elements of Constructive Philosophy. it has is be- cause that Civilisation has merit. If he has done so. which he has understanding enough to perceive. It will help to coun- teract the bad feeling engendered by many ignorant and unjust criticisms. I cite all this bad of Chits. and which show the necessity of case. Indian I am glad to be able to thus note an increasing appreciation of civililzation.PREFACE TO THIED EDITION Karma he solution of edition of finds life's " the only satisfactory In the last injustices". Bhdrata Shakti I have cited a recent pronouncement by Professor Mackenzie on Indian religion and metaphysics." 475) " my The Religion most nearly akin to a philosophical is reconstruction would seem to be that of that Brahmanism ". As I have elsewhere said. it is of views held stating India's If not because any foreigner to approved it. India cannot XXXV .

is truthful. as have elsewhere said.IS INDIA CIVILIZED? afford to allow the case to made against Her go unanswered. selves our " friends ". xxxvi . The worst are to be found amongst those who. of the world. to feel with the heart — The word has. to Voltaire Fragments relating some revolutions in India") spoke of the Hindus as " a peaceful and innocent people. the first thing. that Open enemies are the best and it is these we honour. equally incapable of hurting others or of defending themselves ". that one has to be on one's guard when reading or hearing the soft word " sympathetic ". I Especially is this caution true for the (" Hindus. Neither an attitude of superior disdain nor slothful negligence To be sincere. however. with a beguiling " sympathy." call themwill do. become so greasy nowadays both in East and West through the handling of those who dishonour it by their real thoughts and acts. word and a still nobler thing Sympathy is a noble — for what is a sign of greater greatness than to feel with and for others. Honesty is first.

so far as I repeat here may be. stirred to action people mostly attain their proper greatness. Attacks on Indian Culture however have led and will lead to its defence and appreciation. Therefore we are under an obligation to all. " prati- leaps. In any case during the immediately coming years India will pass an unhappy time. injuring others. Kalidasa says: Jvalati chalitendhanah agnir viprakritah pannagah phanam kurute Prdyah svam mahimdnam kshobhdt padyate hi janah.PREFACE TO THIRD EDITION Some have to be stirred to see what is even before their eyes. its When the faggots are When the Snake Through being stirred th^ flame is stirred it rears hood. It be that . last edition of from the my BMrata Shakti a saying of the late George xxxvii .those who speak of a general world-peace pleasantly dream. who by their open words or conduct recall us to our duty of maintaining ourselves. is to " that without.' Life has been and is still a struggle. She also may is it go through the mill ".

also in the has been finely said " Truth is like a torch the more 'tis shook it shines." So let them shake at the great tree of Indian Culture. But it is the nature of a vital people to solve these questions with such people Life itself supplies the answer. In any case and for myself it is sufficient if the seed which produced it is still forceful to produce another. provided the Tree itself stands firm." In conflict the truth will not suffer as was So proclaimed ages ago in this country. Signer Viglione.: : IS INDIA CIVILIZED? begin to think the only real Tyrrell sin is : " I suicide or not being oneself. practical difficulty consists in The mak- ing changes in the body of a civilisation without injuring the soul of which such body is the vehicle. It will be no harm should what is dead or parasitic fall it : West off it. in his work on Algarotti (an eighteenth century Italian Interpreter of England) or rather says " (L' Algarotti el Inghilterra) " with reference to his too flattering account of England : xxxviii .

some in the West. in order that we might learn from their habits of thought and life that which would enable us to restore the spirit and culture of our Nation. are being psychically modified by some of its ideas. standing fast.s Oswald Spengler points out in his now celebrated work " Der Untergang des Abendlandes. who are capable of understanding Asian civilisation. firm. that whilst a large number of its people are being influenced by the West. must not be supposed however that the influence as between East and West is exerted onesidedly only. Let India then continue to affirm Herself. and faithful until the time when She is able to impart and others are ready to receive what She has to say." " He when There the end is well stated.PREFACE TO THIRD EDITION belonged to a period of our history imitation of the peoples beyond the Alps was not merely a fashion but a necessity. whatever view we may take as to the means which should be employed. She may xxxix . so far as India is concerned. A." there are to-day in Europe minds more Asiatic than many of the Asiatics themselves which It means.

-r^ w. be not —indeed who will who can free. But message. xl . 1922 J J. and respect-earning Self.IS INDIA CIVILIZED? then recall to the West Principles which both East and West held to before the latter's entry upon some paths of modern aberration. listen to any if it give it — given by a thinking. Calcutta 1st July.

Even the most antipathetic or ignorant would admit that India has a civilization (as he would say) " of sorts There is an acute difference as to the value of it. India cannot at the present moment allow any charges against her to go unanswered. Archer. Wm. The question however is not mine but is raised by Mr. in the state of " though the number is increasing now-adays of those who respect both. a literary and dramatic critic of ". adding " this is only the last of a long list of misunderstanding works abusive of our country and its culture ". I have here given some reasons why. note in his recent book " India and the Future it ". whole " to be What does Barbarism matter if he does say so.FOREWORD The book question which forms the is title of this of course absurd. without xli . That is so. Yet this indifferent attitude is a mistake." said an Indian to me. He finds India as a ".

the general ground it stated. run of criticisms It is is Unlike the general written not from a Christian but a " Rationalist " standpoint. It book is for want of sufficient without intrinsic value as a criticism of Indian civilization.IS INDIA CIVILIZED? completion of a larger waiting worii I for the had in the first steps of preparation on the general principles of Indian Culture. make it a suitable object of reply. there are several matters which. next a typical instance of the cultural attack. and intellectual of those M^ho control. Archer finds India to be barbarous. (and vehement xlii at that) for it assails . Lordship ultimately over rests alien peoples at present on might. is with reference to such a duty that Mr. though parti- cular circumstances may render its actual enforcement unnecessary. such implied But (apart from consent as may in any is particular case be held to exist) the right which the Power-holders to-day allege cultural superiority and the duty to raise ruled to the cultural level religious. moral. apart from Though his knowledge.

Lastly the book in question well evidences the political basis of the cultural attack. Its and every form of offend its culture social.' have our support for ' use a tedious common place) your You will not get it barbarism. artistic and some." political aspirations if you persist in your Mr. For a candid violence to insidious attacks made under cover of vehemence may myself I greatly prefer patronizing or beguiling " sympathy ". be nakedly Be If (to you you .FOREWORD the fundamental principles of Indian civilization religious. may : stated in the following terms — " Give up do. offer which like us. intellectual. " India and the Future is largely a re -statement of commonly current criticisms. I do not refer to the feeling which rightly corresponds to tha* glorious. As regards the matter of the book. It makes an yourselves. word. of Archer thus politics treats of questions practical now agitating thi& xliii . but to-day much-prostituted. Therefore a reply ta this " onslaught is an answer to others.

With am not here and upon them I express no opinion. regards Philosophy as religious and Religion as philosophical. I deal only with the subject of Indian culture and I am here interested chiefly to show the three causes. In judging of a civilization we must look to its affected fundamental principles. racial. It is right to say that the truth of such must be judged by their result But we must compare and if one is more defective than results. which are at the back concerned of the influences making for the cultural It is conquest of this country. with its usual profundity and avoidance of arbitrary divisions. xliv . We must therefore go to first principles. that criticism obvious also principles of pkilosophic by any of these causes is not a detached and truly rational one. religious and political. another we must be satisfied that the principles the test of Ayurveda. Indian thought.— IS INDIA CIVILIZED? these I country. however unfamiliar such a course may be to writers on Western civilization concerned with the external aspects of social and political life.

It has present practical bearing on the future of India and the World. I everyday ponder upon. There are further some matters which evoke contempt in minds characterised by the organic shapeliness of Race. The culture question is of the value of Indian not merely an academic one. fulfils an isolated individual but as a portion of an organic his highest destiny not as day whole. can be made in different degree against all peoples. Having country for a period of nearly thirty years I am well aware of the divergence between Ideals and Facts. of organic racial consistency means to lack coherence of moral and intellectual and that man. For other causes lived in this may be operating. in the mass. Well has it been said that any want .FOREWORD principles are in fault. in India the The greater one's interest more acutely is it observed. as a member of a specific Race. and question myself as xlv to. the future of . But this charge is one which. in varying ways. We must also distinguish between what is essential and of value and what is mere crust.

saying that " French institutions were the standards by which his aspirations were set " ? He would think that his oivn perfected institutions and racial ideals were the standards according to which his aspirations should be set. much less a leading. INDIA CIVILIZED? Will is it preserve ? character. Thus after this Book had been sent to Press I read the report of a speech of one who has been called an Indian " leader " in which he said that " English institutions were the standards by which their (the Indians') aspirations were set ". still Some things happening which might lead one to think that it will not. however friendly to and an admirer of. Is it possible to conceive of any ordinary. (let us say). France.IS this country. Englishman or Irishman. that culture I say its essential " essential " because principles I am thinking of are its enduring and of their general applications. But it is the Racial Sun|of those who speak in this way which is set. Is it possible with such a frame of mind to have xlvi . We may all benefit by the example and influence of others.

An Indian Reviewer of this book into a (" Arya ") thinks that I of that type of Indian make too much who is capable of " mouthingthe portentous servile imagination that European institutions are the standard by which the aspirations of India are set ' that. vigour and freedom.I am glad to hear this. and one which opens the door to a peril of stupendous proportions. for I have no desire to make of this evil more than is — justified. hope so. I greatly courage. the political a very important exception I admit. But is Indian renewed or to civilization about to be be broken up —another instance of that disintegration which has xlvii . has its truth only in one field.' FOREWORD independence and nobility of spirit? But perhaps it and other like sayings are only evidence of the occasional lingering of the servient spirit of a disappearing generation newly opening age of nobility. but even there a deep change of spirit is foreshadowed ". (he says) except for the rapidly dwindling class to which this spokesman belongs.

we have yet to what will issue from this time fateful for us all. the to achieve its ends. Archer. coming assault on Hindu civilization will be the greatest which it has ever had to endure in the whole course of its long . There are events and possibilities which point this way. see Hope as each of us may. in varying degree. the introduction of Western civilization a party which in the proposed new political order may be powerful enough In every way. gives consolation. Moreover there is a party amongst the Indian people themselves who favour. history. For his complaint is against the attachment which the Indian people show for their culture and the xlviii . harm the snake but death to Who can be sure that the close of the followed by movements War will not be tending to the cultural conquest of the whole of the Asiatic continent. Here however Mr. to those who need it. though he intended it not.IS INDIA CIVILIZED? followed the introduction of Western civilization amongst Eastern peoples ? Its is poison does not others.

though published during the War. Moreover Mr. the bulk of the ancient peoples of the East have never admitted the moral superiority of Western civilization. I Since wrote the above.FOREWORD stubborn resistance which India makes against Western innovations. seeing that. for that of the more than gloriBut bloodshed is it is unsoiling and honest comnot all. George Peel's statement (" The Future of England " 169) that in Europe. After citing with approval Mr. History and Homicide areundistinguishable terms. stating that the unfolding of the Christian Religion in the West has been an unparal- lelled record of fighting and slaughter. aiming at worldly triumph. in so many ways. which has. called should that alleged superiority in question. 121). xlix . and sociologist Mr. For pared with some things which have gone West " is as yet scarcely fied savagery " (120. Archer's book was written before. rightly or wrongly. And why She not. an event. the last book of the late Benjamin Kidd came to my hands. he says that civilization has not yet arrived.

through its " enjoyment-liberation" (Bhukti-mukti) doctrine." Nevertheless European civilization. Many to-day in this country would say to Mr. has in the past displayed a greatness actively dominant in social and political life it will continue to do so after present and in science and art. I Let the Heruka Himself. I to confess their have written from the standpoint of Vedanta as interpreted by the Shakta Agama the principles of which effect a the wonderful synthesis. As the Buddhist Demchog Tantra all says "Let avoid the extremes of worldly existence and selfish quiescence attaining success in the two ends. Archer and other wouldbe lecturers — " Physician heal thyself.IS INDIA CIVILIZED? on in peace." 1 am become not however all . the dual aspects of That which in Itself One. Whether and coming revolutions is yet to be seen. classic in its origins. of the claims of the World and of the is Spirit. In any case it is not to be imitated in neglect of the principles of Indian Culture except by such as are willing inferiority.

My and certain object has been to state summarily of correctly the main principles Indian civilization (incidentally removing common misconceptions) . ! li . How profoundly has it been said in Europe " Oh Middle Ages when will your night leave us ? When will men understand that form is not an unimportant accident.FOREWORD concerned either to the truth of criticise or to establish any of the doctrines and practices here mentioned nor. the inner and the outer. I would also urge now as ever the worship of beauty as true Form. that in this very point the two worlds. all that is mishappen and botched is an offence. as also to explain the general cause of the attacks which have so constantly been made upon it. a mere chance. Dharma reveals itself in the beauty of all True Forms. but an expression of the innermost being. To such again. racial and otherwise. (had I the desire) could I do so within the limits of this set of little Essays. the visible and invisible touch ? " To such as so understand.

" I did not suppose that some readers would misconstrue my words as I learn they have done. " This is to go back " I hear some one back. on its surface a pageant — of antique beauty— the civilization of India of the Hindus. Devata and Gomata) as also to the "going back. we are and will. But no man nor people can. Having referred in my last edition to the necessity of preserving Form or Type. Devata and Gomata a civilization in its depths profound. but the principles of the civilization of old India. go say. In one sense I am impossibility of Hi .IS INDIA CIVILIZED ? In writing then of Indian Culture in I have mind not any soiled or hybrid developments of the time. maintain the present with the same splendid strength of the Racial Spirit which did the great deeds of the past. might fare worse. in this sense. with its Dharma. India we be really vital however. and to the principles of the old Indian civiliza- tion at a time is when it was flourishing (that when its vitality expressed itself as Dharma. These have apparently thought that I was making a case for Reaction. If able to.

What I urge is growth with truth to Type. This does not mean what is foreign and useful and good may not be assimilated. of stereotyping for all time all the customs and beliefs of some past age. and restful Ether of Consciousness in which that movement takes place. To use liii ." for movement which is not the serene recall. civilization be learnt. In any case there is no possibility of staying at any particular point. the larger move- ment line is admittedly cyclic. Life is Life. in And it is may be that the total cosmic one. since I urge reaction against that subjection to foreign cultural influences. though a from which much may But to assimilate one must first be a strong free personality.FOREWORD doing so. What is past is is gone beyond called Jagat or " the all is in The Universe moving thing. is a great. movement a spira- which the motion is both progressive and cyclic. I am not for reaction in the sense such readers suppose. a flow. One movement is vibratory. but a moving thing. "Western civilization different. that is something not fixed and inert.

not a particular thought.ra produced a particular It will itself. if produce another is left to This the Seed (Bija) of Indian culture. terms. result in the past. The present in such case manifests the essence life in its own forms. A act Sangskara or will." IS INDIA CIVILIZED? Hindu play. and which. characteristics but the essence of indiviwhich. will be rooted in its racial inheritance.ra should be allowed free This can be done only by being oneself by casting off the foreign which choke selfexpression. The Indian to-day that Sangsk§. the itself in reverse of that of a free personality. produce an unreal and cultural vestures imitative life with all its automatisms. Is it to be said what has been done cannot be done liv . Action spring from the Indian is Sangskara. because they are foreign and borrowed. this means that the Indian inherited Sangsk§. " what it wills it But as means the willing of the past will of an Indian will. Indian soul will then develop The what way own it will. dual and racial (as related to action) is a tendency.

This however will not be. Possibly. so long as the Racial Spirit is alive and maintains disruption itself against the forces of and decay. as the material expression of the Indian Soul. It is for the ihej will go. ever threaten all peoples as the penalty for indifference. What Indian people to say where I urge is that the Iv . timidity and self -betrayal. is played last Her death Her breath will help to vivify other living forms. Nature resorts to the latter when the blood grows thin. but only as the subordinate vehicles of another civilization. will have gone. industrial and otherwise. What of the men and women of this country? Some will of course be there. From the Indian Type which standpoint it is therefore the must be preserved. a new people may appear by miscegenation. But She Herself. inaction.FOREWORD again out. working out the aims and ends. ? If that be true then India approaches. even when not in actual operation. with the diminution of racial vitality and the abolition of present caste rules. which. of the cultural victors.

In any case I believe that Indian culture its ideas. wish in conclusion to reply to some critiI do not refer to such as are merely personal for these are of no interest to the .. Ivi have written from a Vedantic standpoint . and thus have has regained When inherited ancient by study and appreciation of its own and grand culture. To begin with an English critic has taken objection to " I my philosophical spectacles ". There are however some few general criticisms which misunderstand the scope and purpose of these essays. and that spread. will have a I beneficial effect on men at large. this. Theinheritedideas and instincts (Sangskara) — of thousands of years will assert themselves. may go where it I have confidence that in such case. to which I reply in the hope of making the position here adopted clearer. its way will be a right way that is an Indian way. if has value. cisms. reader who has the book before him.IS INDIA CIVILIZED itself it ? Indian Spirit should be cultural freedom. and all by the casting away of foreign borrowings. it unassimilated will.

Some it get quite unphilosophically it angry at English and denounce tells as a pseudo- philosophy of the past. It is however one of the peculiarities of the Monistic philosophy that it so often attracts it towards itself itself great hatred. there are other versions against which I desire to say nothing. It is not my business here to persuade any one in this matter. But though I have presented this Advaita in its Shakta form. There a Western thinkers to whom Monism (AdvaitavMa) is like a red rag to bull. VedSnta here adopted the Monistic (Advaita) —a standit is point which I have taken because widely held and is the best known to me.FOREWORD not merely because I think the Vedanta to be a great philosophy but because a defence of Indian culture must be based on Indian Principles of which form it is The particular is of an expression.. though all is the most tolerant of are systems. Let each adopt that for which he has aptitude (Adhiki^ra). critic So this particular us that he has " a contempt for the Absolute" Ivii by which .

if we may judge from the statements he has made regarding it. is that Vedanta is the essence of I am not here concerned to defend the correctness or otherwise of this philosophical position beyond the reply that it is absurd to regard it as so evil or culturally undeveloped a thing as to render anyone liable to the who presents it charge of being an enemy of the country of its origin. IS not really and truly a friend of India if I ". or at least a part of it. " presents a position such as this intellectual outlook as that of Indian culture. like myself.IS INDIA CIVILIZED? inappropriate English term he means the Purna Brahman of the Advaita Vedanta. For it has led him to say that any one who. but I help it if I do put forth Advaita Vedanta as part (and a very important part at that) of Indian culture. For the fact it. Such a statement argues so considerable ignorance and impudence as to make it worthy of inclusion Iviii . I should be certainly sad was not in this really cannot matter on the side of the angels. The strength of his contempt is greater than his understanding of this system.

however much they may have been slandered. The ideals of either he finds to he largely obtained from the past. He says that the fundamental character of humanity is wider than the ideals of the mere East or the mere West.— FOREWORD amidst other ridiculous criticisms which I have collected in this book. and therefore no one who in . With the defence of Indian ideals we are apparently not to concern ourselves. namely that Indian culture is not true culture. The gist however of this criticism is a common one a criticism against which this book is directed a. This no doubt is as obvious as the proposition that the whole is greater than the part. Such a defence is a " mere flutter a matter of insignificance " which has produced in him " a feeling of contempt touched by a sorry sense of amusement ". For he opines that lix . any way of gives countenance to it is a friend the Indian people. is What this critic means these that we should move away from towards cultural untruths some universal and really truthful culture of the unborn future.

is another matter. Jesus the truth is In the Bible and in for the Christian revealed.. Ix . though there continual need for their better comprehension There is therefore. thought. which is to many an evidence of truth. To the those Hindu as to the Christian the essential is truths are already revealed. Other changes there are likely to be.IS INDIA CIVILIZED? mankind is pressing on to a new type of life. and he knows not what. though is possible that the apprehension of them may be gradually deepened in the minds of who were formerly ignorant. perhaps the it majority. believe that the most fundamental truths are already known. which however (I may observe) is as yet so unknown that the quiet thinker (to endeavour to form a conception of what the best in it is Ukely Tliese are commonplaces of modern to be. for them. though whether it is a correct use his expression) is to notion that the future will entirely scrap the past and stand forth in that brand- newness. no necessity for the explorations of the quiet thinker in search of something realization. Many.

However this be. I am not here concerned with them but with meeting the charge that India is barbarous and all truths already that is implied thereby. In other Vedantic systems. the experience of Ishvara Himself." Ixi is as much as the attack of . though in the course of time our understanding of them may become more and more conformable experience of the Revealer and to the therefore more perfect. All this is not necessarily to adopt a static attitude. and whatever be the ideas and hopes of the quiet though unsettled thinker. The full truth is. It is merely an assertion that God. Soul.FOREWORD The Hindu finds t in the Vedas which are a projection of the Perfect Veda on to the finite planes. this small and imperfect attempt of mine to do justice to Indian civilization a " nuisance. to deny the flow of life. Morality and some other concepts are attained. according to i Advaitavada. truth is realised in the Beatitude which is asso- ciation with Him. Present justice must be done before we speculate as to the My critic however considers that future.

But whether this be so or not. Those who make untrue charges cannot be permitted to say to others who reply to them " You you answer and criticise me it will create ill-feeling ". to enter defence. form. Archer and others upon it. The future may reveal some universal culture. those however who are misrepresented. I think that an attempt to do justice from the side from which unjustice has come may allay such feeling in those who entertain it. An effort to avoid ill-feeling It is permissible is certainly for praiseworthy. and tend to prevent others in future from doing anything which is likely to arouse it again. for if occupies a place in the first rank. And amongst present cultures. but generally subterranean. or for those interested in them. Ixii . I have no desire to promote that it this. On the contrary knowing already exists in an intense. the first thing is to correctly understand and avoid unfounded abuse of that which exists. India at least must not do this.IS INDIA CIVILIZED? Mr. For the result he thinks is bound to be an increase in the feeling of antagonism.

My object as I have stated was to meet a particular charge and not to administer a beating.FOREWORD An Indian Reviewer. I cannot do everything at one and the same time. Those who have a desire for chastisement will find many ready to satisfy it. I said that a much stronger criticism than that of Mr.. Archer. Archer Ixiii . I am certainly sorry if it has been used with this result. calls me " to account because I have "^ not entered an emphatic protest against the prevailing abuses of Hindu society. whilst approving the book as a " counterpleading" to that of Mr. with the result that my book has proved " in the hands of the unscrupulously and obtusely orthodox a weapon of offence and defence against the attacks of reason and common sense ". however deserved. and exhorted the conscientious " Reformer to fulfil " his task. At the same time in order to avoid being misunderstood I did state that I was well aware of the divergence between Ideals and Facts. to Hindu society. I pointed out in several places what was bad. They have only to look up the literature on India.

Some of these latter have religion. the contrary though without attachment to " religion " as popularly at large. Some of these latter again believe in nothing but getting money and advancing themselves. is entirely materialistic The notion that the and that every Indian wholly devoted to unselfish Ixiv . the Bosphorus does not divide the Kingdom West is of Heaven. dual Indian of to-day was necessarily Indeed many in matter are below members of the leading European peoples. a notion which is countenanced and perhaps derived from individual those who belong to the inferior strata of Western civilization. which some Hindus of to-day have not. are devoted to to their country and Humanity and race To answer the question of an esteemed correspondent of mine. was spiri- this did not mean this that the indiviso.IS INIDIA CIVILIZED? might be written against the present day Hindus by avoiding misrepresentation and stating the facts. I said that whilst the character of Indian civilization tual. Some Europeans on understood.

was The is character however of Indian civilization as to But its present manifestation. due to the result of reaction to the undiscriminating.FOREWOED idealism its is. Ray has recently written a propos of those writers are ever holding up the Europeans as mere worshippers of mammon. and prejudiced criticism of It India which the latter distinctly came from the West. materializing and degrading religion ". unintelligent. C. like many another generality of kind. thal. who What I am in particular dealing with is the charge that the character of Hindu civilization is unspiritual and thatthe only genius which the Indian people have displayed is for "obfuscating reason and formalizing. who first started this conflict. and predominantly religious. This is in part at least the result of Western influences.^ " they forget that the Hindu society as it is is thoroughly permeated with materialism ". the distin- guished Bengali Scientist Sir P. If any such exaggerated it is statements are to be found. incorrect. Since the war which has shattered and riven Ixv it European society through .

But angry or plaintive claims to share in coveted quality contrast oddly with sole its former arrogant and offensive claims of theirs to possession of denial of " existence it and their amongst the Asiatic Heathen ". religious irreligious Indians and some Europeans and the reverse. in which those who are least considerate of the feelings of others are the most indignant at what they conceive to be a slight on There are in short some their own. The general character of the present Western civilization and of ancient Indian culture^is another matter. be so. This is the way of the world. some Westerns have shown this themselves their this particularly touchy on question of the spirituality of the East.IS INDIA CIVILIZED ? and through with hatred and economic and other jealousies. I was referring to the ideal not to Ixvi . Again " my " critic refers to my adjective wonderful as applied to the Varna- shrama Dharma and challenges anj? one to show an individual or family which to-day That may well lives strictly by its ideal.

FOREWORD present facts. which as I have over and over again pointed out. through a descending scale of degeneracy. That is itmustproceedfrom Seed which has produced the Indian the Ixvii . this deferred marriage. development must in any case be a that truly Indian one. for I anything that I had said was understood as countenancing any of the abuses into which. there is abuse. We and in what respect must then consider whether the regeneration of India should proceed on Indian or on Western lines. are inconsistent with on this point. then recourse may be had It is however obvious to me to some other. and then understand what are the true principles of Indian civilization. All honour and encourto those agement on the contrary conscientiously working regards the position of for its betterment. untouchability and other matters) But in matter we must first know the facts accurately. If. I wish to insist should indeed be sorry if society has fallen. Hindu it. Indian civilization is deemed wanting. who are (particularly as woman. in any particular.

India has produced or adopted many forms Brahmanism in all its many divisions. but that all these religions. as I have elsewhere said. the Indian Mahomedan has characteristics which are different from those of his co-religionists of other lands. and not from the doctrinal and liturgical forms in (often ignorantly teaching. Thus. with freedom and knowledge.IS INDIA CIVILIZED? That Seed is not necessarily to be confounded with any of its past products. This is which the West has enough) presented His not again to say that all these forms are false or unsuitable. beliefs it rightly interprets these and then. — characteristics. if necessary. Buddhism. makes its own choice. Nor must this question be confused with any form of religion. again produce for to-day. according to their true Ixviii . Mahomedanism and Christianity. And its the same may become true of Christianity when the Indian soul receives direct inspiration from the person of the Eastern Jesus. Jainism. It should. An Indian soul can clothe itself with any form if retaining its own natural Race.

present abuses misunderstand me. and then freedom to follow the truth in that form in which a man's aptitudes (Adhikara) present it to him. interpretation. Those who think that I hold to any particular past. and not be worn as something which is without. I my in particular This charge of is in its implication untrue. have certainly criticised some Western civilization done and are still doing. Western civilization is and in every respect Ixix . or indifferent to. must be first appropriated by ttie Seed of Race and then develop from such seed. I am for free -thinking.FOREWORD. (where for unworthy features as many others have obvious reasons these criticisms are distasteful) that beyond criticism. or that I am in ignor- ance of. It will not be pretended anywhere outside India. In short let there be a cleansing from all corruption. One may nevertheless think freely and find oneself at the end of it with beliefs which are age-old. " Lastly an English critic complains of unworthy attack on Western and Christian civilization".

Nor should we hear of " reconstruction ". unless he is fully truthful. and cannot take part in helping to put matters right. so were should not have had the late war. it was possible to put forward an see artificially we roseate picture of " Christian Europe " (to whom for its goodness God had given all forms of prosperity including the mastery over Eastern peoples) in sharp contrast with the darkness of the " Kingdom of Satan " and the degradation of the " Heathen ". It is to be noted that those critics. The time has gone by. free of all hypocrisj/ and . Indeed there is that which is rotten. as there is in the West.IS INDIA CIVILIZED? If it superior to that of this country. sensitive to criticism who show themselves so against their own to civilization. when owing to the ignorance in this country of Western conditions. But the Western critic will not be heard. unjustified pride. All is far from being well here. nor Europe in the parlous state in which it now is. have not a word say on the subject of the extravagant charges against Indian civilization against which this book Ixx .

I hope to compare it with the teaching of Hinduism on this point on another occasion. subject of condemnation. Indian tradition. call institutions. As not regards " Christian civilization " my position was that. was the proper is not an attack on Christian civilization. and civilizations As an The Nation ") has well English writer " the mission of Jesus was to restore said themselves Christian. ignores on the one hand faults in our Western and on the other the merits of the outlook on life which is that of the grave civilization.FOREWORD protests. Meanwhile to Him all reverence. and had no other which were a worthy substitute. not worthy. This of all may which : be said without approval theories. in so far as the West was truly principles it Christian. in commonly adopted the the face of the facts. (" — Ixxi . This (that is in its highest form) Sanny&sa. but on a civilization which usurps that The doctrine of Jesus is essentially title. the Such self -preoccupation is certainly Nothing but ill is achieved by position which.

We must seek to look on the world as one organism of which all the Ixxij . The ideal is the great Confraternity of Men. It follows its own it. to drive out the unclean Jesus spirits of violence and selfishness. become violently nationalist partisans. and even the clergy who as representatives of their church should be a power above the nations have. hatred of enemies and neglect of neighbours. with some exceptions in all countries. easy is essentially hard and simple . doctrine which has all society but destroyed When was called upon its to put His plain meaning into effect. difficult to follow.IS INDIA CIVILIZED? spiritual mastery to man . but reached through the training ground of a true nationalism. leaders denied with oaths it and curses Professor that was ever there. (" W. And the trouble is that the world will not follow. beyond all nationality." As A. to understand. Rimington has recently pointed out The Conscience of Europe ") the influence of the Christian conscience in Europe has been for years past steadily undermined.

By all means let us hear what these are. If there has been misrepresentation. or at least group. may well exist with never- theless differing national. Archer's Book. the purpose of this critic will not be attained Ixxiii . seeing how modern Western theories are mutually destructive of one another. The Reviewer whom I have first men- tioned writes of " the need that some one should present to the educated Indian a statement of the ideals for which the West in its deepest and most earnest convictions " stands ". as a whole. to this wished-for result. us then understand and value India's contribution Confraternity cultures. " For in one way or another (he says) " these ideals are as constantly misrepresented political by persons in India for motives as evident as those which I find in Mr." FOREWORD separate just do. as alleged. peoples are parts. But this is what no people. will this now To achieve destroy all falsities. we must resolutely Whether it be realized Let This or not the value of the effort remains.

IS INDIA CIVILIZED? by contemptuous amusement at attempts to secure a truer understanding of. or misapplication. and therefore justice for. in the first What is required place a purging on both sides of any unjustified feeling of superiority and of all falsities wherever found such falsities . lack of application. which deals with the latter. I see merits and demerits in both though as an snswer to Mr. then a condemnation of English or Indian hypocrisies whether and lastly a true statement of the nature and value of either civilization.. Nor is Western point ally is civilization free from fault. is Indian civilization. Archer's book. or their present day application. either as to the principles of its civilization. and . is My that Indian civilization continu- and misrepresented that it has a value which is not appreciated and that such faults as have been charged to it may be matched with others (some greatly worse) which can be shown to «xist in Europe. The point of this book is not that India is beyond adverse criticism. misunderstood — Ixxiv .

" {Satyam jayate. As the " Veda of this " will barbarous" people says Truth conquer.) Calcutta May 31st.FOREWORD I am naturally more concerned with the If. W- Ixxv . (there as is finely said in India Satydnndsti paro is dharmah a part of no religion higher than truth) then is the destruction of every falsity it. 1919 J. merits of Indian culture.


are of course individuals many thousands risen it who have and are arising above (barbarism). I CIVILIZATION For thousands of of AND PROGRESS years man has seen moving across the face of the world grand peoples. but the plain truth concerning the mass of the {Indian) population— and not the poorer classes alone — " is that they are not civilized people. migrations From ages now . barbarism. But they express the ." India and the Future " by William Archer.IS INDIA CIVILIZED " ? Barbarian. . essence of the situation . barbarous — I am sorry to harp so vi uch on There of these words.

now ing. Literature. bodies battle. Philosophy. This conflict has continued until to-day and when I wrote these words was terribly maniIn later times there were added to the naked assault of the sword. whether as species or individuals.IS INDIA CIVILIZED? remote. suffering defeat. barbarism. waves upon waves of his tribes have clashed with one another. Institutions. has made advance at the expense of others. exterminating. During these in its various forms as Religion. Science. and Gradually culture developed civilization. invasions and struggles and more subtle cultural conflicts —for souls as well as immense periods and amidst inner and outer struggles man made his advance in social progress through various stages of savagery. absorb- and again swarming to repeat the unending battle by which the Soul of Humanity has been tempered and dispersed now brought to fresh expression. now conquering. The plant nourishes . the Arts and Social This evolutionary process has hitherto been effected by struggle in which one form of existence. economic first fest.

The one fundamental Substance or Consciousness (Chit) and its unmanifested Power and . Why this conflict at all for what purpose and end ? Let us see what an Indian answer is. For though man does not now (except amongst some savages) devour the flesh of his brother to build up his own he yet still lives upon his fellow in other ways warring^ upon and killing him to acquire his land and other wealth and to free himself of .. man on the animal and plant and on his fellow men. warring upon him economically.CIVILIZATION itself AND PROGRESS on the earth. Species conflict with species and individuals with individuals. making himself richer at the other's expense appropriating his . or destroying them where opposed to his own. obstacles in the way of self-development. feed- ing or warring upon him culturally. either psychical acquisitions where suitable. the animal on the plant. What is the meaning of this process ? called the " struggle for existence " This phrase only denotes the superficial aspect of this conflict.. .

Its The supreme Self (Paramatma) whilst in one aspect retaining own formless transcendency. the universe of individual born in forms of varying development according to their previous cosmic selves is . to fructify. enjoy fruits of their previous actions Will is not arbitrary. This " Will-to-be-many is the start of the creative impulse. At pro- the point at which the Cosmic Mind of. It evokes the fruit of previous actions (Karma) and allows the germs of past universes jects itself upon.IS INDIA CIVILIZED? (Chidmpini Shakti) of activity appears through this Power in dual aspect as SpiritMatter (Chitshakti and Maya-Shakti) at the same time mysteriously retaining Its own nature (Svarupa) as Changeless Spirit or Consciousness (Chit). and suffer the (Karma) in " successive births. " May I be many ". and is conscious the material plane. in another aspect becomes involved and immanent in Matter which is the product of Its Power in order that the individual selves (Jivatma) may. The in the world of form. In the words of the Veda the One Spirit or said.

the consciousness of which as Chakrapani says in the Bhanumati. inert. form. but in reality highly its matter —with its constituent factors (Gunas) revealing (Sattva) and veiling (Tamas) through or Consciousness activity (Rajas) Spirit —into the organized plant is. In the inorganic kingdom the (Shakti) active factor (Rajas) of Power as the material cause (Prakriti) makes the the veiling factor (Tamas) suppress ever concomitant revealing (Sattva) character of all material substance. Hence so-called " brute matter " appears as unconscious and inert though in truth it is . AND PROGRESS and the is With the completed appearance the of the Universe involution ceases evolving process commences.CIVILIZATION history. of a dormant or comatose kind. and apparently active. that evolution of matter so as to become a finer and purer vehicle of ness Spirit until Conscious- releases itself of mind and matter and enjoys pure unlimited and perfect transcendental experience. The Life-force (Prana-shakti) which is a Power (Shakti) of the Eternal Being (Sat) moulds gross.

For the whole universe is in incessant motion and is hence called Jagat (moving). According to that Theology. Tho. throughout. might recreate himself with the sight of so great variety and beauty of creatures for . The animals were created so that " man existing nothing". p. art. There was an absolute first creation.IS INDIA CIVILIZED? deeply veiled in Consciousness matter which is incessantly active. . xci. In plant life Tamas consciousness. q. being breathed . 1). God of His own will made It the universe " out of does not derive from prematter nor is God its material cause. i. And This this principle is applied is not so according to Christian Theology according to which the body and soul of man is not like that of other living creatures for their bodies and souls were made of earth whilst the body of man was alone made of earth and the soul came from without. into it by God (St. and Sattva more greatly reveals The difference between plant and animal life has always been regarded by the Hindus as being one not of kind is lessened but degree.

". owing . ". and lower forms. Life and consciousness are not products of evolution. Such notions are alien to both Indian and Modern Western thought.CIVILIZATION if it AND PROGRESS be so great a contentment to see an elephant what it will be to see so many together or some other beast which we had never seen afterwards.) is a work very base S. 274. God of a rib of his side. J. vi. to show. that " he was not created principally to attend to generation as other living creatures are " for " work in matrimony 272. The latter merely manifests The individual self (Jiva) then maniit. the former showing a and greater manifestation of greater . Louis de Ponte Meditations 264. When man was made. (Ven. in what we Animals are of Jiigher call animal wants. made woman it has been said. to the greater prevalence of the revealing constituent (Sattva) of for it shows a greater manifestation of consciousness which seems to display matter itself largely. if not entirely. fests as an animal which is also full of darkness (Tamas). though in still lesser degree.

This Dharma .IS INDIA CIVILIZED? consciousness. In man Sattva more greatly predominates than in any purely animal form. self ( At length the individual Jiva) clothes itself in the form of man. he is called a "Self-killer".t Dharma) and therefore governs and upholds (Dharyate) all manifested being. Here it enters the world of ideas which are a superstructure on the fundamental substance or Consciousness and also not it its foundation or basis. so hardly won through innumerable ages. If therefore man not avail himself of the birth. Here consciousness recognizes fully its limited self or Ego and is awake to the objective world. one of the aspects of the eternal Dharma. and to Being itself or God . Here enters the realm of conscious morality. is the constituent principle of the vmi verse that which makes anything what it is (Svalakshnadharan§. But in man it exists in the form of what is generally called Morality or the principle of conduct. and in those concepts of his relation to all Beings. does the birth which the Scripture calls so hard to get (Durlabha).

it becomes a more perfect manifestation of Spirit or pure Consciousness. Psychical and Spiritual man . He is then on release from the body (Videha identified is mukti) with the Pure Spirit which Consciousness-being-bliss (Sach- chidananda). so the Indian Tantric scriptures divide humanity into three classes (according to the pre- valence or of the Gunas (into the Pashu animal man in whom the veiling principle (Tamas) prevails. until in the accomplished (Siddha) Yogi the material vehicles which are a projection of consciousness disappear. identity in fact but There has always been this it is then realised. Thus as Matter more and more evolves. Just as the Gnostics (who in this borrowed from India) spoke of the Material.CIVILIZATION AND PROGEESS what we the spiritual which is the theological aspect of call Religion. Conscious- ness manifests itself more and more in wise and saintly men. the Vira or Heroic man in whom the active principle . Sattva which is portion of man's vehicle of mind and matter because it reveals Spirit or True.

organises that matter into finer and finer meshes until It is released from it. the latter in increased degree of purity shines forth. when man is reached.IS INDIA CIVILIZED? . works in him to spiritual development. The vital progressive impulse of which we are conscious is the impulse of Life to so organise itself that it may become a more and more perfect vehicle of Spirit. but it is . Spirit the purpose which involves itself in that product of Its Power which is matter. It may and does produce some material comfort bvit this is not an end in itself. effect his True Civilization is a process which has the same end. This impulse into gradually ascending forms which organises matter and which. is not merely the development of matter into more and more highly organised form but such organisation exists for of Spirit. 10 . owing to the abundant and manifests Spirit operation of the principle of matter which reflects (Sattva). The meaning therefore of evolution . (Rajas) is dominant and the Divya or divine man in whom.

it follows that. As there is only one Shiva-Shakti or Consciousness and Its Power. that is power (Shakti) appears in the form of the world (Vishvarlipa). whilst in one aspect such Consciousness ever enjoys that Perfect Blissful Experience which the 11 . tirna) (Paramatma) changelessly beyond all worlds (VishvotFrom the immanent aspect It by exists. aspect. For there is but one Shiva (" The Good ") who is thought of in dual aspect.CIVILIZATION AND PROGRESS when rightly employed a means whereby man's mental and spiritual nature is given greater play on its increasing release from the animal cares of life. Spirit From the transcendent and its blissfully is. That then is true civilization which recognising God as its beginning and its end organises men in society through their material and mental vehicles with the view to the manifestation of Spirit in its forms as true morality and true religion. Thereby man first recognises his essential Divinity and then realises it in his conscious union with the Self as manifested in the whole Cosmic process and then as transcending it.

that all God in His form as creaand through and as Man and other beings. is there any duality of opposites ture. with its — . consists in union with " the Good (Shiva) or God in both His and Her aspects that is by identification in Virabhava of the individual self with the totality of with the cosmic process. IS INDIA CIVILIZED? Scripture calls the Supreme Love . in appears both as the individual being (Vyashti) and as the collectivity (Samashti) of all finite beings inhering in the infinite and unlimited Lord.. in its highest " form. experiences the Self in all 12 its perfections . Shiva yet is. suffers and enjoys. which is known as the gross union of feeling (Sthula Samarasya) in the world of a World-form with the WorldLord (Shivo'ham ^I am Shiva) and the subtle union of feeling(Sukshma Samarasya) beyond all world-forms in which the Self selves. Religion. in the other it both enjoys and suffers in the or imperfect world-experience. and then Lord. Whilst therefore neither in the Divine Ground or Godhead (Parabrahman) nor in the creative God or Lord (Ishvara) .

13 . they are each a sacrifice on that altar on which the self is offered to the Self. it subserve the evolution of Spirit. Unconscious of it though most of them be. nations and civilizations conflict and absorb one another. At the back of all is this Great Urge of Spirit clad in form to return to Itself. Know is which the this and serve it rightly. If beings fight with and devour one another it in is the to early stages of evolution. In the animal stage each being lives on Forms war with and devour forms. in the first stages of development.CIVILIZATION AND PROGRESS completed Divyabhava. If man if so under- stands the Cosmic process he will know why with is a struggle : and he both thus knows and identifies himself in fact he will be freed of fear even in the presence of its most terrible forms. possible. We are each instruments in the eternal struggle of matter to free spirit. Races. In the nature of things past no other process was. which we are apt to interpret in shallow ways as if such Urge were towards mere material existence lived in others.

IS INDIA CIVILIZED? Until the true end is must be some suffering comfort as the end. same way out by souls in their cultural expressions are at war. This clash of forms becomes less gross. reached there since imperfection persists until its achieve- Man moreover would rest upon the and neglect the pureuit of his final way ends. lives on another one present one being conflicts with another in the process of evolving and perfecting forms.. In the it men gain . That this struggle on the whole subserves the development of forms and the greater manifestation of Spirit it is clear. Wherever and whenever also unrighteousness (Adharma) exists there must be a battle to overcome it for the establishment of Dharma. and the necessity for the mass of becomes less great. What is inferior will be thrust what is better. The clash of matter and mindexpression or cultures is the building up of ment. better forms for the expression of Spirit. as At in moral value. But to justify each detail of this 14 . Otherwise would be a meaningless and horrible conflict.

that the cause of happenings in this world may be only found in past universes and we may . Yet who. but nature in the form of storm and eruptive fire. This. Not only do men and animals war with one another. We may believe. that all being related. in the earthquake and in disease war with both. remember that of the economy of the present world and of the functions of all its forms of life we have as yet but imperfect knowledge. having faith in a Divine Order. is one of the grandest doctrines which India has taught. As I write these lines. the morning paper reports the advice of an American clergy- 15 . the doctrine of the Git^. as Hindus do. can doubt that is —whether every instance explanation capable of certain present not or —^the general nature and object of the process is revealed ? Let each take up his position and fulfil his part therein without vulgar animal hatred. atmospheric and other natural disturbances only exist where man's Dharma is at fault .CIVILIZATION process AND PROGRESS difficult for may be more want of knowledge.

that he capable of teaching this country religion. the Reverend gentleman : revealed the crudity " religious " beliefs in the following utterance " when I stand before the judgment seat of the Almighty I look I my God in the face want to be able to and tell him that least gave the Germans at I one good This is wallop before the spirit shuffled off.IS INDIA CIVILIZED? to man preaching the employees of a submarine boat company at Fort Newark. was quite as do betters of his cloth. and yet most probably. and even righteously fight. Were should all men of this spirit we should not see unjustified aggression. the preacher —a doctor of divinity —thought. not from personal animosity or with the desire for personal gain but selflessly as a soldier in the human hosts of the Lord to whom is dedicated the fruit of every action." not but the vulgar antithesis of that of which I speak . Or again according 16 . Man should endeavour to do all acts. After consigning his enemies to Hell "and advising the employees to " hammer of the his face off" his propagandist.

" should know what he means by " Progress We and " Civilization " but he nowhere tells 17 . men will work with and not against one another and will even sacrifice themselves for one another knowing that if.identification in and with theCosmic Process as the expression of a Power which is his own essential self. all merely personal desires and aversions are gone. ." : CIVILIZATION AND PROGRESS to the sublime view of the Shaktas. evolution has advanced through discord. is He who in knows himself as such the incarnate Spirit of World-Order. The same author in the work above cited complains that this country " in its inmofet heart resents and despises progress ". with spiritual knowledge the path . all vulgar hate. man will know himself in all his actions to be Shiva and His Power the Universal Mother saying " Shivo'ham " "I am Shiva " Sa'Ham " " I am She " and will find that in his self. is Harmlessness (Ahingsa) and Harmony. in the past. And when and the degree that that World-Order is established. He is Shiva in the form of the . universe accomplishing its purpose.

modern " Moslem once said to me was from the time that Europe became prosperous and fat that it became progressive '. INDIA CIVILIZED? There are Indians who think in very nearly the same way as their teachers of the West do. " liberty-loving West to use a phrase off the tongues of some Indian politicians as if their country knew nothing of a liberty and progress of its own.IS us. in progress at They have a " different conception of it." The remark is applicable to certain : A young and very " It ' notions of " progress " . One of such discussing the subject called himself a " bulk of sense in Hindu progressivist ". The the Indian people however do not which that term in is believe in " Progress " in the materialistic commonly and which understood progressive " rolls the . But that is not to say that the people do not believe all. of the to conquest and serve harnessing nature 18 man's . such for instance as that which conceives progress as merely the increase of scientific knowledge. the deve- lopment of industry.

Rude war has swept away other these imaginings. richer. It is also a noteworthy peculiarity in the service of the unfold- of Western notions of progress that they contemplate a future in which the whole 19 . The notion of progressively increa. happier and generally more comfortable and refined and therefore more (in this sense) " civilized ". AND PROGRESS and as a world getting healthier. What was the impulse towards such and It has been rightly perceived that an impulse towards progress inherent in man's nature. Moral improvement also looked for. expression of this ideal to The lower has been compared its a model farmyard with healthy wellfed domesticity. " progress " ? The message of the vital impulse made ing of Spirit was read in material terms only.sing is material comfort on is this view dominant. but as the necessary condition of an orderly.CIVILIZATION material needs . But the is meaning and direction of the impulse was misunderstood. peaceful and industrious world.

IS INDIA CIVILIZED? world shall have arrived at an equality of high development. the alleged progress is not proved. Even from the material standpoint. Mind and Body. it is the present lack of inner and outer harmony. always been an impulse towards progress and a progress in What is the meaning of the word fact. " Progress " ? Most of those who use this and the term " Civilization " would be hard put to define with exactitude what they mean. then it can be questioned whether progress is in this sense established. Is there more of this to-day than formerly ? If there is one thing certain. in What is apparent is more happiness 20 some ways . From an Indian standpoint however this is clear and it is from this standpoint that I yet there And has : write. If True happiness in this world consists in the natural harmony of Spirit. by the term " Progress " we mean that at any particular time the sum-total of happiness is greater than it has been at any previous period.

such progress. Earlier ages were able to bear suffering with both lesser pain and greater fortitude.CIVILIZATION in one AND PROGRESS age. they were so by their greater robustness. by our modern. like the modern doctrine of evolution. animals. Ages before Lamarck and Darwin it was held in India that man has passed through 84 lakhs (8. Anaesthetics are urgently called for sensitivity. If we are happier on account of our anaesthetic. age and in other ways in another Thus medicine and surgery are more to-day but the general healthiness little efficient of a primitive people had need of them.400. based wholly on observation and a scientific enquiry into fact but was rather (as some other matters) an act 21 of brilliant . The theory was not.000) of there is birth as plants. Is it better to have good dentists or good teeth and so forth ? If by " progress " is meant that the individual soul (Jiv§. as species of an " inferior man " and then as the ancestor of the developed type existing to-day.tma) evolves from lowly origins through higher forms to man.

through an ever-growing knowledge and morality. to develop oneself True liberty is the freedom without hindrance along the path of true progress. This progress is displayed in the evolution of man from the animal. thus expressing more and more the true nature of the Spiritual Substance whence they both . and in his further development until. that is the If morality geverning the particular self. As each indivi- dual varies in capacity and temperament. psychical and physical. plant and mineral. perfected man is the highest earthly form. Each of these exhibits an increasing perfection of its own. derive. I'rue progress is may also according to Indian notions the increasing manifestation of Spirit through the gradual perfecting of its vehicles of Mind and Body. anarchy is to be avoided every society must 22 .IS INDIA CIVILIZED? intuition in which observation have had some part. he attains complete Humanity and therefore Divinity. this involves the right to self-expression to according Svadharma. since of this last.

the restraints on social freedom were less than in England. Further it was. In one place there liberty. So again it has been said that whilst there was under the late Russian Autocracy no political liberty. in another greater intellectual or spiritual In some cases in Europe the latter has been wholly denied. and is now open to any Indian to leave society and its rules and become a SannyM 23 . may be greater political liberty. and the existence of a large number of varying Provided that the rules religious communities. of religious and philo- sophical opinion in this country.CIVILIZATION AND PROGRESS place some restraint on its members. Theism. the leader in what is called " political freedom ". The nature of the freedom given differs. social of the Hindu system are observed. In India there has been intellectual and spiritual freedom the most valuable of all. one may is what one will. Rationa- Atheism and so forth. the contrary and say The history of Europe on marked by intolerance and think. believe abominable persecutions. This is evidenced — by the great variety lism.

In Europe. are " conscientious Those too who in objectors " incur general contempt and persecution. But what is there in India against such the true spiritual liberty ? On the contrary even the 24 . people are in effect told that they These may have an opinion and are then punished for having one. Great credit is therefore due to England for her stand in this matter.IS INDIA CIVILISED? pursuing his way according to will. and in particular amongst its Western peoples. Take for instance the case of a man whose religious ideas are those of harmlessness (Ahingsa). It i is only in is England that a grudging recognition given to such a conscience. made to fight. Outside England and on the Continent this liberty Priest is Even the The Doukhobhors left Russia because liberty was not allowed them to give practical effect to their beliefs is denied. spoilt though it be by the reluctance of in this matter. state and social bonds are so many and close that it is not possible to escape them. the many to accept the principles w^hich mind of their country has produced.

Self- and then with a new system. and they turn to laws for their 25 . In the West daily there are restraints in all matters of life. 25. " church. to read the Report of the Society of Comparative Legislation upon the Legislation of the BritishEmpire.CIVILIZATION AND PROGRESS Kshattriya whose duty it was to fight might become a Sannyasi and thereby give effect to his desire to injure no man. men strike off the chains of the of feudalism. they are finding new liberties must have new masters. And how many more have of their been passed since then in a country which has claimed to uphold the liberty of the " individual more than any other.000 new laws were made by men for the restriction British own liberties in the Empire. " First he says. For the ten years ending in 1907. is freedom of the individual. the number of which is increasing yearly as evidenced by the number of laws An American writer says that it an enlightening commentary upon the difficulties to be met in the evolution of the enacted. with government that the in a new era. which bind them.

is subject to the law of Right Dharma which can be escaped by none. But the State cannot constrain them from doing what is right or to do what is wrong. like the individuals of is or which it composed. and superior to. be too for much All the talk is now " organization " " liberty "." There must be law but there can of it. which does not spell The mere right of a man:to years or so for the " represent " cast a vote every five person who may him in Parlia- ment is only but a portion. behind India in the matter. 26 . For right itself (Dharma) is independent of. The term " Civilization" implies the living of men in community and therefore individual liberty is to some extent restrained by the duty which each has to others. of Liberty. of intellectual and religious freedom. The " liberty -loving nations of the greatly. interests of State because the latter itself. and not over big at that. West " have been in the past and still are to some extent.IS INDIA CIVILIZED? masters.

economic questions. growth of knowledge. Asia. She. once played her role. and other The whole world the race. a closer contact of cultures. Greek and Roman had 27 . is now in ferment preparing for the next great advance in the evolution of Once there was greater equality between East and West which was disturbed by the white man's conquest of the sea . life ". the assertion of the Asiatic Consciousness. " By a succession of vast onslaughts.II EAST AND WEST One of the oldest of problems is the conflict between East and West which is now becoming more acute owing to the growth of populations. leading in the case of the English to world dominion. the intensity of the struggle for life causes. however. increased communication. shook and hardened Europe to new Before then. as has been well said.

Thereafter the Huns carried fire and sword into the heart of Europe. the Ottoman Turks. with learning and Then followed the Second Tartar when the Mongols were defeated under the walls of Vienna largely by the invasion aid of Hungarians. themselves nothing but Asiatics left behind from the flood of the first invasions of the fifth century. Through hardening process the white man's position in the world was established.IS INDIA CIVILIZED? mastery with Oriental struggled for Empires. As 28 . Finally. Later the Arabs conquered Spain! and poured across the Pyrenees to be smitten by Charles the Hammer and : yet they retained parts great of Spain for hundreds of years imbuing their Europe culture. rivalling the military success of the Arabs. captured the whole Byzantine Empire and were only arrested after immense struggles along the line of the Danube. thus terminating in the fifteenth century the vast series of forays which there this undertaken by Asia against Europe with in the course of a thousand years was an unending conflict.

and. 29 . according to his view. L. but because it supplied just that inspiration and organization which were needed by rude and unimaginative peoples to give them discipline and to intensify the conflict with Asia and Africa. Thus by the time of the last Turkish forays a new Europe was born and the position of East and West was reversed. whose conclusions (' I Conflict own language. landing made wholly effaced . not because.EAST AND WEST an American here. another factor in the Weale) points Evolution of the white races was Christianity. The latter conquered the sea. in his writer. To the European the whole world was unmasked. " The political mark which the Christian Church has consequently in Europe. can never be though it is a mark entirely different from anything which CQuld be " anticipated from a reading of the Gospels with their essentially spiritual and otherworldly and therefore Eastern message. Christianity as a religious system (that institutional Christianity) is had special value. Putnam out. summarise The of Colour' by B.

and being reinforced by the coarse Industrialism of the " Age of the Machine was 30 . Christianity. . With the discovery of Amei'ica and of the East and a declining their practice. he made rapid conquests with the modern magic-explosive matter. The Christian middle-ages (whatever was and it was often bad enough) an ideal ot possessed a beautiful ideal human unity and of the blending of the spiritual and temporal. Europe cast its eyes abroad and became predatory. that power. If India be once those who now it." IS INDIA CIVILIZED? on the most distant shores. ted. must be admit- at least ensures a kind of human respect. ignorantly speak of Her as at least not dare to it is " uncivilized " will assert Whilst a demoniac notion that the power to harm it alone gives civilized title. than land (for Feudalism had rested on an agricultural basis) and " Vulgar Nationalism " (as a friend of mine calls it) arose. again mighty. The sense of unity lost and the period of base exploitation Money became more important began.

The same or similar processes have gone on everywhere and amongst all colonising peoples until times which are recent. So (to take — one instance) at the other end of the world in Tasmania.) "Thus. 43. The Spanish Conquistadores in the Americas were called by that humane Catholic apostle Las Casas " destroyers of the Indians ". the tion. their will upon the Asiatic. by force and with desire for trade and loot." 31 ." p. ("A Residence in Tasmania. A. T. and they were ' ' . French and the English imposed. Captain Stoney writes. The expedition however failed other plans were adopted. " the aborigines were doing much mischief. Measures were taken in 1830 to drive them by a grand battue through Forrestiers' Peninsula.EAST AND WEST became more and more aggressive. Ewing) of the " Progress of Australia in the Nineteenth Century." to use the words of the authors (T. at last all got together in Flinders Island where they gradually became extinct ". the Dutch. until in our day it has met with its natural retribuThe Portuguese. Coghlan and T.

until " Clive went to India. But from the moment that England displaced France. England's struggle with the French when work of conquest She at the close of the Napoleonic Wars was found the victor.IS INDIA CIVILIZED? " perished the sole survivor (Torganini) of a gentle race of savages whose horrible treatment by the early settlers of Van Diemans Land is a blot in the records In India the of the British race " (p. Throughout and in every instance there was the worship of brute force. whilst the French were revered as a people formed for victory and command ". By the middle of the eighteenth century. 231). went on from the sixteenth century until the age in which we live. the English were despised as mere pedlars. just prior to the birth of the present Euro- pean civilization. Macaulay says that. her history became world-history and her land became covered with worldly renown. The Portuguese. the force of the European attack had been spent and matters 32 moved . the Spaniard and the Dutch gradually Then followed lost their pre-eminence.

To the honest these are hypocrisies which time will sweep into the sink of all other falsities. Of the great Euro- pean Powers in Asia before that event. Suzerainty was displaced by the notion of actual ownership. as the independent author. rests with the last 33 . but. wherever possible. in Algeria and in the French Soudan. Later still.EAST AND WEST more leisurely I . as I write after the internal strife in Russia. says : . in Morocco." great European This was written four years before the War. Power covered itself and its actions with what he calls some " pleasant fictions". says. strengthened by the inventions of a scientific age. . France and Holland occupied a subordinate positon to the Russians and the English. Again. the old tradition remained and was acted upon. Asia reacts and as the author cited " In the far East the return swing of the pendulum is clear in the middle East and elsewhere smaller it has commenced oscillations have to be noted in Egypt. cite. The predominance.

Yujiro Miyake in his article on " The Future of Asia " written in January 1918 has said. present great changes are going on in all countries of Asia simultaneously. " hitherto Asiatic countries have changed. East and West. This War. so far as they have changed at all. As Dr. It is a change more colossal. far-reaching and profound than any that has taken place in the past. diversely and independently according But at to their racial traits and history.IS INDIA CIVILIZED? mentioned alone who. both the feudalism which yet lingers in Europe and particularly in England. before 1914 seen as Even an old affects both the relations The close of this epoch also definitely of." Not the least of the influences operating is the late European War. and. The same writer 34 . seems to hold the key to Asia. now that the war has ended. as well as the modern purely materialist industrialism (at any rate in its present forms) is likely to disappear. through it and its aftermaths. is now what was world. if read rightly. and balance between. marks the close of an epoch of civilization.

The whirlwind of Asia has already circumscribed the globe and is now just starting on its second circuit with greater vehemence than on the first journey.000 people of Asia become winds self-conscious and begin to display the latent forces of democracy. adopt. The "coloured will. Already it is beginning to effect mighty changes in Asia itself ". " if the 850. The movement is for ages. No wonder that another writer of the same race (which «ome think may assume the hegemony of this movement) states that the Christian missions are labouring harder than ever since the War to extend their religion in no wonder is it that missionaries of race and culture are by attack or persuasion endeavouring to get the East to the East . be more vastly diminished 35 if the . it and the world-peace is thought. in place their of its present inherited civilization.EAST AND WEST says that.000. peril " own. will of profound interest to a world seeking to know where it will end. the whirl- which Asia has been famous for grow in magnitude and sweep round the world.

IS INDIA CIVILIZED? if it East is westernised than retains its and practices alien to the life of Europe. to stand Similarly India's Dharma Were by Her cultural inheritance and to repel all assaults upon it. By the exhaustion of the present War it will be shorn of much of this strength and will need all its powers to reconstitute itself internfit to be eaten. ideas and customs threaten. Hitherto military might has been with Europe. for each must defend is done in sincerity and his own. The cultural attack by Europe on the East is. with truth . and (let secular ideals me at once say it) this is for Europe. in this if era of conflict. Moreover there are signs that allegiance to 36 . its people would not be monsters on that account. an effort to save its own psychic possessions by the assimilation of that which opposes them. in short. the English to absorb the Indian civilization which the spread of the English language. The act would only show that those of this country were say whether they shall be so or not. possibly after social revolutions. right. It is for them to ally .

But the Japanese writer in the Japan Magazine " has truly said. observed by an Indian writer in an acute (despite its civilization 37 . Buddha. of more significant of real all real living have brains and manhood and the wealth of occidental whom materialism " which. however.EAST AND WEST the reign of brute force in the west is weakening and commencing (though the way may apart from " be yet long) to disappear. is only a passing stage in what has been modern vulgarians) a vital with elements of greatness. but they have vast numbers of people. we may add. I may add. the immortal Upanishads appeared) are possessed of a power greater than military force and may yet be able to change the face of the whole world. The quotation above made refers to spiritual power which is the true source of It has however been well all others. souls many than . " the lands where Confucious. this. They have not much money or anything that visibly impresses worshippers of the things of this world. Christ and Mahomed were born and taught (and where- in.

1918) that Spirituality is not the monopoly of India. but that the strength of. as the reviewer cited truly says. and the place assigned to. Archer does not admit that Indian civilization is at all spiritual.IS INDIA CIVILIZED? analysis of the present book (" Arya " : December. that of the Eternal. and immanent Her religion is the aspiration to Her whole Dharma or Law is founded upon it. 38 . India's central conception is. or predominantly mental and intellectual like the old Greek and (in a less degree) the old Greco-Roman like culture. the Spirit here incased in evolving matter. involved in it. he concedes at any rate the predominance of what India believes to be spiritual when he says that " to study religion on its native heath you must go to India ". Thus a civilization may be predominantly material like the modem European culture. art and literature have the same upward look. Her progress is spiritual progress. it vary in different civilizations. spiritual consciousness. still or predominantly spiritual the persistent culture of India. Though Mr. Her philosophy.

tions and intellectually utilitarian modern type. None is devoid of spirituality which is a necessary part of human being. industrial. or put off in favour of intellectualism or a dominant materialistic vitalism. its supreme reign denied. commercial. her. But all with one exception have now fallen. 39 . But there are other cultures in the world led by a different conception. or are falling away from it. so far as the Catholic Church is concerned." (This statement requires qualification. and spirituality existing only as a secondary power. type of na. to Her make Her people a nation apart in Humanity. and have in varying degress adopted. with whatever human shortcomings. or commenced to adopt the economic. The former way was the many ancient cultures. urge towards the spiritual eternal constitutes the distinct fidelity. " But the difference lies between spirituality made the leading motive and determining power of the inner and outer 'life. and Her ideal.EAST AND WEST Her founding and the of life upon this exalted conception. value of Her civilization.

Either India will be rationalised and industrialised. surrender the worshipped Godhead. She will spiritualise then profoundly said that the real question at issue is whether the humanity. he says.IS INDIA CIVILIZED? still For that Church represents in the west For this reason I think that the Syllabus of Pope Piux IX was an essentially honest document. To this situation there can be only one out of two issues. Archer angrily comShe alone up to now has refused to plains. It is spiritual motive which India represents is to prevail in Europe. has remained faithful to the heart of the She is still obstinately recalcitrant as Mr. taking there no doubt. or whether European rationalism and commercialism will put an end to the Indian 40 . and to bow the knee to the reigning idols of rationalism and commercialism. new and other forms congenial to the West. it as may be the modern Catholic seeking it to explain away). shy of the older order of ideas. or by her example and cultural spiritual motive. Indian alone. infiltration. aiding powerfully the new tendencies of the West.

Not whether India is civino fair and competent man disputes) but whether the motive which has shaped Her civilisation. advanced life to the highest question. by an ineffective spiritual glimmer. or touched at the most. Mind and Body is to found itself on the gross law of our physical life. rationalised only. This is well said. in They are only given objective 41 . physical real harmony is the Whatever appearance of conflict may be assumed for a>time. or whether rather the dominant power of Spirit is to take the lead and force the intellect and lised (a point . it will. or the older European intellectual.EAST AND WEST tjrpe of culture. that is. I would add only a word as to the importance forms. thought of the West. of the reasonable conservation of Ideas only exist in men . since it will be in effect an assistance to all the best that is emerging from the. bodies. prove in reality the beginning of concert on a higher plane and a preparation for unity ". or the more recent European materialistic motive is to lead human culture " whether the harmony of the Spirit.

If these untimely disappear. which is bene- ficial to the latter. then whilst the ideas may to some extent pass over into other and foreign bodies they cease to have that strength and impulsion which comes from their persisting embodiment in the people who produced them. that is. intellectual and artistic expression evolved stand it. it is necessary that the Indian social organism be conserved with what adaptation tocirctunstances as may be necessary. if they will but all it. social and religious institutions and customs. throw off propagate indifference and sloth. Indian culture can at present only exercise that full influence in the world. it. Hence whilst the substantial matter is that above described. of the Indian Peoples who who therefore can best underand who can. best 42 .IS INDIA CIVILIZED? existence through other forms. if it continues to exist as the spiritual.

like him. I have cited tell at the head of this what " Civilization " work does not and many who. a mode of the manifested Self in which it is related either as religion and philosophy to the one Spiritual Principle of all —that aspect of culture in to which it seeks to give expression . will also be at pains to say in what its it consists is or what is end.Ill WHAT Culture subtle IS CULTURE? is an expression of the soul or body (Sukshma Sharira). and as the Beauty of all perfect natural forms. have drifted from the sure anchorage of' the world-wisdom enshrined in all the great religions. The us " Rationalist " author whom is. Whilst culture 43 concerned with . a mani- festation of the Life Principle as Knowledge. as Will displayed in action. the Inner Reality or in which it is related to the outer Phenomenon.

The " Kingdom in an Indian sense is that of the Lord or Divine Self with which on Earth the purified human self is united. realised in fact its highest doctrine.IS INDIA CIVILIZED? life every aspect of —material. . Soul and body or matter is (Sthula Sharira). The end of Culture is the realization of the Kingdom of Heaven on earth " On " Earth as it is in Heaven". is Spirit (Atma). India has always so taught and in this consists its true civilization. For these reasons the — Shastra says that those who have reached man's estate yet neglect " self -killers so its ". however imperfectly it may have through mind and body. Spirit throughout bodies Individual souls and are particular expressions of the is one. hard to get (Durlabha) and true privileges are verily As each (Sukshma individual Sharira). so each race. intellectual and spiritual — it should not be one-sided since the Spiritual works and can only work its aim being spiritual development. 44 . A merely material or intellectual civilization bears within it a disease which leads to Death.

India is thus in a literal and not merely figurative sense the Mother and (as a form of Her) the object of worship.WHAT common racial IS CULTURE? Psyche with the physical its vehicle appropriate for manifestation. property of religion This is to misunder- stand both the phrase and what religion is. The Racial Soul sical is itself ultimately a phyin the Universal stress or stresses Consciousness in the form of the Sangskaras on the soul by its past incarnations. Power (Shakti) who is the To the Hindu. By India is not meant a particular stretch 45 . Therefore true service of Her worship of Him. manifesting as mind and body. Each race both or impressions left as the original typal imagination (Kalpana) and its materialisation is a particular form of the general Mother of all. racial and individual. The author whom I have Just cited has given the pinion that in patriotism as expressed by the Salutation to the Mother " Bande Mataram " may be sought " that reinforcement of character which is falsely declared to be the peculiar ". that is God appearing is as India.



of the earth's surface peopled

by men of

varying worth and lack of it. Why should anyone worship these except in the belief, that it and they are a grand display of the Power of God to whom alone all worship is due and Who alone can be the inspiring principle of any effort towards national or racial regeneration and advancement ? What is called racial culture is, again, an
expression of the Racial Soul enshrining

as such Soul displays itself in all

those forms of thought (Jnana Shakti), will

(Ichchha Shakti) and action (KriyS. Shakti)

which are

called Religion, Philosophy, Art,

Literature and the Institutions of social

As race and

nationalities are in physical

conflict, so are their souls

and their cultures

each trying to impose itself upon, to influence, or absorb the other.

must not be







No cosmic



of the

It is in truth

a fight for the Soul

World for the purpose of its evolunot that the persons engaged in such
of, or

conflict are necessarily





More often
this is

any such motive.




act selflessly.

But past history shows us that the actions of masses of men as races and nationalities, are determined, in the main, by self-regarding motives, whatever may be the veil of hypocrisy with which in modern times they
are covered.
Just as


has developed a

sense of physical shame which

makes him

cover his bodily nakedness, for he


longer natural and not yet divine so he has

shame which urges him to clothe his naked political selfishness with apparent altruisms. Nothing is more hateful thanasuch hypocrisy to any lover of the truth, nor a more fruitful source of distrust among men, nor a greater enemy
recently developed a sense of moral





be believed to be






Yet two things should be rememThe first is that such hopocrisies


be the presage of a better time when honesty will be more generally regarded as

and a communal as well as an


vidual duty.


the second

is this








at present, in general led to become,

an instument of the Divine Order through
the belief that
to himself,






yet even his selfishness


promote what (though he intended it not) The Divine Alchemy transmutes is good.

even the most rebellious elements. Those who have faith in God know that, notwithstanding all obstacles.







beyond the death of those who, spurning it, will yet be crushed by it. The struggle between the peoples takes on a more massive shape when it assumes the age-long form of j^the contest between Asia and Europe. For there is what may be called an Asiatic as well as an European Consciousness. It may be hard to define each of these with clearness and precision the more particularly that there are races in Europe which are in fact Asiatic in blood and temperament just as some Eastern peoples are modifying themselves under western influences. As regards these last it has been said that some



Westerns now


though their
be readily

realize that

inventions and their forms


accepted, the spirit of the Eastern remains



no matter

how much


be altered,


retain certain unalter-

able qualities and ideas which are rooted in climate and environment and more deeply (I may add) in their inherited Sangskaras.




may be,

the Eastern and

have possessed distinctive qualities though it is to be noted that the difference between the Hemispheres, which prior to the industrial
for ages past

Western now and

epoch presented many points in common, has become accentuated since such date.

Even to-day there is less difference between a Catholic adherent of the old Christian tradition and a Hindu than between the socalled " modernism " of the west and the
culture of the latter. Whilst India exercised an influence upon

the culture of the Mediterranean peoples, it wasj however, in accordance with its genius, no party to the armed attacks on

Europe, only one of which (that of the Arab)







advancement of that Continent.



other hand, notwithstanding sonae unimpor-

tant exceptions (such as the persecuting

bigotry of the Portuguese), the European

invaders were neither in a position, nor

and thoughts of this country. They were satisfied with its money and other treasures. The Mahomedan rulers of India were, on the whole, (with some fanatical exceptions such as
cared, to influence the life

Aurangzeb) content to administer, without
seeking to affect the beliefs and practices of
the races which they ruled. Moreover, then

both the rulers and the ruled were Asiatics. So also the early English settlers, first

engaged in trade and then in conquest, did not concern themselves with what the





matters not

and materially affecting themselves. Their energies were devoted to the security of their position and trade. With,
gradual settlement of the country after the Battle of Plassey, English Culture was brought to bear on it. Even






in 1830, Sir Thomas Strange comhis " Hindu Law " of " the

almost universal indifference as to what
further than as our


direct interests are involved

Both the

trend of evolution and recent events have since led to a gradually widening outlook.

The most important happening in the first half of the 19th century w^s the defeat of the Orientalist party amongst the English in India and the determination to forward the teaching of the English language. The
importance of this decision cannot be overrated, for thereby English ideas and ideals came in time to be spread throughout the land and were even accepted by some of its
people in place of their own. The result of the famous Minut,e of 1835 was the resolution of the


of Lord William

the great object of the British Government ought to be the promo-

tion of

" that



and science

amongst the natives of India and that all the funds appropriated for the purpose of








English education alone

Whatever might

have been the views and aims of individual


of the English as opposed to the

Vernacular party, a determining factor of
the decision arrived at

was the self-interest

which has, hitherto at least, been the ultimate basis of all political action. In this particular instance, there was the utility to Government of Indians trained in the English language and other reasons which
till to-day when the Englisheducated Indians vastly exceed in number those to whom official employment can be

have operated

Wood's Despatch of 1854 furthered English education and resulted in the formation of a Department
Sir Charles


Public Instruction together with the

outline of

an University system.


this time forward English education was more and more organised in Government

to a

Even private


were subject

system of inspection so as to approxiinstitutions to the ideals

mate those
efficiency of



Government schools. In 1882 control was somewhat relaxed.




increased direction

Without going into details it may be said that practically the entire control of education and therefore of culture (so
far as



and university training is in the hands of the Govern-


must be added other causes in conflict with the maintenance of the traditional culture economic and social. Were it not that there has been no general primary education, and that such education


is now given is necessarily confined to comparatively few, and to the fact that


there has been a rise of national consciousness, the whole of India was likely to have been Anglicised. All this is part of the process whereby a dominant race at first works by force of arms, and then, when free to do so, by cultural assimilation.

Wherever there
milation, there

is is

resistance to such assi-

a conflict of culture and



in the present competitive

stage of evolution

no question (apart from means employed) of right or wrong


those with sincerity Indeed Dharma works

in such

conflict for




through such

conflicts for the establishment

what is right. Subject to the condition stated, any one nation, such as the English
are entitled,
culture (in

on others


they can, to impose their the worth of which they believe) the more particularly where, as

in the case of India, so

many showed themfor

selves to be
to their






other could they give

Perhaps in a future co-operative stage of
evolution each people will be left to





appropriate evolution according




is it


their stand-

On the other


was from

a sure and true instinct which led (what I may call) the fully Indian wing of the National Party to attempt the revival of Indian Culture and, notably, of Indian Religion. The same reasons



an opposition



This opposition has been accen" aggressive!

tuated in recent times by reason of what

Mr. William Archer has called

because the creative activities of the Hindu Revival have made Indian religion a living. No one now feels the weight of the religious assault from Europe. secure. defends itself when it (C'est un mechant animal. evolving. triumphant and self-assertive power. attacked se ". create.) noteworthy that the little work called " Aggressive Hinduism " is from the pen not of an Indian but of that ardent Irishwoman Sister Nivedita. attack. of the French sarcasm It " This is a wicked animal.WHAT • IS CULTURE? Hinduism and is . and many hold it to be the best defence. the European glamour has begun immediately to lose its hypnotic power. There is no harm in attack if rightly made. It is It defend quand on I'attaque. Thus a distinguished Indian writer (in the " Arya ") says " whereever the Indian spirit has been able to react energetically. the seal being put to this work by the two events the coming of the Theosophical movement and the appearance 55 ." a phrase which reminds me of the complaint of the wolf against the lamb. which was very powerful at the outset.

it is well that it should be When call blister is applied. however unjust they may may be in themselves. It is on the contrary a distinct advantage to the world spiritual that a wide and tolerant and doctrine should be promulgated and thus made known to it. the patient But we do not lament at the cry. By continual contemptuous and abusive character. If India is aroused from its lethargy thereby. a its culture. For its principles include that toleration. and the paramount importance of the spiritual element in life. There evil (I may add) the less danger that may result if positive action for the propagation of Indian culture taken than in any other of case. this country is being gradually goaded into an active defence of assaults. will serve a useful is purpose so far as this country's culture 56 .IS INDIA CIVILIZED? of Svami is Vivek^nanda at Chicago is ". It is abroad otherwise when an intolerant doctrine seeks to propagate itself by the subdual of the liberty often of of others. We say that the medicine works. And a out. so. such attacks.

but insufficient. its faiths and practices. IS CULTURE? There are many who is misapply both in Yoga doctrines to cases for which they are not intended. notably that man of upstanding courage. Sv&mi Vivekananda. But there are have renounced nothing but dignity and courage. and a few. But he who is in and of the world will protect himself by action. mark of others who And such defence is now to some. It is true that some. extent being made. speak of Indian religion and philosophy conquering the world. a Non-resistance Christianity and Hinduism the Sannyasl.WHAT concerned. The charge of aggressiveness on this account of those ill lies in the mouth be who are continually (and may naturally) vaunting the excellence of their own civilization. It is necessary for all to defend with sincerity what is of worth in the inheritance got from their forefathers if they would escape the death which shadows degenerate descendants. He who is truly selfless needs no other weapon. in their newborn enthusiasm and in a western spirit. 57 . have preached their faith abroad.

it believes itself to be the guardian. of which selves. true to its principles (in this matter different from those which have India. A. political and religious motives are opposed to them. having trust that the truths. and trying to gather together the threads of theological study in the west. And we see once more Indian ideas (without material aid such as that possessed by Christian Missions) com- mencing world thus rousing combat those who from racial. prevailed in the west) will never force itself by violence on any. nothing but itself whatever form. needs to win the minds and so hearts of men. the author is amazed 58 to find the extent to . Bowman) follows On returning to England after long absence. It asks only a fair hearing. H. A missionary who has to influence the to strengthened all lived in this century (' in a country for a quarter o^ a work published last year Christian Thought and Hindu Philosophy writes as by " the Rev.: ' IS INDIA CIVILIZED? however. will of their own in strength establish them- Truth.

: certainly the generation following but this ought to be done and to be done without delay.WHAT to IS CULTURE? which Hindu Pantheism has already began permeate the religious conceptions of Germany. though one may make greater personal appeal than another. for I am not here concerned to establish the superiority of any doctrine." I say nothing. or to contend for the superiority of any civilization. all serve the ends of God who as Truth will alone Worshippers of the Ved&nta will prevail. think that this passage reveals the reason why Indian civilization has been almost 59 . Again and again in the following pages reference is made to the subject. Each man spiritual food has his preferences and will seek the he wants." As regards "dangers. if not the present generation. thrusts on To me. Hinduism never any one what he does not want. It needs a far more subtle brain and cunning hand than the author possesses to describe in detail the extent of the danger with which this trend of thought must threaten. or practices. of America and even England.

in his if book (" Future of India. notwithstanding recent denials. has. alone preserved throughout the ages that this is and because through its Vedantic teaching India was destined to be Jagadguru the Spiritual Teacher of the world." for.' IS INDIA CIVILIZED? . the future of India becomes a matter of absorbing interest. Archer. the man who defends a belief which he does not think to be true for merely racial or political reasons. I say " sincerely. because it offers. sins by ' his untruth against the of that as in ' Light (Jyotih) is which the ' in law Hinduism in Christianity Illumination all (Prakasha) world. as regards religion (the most important of all forms of culture). — Each must meanwhile promote and defend what he sincerely believes to be true. so to speak. a test case. and to which prompt thehas not yet emerged from barbarism Mr.") says that a rational world-order be possible. " For one of 60 . I which lights this am only concerned here to show that India the '. a civilization of explain reasons it statement that ' high value.

the peoples who are shaping the then the solution of the whole problem will at last be definitely in sight. different in a case so conspicuous as that of India. it may be that elimination of differences will lead to it. The question is. on whose side differences are to be eliminated and what is the nature of that equilibrium to be? The "Western 61 ." This passage as usual assumes the entire superiority of the writer's civilization. the obstacle can be overcome. Are we sure that there will ever be such " equilibrium upon the principles hitherto governing the Western peoples ? " Conflict will never cease until the reflection of the Great Peace is shrined in the hearts of men. Assuming equilibrium to be in this or a future stage of evolution possible.WHAT among the IS CULTURE ? the great obstacles to a stable equilibrium the peoples of the earth races. lies in the immense differences in the development of If. race and one-fifth of the in the human can course of a couple of centuries be emancipated from medisevalism and fitted to take a place among future.

wish to point out a fact imperfectly realised by many but which has become very obvious since the close of the war. to be the fact Whether that will will prove depend on the relative values of these general cultures and the strength of the adherence I which they say respectively receive. the influ- Even marks of the peoples they have subdued.rate disruption. I : — Asiatic country or people which is not either subject to. And it is this There is now no In conclusion. or under the protection or influence of Europe and (since the war) I do not exclude either China or Both have been and are subject to Western cultural influences and the first at America. owing to its present state of come under more direct Western 62 . all is transformed and that for ence will not be wholly one-sided. it must be of East to West. the victors in racial conflicts bear the . Nothing is ever lost. will with certainty that. the ultimate good. may. anj.IS INDIA CIVILIZED? will ordinarily if there is to and naturally consider that. be an assimilation. Japan. whatever happens.

Rome conquered Greece in a soldier's sense. IS CULTURE? The powers have already quite recently served China with an admonition to put its house in order. She has no longer the protection given by the mutual jealousies of the European Powers such as they existed before the great war. it has no real value unless the service of true ideas. She will be faced by a more solid block of Powers in the West acting both in Europe and in arisen military the parts of Asia they rule or control. at any rate. fact. India's good future depends. In it works in Of these the East and particularly India has many. But physical force is not everything. To save its civilization.WHAT control. which in the past. Japan is now less powerful than before the war. All this tends to the predominance of Western influences. not on any power to exclude or to repel others by 63 . it must make them acceptable to those nations which are mighty. has been a prelude to more direct intervention. But culturally Greece was the victor of Rome. in the West by the newly and naval power of America. and.

into Her friends and''. either upon the application of these latter's principles. and will only gain what She can wrest by Her power. but on spiritual to.IS INDIA CIVILIZED? force. or what others may concede her. for human Her inimical foresight She cannot at any time within have such might.into adherents of Her essential cultural ideas. Success in this would mean that She would both preserve the essentials of Her civilization and would gain everything to which upon the application of Her own principles She was entitled. If She denies these principles She loses her own peculiar civilization. This is so clear that it has always seemed strange to me that it has not been perceived. 64 . who are ready to desert their cultural Those inheritance for some supposed political advantage would do well to carefully consider the matter from this point of view. power to turn any who are or even merely different from. Her. or from concessions of expediency made for the protection of their self-interests.

may be. so do their cultures. Military and administrative control affects the latter. A cultural conquest means the subjection and. Victory over the soul chiefly is greater than that over the body. who are compelled to abandon their language for that of another lose themselves. Thus it is not easy to write metaphysics in Latin . Language example of such cultural A people who abandon or dominance. Language is the means by which cultural ideas are expressed and handed on. There are certain ideas and feelings which can be expressed by particular languages alone. whereas Greek and Sanskrit are 65 . destruc- tion of the psychic possessions of the Racial Soul which is then transformed into the affords a notable nature of that of the victor.IV CONFLICT OF CULTURES Just as the bodies of races physically conflict.

so as they proceeding from the mind. only a race's own language can express its soul." adding. View of Ithe State when complain- ing that the English settlers spoke Irish." " The words are the image of the mind. " for it hath been the use of the conqueror to and means to learn his. Those who speak a foreign tongue will tend to think foreign thoughts: to those who think in foreign thoughts will have foreign aims and tend forth. adopt foreign ways and so For these reasons dominant peoples have sought to impose their language on subject races as the completion of their conquest. to find an adequate English In short. and the cause of many ever to other evils. so it is very inconvenient.IS INDIA CIVILIZED? for this purpose. highly efficient There it is are many/ terms in Sanskrit for which impossible translation. must needs despise the language of the conquered force him by all 66 . Spenser in his " of Ireland" written in 1597. says of this " abuse of language " that " as it is unnatural that any people should love another language more than their own.

German language on the Polish people and in the British Empire the opposition to the Dutch language in South Africa and to the French language in Canada. but compulsion all the same for those who would' pass through School to University. In this country there is no law which compels " anyone exists to learn English . so that the speech being Irish. the heart must needs be Irish. for out of the abundance of the heart the tongue speaketh.CONFLICT OF CULTURES be affected with the words. We may here call to mind the attempted enforcement of the . It is hoped doubtless thereby to supplant in time French culture by that of the Anglo-Saxon." He who to-day is both attached to his country and a man of sense will know both his own language and that of another. Hegarty in his work on the " Indestructible Nation " (that is Ireland) points out how the English first 67 . who would qualify for Government service or for any professions. Lately it has been made (so I read) an offence to teach any subject in French in the English provinces in Canada. Mr.

In the earliest times.IS INDIA CIVILIZED? proceeded by force of arms. But as a whole in vain for England had here to meet a people small in numbers yet great of spirit. Failure to do so fails to find is What defenders is not worth preservaNothing is ever wholly and lastingly lost which is worth such preservation. Domina- ting races must necessarily affect others. Those in who complain is futile. What is absorbed is without the value which attaches to that which has the power to tion. intrigue. planta- language and customs and so forth and then by means of some of these and other methods sought to conquer the Irish mind. should maintain themselves and their own. were probably the chief impelling cause of battle. rules as to . exist. independently loot. conflict Now. food and desire for and sometimes woman. of culture is in the nature of things. of it waste their time what Instead of complain t they biological sin. Such direct or indirect imposition tions of settlers. is of races and 68 their cultures . proud of their inherited traditions and culture.

it is reasonable to suppose that this do. resisting largely as force passively assimilation. How are these racial types preserved ? The answer is By what is called Racial Antagonism. yet Nature intends and for their perpetuation until for devises means which they have been created. as disappear. These Types are varying aspects of the One Cosmic Mind. the purpose — 69 . The a Its racial cause manifests. tation is that in which most powerful manifesit is combined with religion and politics or either. We call such differences of classes Types. The first is negative.CONFLICT OF CULTURES due to various causes —racial. shall have been served. one time or another. religious and at present rather of a political. classes The world is composed of beings which as and as individuals differ from one another. and the two others are of a positive character. Man differs from man according to and each coloured division different colours is subdivided into various races. Being projected from Its Unity. at projection was not without cause and that though types all else.

. not cross with Africans or vitality. Nature preserves her types by estrangement. distrust and even hatred. and ultimately abrogates. undoubt- edly exists but I myself (with the author of " Conflict of Colour ") doubt whether an 70 . is Racial antagonism. man thus the enemy of man. The stronger the antagonism of a type. The stronger the the greater is likely to be the antagonism. This is the natural or animal law. and not by love. Western races of strong vitality will Asiatics. the less is the likelihood of its being influenced or Until he receives a is absorbed by another. The antagonism is natural. There is which that all at then learnt a higher spiritual law first tempers. the other through the knowledge men are kindred expressions of the One day Self.IS INDIA CIVILIZED? " There is nothing wicked " in pure Racial Antagonism for those who know no better. spiritual initiation. For this reason. however. (at not to- acute upon the Eastern side) except where it is augmented by rate It any religious or political conflict.

71 When.: CONFLICT OF CULTURES Asiatic positively hates or fears a white man simply because he is white. . When he so hates or fears him. pean So. it When was. The white man's dislike for the man of colour is. wealth and culture in danger. natural and his contempt is largely due to the former's assumption of superiority and the latter's subservience and acknowledgment of it into a superiority which. the travellers to Tibet were freely admitted into that land. has been justified for about the last two hundred years. it is because of the latter's assumption of superiority and because of his past political aggressiveness . which puts the former's country. first again. so far as material is force concerned. however. visitors to Thus. the early EuroAsia were well received. I think. discovered that a country which a Western entered was in danger of being taken by his people. a natural racial antagonism was re-inforced to such extent by political considerations that a state of positive enmity was aroused and thus Tibet was closed to the Western world.

in the Orimind and which is the cause of their constant belittling of things Indian. rather something which resists attempts at assimilation than a force which seeks to impose A meaner form of Racial itself on others. entalists of lower amongst others. notwithstanding and perhaps because of their study. yields to political interest.' In earlier times the religious factor was of great Thus we read of 72 . Antagonism manifests is racial jealousy which itself. Even racial and antagonism Racial antagonism is thus.IS INDIA CIVILIZED ? however. then racial antagonism did not stand in the way of exterior respect political alliance. from the cultural aspect. As the religious and political factor did not come into play I asked it. A Russian friend of mine and a great traveller told all me some years ago that the orientalists he had come across in this country and many elsewhere disliked. racial jealousy. an Eastern coloured people showed themselves the fighting equal of the Western. India and all its ways. him ' to what he attributed when he answered importance.

carries on warfare against Hinduism which one of them has recently stated to be " a great philosophy which lives on unchanged whilst other systems are dead which as yet unsupplanted has as its stronghold the Vedanta. the Christian religion was sought to be propagated on its own account. that is because of its supposed truth. Jehads and persecutions. meaning and nature The Christian missionary . 73 . the last andmost subtle and powerful foe of Christianity. In the of first case the is the conflict still clear." . and this is still the fact in the case of sincere believers. animosities still These exist as and non -Christian religions.CONFLICT OF CULTURES Crusades. between Christian between notable instances Christians themselves of which are the quarrels of Catholics and Protestants in Ireland and of Hindus and Mahomedans in this country. The vital question of Religion which is the most important element of culture may be considered either from or its own standpoint. from that of racial and In more sincere ages political interests. as also .

000. Bowman).IS INDIA CIVILIZED? ("Christian Thought the and Hindu Philo- sophy After " by Rev.000 and some 311. however.000 Indians who are still what they were though it is the fact that a considerable number of the latter have been influenced both by the sacred personality of Jesus and by certain modern Western ideas which (it has been pointed out) have come to the East in such Christians. It is a greater abuse of what is sacred when these manoeuvres are worked religious 74 . many centuries of occasional missionand a century of constant labour ary effort there are in this country not quite 4. But the vulgarity of turning religion into a means of moneymaking and Empire-building has been reserved for our political and commercial time.000. H. It is true that good may follow in the train of right and living. did not bid His disciples preach His word abroad to serve any political or racial interests. Jesus. close it association with Christianity that is not always possible to distinguish between one influence and the other. A. .

now associated with secular aims and ideals which are rather the product of modern social and intellectual developments than It contains of His essentially unworldly Yoga doctrines. rightly interpreted. " Christianity " is what others thought He had taught and it is worth just as much as their thought is . for other motives. they not neces- same as the teaching of Jesus. Institutional Christianity sarily the is religious faith in the doctrines which. find ready acceptance in India which also proclaims them. elements drawn from Western civilizations anterior and subsequent to His earthly manifestation. Such universal truths as were taught by Jesus will. even though in some cases they may perhaps be harmonised. His teachings are what He in fact taught. The 75 . when . worth and not more unless it be held (as Catholics do) that to the Church has been given a power of infallible interpretaa claim which of course other tion Christian sects repudiate. and is.CONFLICT OF CULTURES by persons who have no seek to propagate.

Those who did were actuated 76 . by That interpretation will lead to something far different from what a " witty Irish writer calls a " Jolly Theology with its Christ in the character of " a good sportsman. This country will honour only the Christian Sannyasi. In ancient times men were not hired to preach Hinduism. Him The strength of Christianity consists in the personality of its Founder. Meanwhile it does not accept western interpretations of Jesus' teachings from the hands of those who have a very imperfect understanding of what they mean.IS INDIA CIVILIZED? were said and have been taught by Jesus' essentials of teaching before others." the " Padre " a " good fellow. Accep(if tance of the Christian Religion will at all) more speedily come when Christianity is no longer associated with the the notion that it is the religion of a ruling its western people and when doctrines receive an independent interpretation the Indian mind." the Ministry " the Parson's job " and so forth. whether living in or withdrawn from the world.

In addition to this. Brahmana) becomes Muggins or Dhoti and Chudder yields to shirt 77 . (as many Westerns now do) support for his theory of Re-incarnation and knowing what a Yuga is. Western de-nationalise their converts.CONFLICT OF CULTURES by love and duty it only. Mukhyopadhyaya (if they succeed by a rare chance in attracting a the like'. conflict is provoked by the fact that some missionaries have sought to in a guise. Nor did nor does try to thrust itself upon unwilling people or make its their miseries or worldly ambi- tions opportunity. is At present the religious conflict largely due to the fact that Christ's doctrine comes to this country which is no essential which often misinterprets part of it a guise Thus an Indian might find in the Bible it." It has been well (" Modern Review ") that even pointed out the late Pratap Chunder Mozoomdar who was western in culture and Christian in piety wrote of " the Oriental Christ " and not of the Anglicised or Western Christ. . he would not understand " Aeonian " loss to be the equivalent of " eternal damnation.

lived and dressed. was only an invention of one of tant its missionaries. to the theological question known as the The Jesuit De Nobili. Protes- methods have gone to the other extreme. Possibly some may have 78 . though they have in recent times been softened. and the eating of beef erects a barrier against relapse into Hinduism. like a Brahmana and surrounded by Brahmanas even adminisDispute concerning the Chinese Rites. to As regards the first I may refer some of the South Indian Christian communities and. as regards the second. The Yezur Veda (Jesus. tering the sacraments to Shudras in such a way as to preserve against pollution. . including caste in this country and ancestor worship and trousers in China.Veda) which Voltaire took to be genuine and attempted to use as a weapon against the pretensions of Christianity to all wisdom. A different treatment is to be found amongst some Catholic missionaries who have gone great lengths to accommodate themselves to Eastern principles and practices.IS INDIA CIVILIZED? . wearing the sacred thread.

whilst others may have somewhat tardily discovered the wsdom which does not press for the acceptance of what is unessential.CONFLICT OF CULTURES thouf^ht it advisable in these "nationalist" concession to Indian days to make some sentiment and culture. (" Conflict to 79 . it It was in this sense that by a French minister. whether. European civilizait has been said. " the persons to taken welcomed it or not. whom it was What Asiatic or and giving strength tion. to use President Wilson's recent words. There are. And in other countries the Cross has been made synonythe Flag with mous with the Flag. Many instances might be given of the exploitation of Christianity in support of political interests. and Trade." African has been consulted ? In Europe Christianity has been for many centuries a strengthening (though for some time past a diminishing) force politically consolidating . " Anticlericalism is not an article of export :" for religion attacked at home was found to serve French Colonial aims and the maintenance was said abroad of French interests.

80 his ." it And so also has been alleged that the Christianising of the Negro." 119) those " that. ger. as it who still believe day impossible to bar out the hordes of Asia and Africa. the only safeguard for Europe and the white will be in our man still lies . tant bent of will. to-day as in the past in and that the impossibility of allying themselves with other creeds is Christianity perhaps the reason great coloured world of forlorn hope is why instinctively the movement towards Christianising the growing stronger and launched to capture an stronger in Anglo-Saxon countries as a sort almost impregnable position.IS INDIA CIVILIZED? of Colour. he says " the black man is Christianised. The author cited is not ashamed to supply an example of Political Christianity of his own and to confess that " the part which the white man is politically called upon to play in Africa is the part " of " Delilah and no other " " for" if. as weaning him from the milimind he assumes under Islam diminishing racial and political danhave in the future much greater political importance than it has to-day.

as was Samson's when Elsewhere. writes in a somewhat similar strain (" India and the Future ")~For him : Christianity is only a " half 81 way house " to . aiming at destroying the most essential parts of social fabrics which have been slowly and painfully built up through the ages." is in countries which have a real civilization and religion of their own. for " it is there looked upon as a . Mr. he thinks the hope of a general his locks Christianisation is illusory. that were cut.disintegrating force. William Archer. a purely European thing. ing the support of their natural environment being an unnatural one and is away from therefore visited with bad effects. who is not h Christian.CONFLICT OF CULTURES destructive strength is stripped from him." This an observation many others have also made." He adds that " it is a Strang fact which has often attracted the attention of unbiassed observers that Asiatic converts to Christianity are not only denationalised but (save in rare cases) are not morally benefitted the very effect of break. as in India.

political motives. good for India which he regards as an essentially unspiritual country. after the " half way house " stage is reached. in his religion because order that the Indian 82 people may be . however. for benefit India. competency course. that whilst he himself " disown " the religion in his it is He own land. foist upon it a " half way house " in which he himself disbelieves. for freedom. Archer would. Its acceptance by the Indian people will bring them " half way " to true " civiliza- tion. would says.IS ciN-ilization INDIA CIVILIZED? for . Freedom of political freedom for the is political motive and standpoint that of his book. The true religious missionary propagates to be the truth he sincerely believes it and that the truth will Mr." igThat is. the notions then acquired must be further " liberalized " when there will be is." Until they are according to a liberal interpretation leavened with Christianity (in which he himself personally disbelieves) they will be " unfit for freedom. nothing is apparently quite " civilized unless it bears his " rationalist approval.

" A Japanese author Dr.— CONFLICT OF CULTURES thereby " civilized freedom. He writes : always paved the way for extension of Western Nations overseas. We have imitated the occi" Religion has dentals in other ways-. Archer says " that it did not long take him to throw off a vague prejudice against the missionary which he brought with him to this country. India. they are apparently not to have it. Christianity always preceded the flag and opened a way for the development of the nations preaching the new religion. 83 . why is not in this way ? While the Christianity its losing force in it is home lands of propagandists. Enryo Inouye in a recent article in the " Japan Magazine" shows that the Western has his imitators in this also in the far East. Because of the political service which missionaries thus render by the assimilation of West and East Mr. and why should it not do the same for ^apan ? In Africa. which seems from what he says to be remote. " enough for political Until that point of time. China and the islands of the South Pacific.

According to another view it would be better that " the whole band of missionaries were sent home sometimes gets to the point of mawkishness. . influence of the countries represented true in the Orient. 228-229)." The Buddha is thus made into a kind of political bagman. Another. It looks as if it Western countries to take way for the greater . advothe cates that the Japanese people should give every propagation of Buddhism in foreign lands " to prepare the attention to way first for our national influence and as the step for the empu-e's future enrichment." and this is especially He. for their interest in the native him to over-estimate his own importance and weakening his respect for authority" ("The East in the West" by Price Collier. ("Via Rhodesia" 84 by Charlotte . an African traleading veller. accordingly.IS INDIA CIVILIZED' gaining force and influence in the countries were the policy of away from the forces of Christianity at home and apply the extra force to lands abroad to make overseas. All do not think this way.

Therefore. " Of Roman Catholics do the least harm." It is interests. they are to be always Politics with a particular type of mind. nor allow the natives to approach the level of familiarity in any way. 257) whilst observing strongly against the Protestant missions.CONFLICT OF CULTURES Mansfield. They teach them all to work. and to respect the to be clean.tulated. the ity. says. bvit whether its promulgation subserves imperial or racial congi"a. It is not in such case a question whether Christianity is a true religion. The Executive Secretary's paper on the " First successful Church Advertiser" 85 asserts that "the . politically as well as socially. for they never preach equalall the missionaries. and above white man. The Commercial note so characteristic of some forms of modern Western Christianity is seen in the " Church Advertising and Publicity Department " of " The Associated Advertising Clubs of the world ." the report of the twelfth convention which has just been published (Lippincott). and therefore good for the Indian or other people.

This " playing the role of Delilah.IS INDIA CIVILIZED? Church was born with advertising plastered all over it " and closes with the assertion that " Christ did not do His own advertising. come and see one who claims to be the Christ." " half way houses." Great was the Company which published them. " Delivering the goods advertised " " Preparing the copy " for " Church advertising is the display window of the biggest business on Earth " and so forth. He created the talking points on the interests of the new Church." Another clergy man writes " Why the world needs our goods " (that is Christianity) and others continue with papers on . There is one in the thing in the West which is happily missed East (unless where the European has introduced it) and that is vulgarity in these and other matters. And the first successful advertiser was the one of this Company to get out and plaster the country side with posters reading " Repent." the whole vulgar policy of " Cliurch Advertisement " 86 . Hear Rabbi Jesus the teacher who has all the other Rabis guessing.

Bottles will like other falsities and Battalions fail of any good The religious factor in the conflict of East and West is becoming however of less importance in comparison with the conjoined racial and political factors. It is based on the doctrine of the relativity of ordinary human knowledge and. Indian tolerance is not merely a matter of temperament." " Fanatical " or " indifferent " the blow is delivered both ways. Hinduism in the persons of its higher adherents has never been disposed to its higher form it has been so tolerant that it has been charged with being " indifferent to the truth.absolute principles in either case) and on the doctrine of Adhikara. of morals (though this does not exclude . in part. that is the teach- intolerance. first In the place." CONFLICT OF CULTURES and of effect. " Bibles. The lower mind in India as elsewhere is not always free from narrowness but it has been in considerable degree influenced by the wide outlook of Vedantic teaching. Indeed in ing that aJl people are not 87 fit for the same .

religion is thought that that liberty of a private is conscience any civilized which country has evolved is presumsacred. Large numbers have ceased to be " Christians " in anything but name and believing . It is noteworthy that just as racial antagonism displays itself most strongly when combined with causes religion. that the religion it it that if there be a has not been confined to . should not be made a ground of conflict and of enmity between men. and practise. ideas are spreading. follow. of each person that which he may and should accept. Christians either from disposition or necessity have largely drawn aggression. whilst there is still some talk of " heathen darkness." tolerance has became more widespread in the West. What in their horns of " are called " liberal It is affair. moral. nor to the adherents of one faith and that which is the upholding of our common humanity. and spiritual. intellectual. and that what is suited is to the capacity. the essence of 88 .IS INDIA CIVILIZED? beliefs and practices. ably the best for revelation at all one people. On the other hand.

the Thus feeling between Catholic and Protestant question of were not the and in India the differences between Hindu and so acute as it is. do not here* desire to discuss practical politics but certain general principles of xmiversal application only with a. So dominant are politics now-a-days that even religion is made to serve their purpose. 89 . Just as a commanding personality (whether he wills it or not) affects the . religious antagonism. The very fact of political dominance of one race over another involves either an unconscious or conscious influence on the latter 's culture. men who surround him so does a dominant race In some affect the people subject to it. view to I ascertain their bearing on the cultural question now under discussion.CONFLICT OF CULTURES of political conflict. it is the same with in Ireland. would not be Home are rule involved . Mahomedan commonly said (with what truth I cannot say) to have increased since the recognition of separate Electorates and the struggle for Government patronage.

If that subject race is savage. trader's standpoint. said " to trade with civilized man is more than to govern savages. in other predetermined. is it. at any from the i)oint of view of those addressed. of opinion 'that the lesson which this country has to learn is " to want " more wants. The Vishnu Purana more Tlie tiiily says that by feeding your desires you can- not satisfy them. Archer about this doctrine nor stated." he expressed the opinion that it was a doting policy which would keep " millions of men from being our customers." There is nothing " spiritual is As regards India W. As Macaulay. it is its it both for good and for the profit of the ruler that should be rightly civilized." Mr. In either instance the result is the cultural assimilation of the subject race to that of its governors. former doctrine will not be found of benefit from any but the It is however the fact that the adoption of the counsel to " want 90 . as so crudely rate a sound and satisfying one.IS INDIA CIVILIZED? is cases the influence cases it is automatic . profitable speaking for a commercial people.

properly so called. Scotch forth. whiskey and so a " The pockets of such civilizer " are filled when he gets the uncivilized to learn this part of his lesson. Conquered savages without culture. CONFLICT OF CULTURES more wants" may lead purchase of to the increased English motor cars. It is on the other hand absurd to suppose that the Indian hugs his miserable poverty. Archer) is already civilized. the problem is not so simple. Two either to leave the courses are open governed race to itself. subject only to the natural influences which flow from contact : . take over that of their But in the case of a country like India.. masters. Politically there are advantages and disadvantages attending 91 . or to deliberately undertake a policy of " education " in accordance with the ideals In this country of the Rulers. we see both courses in operation. which (pace Mr. So on the banks of African rivers naked savages are taught to "want more wants" in the form of Brummagem beads and the like they on their side parting with ivory to the white trader.

IS INDIA CIVILIZED? If the people be left is either of the policies. or the foreign ruling race altogether gives place to that which it formerly governed. there is danger from the continuance of interests. and ideals alien to always a cei-tain those of the rulers. aims. when and the two races either then enter into a partner- ship of administration. power certain advantages from the point of view of administration are gained by the cultural assimilation of the ruling and ruled races. at any moment. are These two possibilities kept in view and present policy is framed with reference to them. to them&elves. Mountstilart Elphinstone said of India *' A time 92 . as I understand leas the case in the more or Dutch Indies. it must follow that degree such culture is equality and governance will be the latter which the former particular acquired a claim to made by may not. be disposed to concede. On the other its hand if the ruling race educates subjects in its in the own culture. On and before svich cession of This policy necessarily involves a time all " inferiority " ceases to exist .

of foreign rule ." He also added " as well as their ." Sir T. should the first aim be kept in view and acted upon.CONFLICT OF CULTURES of separation interest to must come and it is for our have separation from civilized people rather than a violent rupture with a nation. helps administration during the continuance force of arms. If the former interest be the same as the latter there is no distinction at all. The aims and ideals which it effects. own and that of the rest of the world " a qualification which means little. E. 93 . if anything. when that rule ends it it considerably compensates for the loss of by the amalgamation of material interests. For if the subject interest be different from the ruling one the latter must be served according to the first part of this passage. Colebroke enjoined that meanwhile " we must apply barbarous ourselves to bring the natives into a state that will admit of their governing themselves in a manner that may be beneficial to our interests. Cultural assimilation is thus a perfect form of conquest initiated by Whilst it. in some degree.

Much both. The cultural conquest so complete as to render political control (which in fact can be for no longer kept) unnecessary the furtherance of the former ruler's interests. Thus if the English were in a body to leave India to-morrow they would leave an unelfaceable. same has its is class of interests of its if it been first culturally assimilated with former masters.IS INDIA CIVILIZED? cultural assimilation acts as a compensation for lost political control. cultural influence . the same results are attained by Whilst a foreign administration exists the subject people may be directed by external control in a direction interests. But be in order that that influence should both lasting and complete. upon it. assimilation (according to the policy discussed) mvist be brought to that stage in which political control may safely be surrendered without danger to the interests of those who formerly had possession of 94 it. and in several respects good. which subserves the former's But when that administration ceases. . such people may own serve the accord.

would be a Those who then ruled an alias of their people rulers. was a The looking cultural and political aspects are different sides of the same question. it.CONFLICT OF CULTURES as also theirs of. There are already certain number of this type whom their more racially-minded countrymen call " Black Englishmen. the general civilization of which particular form. the question of political loyalty must not 95 . His well- known "a observation is a classic statement of cultural assimilation." If Indian culture has value and is worthy of preservation) a matter which those who inherited it must determine) it is obviously their duty to resist any such cultural assimilation as threatens As I have said before and here repeat. there would in such case no longer be a Home (in the standpoint lAdian sense) to themselves departed rule. who in the language of Macaulay would be Englishmen in everything but colour. the matter from the Indian whilst political Home-rule might be attained through adoption of the civilization of the foreign ruler. Again at .

Such is the value which these persons attach to their cultui-e. Yet such is the air of suspicion in certain quartei's in this country that some well-meant endeavours promote Indian culture have been charged with being a machiavellian plan to keep the -country enslaved and in ignorance. would keep the hewers of wood and drawers of water. Thus an English to educated Bengali policy which.IS INDIA CIVILIZED? be confounded with the right to the possession of one's soul it even (as I if the complete it possession of may think will) have in the future a political effect. if who read the it first edition of this book thought that advocated a pursued." Of some other work done several years back in furtherance of Indian culture was said that its Author deserved a it decoration from Government for " helping them in their work of keeping the people in the dark. The British Government has given some its support to Indian culture in encourage- ment of Sanskrit and otherwise." When again in the intei*est of Indian Art students. some mediocre Western Indian people " 96 .

which is to keep from may be plunged in the natural state of the Indian people. brass. it But dark reactionaries wish the people so that they ignorance." The that implication of those all these statements is who have nothing but Indian is cultui'e are benighted. Calcutta. a Bengali Paper charged the Principal of the School with purposely impeding the work of Indian artists with the people to object of reducing the the state " in which they were before the arrival of the English. and from the proceeds of their sale a fine collection of copper. English there Before the arrival of the may have been some philo- sophy or art but it was of a primitive character and " We are long past all that and so on. All this is due to the suggestion and Hypnosis to which I allude later. To the Western Orientalists (imperfect in understanding though they may sometimes be) this country is indebted." CONFLICT OF CULTURES paintings were' sold and removed from the School of Art. an"ti other Indian objects of Art were purchased. English culture the light. The State — 97 .

the Indian people mean the English educated section) have only in recent years commenced to value what is their own. it case of 98 . though there is no law compelling its acquirement. The fact that English is the Indian latter language of the ruling race has made its For acquisition a practical necessity. Were necessary in the would not have been some to place Indian culture under their nose and to say this not so. This can not however be subject of complaint against the State until a is demand In fact made for it which (I is refused.IS INDIA CIVILIZED? has adopted what it thought to be a policy of " neutraUty " as regards Indian religion and has not consciously interfered with law or custom ^cept when the was deemed to be not consonant with hmnanity. The teaching of English and its literature has immensely forwarded English ideas to which there has been hitherto no sufficient counterpoise in the shape of the study of Indian literature. all by force of circumstances must learn it if they would not rest employed in humble services.

It has Value. than if surprise is expressed at their not knowing their or own language regards Art knowing is it properly." your own. Even now there are Indian professors of philosophy who have knowledge of European and American philosophical systems and know little or nothing of the Sangkhya and Nyaya or Ved^nta. this is Respect it.CONFLICT OF CULTURES " Look. see . Education again is almost entirely in State hands and has hitherto been substan99 . There are also persons who I believe take it more to heart if they are told that they do not speak good English. In one case (of which I am informed) there w^s Indian opposition in an Indian university to the appointment as lecturer on Indian philosophy of a mere "native Pandit." It was apparently thought that even Indian philosophy requires an English education before it can be taught and understood. As only recently that the same section of the Indian people have it taken any interest in its Indian form and that largely through the initiative and aid . of Europeans.

will also thinks. treatment.IS INDIA CIVILIZED? If attention tially of an English character. How can the State be expected to understand or to teach Indian culture gives that which its . ? Why is should it give It that for which there it no demand? considers best. has not been paid to Indian culture it is due primarily to the fact that the English educated sections of the community have not. Again the presence alien civilization. not worthy It is for the latter if it he values his culture to insist that least shall receive at equal. as a rule. own form moreover The English is naturally suppose that that for which the Indian shows no appreciation of it. best serve its particular interests interests of its and the general of civilisation. Some " them quite content with Indian Etons " and the like. affects Indian life. if not preferential. of a powerful but naturally any State interference every department of and without whatever. if namely it own and which. of made any demand are for it. accepted. The joint-family and caste system seem to be 100 .

perhaps " inevitable " though 1 do not like the word. village Jife will exist only the future will show. Christian writers note with Spirit complacency the influence of the Christian in disintegrating Hinduism. In the flood of change care must yet be taken that one one's feet. With the crowding into towns. Lastly the so-called " neutrality " of the State as regards Indian religion has in fact 101 .CONFLICT OF CULTURES weakening. M. But forces. are at work in the west disintegrating Christianity. Le Play books on the working men of Europe found in 1864 1878 the agricultural and family system to be almost everywhere under- — mined. And this is of covirse still more so in the present. Whether and how long they The as it was is ceasing to exist. Some of these changes were of living. in the form of the Modern Spirit. is not swept off in his Similar changes are of course at work in the West. English habits are acquired as also English modes The old collectivist spirit has to some extent given way to individualism and so forth.

. True neutrality is to recognise and support all religions impartially. As the schools and it. For formal is admitted) has not made headway amongst what 102 are called the . For the sake in part of cheapness.thing as neutrality where religion is ignored. Indian boys are sent to missionary schools or schools conducted by Christians. from which some students have returned to their homes in the belief that their parents belief) themselves " heathens. in the past been Indian religion has has been learnt at herself mainly learnt." had In any this lost (if they were dark way the Indian Dharma definite is being conception of has been acquired in Christianity (it and often no other life and its duties its stead. from the mother the education the as a is rule lacking which her right. IS INDIA CIVILIZED? it. and also in part of efficiency. universities have hitherto ignored its youthful mind has followed teacher's example. worked against As the French Catholics long ago pointed out to their anti-clerical Government there can be no such . where it all.

the principles of the VedSnta and of its practical application in the various schools Agama — the Tantra Shastras. those who have any regard for their religion should either insist upon a change in their own. this respect or start schools of I am fully aware that there has come. shown themselves ignorant have and indifferent to. work the for instance is now Valuable being done by SMhus Gita . There may also be an Indian form of Christianity. and adherence to. in spreading a knowledge of one of crest-gems of Indian literature the and the next generation may see (if the spirit which prompts this movement prevails) a wider appreciation of.CONFLICT OF CULTURES educated classes. a change in Indian opinion as regards some of these matters but materialised . the principles and practices of their country's religion. If it be replied that these are not taught in the State schools. Many of these of. it has yet in general to be and I am now speaking of is the past which has produced the present of which this book a short review. in recent times. of 103 .

tion. and under the circumstances probably could not have been. will for work. forces. principles of civilization will be for the good of this country as of th^ir own. One of the . namely missionaries by spreading Christian and Western ideas and lay writers and others who believe that the acceptance of Western . I it is the vulgarization of the refined Indian life as it existed in ancient cannot think^ should it good for India surrender its that altogether distinctive self. not opposed. She admits that Her civilization Dharma of 104 . such as to encourage the propagation of Indian civilization. in this Others have co-operated work besides the State. the cultural assimilation of Indian to English civiliza- obvious that. To some extent these Western influences have worked for good in some cases they have had ill effects. All these whether if official or private. It is India has a F'or unless Her own to follow. worst effects times.IS INDIA CIVILIZED? Thus on the whole the influences at work have not been. whilst in this the English are carrying out their Dharma.

entirely good and that 105 . in our respective cultural inheritances. each to his exalted. however What form the future may take we can not with certainty say. Nature Herself will effect the elimination of unnecessary differences. It is nothing to Her whether it be more politically advantageous to Her Western Rulers that She should liken Herself to them or not. and is ready to throw it on the scrap heap of things past and gone. and has not suffered convinced that corruption. She must uphold it. the result of such rivalry cannot be other than good. This is not Her's but their concern. Healthy riyalry is better than a cultural 011a Podrida. A good result is not likely to be attained if India wholly surrenders unless influences Her are soul to foreign influences (as I we assume do not) that those . " Better one's own Dharma than that of another.CONFLICT OF CULTURES is without value." As own Dharma : the Gita says. of this I am if we each do our duty by our country and our forefathers and maintain what is best. But.

Political freedom nothing for those who have it) lost their souls and that Spiritual Autonomy (Svar§.IS INDIA CIVILIZED? is Indian culture so worthless that there is nothing to be done but to get rid of it a& speedily as possible. fully grasped is as such In the light of this idea it when once will be seen that whilst it the duty of each man and 106 each people to . The Universe abandonment the Body of it is the Lord and every fraction of sacred. of Indian civilization This self -maintenance is also for the world's good. not by the neglect or any of it. It is because these have not been hitherto generally understood that predominance has been principles given to the political aspect of India's future to the neglect of Her is cultural interests. Its further all guarding of of its advance depends on the spiritual and cultural is wealth. " It has been rightly said that the saying what a man advantaged if For he gain the whole world and lose himself or be cast away ? " applies not only to the individual but the Eacial soul.jyasiddhi the Shastra calls which is is the greatest of possessions.

Archer is Europeans " have achieved a cheap and very mischievous popularity amongst Indians " by assuring them that their " gods " (it is always thus with these people) and their culture " are far greater than ours " and " that there like He indignant that a f^ 107 . leading#to the conclusion that this country not yet " civilized " but in the earlier state of " Barbarism. them is all in one widely But Mr. Others have expressed themselves adversely touch- ing either Hindu religion. ultimately serve.CONFLICT OF CULTURES uphold sincerely and with right motive their selves and interests. Mr. In the cultural attack a. or philosophy. William Archer which has suggested the title of my own. under the guidance of Ishvara. Archer includes sweeping review. considerable part has been taken by English critics of this country's civilisation. The most recent and comprehensive of these attacks is the book by Mr. it is not their own good but that of the world which they thus." His reviewer in the " Times " expresses himself well pleased at these conclusions. or art or so forth.

" ." Thus neither the Vedanta or Gita contains any such concept. Archer as a genuine and candid " nowadays incomplete) of* India. and the various or spiritual manifestations of Hindu art without finding anywhere great moral concept capable of uplifting a nation." the He commends therefore which Mr. and social reform (without criticism which is this class of English and describing Mr.IS INDIA CIVILIZED? resides in the inner shrine of the Indian soul a transcendental spiritualism denied to the Western soul. Then referring to self-government. tears to " pieces " these review the teachings of Hindu Philosophy. not to count the rest of Indian Shastra. the National Congress. Archer " in very luminous chapters supported by unimpeach- manner in able " authorities . the master- myths " passing under pieces of Hindu any literature." it Friend concludes with the enunciation of the " It is in the now prevailing policy of cultural assimilation by saying slow process of educating up ideals that the only India to our lies own path which can lead India 108 to salvation.

109 and unchanging . It is an example of the political aspect of the cultural attack to which I have referred in previous pages. Archer says is this —A come when India will Whether the country will govern time must govern itself. The present condition however of India is barbarous. has yet peculiar interest for it reveals the motive which (though not in general expressed) underlies this and some other present-day writing of its kind. and in particular English. the latter and the world-peace if India is given political autonomy at the present time. and therefore not in conforijiity with Western. being largely a restatement of criticisms passed by others before him.— CONFLICT OF CULTURES His book though not based on any real knowledge of the subject he discusses. philosophic thought. itself independently or as a part of the British Empire he leaves to the future. civilizaIt will be harmful to the interests of tion. What : in effect Mr. (For as his first cited Reviewer says " Hindu society as it has been moulded : by many centuries of religious tradition.

India must assim- Western civilization. any hope of the political autonomy She seeks. The position then is this India must either surrender her distinctive Culture or renounce." . then She must remain in a political subjection which will ensure that She does no harm to anyone but Herself. : the rest of the world. this cultural assimilation will remove It is all dangers which would otherwise attend the political autonomy She " seeks. If She elects to change and bring herself into line with ilate Herself to to (as he calls . until She does so. that is it) "the nations shaping the future " upon which movement it seems India is a drag. because of these political a aspects of his book that his reviewer in the Times " gives it warm welcome and calls 110 it " timely.— IS INDIA CIVILIZED? custom is almost inconceivably far removed from those out of which the democratic institutions of our own covmtry have sprung. Ruling and world interests will not then be endangered." Before therefore such autonomy can be safely conceded. If She will not change Herself.

any solid criticism place of. reasoned. literature and art are subject to their own tests. It must of course be admitted that the cultural condition of a country is a test of its capacity to be left to look after itself. I which prompt this others which are made the value of is to-day) so that terested we may judge this class of criticism which neither disin- nor endowed with knowledge. now also or at state simply the motives attack (as any other time. in detached service of the truth. or based on an understanding. religion ." CONFLICT OF CULTURES As I have said before I am not here concerned with any question of practical politics and express no opinion whether such political autonomy should be given or refused. " mere personal likes such as " Rationalism European literature and art and dislikes such as Metaphysics and " supernatural . and detached examination. Criticism has true value only when given Religion. philosophy. In this criticism. according both to 111 . however. and political prepossessions (such as English " Liberalism ") either take the outweigh.

Archer is of course not peculiar in Mr. having prepossessions. To do this one must sacrifice at least for the time being all Egoism or Ahangkara. of the leading features of Indian culture whe- ther existing in the past or to-day. They affect other such critics. For one must. This I may observe is. have the this. capacity of placing oneself into the skin of other people so that feel as we may think and they do. as Carlyle said. a useful spiritual exercise. 112 . Impartial judgment is rare.IS INDIA CIVILIZED? alien their own and standards. apart from the valuable critical result obtained.

And thus the it is "The golden rosary of history of the Lotus' born " (Padma 113 . And so it has been and still largely is.COMPETITION. Not only has there been conflict but it has been rude and How else could savage man be brutal. as it also was and is amongst man. to the degree is* still bound up with the animal element in his humanity. SACRIFICE HAVE spoken of the past and present world as an era of conflict. CONCERT. Amidst animals I it was a purely animal conflict. It is said in the Buddhist Tantra that the Buddhas and Bodhisattvas have four methods by which they subdue and save that he sentient beings of which the fourth stern " or is " the method of downright said in force. made to understand ? Even the " civilized " man of to-day must often have his own flesh ground in misery before he can sympathise with the world-suffering.

The is are correct enough. This facts is the so-called basis of the biological of life theories commonly current. The error of those in who exclusively hold these views making conduct conflict past and present fact a rule of which absolutely justifies such in the present as in the future. which struggle was justified according to the stage of their evolution and because some men 114 may still do so in . and overpowered others. Because animals and men have competed amongst themselves in savage struggle for existence. Their good has been attained at the cost of others. each has lived on the other." the Matam Rutra was impaled. and thus looks to nothing beyond. Like the animal. Throughout the past and in the present.: IS INDIA CIVILIZED? that the Thangyig " serteng) demoniac Black Salvation. Each man and people in the struggle for existence has lived on. An historical fact has thus been raised into a pseudo- ethical theoi'y. animals and men have made their advance through conflict.

And we still see. and evolved by. Throughout the ages the illuminate Masters of Humanity. particularly in the West. have taught the unity of all being and have anticipated in their presence the yet unfold future of mankind. and should ignore the rising conscience which speaks of a more advanced stage to follow. man's mind.COMPETITION. is no reason why they and others should be enjoined to continue such struggle. For man is not spiritual raised at once to the level of these manifestation of his so and their common Spirit. is still : " 115 . CONCERT. Their teaching has had effect but has been without complete result. if not to-day always openly expressed. incarnations of the Humane Ideal in. This is to sin against the Light which it is the object of the world-process to unveil more and more to man's power of spiritual vision. an irresponsible individualism in every sphere of social life with the motto " Each for himself and let the devil take the hind- most a principle of selfishness which. On the other hand there is no sin provided there be good faith. SACRIFICE accordance with such stage.

The force-principle biologically creative as regards the successful in life's conflicts.death. and then modified by Christian ideals. Progress gradual and therefore though as has been said. so do the nations. burst out again.IS INDIA CIVILIZED? acted upon by many. and destructive as regards others. The chief is meaning of the late great war that its occurrence marked the climax and close of an epoch of conflict which at first natural. it will be sometime before its seed has gone. For my part I do not share the optimism of those who think that we are about to enter the millennium. in a corrupted form. the red flower of war may die down. on the loss of those ideals. had reached that of maximum marks the first intensity which perhaps commencement is of the close of the great epoch in man's evolution. and .with the greater vehemence by reason of increased knowledge and the development of scientific instruments of . 116 Man will . in their political its As each individual seeks own interest. both as individuals and as national bodies aggressions.

Then there was Community the first organization of the the object of which was to end both individual and family conflict. own teaching. CONCERT. In the pre-family stage each man fought against each other man. Then communities fought with communities. until nations fought with nations and empires 117 . But she must speak with Her own voice. Then each family fought each other family. which became larger and larger.COMPETITION. According each man and nation in order and their life puts every other to suffering and to the risk of losing their own. The Western wants no echo of his others. This is the competition policy of to secure his nature. SACRIFICE suffer until he has cast aside all hardness of heart and truly knows himself and therefore Here India can help so muchjf She will. to the first. What will follow in the future ? An anonymous Indian writer in a recent number of the " Ved§.nta Keshari " has well " outlined what he calls the " three policies of individual and national conduct and their relation to the Vedanta.

open or veiled. This struggle can only end with the organization of the whole human family. At this stage men selves and nations think of and act for themand not for the Self Whose body the whole universe is. As the Buddha said " Hatred is not cast out by Hatred. This strugg.le. Mankind should." The first policy creates struggle between men and peoples. and then he will. and assists the natural development by the sin ' negative force of racial antagonism. as this principle prevails will continue to do so. Hatred is cast out by Love. between Peoples reacts on weaker societies and by disorganizing them recreates individual struggle among the latter. learn to live without harm to any man or nation. do reverence to all animate being. None is safe and men and nations rise and fall and so long . according to the Vedanta. rivalry and selection. 118 .IS INDIA CIVILIZED? and confederations with one another. To such as have this consciousness. qious harmfulness is all cons- and harmfulness produces suffering. as India has done.

with every other a stage which there is struggle both for individual and for the life of other individuals and nations as well. For Man has That in him which ever guards him. " All this' is verily Brahman." The last or third policy is that of Sacrifice in which each gives himself for the good of others who are now known to be 119 . as vehicles of the Spirit.COMPETITION. Brahma. The circle of Man's interest is widened from himself and family with which it commenced to the whole of humanity and then Sarvam khalvidam to the entire universe. have cruel disciplines of the teachings of the spiritually wise been prepared for the succeeding stage in which by recognition of human unity the positive or co-operative and benevolent forces of nature are brought into play. SACRIFICE The second stage that of the in lives in concert of spiritual " Concert policy " advance is when each . By the previous struggles the body and mind. and by the who have never been absent from humanity. Mankind or national life is developed into this stage through the first. CONCERT.

IS INDIA CIVILIZED? This has yet to aspects of the one Self. doing. no merit in the lamb its or the goat goes in ignorance to slaughter. must be a conscious sacrifices itself If a nation the ignorantly. For the second stage has (if at all) fc:. a will for self a will for self and others or a will for others at the cost of oneself. . a will which determines . may who add. the sacrifice sacrifice. In every stage there must be strength and power . Without such defence the guardians of the great Eastern Tradition are in peril from (to use the words of the late sociologist Mr. Be ever strong. its end . Meanwhile. Benjamin Kidd) " the dark. as the writer I have cited has acutely come. as weaker nations are There is. efficient and terrible West. it will fall into a state of individual I struggle and then disappear. barely commenced observed." as a whole has advanced 120 .most. Meanwhile and until the world beyond the era of conflict each people must at least defend itself against aggression and show that manliness without which our common human nature is disgraced.

Hinduism has provided for this organization within India and amongst its followers by the wonderful Varn^shrama Dharma. As Shiva in " should Tantra says. It teaches. man will not the cost of another. CONCERT. that when known. beings as do good to other they were his own self. SACRIFICE The Vedanta of the "barbarous" Indian is people teaches that the Universe All being this is the Self appearing to the limited self or is one." (Atmavat sarvabhutebhyo hitain kuryyat Kuleshvari). 121 . Man. Where can be found a finer saying than " To do good to others is the highest religion? " Paropakaro hi paramo dharmah.COMPETITION. Each fraction of the body of the Lord should. to harm or live at To harm another is the Kularnava harm oneself. help the other if man to preserve th^ harmony of the whole. whilst preserving itself and holding to its duty. the Vedanta also supplies the fundamental principles upon which irrternational relations may be built. This is true civilization and India has evolved it. Though the evolution of the world has hitherto not called for it.

N. particular Dharma (Vishesha Dharma) is recognised. Dharma (Samanya Dharma) is affirmed. it.VI CULTURAL ATTACK ON INDIA NOW-A-DAYS the principle one hears a great deal of of is self-determination by each people should be allowed to work out its own development without outjide interference from others. 9. Svadharma. as my friend Professor P. is It an essentially Indian principle that each individual and people has and have his and their own law (Svadharma) governing their development and that they should Whilst general be free to follow it. Mukhyopadhyaya well puts is the individual's particular current in 122 . It has been rightly said that this is also the peoples: that principle of Svadharma which was pro- claimed by Shri Krishna on the banks of the Sarasvati river in Ancient India.

CULTURAL ATTACK ON INDIA the great stream of the flow of cosmic evolution. but what there was would good to others 123 . politically All nationalists amongst servient peoples have always claimed the right of self-determination for But it is new doctrine in the mouths of dominating nations. She claims the right to impose her rest of the own culture on the it. of the "Hibbert Journal" writing recently in a London Weekly says '* What is wrong with Germany is simply that she has never : learnt to mind her own business and leave other nations to mind theirs. The Editor iheir country. have earth ? planted themselves all over the " The Editor first of the "Hibbert Journal says that if civilization from the had been grounded on the law of " minding one's " there own business " with less said about " doing- might not have been so much wealth. India stands for the principle " live and let live " according to the law of self-evolution." world without consulting What European nation however has minded own business and left other nations to mind theirs least of all those peoples who its .

less less idleness. not. less shoddy and. We should be doing each is other more good than by what called There would be all. it may be asked why should not an European Power dominate for its good one of its fellows." What however he objects to is the administration of his own " civilizing " medicine to himself. above short. It is quite easy to understand the objection. with some to himself. if we strictly apply the rule 124 . However Western has such Asiatics. to civilize profit whom. social service. less ugliness. in darkens the this be. less dirt. Whatever may be done elsewhere he now objects to any external interference and aggression as between Europeans themselves. admitted any principles as regards Africans and as peoples whom is he regards inferior races. less inefficiency. the of everything which future of the earth.IS INDIA CIVILIZED be worth more. But if an Asiatic may be " improved " and " civilized " through the domination of a "superior" people. the so-called " white man's burden. On the other hand. humbug— less. in general.

it will be said that there is no indefeasable surface. people if it affairs what in fact interfere for their own profit it is possible to action. title to any part to of the earth's belongs those who can rightly use Only those can best use the earth who represent the highest state of evolution at which the human race has in fact arrived races in and with whom power The resides.CULTURAL ATT-ACK ON INDIA that should mind its own minds them badly ? The principle stated gives no right of interference. Whilst they each . dispossessor more modern uplifting trustee. Archer to be barbarous of leading is and the duty its Her in the direction of civilized ideals on advanced and progressive Rulers. All European Nations have in fact been acting on the principle of interference with other's affairs. times. Thus India alleged by Mr. Therefore uncivilized or less civilized may be displaced. give other grounds for their Thus It it. a more 125 said to be incumbent . assuming the role of combines self -profit with the duty his of ward to the level of the trustees' is own civilization.

IS INDIA CIVILIZED? Each of the leading European powers however considers itself to be highly civilized and therefore any attempt by one to impose its culture on another is resented as uncalled for impudence. the principles governing the rela- European people to another. He would claim that his people. Such an one however who might seek to impose it would justify himself on grounds similar to those which are admitted to apply as regards " inferior " races. from the dawn of history until the outbreak of the great war. or to Asiatics and Africans was force and gain. tion of one thought of alleging that what was undertaken to gain profit for onself was done with 126 . of a great change in the relation of the earth's peoples to one another but as regards the past. and if it was possible through the latter 's weakness it was done by all the European Until quite recent times no one peoples. may be that to-day we are witness to the commencement . culture was so superior to the rest as to justify its spread It and predominance. If it was profitable to dominate anotlier people.

apply and will the principle ? of non-interference be applied even to-day Will true savages and barbarians be allowed to manage their own affairs on the principle of self-determination and be left either to work out their evolution for themselves or to go lower and then it is perish. in order to justify his dominance. there will be many claimants for this " burden " if the carrying of it produces a profitable wage. must be combined with In some cases the 127 . Probably the exponents of the new morality would say that whatever be the profit to the uplifter that also it must.CULTURAL ATTACK ON INDIA the object of benefitting others. fact benefit them whiah Is it possible to is It might in another matter. be shown it is in' some substantial degree Profit for the benefit of the subject people. itself. to the governors benefit to the governed. Svadharma not not likely that at any near date we shall see a philanthropic nation prepared to undertake the education of for. On the other hand. If the principle is of self-determination and applicable. a backward people without profit and perhaps at cost to.

consistently. in others less by way of Protectorate or still looser control according to the degree of difference existing between the respective cultural advancement of the two peoples. and without any false hypocrisy. however is. mediasval. It is for this reason thet Mr. whether for the simple and ancient motive of territorial and economic gain. that if seems in the future one What nation interferes with another. or the more modern alleged motive of cultural improvement. Therefore She must be 128 made a ward of a . unprogressive. When however there is a general cultural equality between two peoples. endeavour show that India and is barbarous. ignorant. superstitious. unspiritual so forth. Let us leave it to those who have formulated the doctrine of non-interference to it work clear out honestly. such action will be sought to be justified on the grounds of the imperfect civilization of the latter. then the attempted dominance of one over the other. would doubtless be condemned. Archer and to others.IS INDIA CIVILIZED? hO dominance may be complete.

which though past are not old. 129 . The times have changed and it is now . Upon and . considered necessary to satisfy." as if India was not who have hitherto allowed such charges to go against them without reply that. Those have shewn less perspicacity than those who have made them. superior force was con- sidered sufficient justification for dominance and there was no need to seek any other. or at least allege to.this matter the spiritual.CULTURAL ATTACK ON INDIA Civilized Power. In days. of call what some people now a " Culture Nation. the public conscience that political dominance or control is necessary in the interests of the servient people themselves. intellectual is social state of that people of primary importance.

if a civilization without understanding is of value. an uplifting religious doctrine. if it it has not kept its people free ? Why. does it not raise them from political subordination and the lack of the virile side of morality which such subordination implies ? We must distinguish between Ideas and the human channels by which they are given expression. These latter may be in decay or weak. particularly of a politically servient one. not unnatural to ask why. it is prejudice. or their development may be impeded.VII AN EXAMPLE The institutions of a coloured people. are very likely to appear inferior to those and subject to Though there is an answer. The extent to which from early times possesses Indian civilization has been the subject 130 .

at least a more svbjectis. is a noteworthy fact.AN EXAMPLE of cultural attack and scolding abuse . were to irritate magnanimous course parcere Nor can it be a commendable one by insulting them. back) Sir Even in 1830 Thomas Strange go no further ") is Hindu Law thought those it necessary to say " It the duty as well as the* interest of Britain to foster whom it has become the unworthy It fashion to undervalue and abuse. without accepting the principles of Indian civilization. fine compositions in illustra- without 131 believing ." There are and have. been both in the present and past those who. have striven (not always successfully) to be just to it. Archer calls " OrientaThat lizers " and " India-worshippers. All Asiatic civilizations have had their share but my reading of this literature disposes me to the conclusion that India has suffered much more than (to (" any others. There has always been a smaller band of what Mr." great man and Orientalist Sir William Jones said : " It is iriipossible to read the Vedant that or the tion many of it.

which are beginning to spread in Europe. above those of India. we discover there many a truth and truths so profound. The celebrated French historian strictly of Philosophy Victor Cousin wrote : " When we all read with attention the poetical and philosophical monuments of the East." Though he did not live in sages a time when the political aspect of the cultural question was dominant. his greatness of mind and judgment would have been affected by any considerations not theories from the germane to a criticism of the great philosophy and religion which he thus praised. if he had. there is no reason to suppose that. and which make such contrast with the meanness of the results at which European genius has sometimes stopped.: IS INDIA CIVILIZED? Pythagoras and Plato derived their sublime same fountain with the of India." " Freidrich loftiest Schlegel wrote of Even the philosophy the 132 . that we are constrained to bend the knee before the philosophy of the East and to see in this cradle of the human race the native land of the highest philosophy.

— AN EXAMPLE Europeans. Professor to an uncritical admiration of things Indian and who has in several matters misjudged (by no means given them). it will be the solace of my death " If these words of Schopenhauer required : — known 133 . to animate him in the struggle and and incite him to consider a re-union with Divinity as the one primary object of every action and exertion. The Divine origin of man is continually inculcated to stimulate his efforts to retui'n." The lines I have italicised re-coi*poration indicate " uplifting spiritual concepts " if mankind has Max MuUer ever. known such. faltering and feeble and ever ready to be extinguished. as it is in comparison with the abundant light by the Greek philosophers. It has been the solace of my " life. the idealism of set forth reasoit. appears and vigour of Oriental idealism like a feeble Promethean spark in the full blood of heavenly glory of the noon-day sun. said of Schopenhauer's well saying " in the whole world there is no study so beneficial and so elevating as the Upanishad.

A." many men The philosophies and These are the sayings of the greater but the world hostile is made up of such. Bowman) " It is not many yeai-s ago that the whole : ' literature of Brahmanism was considered a mass of intellectual and moral rubbish. To-day the verdict of Western Scholars has completely changed.IS INDIA CIVILIZED? J any endorsement as the result of should willingly give it my own many not experience during a long life devoted to the study of religions. H. abusive and unfair." There is some exaggeration in this statement. Nevertheless the passage 134 . the danger is lest now we may have gone to the other extreme. Indeed. I do not know of any Orientalist Scholars tive of India who are over-apprecia- though there are an increasing number of laymen both English and others who value are commencing in a just spirit to its culture. A missionary author whom I have already cited has recently (' Christian said Thought and Hindu Philosophy by the Revd. bulk of criticism of Indian culture has been — and a good deal of it ignorant.

as the reverend author supposes. reasons Moreover. accentuated the cultural Those who have read the previous sections will have understood the reasons. of languages and scripts. The first is that there must be something peculiar in Indian civilization which is the cause of this animosity and the second is the proof : such attacks afford of the living force of this civilization. Carthaginian or Babylonian civilization. They are dead and gone. politically disrupted. peoples. No one now goes into moral hysterics over the absurdities or iniquities of Phaenician. Here two facts may be noted.AN EXAMPLE cited errs on the right side in so far as it indicates the unfavourable character of the general past verdict of the Western world. The change political is by no means so complete. years have in recent attack. to use the word of some French writer whose name I Suffering racial and social division. Up to now India has presented " immortal " (I think) itself as one of the forget. but India lives. with a great variety governed for 135 .

An English author has spoken of that " hideous blot India " a criticism which at least marks it as distinct from the rest of the " unblotted " world. Even now (and in this consists one cause of the 136 .IS INDIA CIVILIZED? centuries by stangers. She has yet held together " so that I we can think is still speak of India. profoundly remarks contrast that is it is so unique that the East- not so much between India and and West as between the rest of the world." This due primarily to and philosophical concepts people and as " Hinduism " in its technical sense regards ^the wonderful organization called Varnashrama dharma. That distinguished thinker Professor Lowes-Dickinson. Thus India stands for someit from all other so she calls Herself a and as Karma- bliumi opposed to the Bhoga-bhumi of all other peoples. thing which distinguishes peoples. For this She has been wonderfully preserved until to-day. in an essay which seeks with justice to define the certain religious held in qommon by Her — : character of Indian civilization.

One of the greatest (amongst several) services which England has rendered India consists in this that She has not only aroused this country to new life. instispirit of ancient ideals now is India is about to be drawn into the world- whirlpool wherein She must herself struggle to preserve herself. She was likely to have altogether disappeared. whatever may happen to India Herself. but She has during such process also largely helped to preserve — Her archaic customs and ancient thought until to-day. She has been and will be preserved up to that point of time when. She is able to communicate Her ideas to the West and 137 . tutions are the For social and religious body in which the conserved.AN EXAMPLE extraordinary interest which India arouses) we can ago. Until now England has been a protection and a shield. For had India been drawn into that whirlpool before commencing to recover hffr strength. see the life of thousands of years Standing on the Ghats at Benares or by any village well we are transported into the beautiful antique world.

in part. whom I have just cited. as I show later. finds the uniqueness of India to consist in Her religion of eternity and in this he is right though. Indian doctrine is not. One form of Vedanta^-that of the Sh&. The author. 13 IXDIA CIVILIZED? up to the time when the latter has reached a stage when it is receptive of them. and wherever the European mind has risen into all 138 . The missionary author whom I have cited quotes Dr. when has a rightly understood.kta one of the most complete syntheses of the life of the world and of spirit that I know. It is perhaps a misunderstanding on this point which may account. one-sided but "time-religion" also. for the repulsion which many Westerns feel towards Indian religion and philosophy. Matheson as saying " It is not too much to say that the mind of the West with all its undoubted impulses towards the effects : — progress of huffianity has never exhibited such an intense is amount of intellectual force as to be found in the religious speculations of India the cradle of These have been Western speculations.— .

In the Administration Report of the United Provinces (1913—1914) there is the following happy and yet unhappy statement : " It is satisfactory to note that the vernacular Christian literature has almost freed itself from in vituperation and abuse of other religions. it rightly indicates general tendency where political the motives do not intervene.AN EXAMPLE heights of philosophy . and no modern solution of that problem which will not be fcmnd anticipated in the its earlier is ' ' Upon this the author who makes the citation observes " We may think this East. the philosophic subtleties." Progress. language too strong but we shall never again depreciate the intellectual value. the religious purpose of the sacred books of the East. however. This prophecy has not proved correct. Mr. it hasldone so because the Brahman was the pioneer. intellectual problem in the There is no West which had not there discussion in the East. On the whole. Archer's and other criticisms belie it.has also been class of literature made a higher towards a 139 .

H. concrete in character. 140 .IS INDIA CIVILIZED? It better understanding of Indian culture. work (' Religion and Reality J. Even occult so-called " scientific " to men have been for constrained accept against their will phenomena of which have the ages been known and doctrine recognised in this country. In Professor Ladd of Harvard we have a notable Western In the but slowly moving to the thinker who by a process of careful and consistent reasoning. — West our philosophy has been surely same inevitable monistic goal. is being found that some of its philosophic teachings harmonise with the canclusions and generally accepted hypotheses of modern Western natural science and psychology. The widely spread. Again. " In our main Tuckwell) rightly says conclusion we have long ago been anticipated by the religious philosophy of India. what is called Occultism has made great strides in recent years. the Vedanta is being When Western thought it has worked independently phical has been in ' A recent philososame direction.

however. But it is the crowning glory of the Vedanta that it so long ago announced. this discernment of the ultimate unity of all things in Brahman One A-bsolute Self seems to us to constitute the masterpiece and highest achievement of India's wonderful metaphysical and reli- gious genius to which the West has yet is its to pay the But those full tribute which in to due. will also continue their age-long debate. worked strongly a political motive has at the back of hostile 141 . who are opposed to it From the religious side is natural enough that Hinduism should from other forms Lately." this increase rouses appreciation of India's culture stronger effort it. re-iterated and emphasized this deep truth in a manner that does not permit us for a moment to forget it or explain it away. still encounter opposition Philosophers of religion. This great stroke of or the identity.AN EXAMPLE has also arrived at the conclusion that the ultimate reality must be conceived of as an Absolute Self of which we are finite forms or appearances.

On the contrary. No one says bluntly now-a-days " We want a country and therefore we will take or keep it. unqualified for the political advancement which. to say that all who put forward these pleas are consciously dishonest. show that. or keep control." What it is said is " in the interests of Humanity. gress is its Liberty and therefore Pro- necessary that we should take see to its charge." culture So some would be for the well-being of Europe if its Kultur were spread therein. of this Country (whatever spiritual. It would be as absurd. 142 . and ourselves intellectual possess.IS INDIA CIVILIZED? in this specific criticism literature to both class of and in the Press. She seeks. rightly or wrongly. it may it be) and well-being. The principle had previously been acted upon by all European '* powers as regards so-called " backward peoples. as it would which we German people professed that it be unjust. so far as India is concerned. raising to the high level of moral. notwithstanding claims to The motive is and India is appreciations the contrary.

AN EXAMPLE action is I believe largely taken on a belief I sincerely held. depreciated. It is however. that the bulk of Western people interests of themselves may w^l by believe that they are also serving both the and It this country cultural dominance. the Indian people are largely to blame for this result. without 143 . What indeed can be is less so than the charge that India barbarous. and it has been so misrepresented. because the English-speaking section of them have been indifferent to the defence and exposition of their culture. not altogether belief be either But if their wholly or partially wrong. I believe. may be that in is some cases and are doing some particulars they Criticism of this country ill-founded. in so. where they have not actually neglected. true to say that there in is hypocrisy in some over-stressing the supposed of their action. or condemned it. say so because ignorance of the true character of Indian civilization is such. altruistic aspect and the attacks made on Indian culture are often either unscrupulous in spirit or inaccurate in fact.

religiously. as likely as not. morally. Absolutism and so forth are such sapping influences on moral and intellectual character as to render this country unfit for self-governance. In the meanwhile do not 144 . We find therein such arguments as that the doctrine of Karma. Such critics are. that for is political an argument against Her capacity autonomy. intel- be made lectually and socially and in every other way. Most would be hard put to accurately.IS INDIA CIVILIZED? and morality. and so on. Here as in other religion things the wish is father to the thought. Pes- simism. then the British people will not like the look of it. without interest in such philosophical questions considered in themselves. written erroif it neously of But it is can be established that India on this and other account is not civilized but barbarous. it to define is. for instance. If Her face can ugly. what Karma obvious that Others who know more have it. Reincarnation. and the constant harping on alleged evils without reference to the excellences which Indian civilization possesses.

For spirituality is honoured of all men and where it truly exists. that others concept must provide these concepts and take in 145' 10 . If other She barbarous. there are other " The excellences. Archer says they are (how many ?) making the most of a subject which. seeking a " cheap popularity " or as Orientalists Mr. as Times " charges. Archer's work as establishing that Indian culture does not provide " anywhere any great moral spiritual nation. or cranks are be. . meagre in worth though it has cost them years of study or they " Theosophists " or gullible. It is necessary in particular to deny the alleged spiritual character of Indian civilisation. For this reason too Times " approves Mr. of course." or capable of uplifting a It follows.AN EXAMPLE let them be deluded by the Western critics. idea that She is has real civilised worth. judging the matter without political bias. It would never do to admit this. have approved any form of Indian culture. They are either. and so forth. steps must be taken to discredit them and to show they are all wrong the " or interested.

" stated that in India " the Tantric its view of political I ' life and problems still insidi- ously survives. the association of the word with Indian political claims would give them a sinister Tantra colour. subject the self-government races " India would be to Englishman to the control of who are not his peers in the sense culture " of their having attained to the of civilization and same plane and denying that the Indians are " a very highly civilized people " says :— " Is it sound and far seeing statesmanship to subordinate to the rule of Tantric worshippers " races who profess a religion (to wit. Christianity) 146 . after drawing attention to the fact that a British Statesman to whom he referred had the " Christian outlook on politics." as an argument against change. ' What it the writer cannot say unless be that as the meant word makes many people shudder. an Anglo-Indian Calcutta Daily.' ' charge the business of the leader-writer of Similarly. Similarly a correspondent in the after stating that to grant to same Journal.IS INDIA CIVILIZED? " uplift.

as I read it. Claims have been made for the essentially spiritual character Mr. I am only concerned with the motive and truth of their criticisms so far as it affects their value. Archer is most markedly dissentient. that in some matters it is But what as regards others ? Mr. They continu: ally talk of their superior civilization it and may be." But it is just on this point that Mr. the Eleusinian and other mysteries times. Astarte. says " The glory which is — — 147 . Mithra. an unique genius for grasping and expounding the realities behind the phenomenal world and the innermost meanings of life." Whether such writers are politically right I do not here discuss. For he says " It is precisely on the religious side that the character of the Indian people. of the Indian mind.AN EXAMPLE " which exterminated of classical the cults of Isis. superior. Archer belongs to this class. Archer first claimed for India by serious Western thinkers -in words re-echoed a thousandfold by Indians themselves is that of a high spirituality.

is so contaminated by the lower that " except in small reforming sects exist. rather than the higher element in religion towards the form rather than the substance towards the letter rather than the spirit. " it can be scarcely said to evidently By Higher Hinduism he . The " latter. That is why I hold it the very acme of paradox to claim for them an exalted . understands Theistic movements similar to. Higher Hinduism." Only a " few fanatics " would say that India " has evolved a noble pure progressive religion in intimate relation with high racial and individual morality. distinction killing.IS is INDIA CIVILIZED? " India's real conspicuously defective. Christianity a common notion of English writers who naturally and with greater ease understand these movements than orthodox Hinduism. and influenced by. but in the spirituality." germs " The sane and virile Indian people have of always gravitated towards the lower . he finds. is based on an " enervating metaphysic and certain false notions of 148 ." lies. spirituality. not in evolving. he says.

has displayed to great perfection is a genius for obfuscating reason and formalizing. degrading religion. ennobling. the unimportance of the : the life of the moment compared with endless chain of past and future existence all doctrines which lead to the enfeeblement " It presents Its of volitional individuality." cosmology." phic genius." " Great thinkers she may have possessed but she has not extracted from their thoughts a rational.— AN EXAMPLE Pessimism. materializing. detachment from terrestrial interests." psychology " are found to consist of " baseless classifications and ingenious that But to mistake groping for seeing. from the Brahmin caste downwards. guesses. or religion." On the contrary " the genius which the Indian people. carnation." speculation in the guise of dogma. Karma and it In particular Reinpreaches " the unreality of the world. physiology." even a morally helpful 149 . guessing for knowing is the very unspiritual habit into which The Indian people have not manifested an " unique religio-philosoIndia has fallen. Asceticism.

Archer thinks too favour." " Hinduism as a popular religion consists in the cult of a monstrous folk-lore oppressing and paralysing the imagination. Beside " it the devotion of the is Russian or Spanish peasant enlightened. Mr. my thinking the animism and the magic are much more palpable able ." These smart sayings are." of the people rational and Hinduism it is the character and indicates a melancholy 150 . however." It is " the lowest professed and practised by any people that purports to have arisen above ' ' ' savagery. Archer) to be " Animism more or less tempered by philosophy " or more briefly " Magic tempered by metaphysics. for " to than the transformation and tempering.IS INDIA CIVILIZED? surprise to learn It is somewhat of a it is from this book that thought to be part of the business of Census Officers to pass judgments on the religions of this country for Hinduism is said in the (1901) Census of India (cited as an authority by Mr." " The sprituality manifested in the lower Hinduism is that to which anthropologists have given the name of Animism '.

it is true that India " has dis- played an unequalled diligence in thinking about the unthinkable that being an exer. has never claimed moral teaching as one of its functions." As for metaphysics which." It is true he says that " there are vices and stupidities among the nations of the West from which the Hindu is comparatively free " but even this is not to be counted to his credit the reason being that " rather because they do not come his — it is way than because he rises superior to them." Its philosophy "denies all value to life " and has led the people " not 151 ." helpful religion. though has much talked of righteousness." in It is not a " morallyIf nevertheless the Hindu writings it is many ethical doctrines " only because Hindu philosophy logical." is after all too human it " Hinduism. agreeably compatible with physical immobility and living upon the alms of cise the faithful. as is well known.AN EXAMPLE proclivity towards whatever is monstrous he finds admirable to be and unwholesome. is associated with the Hindu religion.

But any kind of metaphysic even the best " a man-made illusion.IS INDIA CIVILIZED? towards the study of nature but it." It is quite a mistake to suppose that " familiarity with metaphysical conceptions perhaps even the capacity of arguing with some subtlety a — metaphysical point." He is sceptical " of the value of thought in a region where is no possible test of values." It is conceded on the other hand that India can claim priority of date in some of her philosophical speculations and 152 ." Its metaphysic " enervat- ing " expelling is all volitional individuality. is necessarily a proof of great mental capacity. years." away from It is an effect of climatic influenQes. Only in a hot country could the opinion arise that this was the best way of ascertaining the truth as to the nature and constitution is of the universe." Such speculations " are all efforts to know the there unknowable and think about the unthinkable. " Only in a hot country is human it possible for a being to spend months. or even a lifetime in sitting cross-legged and contemplating his own navel.

" " It is in Hinduism is " anti-rational." "It is true that corruptions have crept into other religions which have relapsed into something like primitive fetichism." " Hinduism has not been cleansed for thirty centuries." " Wherever you turn you meet repulsive performances of piety." "The Western mind has decisively outgrown the Eastern has embraced a wider range of experience and touched greater depths and I do not hesitate to say deeper depths of thought.— AN EXAMPLE that India thinkers. them with his own In short the spiritual genius of the Indian people everywhere expresses " itself in forms which not only the Western world but China and Japan have for ages outgrown. whilst he in fact forestalls criticisms. and that attempts at 153 . may have had The great and subtle appraisement of India's contribution to metaphysics he would leave to the experts ." short the great anachronism of the modern world." " The ordinary : — daily practices of the (Indian) cult are sufficient to place it beyond the pale of civilisation.

A." " There is little as he says " that is spiritual in all this. Archer criticisms. and a " It barbarous unprogressive community." spiritual " no more In treating of Indian Philosophy a writer has to deal with thoughts of a lower order than the thoughts of the every day life of Europe.— IS INDIA CIVILIZED? have been only partially successBut " Hinduism on the other hand is a wholly unfiltered religion^a paganism which has resolutely declined filtration. a deteriorated race. 154 . It is this tendency towards pollution rather filtration ful. E. Gough described the Upanishads as " the work learned of a rude age. is not alone in this class of He has the countenance of some Orientalists. Dr." than purification that assigns it its place incomparably the lowest in the scale of world religions. India cannot reasonably claim fellowship on terms of equality with the civilised nations of the earth." is than the old observance " of prescriptive sacra. Until Hinduism has somehow got itself filtered." — Mr. The great difficulty lies in this.

Another English Professor went a step further when he told a young Indian friend of mine upon his return to India " Not to waste his time : over Indian religion or metaphysics for there was nothing in them. The effort is nothing less than an endeavour to revert to a ruder type of mental culture and to become for the time being barbarous.AN EXAMPLE that a low order of ideas has to be expressed in a high order of terms. Tom or Harry. If I remember rightly." So when the sage uttered his wonderful generalization " That thou art " he gave expression to a thought lower than the thoughts of the every day life of any Western Dick." If Dr. 155 . Gough found that that the former contained thoughts of a " lower order. and that the English words suggest a wealth of analysis and association altogether foreign to the thoughts that are to be reproduced." the other man of learning deemed them to be of no value at all. my friend was counselled to seek the satisfaction of his soul's needs in the Science (doubtless useful in its way) of Numismatics.

The only wonder is that people who have to live on nine pence a week.IS INDIA CIVILIZED? With such views among some orientalists it is not surprising that others with less Sir opportunity for knowledge go astray. (who according to Mr. no useful whatever only adding to the burden of existence borne by fulfilling Humanity in its struggle for existence. so long." added that "So long as 200 Million Indians remain attached to these preposterous faiths with their absurd and useless ceremonials and food taboos. (whose name test wrote applying the £. will the British be justified in ruling the Indian Empire with some degree : of absolutism. d. Harry Johnston Price Collier in " p. The East in the West ") 214 " at least cannot be accussed of not knowing India" described theHindu religion as " a mixture of nightmare nonsense and time-wasting rubbish purpose general . if for that He reason alone. For an Englishman to get a plain statement of what Brahmanism really means is far from easy. who marry when they 156 ." I forget) " Another tourist s.

without a religious sanction in the sphere of morals. a degraded state have any religion at all. Harold Begbie." The publishers of this " Christian Literature " are evidently no believers in 157 . . as " a weltering chaos of It is darkness. without a moral code. are prevented by caste from rising out of what is often.AN EXAMPLE are ten years old. religion without the apprehension of a a moral evolution. failed. except a Being which is a mixture of Bacchus. in a work (" the Light of Asia ") published by the " Christian Literature Society for India " speaks of Hinduism (to summarise a life longer criticism) terror. without a God. Mr. if not always. without definite commandments. It is the most material and childishly super- stitious animalism that ever masqueraded not another path to God but a pit of abomination as far set from God as the mind of man can go staggering the brain of a rational man filling his mind with wild contempt for his species and which has only endured because it has as idealism : . and uncertainty. Don Juan and Dick Turpin." The journalist.

that all religions should be respected." of this kind serves at least the purpose of contrasting this form of Christian aggression with the doctrine of the Vedanta and GitS. Archer. desires to show the " anti-rational bases of 158 .IS INDIA CIVILIZED? the more modern so-called " sympathetic treatment " of Indian culture which. to use the words of one of its exponents. I have never but once come across offensive criticism written of and that was the Christianity by a Hindu . superior or even equal to European art. He . case of a " comic " paper in Calcutta modelled on a man who published a short lived French anticlerical journal. " Christian Literature. To return to Mr. : while finding something precious in Indian civilization finds also much that is false and unwholesome. the illustrations of which he seemed to have borrowed. As regards Art he is of opinion that India has not been lacking in talent and abounds in noteworthy works but he is strongly opposed to the view that it is a supreme expression of the spirit of man.

" thus " goes to the jungle for ideas instead of to the council hall " which I . gymnasium and the may add is in modern days does not always of provide " There models masculine beauty." If for instance one compares the Javanese Boro-Buder sculptures with the reliefs and friezes at Mamallapuram and Badami " the difference almost amounts to that between fine art and barbarism." The broad shoulders and thin waist of the figure " are typical Indian heroic due to the fact that the ideal of strength was based on the proportions of is the lion or tiger. morfe spirituality in (for example) the ideal head of Homer. that the semi-savage state has not been far outgrown. its it is said." " Hindu distinct from Mahomedan) art habitually tends to extra- vagance and excess." India " (as is a hotbed of imagination. Such an ideal very naturally formed by a people in a state of semi-savagery and adherence to it might not unfairly be interpreted as showing India.AN EXAMPLE the unqualified and unmeasured eulogies of the Indian genius. seamed by 159 .

Archer then passes to the Hindu epic and drama in which " we seent. to tatters." just the Within the temples it is same colossal contorted looming menacingly gloom. nowhere nature or one point of rest " forms through the violent." Sophisticate them as you please the monster gods of India are survivals from a low stage of spiritual development. everywhere a riot of sensual. to see the over-strained over-elaborated 160 over- . " The monster gods of India are originally ogres figures. imagery. in which cowering savages embodied their conception of the destructive powers of nature." Mr. Kali is set " in a ravening attitude like that of a barn-storming player of the good old days tearing passion ." excess all the faults noted in the Amaravati relief and adds to them the undesirable the whole pantheon of Buddhist or characteristic gi'otesque of constantly " dealing in monstrosities.IS INDIA CIVILIZED' suffering and furrowed by thought than in Hindu Hindu sculpture " carries to sculpture. often one touch of except in the " pot bellied Falstaff of Hinduism " Ganesha.

Then he the objects to the stories of asceticism." spectacular. the exhausting extravagance of 161 11 ." Then there is the "self-defeating. he says." "There is an insensitiveness to normal and wholesome stimulation. Similar ideas. The character dehuma- nized such as the saintly R^ma who is too saintly and the long suffering Sitfi whose heroism is " too often like that of Alkestis and Griselda excessive to the verge of immorality." " The Indian imagination suffers from habitual and ancestral over-fatigue..AN EXAMPLE crowded sculptures and in viewing the sculptures we seem to hear the vast labyrinthine multitudinous epics. generation the sensational and passionate." " The epics keep the Indian mind stagnant. the enervating. stories." " The Greek epics would make ten times better Bibles than the huge accumulations of sacerdotalised folk-lore from which the Indian populace derive their notions of the heroic and divine. the stories of ijiagic and so on.. doubtless prevail elsewhere but is not so extravagantly.

" Yet still " the Hindu Drama . the wildest monstrosities and folk-lore incapable of ing." There are " limitless insensate conceptions of heroism. in a civilized person or person aspiring to civilization. convulsions " " of a turbid flood of primitive and barbarous legendry." remains a curiously undeveloped art form meagre as compared with the literature of Far East. " It is the drama of passivity where the characters are the the West or passive pulling." It is somewhat of a relief to pass with the author to the Drama where he says the imagination can move healthily and at ease instead of " passing through epilepsy to paralysis." The passion for hyperbole is blended with an " amazing and amusing euphemism. awakening any feel- other than scientific." puppets " of supernatural wire- A people which thus leaves out 162 ." no way behind the Ramayana in crudity and extravagance :" " The Mahabharata is in " It is in many respects the more barbarous of the two.IS INDIA CIVILIZED ? hyperbole." "contortions. expressing itself in terms of frenzied ferocity.

" " It is a disease of gigantesque barbarism. But they look as if they had been built by demoniac Rakshasas. probably does so because the element of will plays no efficient part in its life." When we pass further north we still find the same ponderousness. Mr. " They are less barbarous perhaps than the Gopuras of the south but scarcely more beautiful. the same absence of anything like lightness and grace. am no architecture a patent. Archer who does not seem to admire ' anytl^ng admirer except of Islam is his own rationalistic civilization (whatever it be) says " I .AN EXAMPLE of its drama the element of will." There is a " self defeating wastefulness in Hindu architecture " which provides " incredible marvels of insensate over-elaboration. clarity." Mahomedanism however begets things of beauty. nobility of design they show no trace. " Of unity." As for architecture no doubt the giant temples of the south are marvels of massive construction and have often a sort of titanic impressiveness. but the glory of its palpable fact 163 .

to attain freedom and breadth to suggest to the imagination anything more than is presented to the eye. It is allowed native wonderful illumi- richness." "Though they may b% great by Indian standards by world standards they remain small.IS INDIA CIVILIZED? which proves what India can do when it wakes from the hallucinations of Yoga and the multitudinous nightmares of its indigenous cults." There is a " certain hard limited cleverness. there to is a drawback total all this in the shape of " a inability escape from a laborious convention. great beauty of decorative detail (remarkable gifts on the part of a barbarous people) but. it is Apart from the Ajanta frescoes and post-Mahomedan development." " The arrest of develop- of design. as to one might expect. ment in Indian art seems to be closely 164 . "miniature" said to be a late is a reproach that against there is painting." Indian painting is then brought up for judgment. But just as " monstrous " is the epithet for Hindu sculpture. extraordinary draughtsmanship.

AN EXAMPLE paralleled in by the arrest of development Indian civilization." is true it is But Indian truth if it is said to be destructive of art " because only in so far as India ignores her own truth and accepts provisionally the real existence of the visible universe that she possesses any art at all." Others "have fallen under eiven approached maturity." restraint " for a self-satisfaction was from besetting the first her In other countries ripen. Archer once more writes foolishness about "Reality. culminate and decay." India's illusion that art inspired by transcendental truth must be the greatest . aa-t in the world." " There is however no question that India has splendid but what she wants sin. but in the extraordinary climate of India " they do not ripen but are checked before they have Mr. artistic movements genninate." is ." He concludes with the "radical inferiority of Indian art." " Europe even in virtue of its works of the second and third order is incomparably richer than India in products of artistic 165 . artistic capacities.

attribute all this the " general undervaluing and philosophy of " Life is will and as endeavour. " ' ' Certainly Abanindran ath Tagore's as mendicant " has great nobility of character " but the type is European. literature." it may possibly be allowed (Mr." Buddha We in must." shoreless rise conceived a expanse fall in which generations and life as helplessly and purpose- lessly as dual waves in mid-ocean." only one great character Gautama Buddha to the world's pantheon " but this limited . religion it inferiority to is said. Archer relents) but then the old mood surges up " but after all how featureless he is " Then Mr. and Art swarms above is rendered " remark ! everything with great characters but "when. Archer states that European history. concession sceptical nought by the and he perhaps never " If a claim be put in for Asoka existed.— IS INDIA CIVILIZED? genius. The indiviis everywhere dwarfed and " India has contributed depreciated.we have named the Buddha and Akbar" (who it may be noted was so 166 .

Cromwell. Lear. of strong. dominant perso- throughout a depression of will and energy. energetic." Music is then bid to appear and though nality. Falstaff.^ Shylock. Archer is decidedly " Puma " on his theme. " In music. Tartuflfe„ Don Juan. Quixote. at " any rate. and Napoleon ? Where. Columbus. Titians and others? "At whatever point we institute a comparison we find India deficient in the record. we have the irrefragable proof that the Western mind has 167 ." Wherfe the Indian Charlemagnes. Luther. are the fictitious characters Hamlet." is There Mr. Alfreds. Archer an offence) " we have exhausted the supreme personalities so great whom are India has given to history. Richelieu. he again asks. Alcestis.AN EXAMPLE kindly disposed to the Hinduism which is to Mr. Archer says " in the absence of technical knowledge I can at best speak vaguely " he cannot resist a depreciative criticism on this point also for fear apparently that he might not be complete. it seems to me. Mr. and Mephistopheles V Where are the Raphaels.

" displayed in social institutions. "the inhuman snobbery" 168 . Archer then proceeds to deal with ^'the insensate of racial vanity as and the bacillus arrogance." delicate tinklings of Indian The melody cannot be compared with the titanic harmonies of Handel and Haydn. Mr. Archer resists this spell because he has been aroused by the claims made for India that in art.IS INDIA CIVILIZED? " decisively outgrown the Eastern. . a statement It be at considered necessary? seems however that India's art strangely enough " contributed to the spell she cast upon me. But Mr. if why regret the statement of them. Beethoven and Wagner." Mr. Archer himself overcome by his excess of depreciation winds up: "I unfeign- «dly regret in conclusion the controversial and even depreciatory tone of this Chapter." India must indeed be a Rakshasi. as in other things. India is supreme. and sanity is essential for India's salvation and so he has thus written to cure Her of Her pride." But why ? all If the facts be as stated.

in a few summary Chapters. — 169 . infanticide. sea voyage. remarriage.n culture — cannot be disposed of. (existing in West) Europe .- AN EXAMPLE of caste (so unlike the class snobbery and injustice to the poor of the • priesthood. C. and the *' widow like. Dr. as Mr." conclusion is stated by Mr. barbarism to-day Sati. and Shri O. Indian ." he says. Havell. Coomaraswamy. As for progress. Archer in : connection with the caste question in the following query are the people who adhere to such customs justified in claiming an independent and equal place among the nations of the world ? I have neither the space nor time to meet in detail all these criticisms. regards Indian Art I refer the reader to three writers on the subject who have understood it Mr. the also). Gangooly. marriage like which " our habits are not those of India mere crystallizations of (as to "). that " the country in its The inmost heart resents and despises it. Indi9. Archer has As done. (so rare that their mention is evidence of an untempered desire to defame).

this that . ha& 170 . There are other smaller institutions which evidence a rising regard for found it form of Indian art. prefer what is our own. and the noble simplicity of Greek architecture appeal to me more than any Hindu Temple. It has proposed a National Academy of Music at Delhi which has Princely support in the person of His Highness the Nawab Sahib of Rampur. is now being studied by Western writers who have worthy of their research and is being encouraged by the All India Music Conference now in its second year. medicine. Archer's criticisms but some of it is not without ground though it is weakened by his excessive language and generalizations.IS INDIA CIVILIZED? like music which. being a Western as he is. went from India to Europe and has also influenced both Chinese and Japanese music. In some matters of taste I not unnaturally. There is much is absurd in Mr. wondrous expressions of Christian worship' in the ages of faith. beautiful as it is. For me as for him Indian music. The glories the of the great Gothic Cathedrals.

He is not a thinker and has evidently been carried away by his feelings.AN EXAMPLE not the majesty of Beach and Beethoven. can be admitted without unnecessary or excessive and. These comparisons in matter of taste seem to serve no useful purpose. and are expressed in. 171 . Wehave produced it like our own child. But what of that? Western and Eastern music move on different planes. Meanwhile it may logical be pointed out that all Mr. Archer refutes himself on points. ourselves intrude I on the peace of in its enjoyment. will therefore the succeeding sections mainly and shortly deal with some of the fundamental concepts of Indian religion and metaphysic which are the root of. offensive. other forms of Indian civilization the Arts included. Let each mind feed upon what it likes best and do not let . let me add. the romantic brilliance of Chopin. depre- ciation of the culture of others. Naturally what is our own and in literature or art and This culture generally appeals to us best. the heroic grandeur and sensuous magic of Wagner.

Bombay and else- where a certain number of emancipated and highly cultivated families with whom social intercourse is a privilege and a pleasure. Archer abashed 172 And if. The difficulty in their case is that one is apt to feel like a semi-barbarian ancient.— IS INDIA CIVILIZED? So after this plethora of hostile criticism we come across the following passage : " There are in Calcutta." " spun " is aristo- he adds perhaps which these grave Orientals regard our Western crudiJust so. Even Mr." himself a semi -barbarian in the presence of high examples of Indian culture. to an unspiritual produce results which make essentially ? even Mr. not quite the feeling with for Awe what is barbarism. Archer feels ties. as he . Archer denies ? Is it possible. We then ask where does this ayicient fine spun aristocratic culture come from? Is it not an inheritance from the Indian past the glories of which Mr. fine " upon an abode of cratic culture. For it is Indian culture of which he speaks. He would not of course feel a semi-barbarian in the presence of his own.

AN EXAMPLE says. In the latter case let us look and see if some young shoots are springing from the base of its age-old and weathered trunk. how did they it ? A worthless tree cannot bear good not then say that the tree is Why a good one and if to-day its fruit is not always what one might expect. or may be from the infirmity of age. 173 . want of nourishment. it is because the tree is suffering from disease. arisen thousands have in the past and are now arising from Barbarism and have become so civilised as to make many him do fruit. feel a semi-barbarian.

VIII A REPLY In criticising Indian first civilization first is there are two simple facts to be remembered. Hinduism is in fact not so much a religion as a Culture. Secondly. certain fundamental religious and philosophical beliefs on which have been superimposed a number of varying forms of particular philosophies and religions. although. Whilst the differences alleged are not always such or as great as they seem. which has produced. an historical survey of India shows that She has (as one might have supposed) produced features 174 . India in the of all place the general rule that a country no exception to is made up manner of men. amongst other things. as set out later. there are certain general which we may call Indian. there are on the other hand a variety of beliefs and practices.

its carved recondite obscenities on its passions. denied the existence of God. and painted similar scenes for the incitement of which it satisfied in many forms of sensual enjoyment both on this. A REPLY all varieties of is human character. wrote women — sensuously conceived literature. temples. fled the superphysical plane." ascetic India which produced also fugitives from worked out a scientific Scripture of Eroticism the K§. India was meditative and yet gave birth to men of action celebrated as warriors and statesmen.ma Shastra. and (as the Magician). and a people who governed success. reviled the Vedas and the priests as frauds and cheats sought enjoyment only in life leaving at death " as many debts as possible.. in the person of the The same India which Sannyasi from the world to the forest. India which religious also produced (as an atheistic acquaintance of mine was greatly pleased to hear) the Charvakas and Lokayatas materialists and sensualists who . -themselves practically and with 175 . also glorified that world in sumptuous art.

I'autonomie communale n'a ete poussee plus loin. Council Well developed also were the relations and functions of the people (Prajadharma) towards the King with his Councillors and of the King towards his people (Rajadharma). as Professor Monier Williams said. Barthelemy (" Hilaire said L'Inde Anglaise ")^ communal autonomy been so developed " Dans aucun pays du monde. There are also a class of political writers who repeat that India " likes to be ruled " meaning thereby autoSuch also cratic government.. 176 know . This was the primitive In no country in the whole world has " communal organization of the headman. it did not know what SelfGovernment is. Panchayet or and its local officers and servants.IS INDIA CIVILIZED? Those who say that this country has never known Self-government do not themselves know Saint " their subject. Self-government in all its purity. Some seem to think that because India had not the ballot-box and hustings village with its of political and other paraphernalia Western life.") It was. As M.

India has produced men successful in industry and commerce .A REPLY nothing of the Hindu Spirit or History. has been found even superior to that which Thus Sir we possess to-day. and happily still living. Ancient India a notable substantive law and procedure which. the King did the same as regards possessed the people. his duties and functions. Whilst the people recognised the King. and the distinguished. lawyer Sir RashbeharyGhose characterised the Hindu Law of securities " as a model of good sense and logical consistency. William Markby was of opinion that the English Law of Prescription should be remodelled on the lines of Hindu Law. in particulars. unknown though it is that from the date of Greek and Roman often forgotten or civilization about the close of the eighteenth century India was renowned for until 177 12 . The Hindu Kings were not autocrats. Their will was as much subject to the general Dharma as were the people." The Hindu Spirit politically displayed itself in a form which was worthy of its other great achievements.

Jourdan." Great industrial. English experts speaking of its unrivalled beauty and delicacy have described Indian cotton (to take an example) as " the finest the earth produces. Tavernier. and the natural industry of the Hindus was always remarkable for its commerce. Roe. the fertility of its soil. Bernier." Sj. of Ormuz and in of Ind " was of Pliny of fact complains the drain which furnished the former Imperial Capital with some of its splendours.IS its INDIA CIVILIZED? " artizanship and industries. Narendranath Law from whose " Notes on the Commerce and Industries of Bengal " (Modern Review) I make these and the following quotations says that the commerce of Bengal continued with unabated briskness up to the middle of the eighteenth century as will appear 178 . The weal th proverbial. artistic and gold from Rome to India commercial activity is spoken to during the seventeenth and eighteenth centuries by the travellers Pyrard. Peter Mundy. Alexander Dow (History of Hindostan) says that "Bengal from the mildness of its climate.

absurd to have to say that the Hindu. of course. against the importation of Indian goods (Baine's History of Gotten Manufacture Heavy duties were imposed. infer179 . like every one else..) From various causes. Whilst ever famed for its deep introspection. including acts of commercial coercion. A REPLY from Orme's observations made 1678 a loud outcry was in 1753. In 1700 an Act was passed against the use of Indian manufactures (Birdwood's Industrial Arts 271. admits as a valid source of knowledge. perception (Pratyaksha). India was also not without Her men of science with outward-directed mind limited necessarily as their achievements were if compared with those of our time. This is. in In made England 7). not so. the Indian manufactures were by 1813 superseded by the British and by 1837 the people of India chiefly agricultural instead of being became both manufacturing and agricultural. Archer is under the impression that the Hindu's knowledge is obtained by a mechanical " pouring in " from the teacher to the It seems disciple. Mr.

nor was that superiority great until much later. which is connection. A short and useful summary of " Hindu Achievement in Exact Science " has recently been given by Professor Benoy Kumar Sircar in the " Modern Review." He makes a point to which I found in Professor Brajendra have also alluded elsewhere in another namely. Their application to the positive sciences of the Hindus may be Nath Seal's work of that name. when during the nineteenth century the application of steam to production and transportation effected the parting of the ways " of East " and its Modernism with West ushering in new world-politics. that the difference between Asia and Europe in the matter of the so-called exact sciences dates from about three hundred years back.IS INDIA CIVILIZED? and the like ence (Anumana) and has developed a logic of great subtlety and completeness. was during cultural superiority in this particular res- pect of the Modern West was established . 180 . the age of It experimental and inductive this period that the science.

whom they derived their and Medicine. as is admitted in respect of Astronomy by Chemistry. . Professor Sircar observes that the pure Mathematics of the Hindus was on the whole not only in advance of some of the Greeks. science and philosophy. may Varahamihira. Saracen. fact.A REPLY social institutions. a superior claim to that made by these peoples in respect of scientific culture. Much of the credit also is given to the Saracen really due to the Hindus from Mathematics. in some respects. we compare the Indian contribution to exact positive and material culture with parallel contemporary developments amongst the Greeks. however. indebted to the Greeks in some cases.America its present alleged superiority over Asia. have been The Hindus. Greco-Roman. If. but anticipated European discoveries 181 of the Sixteenth. Eur. however. In is the trend of recent scholarship towards establishing the Hindu source of Greek science. Chinese and mediaeval Europeans the Hindus can giving make at least an equal and.

and the decimal system of notation known to Aryabhatta as early as the Fifth Century. as Cajori thinks. In some points the Hindus anticipated Modern Trigonometry devising the Sines (an Arabic corruption of the Sanskrit . is Morgan says " Indian Arithuse. wrongly metic that which we now known as Arabic because the Europeans got them from their Saracen teachers. Algebra is a Hindu Science despite its Arabic name for as Cajori says the Indians were " the real inventors of Algebra." The Hindus originated the numerals." Colebrooke has analysed the points in which Hindu Algebra was favourably distinguished from that of the Greeks who. and Eighteenth Centuries. got through Diophantus their Algebraic knowledge from India. Geometry was studied by the Hindus from the date of the Sulvasutras of Baudhayana and Apastamba to Bhaskara in the 12th Century and beyond. 182 .IS INDIA CIVILIZED? Seventeenth." Dr. As Hankel in his history of Mathematics says " It is remarkable to what extent Indian Mathematics enters into the Science of our time.

A REPLY Shinjini) Greeks. inor- and orga'nic if judged by the of generalizations of to-day.chaspat. Metallurgy. Professor Seal says that V§. and descriptive Zoology. And in these also. Chemistry. generally speaking. yet " Some their investigations were solid achievements in positive knowledge as in Materia Medica. Physics. who and Versed Sines unknown calculated by the help to the of the Chords. Embryology. the law of motion and the accelerated motion of falling bodies. Professor Sircar says that whilst the Hindus may have ganic failed like other races to discover fundamental laws planetary. the Hindus analysed the concept of motion. Hindu enquiries were 183 . gravity (ascribed to the attraction of the Earth). acceleration. Anatomy. Therapeutics. anticipated in a rudimentary manner the foundations of solid (co-ordinate) Geometry Bhaskaracharya (1114) anticipated Newton by five hundred years in the discovery of the principle of the differential Calculus and its application to Astronomical problems and computations. In Kinetics.

exact and not less.IS INDIA CIVILIZED? not more. if fruitful than the Europeans. and has wrung out of nature the knowledge which constianalysis tutes the foundations of Science. devised the methods logical of observation and experiment. definite. Archer that they have spent the long ages of their history " in gazing upon their quite an error to suppose that the : navel. elaborated the machinery of and true investigation." thus." It is Hindus have had no achievements beyond those in Metaphysics and Religion (in which they are generally admitted to have been preeminent) and still more so to suppose with Mr." India in short has produced men and women ordinary of great virtue and distinction. attacked the external universe as a system of secrets to be unravelled. together with criminals." "The rightly Greeks and Mediaeval Hindu intellect has says. sinners and the bulk of men who everywhere make up the humanity. Those therefore who 184 . " he independently appreciated the dignity of objective facts.

and the latter with avoidance of mere puffing^ general statements. this I present or future. He God and to him all in God " and so on. Thus shortly before I had written came across the following passage "To a Hindu there is no past. amongst them according to thus gaining reflecting in their way and their capacity the great thoughts of the highest of their distinction race and are as worldly amongst all the peoples. discrimination. From kind (and it always with his the universe is always is writing of this one of a class) one might suppose that every Hind\i was thinking at Such suggestions are all times of God. absurd and make the Indian case laughable.A REPLY write against or in praise of India should do so with exactness. In India as people are elsewhere ordinary bulk of the men and women the better occupied with the usual thoughts and cares of all such the world over. Some minded and material 185 . The general character of Indian civilization is spiritual but this is not to say is that every Hindu the is that.

There indeed a past to which they regretfully look back.IS INDIA CIVILIZED? (particularly to-day) as their corresponding though (for lack of food and other causes) with generally less energy in their materialism than their Western brethren. As an American humourist said. and a future which some look forward to with hope and others with fear. are distraught with the thought of to how to find educate their sons and is ways and means marry their daughters. as in Europe. The middle-class. The rich are too often concerned with themselves and the Govern- ment honours little for which they hunt. in other. Faith sustains some. 186 with the . and too needs of their country. I man As increasingly indigent. Some few reach the highest spiritual experience of which the writer cited speaks. becoming everywhere. there is a good deal of human nature class in Europe . it is lost. in walk along the streets of Calcutta a word I overhear perhaps more frequently than any other is " Paisa " or " Ha'pence " which the poor have little of. a present in which they suffer.

and practice and moral. and some buoyed their religious faith spiritual men and some are whose lives and . and intellectual T I When hear people talk of it Indian " Religion " ask what form of is they mean. The question disconcerting except to those who will approve nothing to but what is their own." Monism (advaitaBuddhism is everything. The so-called " Pantheist (a misnomer) is said to be given over to " cold abstractionism ." Indian archi- 187 . These will find fault vada) carries tolerance so far as to be " indifferent to the truth. development. and who are out blame with all forms." and the Theist to and misplaced devotion^ extravagant " atheistic. thoughts inspire and maintain their race. We must distinguish between India and the : Indian particularly at the present time when so many have all fallen from the ideals of their race." The sects have so little of it as to be " fanatical." A REPLY Some up by truly people are resigned. With these varieties of of belief men there are differences degree of spiritual.

" is Painting too " miniaturist. Political and tions India 188 . Sita " verges upon the im- moral . It asks how can it the civilization of the people . In this some speak of " Indian religion." and so on and so forth. Particularly is this so when that The is a politically servient one." Rama is over-saintly. and finds people the cause in its superior civilization. Moreover the beliefs and institutions of a coloured .IS INDIA CIVILIZED? Indian tecture is demoniacally " titanic." sense " Indian philosophy " and " Indian morals '" condemning each en bloc. dominant race naturally asks itself why it is in fact in possession and control.people are apt to be regarded as . inferior. good seeing that they are subject ? How can its religion have the power of moral uplift when there is the which rules be lack of that virile side of morality which subordination implies? For the purpose of adverse generalizais treated as an unity. At the back of the minds of such critics is the notion that nothing Indian is good because none of it is the same as their own.

A REPLY religioiis criticism it on the other hand treats as a mass of irreconcilable differences. worshippers of millions of " the gods " and Yogis seeking realization of the " Impersonal " Spirit strict adherence to caste and sects which combat all caste and . Such will ask " What is Hinduism? " These imply that there is nothing to which that name can this be given. There Meanwhile those who have not is a path. Indian beliefs found it will save their credit if they avoid 189 . " Idol " which in the past have sanctioned human. of all life . animal sacrifice and an the other hand believers in the sanctity . general criticisms cannot be These ask how it is possible to link together " Godless " (Nirishvara) systems with Theistic theologies the monist the . so forth. It is not a people but If a medley of various be passed. To many a foreigner therefore and practices seem a " jungle " in which there is no path. so. and the dualist. so it is said. and to-day practise. qualified " Point monist. races. the worshippers and of the of the rituals of Light " (Jyotirbindu) .

IS INDIA CIVILIZED? generalization on a subject which they do not understand. These Themes will endure whilst their variations may either alter. Partiby Its cular men embody that men in this country varying degrees and well or iU Powerful Idea. unfaithful to 190 . As I show later India it does possess a spiritual unity for certain possesses It common fundamental beliefs. One of the most interesting enquiries is that which seeks the Theme of which these are the variations. The Shakti both cause and effect and appearing is as India is the Bharata Shakti. When " in I reply to criticism I speak of India " mean an Idea apprehended by us as an abstraction derived from present experience and study of the past. also displays a wondrous variety of belief and practice suited to the capacities and temperaments of men. or pass away. which in the Cosmic tions Mind is a particular type of its Consciousness projected with all varia- power or Shakti. Some even are or classes of in it.

ciples of He attacks the prinis Indian civilization (that the little which he understands of them) and fails to distinguish between such priciples and what are not their legitimate results. But Mr. at least in the first place. Archer and his class of critics make is to fail to distinguish between is One vital in the Indian civilization and and what mere crust and alien (and even in some is what essential . they might produce some just criticism and offer some useful advice if either is called for. some parasites have gathered on its trunk. cases) evil. A powerful case of a different character might be made against India but he has not the knowledge to make it. but abuses due to the weakness and evil of men. Such a case would set forth the principles of Indian civilization in their purity and would thus show how far some of the Indian people 191 . accretion. If he and they were to confine their attention. to these. Archer in does just the reverse.A REPLY of the mistakes which Mr. It has been well said that the tree of Indian Dharma is very ancient and it is not therefore surprising if the course of the ages.

They differ fundamentally from the " modernism" of the West still in search of sure basis on which to build itself. it may be. Archer speaks of all abuses as if they were the legitimate application of Those prinprinciples evil in themselves. ciples may be well-founded or not.IS INDIA CIVILIZED V have fallen from them in the present time. will always differ in some of these matters. Archer. " When one looks upon some " black Brahmanas " and " white Shudras it is as they are called. says. is as the Muhtar nobly also the gift of Radd-ulGod. 192 . seen clearly that we have to deal in the case of the first is with the type which not that form which the principles of this culture first proceeded. like Mr. speak of the " arrested " development of this country. And that is the influence produced on culturg the pure Aryan by the indiscrimi- nate mixing with the earlier peoples which followed on the relaxation of caste produced by Buddhism. Men. But Mr. Such an enquiry might also include an investigation into a matter generally over- looked by those who. Difference of opinion.

though in varying degrees. In fact who will be I so rash as to say that India will not in the future be shown the. to be right. Eastern and Western but is Civilizations are in fact different is that not to say that the former inferior to the latter. Meanwhile in its past form it threatens to with the smoke of its guns in disappear a War for which all the West was ultimately. 193 13 . speak of general principles. Mr. ciple last There is scarce a prin- which Western Civilization of the century has preached which is not called in question and is not on trial to-day. because all were responsible for the conditions under which it became possible. .A REPLY But this is not necessarily to say that the principles are evil or barbarous. responsible. Archer again lumps together indiscriminately matters which are contrary to the eternal Dharma matters unconnected with or imessential to it and often of comparatively recent development and matters sanctioned by religion but which have in some degree been misunderstood or mis.

in the past. There have been. but as a practice which compelled or drugged widows to immolate themselves was a cruel barbarism. But it is not sanctioned by the principles of Indian Dharma. But as Professor Giles has shewn (" Chinese Civilization ") they are. cases of infanticide limited to particular parts of the country. women have Sati. some Even to-day there are still many who teaches that believe that Mahomedanism no souls. endeavoiu-ed. of error dies hard This kind when it serves political or religious purpose. false. however much some. except as instances of exceptional aberration. Similar charges have been made against China and have formed a staple of missionary polemic. at the time of its suppression. On the contrary the Mah^194 . considered not as an act of truly voluntary devotion. to show that it was.IS INDIA CIVILIZED? applied and have thus become an abuse. even by the falsification of texts. instances of the first class As we may cite his charges about female infanticide and Sati. But all such acts are condemned by Indian religion as by any other.

rules with the intention of keeping India together and upholding its' and sailors Dharma against corrupting alien influence. This a matter upon which Pandits differ and on what do they not ? It is not an essential of Indian Dharma. On the contrary Ancient India had a large foreign trade and was in active intercourse through its merchants with the other countries of the world. The rule is now being gradually abrogated. On is the second head we may refer. The restrictions against sea voyage are of later date and were possibly prescribed like other . Again the so-called " shutting up " of women 195 .A REPLY nirv&na Tantra says that woman is the embodiment of the Divine Mother of the universe and that the destruction of women in the Sati rite leads to Hell. though cases have very rarely occurred in modern times (I remember to have tried one myself) the rite is so much a thing of the past that to drag it up with infanticide to-day as a charge against India is unscrupulous. to the rule against sea voyage. Moreover. as he does.

and is still liked by many of the ladies concerned who consider > same way the glamour which attends a dominant race produces amongst the imitative the " have a drink " and " so English " Indian the type which bans " native dress " from his Club because it is " run on European lines " and brings up his children in " Indian Etons " to segregate them from the common run of Indian folk. a young man. It prevails in certain parts only of India and there in respect of the upper classes only. 196 ." All such imitative snobbery is alien to the spirit of this country. as indeed was England until a quite late epoch. " upper ten. The education of in woman according to modern it notions has been neglected. informed an Indian friend of mine that he belonged to the it to be a sign of respectability. This is not the place to narrate the long history of Western women's disablilities or of the low ideas which have been held of their sex. It was borrowed from the then Mahomedan Rulers. In the . One of these.IS INDIA CIVILIZED? by Purdah has nothing to do with Hindu religion.

A REPLY Woman being. her and Their disdain her and their contempt for marriage are known. As Mr. St. She is (to quote some sayings of the Fathers) the " root of all evil " created from a rib of Adam's body not from a part of his soul " " Marriage is good for those who are afraid and so on. 197 . Lecky says "woman sank to a lower legal position than she had ever occupied under Paganism. and being. of man. Augustine asks himself why She was created at all. Church and State alike taught that woman was made for St. after man. notwithstanding the fact that Christianity to sleep at home at night " (and in this into the it was not alone) did introduce Roman world some true principles as regards (Histoire M. Cady Stanton says (" Woman's Bible ") " The canon and civil law. subject to man. an inferior Paul and the Christian Fathers approved inferiority for_ man. was to the Hebrews an inferior As Mrs." subjection. In the feudal legislation of Europe woman sank lower and lower. Legouve says Morale des Femmes 183) that woman.

It she was in time brought under subjection. It is only but yesterday that the battle seems to have been won. J." under the feudal regime conjugal morals It is not however necessary here to relate ancient history." primitive condition of the Aryan woman. it is someShe was placed under the 198 . was. so. (History of Women's Suffrage 290) of the English itself Common Law which. and generally. The education of Western woman has only just commenced. Only in 1865. unhappily. S. thought to be a misfortune to be born a woman. Mill wrote " The Subjechalf of that period Only within the latter was any advance made to establish her position and rights. In this country also. Mrs. — times in fact as. and within the life of every man over fifty. whatever may have been the tion of woman. deprived her of the control of her person and property and made her morally and economically dependent on her husband.IS INDIA CIVILIZED? " return to brutality. basing on the alleged inferiority of woman. Her is inferiority was proclaimed. Cady Stanton gives a summary iii.

in the style of the ascetic the world over. marriage. as when woman is said to be " the vessel of worms. nor rity such as that is there a scriptural sanction for their inferio- which is implied in the legend of Genesis. But on the other hand whilst individuals may have spoken contemptuously of her. and of Hindu law recognises her rights property (Stridhan). hymns Though some of the Veda were spoken by women the hearing of the Veda was and is denied of the to her as to the Shudra. nothing that I am aware of is to be found in the Hindu Shastras which equals the defamatory dirt. siddhiyar.A REPLY charge of the man. and motherhood. as tlje earthly representative 199 . woman is regarded as a Divinity. — statements of the Christian Fathers. beautiful On the contrary many sayings are found which give honour to woman. In fact the vicious principle of the inequality of the sexes asserted itself in this coimtry as in others. phlegm and urine" (Shivajnanai 27) and sexual union is spoken of as a thing to be abandoned. In the Sh&kta Tantra in particular.

The sexual relation also is divinised. for some ages past. or are which is altogether. The reader of Bengali will find an account of some of these in Pandit Hari Deva Shastri's useful little book on some of the great M'omen of India. Maitreyi onwards. The late Sir 200 . administration. This is not to say that Indian women were. the Indian woman has suffered some evils and one of them is the neglect to give learning. It is obvious however that.IS INDIA CIVILIZED? Mother of all. The history truth of India tells of many women great in and battle-prowess from Gargi. Over and over again do they prescribe that no injury be' done her. and there were many more doubtless who are unknown to fame. lacking in culture any more than George the Indian peasant is. It does not lessen nor detract from the and beauty of these principles that they have been applied by some in a manner which has led to abuse. that no ill-word even be spoken to her^ but that she should be honoured of the great always. her the opportunity of that full education both her right and need.

No sensible person objects now-a-days to the education of Indian women. It is true that (to borrow the words of Mr. and has nothing but his faith. He ploughs with an old plough. exist over the greater part of the European 201 . resembles) the latter knows little or nothing of modern science. to the limit of his capacity. ' which and which still have some support there .commerce or machinery. The discussion rightly centres round the question what that education is* to be. in some respects. The views which generally prevail in India are rather like those which were generally entertained in England during the Suffrage Movement by its more moderate opponents.A REPLY Birdwood called the latter the most culti- vated peasantry in the world. his great courage in facing a life as rude and hard as a subject of Alfred the Great. G. K. the great cultural traditions of his country. isiscantily clad. but he is truly civilised in so far as he shares in. Chesterton concerning the Russian peasant whom the Indian peasant. his fields. Education and literacy are not one and the same.

am in favour of giving the fullest opportunities to women. 202 . do. believing that nature is more to be trusted but it must be admitted that than man time has yet to show whether the older views based on the more rigid application . of the physiological and psychological differences of men and women. that which woman If we believe. or those of the " advanced " and free school will be found to be the more correct. This is not when examined so much a question of the " inferiority " or " rights " of woman but a difference of opinion upon the question as to the nature of the education should receive. a considerable As regards marriage literature there is may which those who are interested The learned differ upon the question whether Shastric authority supports a state of affairs of which they complain rfead. as the Shaktas is woman is visible Divinity we can- not go astray. Instances of the third class of criticism are the rules relating to caste and marriage.IS INDIA CIVILIZED? Personally I Continent. or do her wrong that belief so long as truly given effect to.

There have been abuses in connection with the first but the present tendency is to raise the age of seems early judged by recent Western views.A REPLY either as regards early marriage or widow re-marriage. it is Indian Caste. in the colder West . in the West. arose naturto bring ally under the influences of the unifying advancing civilization 203 . forces of claimed. and are now commencing to affect woman. even then more deferred. it should be remembered that under the English common law a girl could be married at twelve and was in fact in past times married early that girls attain puberty much earlier in this country than . according to which marriage is becoming more and If it marriage. is Until this matter is settled it obviously premature to charge the true principles of Indian civilization with any abuses which have occurred. and as a safe- guard from the sexual errors which abound amongst men. insists on marriage for all and that the Hindu men and women in the world both in the interests of the conservation of the race.

It is on the question of caste which is. and (in a practical sense). Archer. Hindu Dharma. castes exist in the West they to-day." merchants. a part of the other Western like most shows himself most angered. . servile population and so forth. that Mr. Many are of opinion that always exist however much Thus Professor Giddings the sociologist says " classes do not become blended as societies grow older they classes will may shift. duty. agriculturists. according to orthodox views. Classes. that caste " has corrupted Indian morality making social insensate arrogance a religious and To speak of " snobbery " in connection with caste is to wholly misunderstand the matter. 204 . These distinctions did not arise from snobbery but from the inherent needs of society and its organisation. Sociology shows the existence of caste everywhere as rulers.IS INDIA CIVILIZED? about the best possible kind of unity and concord among the many heterogeneous communities (" Hindu Message " II. 383). He says that in India " the most inhuman snobbery is a religious duty " and critics. warriors.

" The either notion in that men are equal is work." Renaissance. capacity or utility unfounded. On cal all matters there is a chaotic difference of opinions some of which contain ^e seed of will disruption which the late great war complete. In fact country after country has separated Church and State. which the " Reformation. without any settled foundation or aim." He considers that " any social reform that hopes for the blending of classes is foredoomed to " all failure. and the poor or relatively poor. modern Europe is destroyed. The man of wealth is the man of worth and power. French Revolution." A REPLY become more sharply defined. The main class divisions in modern Europe and America are between the rich or those comparatively so. and other modern movements In fact. Those to whom he is not so are either adherents of the old 205 . This was otherwise at the time of the great Catholic Synthesis. In modern Europe the sociologi- and economic order has not necessarily anything to do with religion at all.

four." Whether present revolution which undergoing will stay this to be seen. Europe is process remains scheme of social order is based on religious and philosophical principles which are also the practical ideals of daily life. the mercenary spirit will corrupt judgment and the religion alike. as is well known. exploitation of the poor by the rich as as merciless as that of the in societies weak strong of military The laws will favour the pros- perous. or modern reforming in his social movements. Professor Of the time when he wrote.IS INDIA CIVILIZED? religious ideas. To-day there are practi- 206 . The original Indian ideal Indian The castes spoken of in the Scripture were. it may be inferred that in a community whose life is a tireless pursuit of materialistic ends is —in and which money getting the sum of success —there will be a sharp separation of the successful from the unsuccessful classes an wanton and by the character. " Upon a review of some Sociology. principles of : Giddings. says parts of Europe and America.

The Pariah is regarded as unclean and in fact his habits are generally fear For this reason (that is for of pollution) he is not allowed to so. if too freely availed of (as we see to-day in the case of Br^hmanas in non- Brahmana occupations). It is in the last or Shiidra . which however. 207 . is said that some latitude allowable according to necessity in the case of the three higher castes. The question of "untouch" (Asprishya) must be distinguished ability from that of caste. The secular occupations of the castes are called Vrittis.A REPLY cally only A. two main castes the Brahmana and the Shudra just as of the four Ashramas only two survive—the Grihastha and Avadhuta. Confusion generally exists in the minds of Western writers on the subject of the castes and those " untouchables " outside all castes called Panchama and Pariah. results in spiritual deterioration. expected to confine it is own prescribed calling. caste that the multitude of sub-castes have developed according to the nature of the occupations. caste is Whilst each itself) to its .

There is a strong movement to remedy evils even amongst those who these adhere to the caste system as between themselves. in the castes is mix with one another 208 a way which . It is quite on friendly terms with a man and to hold him in high esteem without eating with him and in fact. As regards the latter. use the water wells of the castes. their conversion to Christianity in the hope of better social treatment. subject to : the two prohibitions stated.IS INDIA CIVILIZED? Nevertheless the neglect of the Panchamas has been inhumane a fact which has led to . Hindus do not attach so much importance to this form of social intercourse as do Europeans and particularly possible to be the English. If their surroundings are unsanitary they should ^be taught and helped to put this right. The two matters of untouchability in connection with the Panchamas. and of the tinguished. castes should therefore be dis- The two essentials of easte are the prohibitions against inter-marriage and eating in common.

Again in England. The substantial distinction is that. interclass marriages do not generally take place. in the West. as evidenced by the cases of Drona and Vishvamitra. do not meet at table. though in fact the rise from one class to another only takes kept there England the " place in exceptional instances. In India again the rule relating to inter-marriage and inter-dining is kept rigidly by those 209 who 14 . and still more so on the continent. " In all things which are we can be as separate as the all yet one in the hand in things essential to mutual progress. class is theoretically flexible. Even in gentleman " (a term losing its social distinction) and his tradesman. in which some think it was not so. the late Mr. Booker Washington.A EEPLY not the case with the European classes. In India caste is inflexible whatever it may have been in the past. and still less his labourer." is Moreover where is (as in India) there is a rule which no humiliation. purely social fingers. To quote the words of an educated and distinguished negro.

used to take his meals at the High India of caste there Court with there his servant of who attended him —a man 13s. but a " gentleman " of wealth habitually taking his meals with an ordinary common servant ? On the other where will we find hand the humblest Brahmana would not take his food with the wealthiest and greatest Maharajah. For instance. cisely the difference This illustrates con- between caste-exclu- 210 . an Indian Lawyer whom I knew.IS INDIA CIVILIZED? observe the caste system. man who own thus regularly associated with his " inferiors " would probably find that is his class refused his invitations. In the no snobbery at all. a month. may occasionally take a lunch on the moors with the appendage of aristocracy or wealth called a Gillie. perhaps earning England a man and humble position. man may risk In the West a dine with his " inferiors " at the of a charge of eccentricity and of giving offence to those of the same station A if he asks them to do what he does. In 4d. a man of considerable landed property and money.

from travelling on the railway in compartments reserved for white men or in mail or other notified trains. For to latter exists in this country. As I write these lines I read that proposals have been recently published in South Africa precluding all coloured persons. Where the and that rarely. and 211 marriage between . as in the case of the young Bengali (whose father was a rich man) who told a friend of mine that he belonged to " the upper ten. In the same way there is in England a liberty to " marry beneath one " but those who do so may " be cut off with a shilling " and socially " boycotted " unless they happen to possess that open sesame which is wealth. and is theoretically admitted and in some cases obeisance." He had learnt the word and the idea it denotes in England.A REPLY siveness and class-snobbery. therefore to this that in India we see takes place in fact. Negro or otherwise. is it the God of Money many make It the fullest comes an ancient system logically In Europe change inflexibly applied. amongst those who have adopted English notions.

condemn the restrictions imposed as regards the relation of castes. I am not here concerned to show which is of these views correct but to point out certain common misconceptions and the rational basis on rests. What is the dijfference in principle between a rule prohibiting a Negro from marriagewith a white woman. (" which the ") rule of caste In this connection an Indian writer Hindu Message has acutely pointed 212 .IS INDIA CIVILIZED? white women and Negroes. without inconsistency. and as between the castes and the pariahs.. Those who think are that the reasons which prompt this proposed legislation sound cannot. a high Pariah and his women ? those Indians who protest against distinctions being made against themselves should Braamana and a In the same way remember that their caste system assumes the same principle on which distinctions are based. or association with white men when travelling (custom excluding relations in other cases) and a rule prohibiting association and marriage between. say.

which Mr. such 213 adjustment as is . echoes. In no <30untry in the world has greater insistence been laid on the fact that man is free and the maker of his destiny. between India and the West.A REPLY •out one of the differences of view. development and strengthening of the individual Psyche and body according to its is natiire (Svadharma). Indeed strong souls are independent of environ- ment make it subserve their and The notion. What therefore has to be strengthened is the organism which is the bearer of individual character. If this be done. as between the soul and its material environment. The former has always attached primary importance to subjective development that . the former is of primary importance. This principle as I have already pointed out governs also the inter-state and inter-racial relations. that man according to Indian theories " rises and falls as helplessly and purposelessly as the is- waves of the ocean " born of an excessive ignorance. here mentioned. India has always held that. Archer purposes.

individual spirit or On the other of the hand the has been social aim of the modern West it largely the a conquest external environment.IS INDIA CIVILIZED? the environme*nt becomes easier. 214 . This has been kept in of mind self- the evolution . the Indian social (Svarajyafor the Qrganism for the siddhi) social aim has been conquest (Jitendriya) self-rule and liberation (Moksha) Jiva. so as to enable the organism to more and more adapt I itself to the environment. In India a systematic attempt has been made to preserve and transmit the necessary to Guna of the " Ids " of the germ-plasm. as Weismann calls them. cannot here more fully enter into this matter which is based on certain funda-: mental concepts of Indian Philosophy. from father to son : in the face of opposition from individual emotions and interests. which to effect through has sought " variance of the " Ids entering into the constitution of the germ- plasm. Spiritual growth is mainly dependent on the organism and on the exercise of the Svadharma appropriate to in it.

created by the Lord (Ishvara) according to the division of Guna and Karma. which may be either good or bad. To the Eastern. such a notion is irrational. 215 . Caste appears to the Western a hardship because he ordinarily does not believe in the past or future births. it is said. as to many Westerns. and there commences its experiences for the first time. this doctrine.A REPLY to say that the factors or Gunas of the ultimate material cause (Prakriti) of Suflfice both mind and matter display themselves variously not only in man but throughout all created being not only in the bodily matter but in the inner psychical tendency or Sangskara which gives rise to individual mind. The souls are born into bodies . suitable to them and thus the four castes Varnas were. The Christian teaching is that a soul pure as it leaves God is by special relation placed in any kind of body. that is the Svadharma or or the particular Dharma of each being. Accord- ing to the Western view this is not so. Without the acceptance of caste largely loses its significance.

that the soul is born into a body which is suitable to its previous merit or demerit and acquirements . seeing the colour of many Br§. The Brahmana mind. tion of The an indicathe measure of merit and demerit present caste is in previous births. A true Brahmana should not give 216 . there is social association. according to him. has in general a distinctive and high quality which other castes lack. man's caste but that is fixed for a particular birth if it is a low caste he may by fulfilling its duties and by self-development qualify himself in future births for a higher or the highest caste. In India a is class-distinctions in the man is not despised because he poor and is of huttible occupation as he often in the West. One caste does not consider itself superior standing. This is due to heredity largely maintained. but obviously not wholly so. in The orthodox Hindu holds this birth. that . by reason of wealth or social Such snobbishness is a mark of West.hmanas to-day.IS INDIA CIVILIZED? Man's only chance is. Subject to caste rules. even as it now exists.

just. is only to be had by the Brahmana through a maximum of the same." Those who so speak do not know what Dharma means. Each man must be truthful. It is a mistake to suppose that the caste-system is a " system of group morality. charitable. The result which (as recently pointed out by H. any more than to any other sin otherwise he will become a degraded Brahmana in this birth and possibly of the to pride lowest birth in his next life. H.A REPLY way .ryya at Kumbakonam) the latter can attain by a minimum of Niyama. As a matter of fact the high caste of a Brahmana connotes more rigorous injunctions (Niyama) than those imposed on the Shudra. hold that those who follow their own religious faith are less fitted for salva- 217 . It is the particular rules called Nishesha Dharma which bind only members of a particular caste. Samanya Dharma or the general rules of morality govern all castes andall men. free from pride and so forth. The followers of the Varnashramadharma do not. like adherents of some other religions. Shri Shangkarach§.

Thus the BrS-hmanas who were once respected as the " Guardians of the Treasury of Dharma " have now (in the words of H. their claims are resisted. is no wonder that.ryya of Karvir ." Those simply who are should live austerely and now in the It scramble for place. Any one who follows . It need hardly be said that in fact we do not find these high ideals always kept nor do Christians always keep theirs. Sir George Campbell 218 . Fault is not attributable to the Eternal Dharma. Pitha at the last " All India Hindu Conference ") often " become objects of ridicule' and contempt. Shri Shangkar§. wealth. in the degree in which they are unfaithful to their duties. and power. The fall of the Hindu is due to his not keeping it.IS INDIA CIVILIZED? tion than themselves. the Dharma of his Hindu who follows the religion with faith own caste any nonDharma of his own in its truth and in God will necessarily rise in the scale of spiritual growth and have that material and spiritual happiness which his actions and to knowledge entitle him. H.ch§.

This situation adds to the It is easier to existing discontent. but many. and vulgar. Price (« The East in the West pointing out that in ancient India poverty was no disgrace but birth and caste counted^ says " Now India is being inoculated with " pp. says " In India I have had the experience of how : — communities of people varying in culture. 222.A REPLY in his book dealing with the relation of Blacks and Whites in America. What a man accumulates and holds counts. be good than the to be rich less. 223) after the economic lymph of the West. William : Miller of the Madras Christian College said that the other solidarity of in (" man was more Hinduism than in Hindu Message. This is new to India. none are being influenced to prefer 219 . 383). An American Author Mr." The well-known educationist Dr. rank. and racial qualifications have lived for centuries amicably together side by side and this has been possible in India only through the organisation of caste." Collier markedly recognised any religion II.

" One hears the same tales about communion and other services for natives in India." The same author says (p. the standard of money. the poison of the " the West . Their own miseries were not enough. Pearson said " The Church has habitually treated Black and the altar " (National I White as equals before life and character 210). Even when under the soil they must be kept apart. while Christians refuse to meet African Christians even at the sacrament.IS INDIA CIVILIZED? the latter. They have now this new source of discontent. 229) that European Christians in India are a caste by themselves not who will hear of much social intercourse or marriage. Much more strongly do they persist in ostracizing them socially. myself have seen in this country a separate cemetery for Indian Christians. Roman Catholic H. I do not know which is more pitiable. of the absurdity And 220 yet we hear talk and iniquity of Indian . I was told that this was because their graves were not kept clean. the fact or the explanation. On the other hand Professor C.

If we condemn some of it& exclusiveness let us get rid of it amongst ourselves. If we hold to the principle (and something application in India. But 221 . all Let us be honest. it is because it still fulfils some useful purpose in their social organism. outside influences. For the contrary reason. where it exists in worst forms as the money-standard or a base form of racial prejudice. some Westerns advocate it as the means of breaking up the Hindu social structure and with it Hindu religion. to a it matter If will for Indians themselves to decide. get of it. with the removal of all danger of aggression from.A REPLY caste. certainly no one else will hold them to they do not. they really want disappear. the caste system would largely modify itself in a manner favourable to the views of those now opposed to if . notably in defending it from disintegration under European influences. may be said for exclusiveness) let us say nothing about its I am not concerned to advocate the caste This rid is system. I believe that. for it.

There are without doubt abuses in all these matters. according to Western ideas. know of a case where an Indian servant did things for his sick English master which were contrary to his caste rules. But in practice it may operate badly. To me necessary to Thus the mere fact of social I distinctions need not destroy the sense of human brotherhood. and in the sense of incomplete development.IS it. Whether these latter are always right is another matter. and a dark side. INDIA CIVILIZED? of the orthodox do not its Even some deny drawbacks. that the caste system has the evils seems that some of connected with caste are not it it. and which the servant's devotion to him accorded. institution. There are also some barbarisms both in the pejorative sense. But they claim that it has a bright and beneficial side also. but which the necessities of his master called for. But what country in the world is without them in the eye of another ? The missionary is apt to place before the Indian an idealized picture 222 . After this is the case with every human all.

will read the books which each of the contending parties have written against the other . The facts are now becoming known and some who have been there for themselves have begun to complain of deception. societies . nowthatthis war has ended. Those Easterns who.slavery and sexual perversities previously country of which freedom from gross debauchery is the point in which they appear to most advantage in this Elphinstone wrote " Their unknown and is their superiority in purity of manners not flattering to our self-esteem ") cruelty to children and animals 223 (in Europe.A REPLY of " Christian " Europe tell : for the actual facts against the Christianity which he preaches to the Indian people as being a more potent influence for good than their own religion. sordid prostitution. white. Meanwhile any intelligent Indian who has passed a few years in Europe can make a case against it of barbarism and wrong in the form of crime (let the criminal statistics be compared) vice (intemperance.will find a store of material with which to confound the pretensions of each.

In truth 224 .. them the more odious because parts of organised system which is predomian of nantly to-day (as contrasted with ideals of the Christian past) a w^orship is of material success. modern cruelties amongst the low such as the carters and Goalas of the towms. IS INDIA CIVILIZED? for their protection are necessary — kindness and love of children are a marked trait and so is their respect notwithstanding some for animal life. superstition all political and many a aggression and so on . irreligion crude . vulgarity (which scarce here exists) . All this not to mere deny the presence of great qualities and virtues amongst some and the truly spiritual endeavours which these make towards the general betterment of Humanity. In Europe also there is unnecessary killing of animals in " sport " and horrible crimes to of the Indian people in connection with vivisection) . lack of cleanliness (the Anglo-Indian taught his customs and social injustice (such as regards the latter the grinding and " sweating " of the home-people the daily bath) : evil poor) . religion.

the merits of are not yet all peoples were balanced.A EEPLY if we were all sane and modest in our self-appreciation we should discover quickly is that others no people or country free from blame. India would appear high in the scale. Some have been and are so. The still candidates for Humanity. Men Man. against We should then effect good to If and escape the charge of hypocrisy ourselves. rest are 225 15 .

and sometimes vague. 226 . I and philosophical ideas which have referred? As in the case of the terms " Civilization " and " Progress. the common to religious. The religious man is thus he w^ho feels that he is hound in varying ways to all being just as the irreligious man is he who egoistically considers everything from the standpoint of .IX BHARATA DHARMA AND THE COMMON PRINCIPLES OF INDIAN Clt-ILIZATION WHAT: then: are . notions are as to the meaning of the word " Religion." so very varying. man in a definitely together with action based on and consistent with such recognition and in harmony with the whole cosmic activity." In its most fundamental sense held Religion is is is the recognition that the world an Order or Cosmos of which each a part and to which he stands established relation .

For the same reason all religions are agreed in condemning selfishness and in holding that. it would lead to the negation of Cosmos. the social In fact there an accurate parallelism between anarchism in community and in the physical organism. disappears in disease. infernal It is in short in the life egoism of cellular that is all organic disease springs. it is the root of all sin and crime (Adharma). with the result that all its neighbours become its prey. if it were adopted by all. in which all the members obey a central control. These acts are 227 .BHARATA DHARMA his limited self and its interests. Chaos. in its widest sense. The essentially irreligious character of such an attitude is shown by . without regard for his fellows or the world at large. The benign feudalism of health. that thus been noted (B.the fact that. Life and morality are harmony. Disease begins in the attempt of one isolated cell to set itself up independently of the rest. It has Swift " Ludus Amoris ") that the primary cause of probably every organic degeneration is a fact of profound moral significance. is.

Morality is the true nature of man. that enjoyment in the desire which seeks 228 . produced and merely extra-cosmic general Dharma (S&manya Dharma) is thus the universal law. holding that all self. binds to the world of birth and death (Sangsara). each class of being. and manifested by. The order or Dharma is inherent in. just as the particular Dharma (Vishesha Dharma) is varies with and peculiar to. that is existence according to Dharma as the Universal Law. The universe is held to be rooted in desire for world of form . The . According to the ideas here discussed this Order or Cosmos. is not conceived arbitrarily governed by some God. The Vedanta goes whether further. all beings and denotes their true nature and qualities in fact that which constitutes them what they are.IS INDIA CIVILIZED? wrong conduct on the part of the individual limited self (Jiva) productive of suffering. ignorant notion (Avidya) of such a issuing* in good or had action leading to happiness or pain. To this general concept the common is faith of India adds others.

: BHARATA DHARMA for itself the fruits of its actions. Desire governed by Dharma is legitimate on the path of worldly enjoyment (Pravritti Man's three ends are then Law (Dharma). whether good or bad. hinds to the universe of form which as such is the worlds of birth and death yet there : . (Sakama Karma). and the Means (Artha) by which lawful desires may be These are known as the given effect.rtha. But desire Marga). more the master of Those who seek the fourth Purushartha or Liberation (Moksha) and are on the path of Renunciation (Nivritta of increasing asceticism. whether their activity in such life be good But whilst action with desire or bad. manifests in action (Karma) which Desire may be either good (Dharma) or bad (Adharma). should be controlled iand lest it stray into sin so that man may become more and himself. Trivarga of the Purush§. Desire (Kama). 229 . Marga) generally live lives Both kinds of action bind the individual soul (Jiva) to the world of forms and necessarily so. because those souls whiclji desire embodied life get it.

The law of Karnia is the law of action according to which man has made himself what he is and makes himself what he will be being thus the master of his destiny in the Sangsara and having the the power to transcend it. in this birth. according views is accepted throughout India. not merely. is transitory and liable to suffering. blissful. that good if this difference action leads to happiness and bad action to suffering . 230 . many times both in the conditions under which effect) manifests on earth being (according to the general law of cause or the result of actions (Karma) of . These multiple reincarnations are called Sangsara or " Wandering " in the Worlds of and death. For. There is however a state of eternal. at all. previous births just as present actions are the cause of conditions in future births.IS is INDIA CIVILIZED? between the two. unchanging Peace beyond birth . the soul not born once only but the past and future it . as being limited. but (since the soul survives physical death) in future states of happiness and suffering and in future births 6n to earth. The world.

na). the necessity of right sanction of morality being ensuing sorrow and happiness and the action as a preliminary condition of direct and eternal Spiritual Experience (Moksha). The universe thus exists for a moral purpose. acquisition of purity of mind through spiritual discipline (Sadhana) and by direct knowledge (Aparoksha Jn§. namely. as providing a field upon which man suffers and enjoys the fruit of his actions. in its essentials. and the fostering of spiritual progress so 231 . There is thus a moral law (Dharma) which. which is known as the fourth end and aim of man (Purushartha). This can be realised by the all ation practice of morality. is the same as that held by all other peoples. Man is enjoined to follow that law.BHARATA DHARMA words and understanding called Liberor Moksha or Nirvana. and wherein man may attain his supreme end which is liberation (Moksha) from the suffering worlds of form and thus True civilization consists in the upholding of Dharma as the individual and general good the attainment of Eternal Bliss.

laying stress on the destruction of the thirst for worldly things and on compassion (KarunS. The aforegoing statement very shortly expresses the BhS. with justice to all beings. and chief Zoroastrianism. the three Branches of Indian Religion are Brahmanism or " Hinduism " (to use a popular term).) for all beings. Buddhism (now practically displaced. and Jainism. just as Krishna 232 does in the . except through its influence. to Excluding such as Religions foreign India the Semitic Mahomedanism. As Professor Rhys Davids has said " Gautama's whole training was Brahmanical. He probably deemed himself to be the most perfect exponent of the spirit as distinct from the letter of the ancient faith.IS INDIA CIVILIZED? that." He was a Yogi who taught kanda . Buddhism is the product of Hinduism. Persian and Christianity.rata General Indian Religion or Dharma. the imme-' diate and ultimate ends of Humanity may be attained. the principles of the Jnana- given to meditation. in the land of its birth).

233 .. des aspects du Nor is Jainism is The that of Godhead. Buddhism is not. deliverance from Avidy§. he is Professor de la Vallee Poussin rightly says " mon avis c'est un abus que d'accuser les A Bouddhistes d'atheisme . Sangs&ra. atheistic though one understands why an European might call it' so. Karma. au moins ont-ils pris pleine conscience d'un divin " (" Bouddhisme " 7(>).BHARATA DHARMA BhagavadgitS." state of the Siddhanta It does not however identify what is Being. that his Avatara was said in Puranic times to have been for the purpose of misleading and destroying men. is Its first a state with a solitary Tirthangkara Rishabdeva said in the have been an Bhagavata PurSna to Avatara of Vishnu and . It is noteworthy here that an incarnation (Avatara) of the Hindu Religion and that his Avatara succeeds that of Sri Krishna. as this Professor says. *' atheistic. It was possibly owing to the later developments of Buddhism which Shangkaracharyya combated. practised Dhyana and experienced Samadhi. in Nirvana. He taught Dharma.

as also what Mr. these three branches are agreed. the told.IS INDIA CIVILIZED? of the 22nd Arhat is. the doctrines of Dharma." the true meaning of which however is stated later. and implications Marga and their above stated. Buddhism. and are each subdivided again into various Schools and Sects with peculiarities of their own. As I regards the refer Jainas and the Vedanta of the may my readers to the address of the President-elect Syadvad Jaina Mahamandala in December 1903. Sangsara. Pravritti. Shri Neminatha I am described as a cousin of Shri Krishna. Karma. Jainas. and Jainism have other doctrines and practices peculiar to themselves. The General Indian Religion or Bharata Dharma is the doctrine and practice upon which that all is. As it is these varieties not possible to speak in terms of all of Indian belief I write from the standpoint of those worshippers of 234 . Nivritti Purushartha. Archer calls " Asceticism " and " Pessimism. The divisions of the general Bharata Dharma as Brahmanism.

and the theories and practices which he calls " Pessimism " and " Asceticism " as fundamental doctrines of the general Indian religion though he of course adds that " they are not symptoms of high spirituality or idealism in the people which has evolved and lived upon them. Though Mr.BHARATA DHARMA the Brahmanical Branch of the Bharata Dharma who other are called Sh§. I am only here concerned (and that only in a very general way) with the notion that these doctrines and practices are the cause of the generally " barbarous " condition of the country . this short essay would not suffice." To . Like all Indian present of Schools they basis a accept the common and version principles of the Bharata Dharma on the this particular monistic (Advaitavada) Vedanta of the Brahmanical branch of the Bharata Dharma. refute all his statements on these matters.ktas. Reincarnation or Sangsara. he has rightly seized upon Karma. that they are not and cannot 235 . Archer's understanding of the subject is incorrect.

body of men For some it is Therefore practically little but suffering. . perfect lasting happiness cannot be had in the world. The Hindu.IS INDIA CIVILIZED? " be the foundations of a " pure or moral religion and that they have so moulded . . the Indian mind for evil that before this country can be admitted into the circle of independent peoples it must throw over these principles and adopt something in more wholesome and rational For owing to these doctrines and the Vedanta the Indian people are said to lack their stead. will-power. Both of these are obvious facts 236 . still more so is his life However fortunate that it is may be for a few. in energetic dominant personality to be without desire and power to " progress " to have a weak grip on life which is deemed of no value to be dreamers holding the world to be unreal and cowardly fugitives from it. Philosophically speaking the charge of " Pessimism " amounts to this. says that the is world life a passing thing. for the mingled with suffering. and therein. to be deficient . like the true Christian.

and disease and to make the world an Earthly Paradise. optimistic. he asks what then ? For he denies that any form of material or intellectual happiness can suffice to stay man's longing for that Eternal state of Bliss which is his true inner nature and is theologically called God. all the great religions are But he is also. For both say that there is a release from suffering and an Eternal Peace. It is true that in the degree that Europe has become " modern " and " pro- 237 . But he (whether rightly or wrongly) does not believe it to be possible that the world can be ijiade perfect as regards all beings at one and the same time for all the length of its existence. May of present experience. The Hindu believes that in the is recurring cycles of time there a perfect age or Satya Yuga along with imperfect and evil ages. sin. it be so. like the Christian. Some Westerns in modern times have thought that it is possible to abolish unhappiness. If this be Pessi- mism then pessimist.BHARATA DHARMA But all men seek happiness. crime. And if it could.

Bi." hold there India. particular was once ? England " Merry England. ignoble. in But when Before the " Refor- mation" when the ideas which Hindus this matter." is were people fully dominant. or in that of Christ Himself. as also as regards " Asceticism. If And miserable they were not they would be then they are materially through poverty and disease. gressive " it Church sense. Probably few English readers are aware 238 .t in fact a great deal of sadness in Any who are inherently great and have achieved much. however much it may use the name." In truth much of this Europe is not honest with itself and is not Christian at all. whose Yoga doctrines taught that true and lasting Bliss is only to Jje had in the union of the world in his Christ-Nature and of both in the " Father.IS INDIA CIVILIZED? has ceased to be Christian. but have fallen and are subject to foreign rule must be sad. Nevertheless it has never been said that Europe either in the was in pessimistic until it took to these called new ideas within the last half century.

Everywhere there it is a lack of food. We speak of the mortality on the battle front.000 deaths a week from plague and over 10. " Pessimistic " utterances are to be found in both Indian and Christian literature. it is material circumstances rather we must first look than to philosophical theories of " Pessimism. not to count other diseases. They do not necessarily represent the outlook of all the persons whose race has produced them.000 deaths from malaria.BHARATA DHARMA that as I write this there are over 30. The Catholic Liturgy speaks of man weeping and wailing in this " ." Literary men moreover are often apt to take " bookish " views. such as diabetes and consumption is in the towns commencing its ravages. But what of this ? Again the country is very poor. Though is of course possible that there a strain to the of melancholy native to the Indian as to other highly sensitive peoples. Though portions which of it may be better off a large part of it is is it never knows what to be sufficiently fed. Vale of Tears " as it calls the world a pessimistic 239 .

240 . Death Whatever sorely tests the sincerity of those desire to who God. find the " their Scriptures may say. horse- Yorkshire pudding. Neverthereciting " one sleek may see men and in the Churches prosperous worldly the " women life these words about Vale of tears and . When relative it is to spoken of as evil. then going home to enjoy thoroughly commencing with a Sunday lunch with the customary round or sauce radish and sirloin of beef.IS INDIA CIVILIZED? utterance less if there ever was one. their defer this There not the same amount India. of material happiness in But luany doubtless are not too the melancholy depressed by sayings of their Scriptures if they know of them. is hymn Many would their meet visit. As a matter is Hindus hold that the world duality (Dvandva) of both good and evil. they Vale of tears " to be a happy one' which they are loathe to leave. this is heavenly and eteral bliss. The vital impulse is nearly always greatly everywhere of fact insurgent in somp degree a against these sad reflections.

sometimes associated with the notion that the carnal and material 241 16 . man Mr. is the strength of natural passion to sin likely to lead and crime particularly when we fan " wanting more wants. and mortificathe flame of desire by tion of the flesh ." is ." That depends of course on our point of view.BHARATA DHARMA It the evil aspect of the universe is some- times emphasized stimulate it is with the view to towards sustained effort to win his ultimate end and not to tarry on a way fraught with dangers." Ordinarily however Asceticism is understood rather as referring to more rigorous control amounting to austerity (Tapas). in theory at business. Archer then demands whether there any token of spiritual genius in *' Asceticism. positive self-denial. because. that desires should be controlled. without some restraint. least. It does not accord with his theory that India should learn to " want more wants " nor where it is will commercialism do " big adopted Most will agree.

IS INDIA CIVILIZED? last world is old Budworld is dhist Krishnacharyyapada said. just as the Catholic Church does. The nature of Asceticism varies according to the As regards the what we make it. though not irrational. Jesus has said in His 242 . of Those however upon the path renunciation are naturally given to stricter. Asceticism. West the in have pushed their practices to The same happened in the the early days of Christianity and Orientalist. such as occasional fasting.^ whilst some (such as a class of Hathayogis and others) great extremes. Neither is excessive. requires a certain amount of practice Asceticism even for those living in the world. is a gauge of the value of his opinions on the religions of India. Professor Hopkins. as the evil. or what what at any rate ought to be known to him. the degree of its Hinduism and the reason for it. American is who writes superciliously of Indian religion says that Asceticism I not part of Christianity. the Catholic middle ages. This extraordinary statement about suppose is his own religion.

the -ashes . the who toil not neither do they spin. Joseph Labre keeping himself dirty and verminous. Heinrich Suzo torturing himself throughout the years. all. most of these are quite 243 ashes " As a matter clean. self- Him and take up the cross of " denial. In all this exaggeration one can discover the usual western Jesus. who in the belief that they were following Him. So far from they are not to wanting more wants lay up the treasure " which . and the Blessed Lidwine of Schiedam drinking the water mixed with blood. and scales of skin with which she had washed the limbs of lepers and other suffering diseased. " moth and worm corrupt lilies " they are not to " as save for the morrow. Archer disgusting of the teachings of brings up " the filthy and creatures daubed with of fact and so forth. abandoned the world and practised extreme austerity Simon Stylites standing on a pillar. but to be of the field . BHARATA DHARMA Yoga follow doctrine that men should leave." And so we find hundreds of men and women.. coarsening Mr. pus.






morning bath.
mendicants seem


classes of religious

outward view dirty

and a number of




when not


Asceticism "


are truly spiritual men.

Mr. Archer

misunderstands the doctrine of detachment

when he




not profound at

(what Indian doctrine is so to him ?), but " merely the exaggeration of a common and somewhat pusillanimous rule of prudence" which is "anti-social," "incompatible with rational ethics," " hedging against destiny " and the like. As in so many other matters he is liere beyond his depth.






remaining away from the world, but is with every action therein, including all forms of social service. It means that what is done is so accomplished without selfish purpose and not for the

A man


does good because


will be advertised, because

he will




because he will get social credit, or
not superior

because he will go to heaven,


him who does all this detachedly for good's sake and without hope of gain for himself. One is reminded here of the well-

known Hymn of what St. Bernard


Francis Xavier and of " says of the " mercenary

worshipper. To quote the words of a seventeenth century work "Non diligititaque

Deo non quaerit nisi Deum " (Amor Poenitens I ix 5). Even those who, like the western monk, leave the world, do


qui a

— —

so because of their dispassion (Vairagya)


not becauseaccording to Western notions and
in Bookmaker's language they are " hedg-

ing" on anything. Seeing that men are of varying worth and animated by various motives it would be hazardous to deny that some of these may have been actuated by fear of the world or other weak motive. When all is said the instances of true and rigorous asceticism anywhere are rare. Man is so prone to pleasure and fearful of pain that we need not worry ourselves over the thought that the world is in danger from It was never less so than in asceticism. the present age. Let us however encourage



the simplification of

even at the cost

of running counter to the trader's philo-

Let us look at the matter broadly and freely and then we shall see that as a matter of fact there is no religion which





balances the

claims of the

of the world

and the



spirit than does Hinduism. Its principles are

opposed to

all false

Asceticism. This



Ashrama, and the distinction of life upon the two paths of enjoyment (Pravritti Marga) and renunciation (Nivritti M^rga). The Trivarga of the first are Morality (Dharma), moral desire (Kama), and the means (Artha), namely, wealth and so forth, by which lawful desires
in the Purushartha, the


be lawfully realized.


in the

encouraged to seek

all these.


two Ashramas life was lived as the continent student (Brahmacharyya) and as the married householder (Grihastha). Save rare exceptions all were called upon to marry. The fourth Purushartha is Liberation (Moksha) to which man is


exclusively bent in the subsequent forest

(Vanaprastha) and as the mendicant (Bhikshu), who, without aught of his
to his death, sought

own, and wending



Source of

In the

two stages man was on the path of enjoyment that is lawful enjoyment worshipping God in the last two when household duties were done and commencing old age wended to death, entry was made on the path of renunciation and union

was sought not with
"the universe,

Spirit as

embodied in

but as transcending



the round of

for all, except for

a few highly developed souls who might enter the path of renunciation at once without first going through the stage of the householder. How supremely beautiful and balanced this ancient ideal was, none can


but those who have studied it and fathomed the profound principles on which principles which harmonized the it rested World and God in one Whole. This glory







l^evertheless it remains a wonderful vision




which only a truly civilized people could have seen and practised. This blending of worldly life free from
" Asceticism "



underlying Source





the Shakta

consciousness of the unity of the Activity

Forms and of the Formless Peace from
(Shakti) they issue.

Whose Power



Kularnava Tantra says, Yoga and worldly enjoyment are then one (Yogo bhogayate) and the world itself is made the seat of liberation (Mokshayate Sangs&rah). What

modern western doctrine surpasses these principles according to which man is
taught that he need not flee the world, for therein he may, in himself, harmonize the Ultimate Reality and Its Appearance ?

For such, one's country and one's family, and the whole world are but forms of the Mother-Power (Shakti) and service of them is service and worship of Her.
This doctrine
is a wonderful synthesis of between Spirit and Body.

Then when



realised as the


CJonsciousness, desire therefor

burnt out.


Without ascetic rigour it has passed away. The statement that Indian doctrine is " a

negation of the value of Kfe

" is flat


supremely valuable both

as the finite expression of the Infinite Being

from which it comes and as affording the opportunity (the only one) through which

man may



Over and over again

the Scripture speaks of the value of


which is so hard to get (Durlabha) and which man has only attained after millions of births of upward striving. Constantly



to to





higher, for

otherwise he becomes a " self-killer." Life has value both in itself and as the stairs
(Sopana) up which

man mounts

to his end.

It is therefore of course real.



critics of Indian beliefs Mr. ^Lrcher talks


of Reality.

The Indian (we are

told) does not believe in the " reality of the


In fact


said to be only

at the cost of the betrayal of the


for which India stands. Mr, Archer apparently therefore thinks it would




be dangerous to trust the Hindu with so real a thing. He might not take it seriously,



Through he would not have the will to set things right; and his "asceticism" and "pessimism" might tell him not to bother himself any
further with the matter.
Is it

of himself and others. " fatalistic " doctrine of Karma his

necessary to

say that the world produces the same sense of reality in an Indian mind as it does in

any other

? And Indian philosophers too notwithstanding their " enervating meta-

physic" give


se ise their support.

Of the three standards Nyaya-vaisheshika, Sankhya and Vedanta, the first two
expressly contend for the reality of the






" real "



Vedantic schools, in one of which only (the socalled M§,yavada Ved&nta) we hear speak of the " unreal " world. But in what

term according to
a thing


" real "

must be understood
Whilst to others

its definition.


be real although it changes, in that

form of Vedanta the truly real

which was, which
changeless in
this is

and which

will be,

these " three times."



only, " as

was in the beginning

and as it ever will be world without end," to borrow Christian parlance. When therefore the Vedanta says that the world is not " real " it means in this sense but not in
it is,

any other. It is real to us whilst it lasts and its material cause or Maya Shakti is an unexplainable (Anirvachaniya) mystery
which, whilst not
real, is also

not unreal.

The Western also admits that some day this universe must pass. No Theology that I am aware of teaches that the world has thei same reality as God. Shangkara the great

doctor of this school expressly

refutes the Idealism of those Buddhists who

were alleged
outside world


deny the

reality of the

objective world, saying (as he does) that the

every whit as real as the

Both are the creation of the Lord (Ishvara) and exist as a real parallelism on our plane and as an apparent dichotomy of that supreme Consciousness in which there is neither without

inner mind which perceives




nor within. It is doubtless said that the world is a " Dream " but to whom ? Not to


waking state, but to the Lord, the projection of whose Consciousness as
in the

Divine Imagination (Srishtikalpana)

it is.

But no school


so philosophically fallacious

as to hold that there can be


an object withsome Consciousness to


Lastly there


the doctrine of


and Sangsara, which missionariescommonly
regard as their greatest obstacle in the
of the Christianisation of India,


and which

Mr. Archer has discovered to be also a poliOther English writers, with tical obstacle. solicitude for the welfare of this country ,also
deplore the alleged ill-effects of the doctrines
of Indian philosophy

on the Indian people

and some few of the

re-echo these

lamentations. These doctrines are said to be

one of the causes of the enfeeblement of will, absence of energy and disinclination
for " Progress "

which stand

in the


of of

the full application of the principles


These theories he says are " shallow " and the second in particular is " an untutored savage fancy borrowed probably from aboriginal tribes." " The theory an empty one and there is little proof of spiritual genius in having evolved it (the aboriginal authorship is momentarily forgqfcten) and still less in having clung to it is for three thousand years. Archer's creed. the individual life being everywhere dwarfed and depreciated" to cite Mr. that they would people. for the thinking spiritually and minded among them have a 253 . Archer's words. it seems. only be too glad if the doctrine could be shown to be untrue. of their indolent notion that shoreless expanse in a chief cause "life is a which generations rise and fall as helplessly and purposelessly as waves in mid-ocean. " which The doctrines are.BHARATA DHARMA Western " Liberalism political appears to be Mr." This implies some considerable. obstinacy in the Indian I am sure of this. Moreover the acceptance of these doctrines is one of those things which convince him that India is not spiritual.

other creeds and persons offer them. Archer and others as regards it. And what theory has not? Indians whose doctrines are criticised their critics would do well if they asked to state their own theories first. that it It may be admitted has its difficulties. and if I remember rightly Cudworth Re-incarnation Doctrine also. are they foolish in this refusal." Their reason compels them to reject the theories which Christianity or Nor. or to refute the errors of Mr. said . What however they would say is " Show and prove to me any truer doctrine : than mine.— IS INDIA CIVILIZED? horror of repeated birth in the suffering worlds. considered the the most rational theory of immortality. an admittedly 254 subtle mind. The philosopher Hume. Cardinal Newman. it in which case still may be found that they involve greater difficulties." I am not here concerned to establish its truth. For as Professor William Knight wrote " Preexistence (a doctrine which assumes several forms) has fewer difficulties to face than the rival hypotheses. whether their theory be right or wrong.

Theories with such abundance of difficulty cannot. It may seem. quod ab omnibus would apply to metempsychosis more fully than to any other. that there a truth underlying this reincarnation doctrine. even to those is who are not its adherents. whether or not its Indian form of Karma and Sangsara fully. correctly expresses it.BHARATA DHARMA in his Apologia that there was not a infested Christian dogma which was not with intellectual difficulties. and in every respect. be rational." Professor William Knight says that " if we could legitimately determine any question of belief by the number of its adherents the qvxxi semper. But whether the theories are true or not they are certainly not " shallow. as the greater number (nearly two-thirds) of the Earth's 255 . qvxid vbique. it will be said. Further it is obvious to any impartial thinker that from the point of view of reason there are less difficulties in the Indian doctrine than in any other. and that speaking for himself he could not solve any of them." Once practically the whole civilized world embraced it.

Pryse). Plato and the Neoplatonists. such as (to take a notable instance) in Origen. What however resisted was the Semitic Judaism (I do not speak of the Kabbalists) and its two Semitic offshoots. the Druids. M. appears since the spread of Christianity rather as scattered instances It is said to have in the Western world. and . (though this is disputed) by some of the Greeks. Pythagoras. Christianity and Mahothis belief 256 . It appears sporadically again in Europe in the Middle Ages. and was taught in the Mysteries it was also held by some of the Latins. It occurs in primitive Christianity . and by the Gauls. when rightly (See " " Reincarnation new Testament by J. In fact some contend that the Christian Gospels interpreted assume in the it. followers of the Edda. notably by Empedocles.IS INDIA CIVILIZED? do. Whilst the doctrine seems to be a peoples now dawn of native and ineradicable it growth of the oriental world. It has been known since history and has been held by the primitive peoples and the highly both learned. been held by the ancient Egyptians.

" A critical life. W. Mohamedanism worked with the same effect in those parts of Asia which underwent its influence." history of the doctrine of a future Amongst those who have held or written favourably of this "shallow" theory be counted the grand Italian philosopher Giordano Bruno.BHARATA DHARMA medanism. and the great poets . Schelling. either largely drove its it out of Europe or prevented adoption there. Schopenhauer. E. burnt alive by the German the Church as a heretic . an (historically) aggressive and persecuting religion. Alger. R. Nevertheless in Europe the doctrine has never entirely disappeared and in recent times has gained a number of adherents. Henry More 257 17 . Lessing the English Christian Platonist Dr. Herder. Walker's book on *' Reincarnation ." itself based on the larger standard treatise of the Revd. may philosophers. D. Fichte (younger) Leibnitz. and writers Goethe. Those who are unaware of the extent to which the re-incarnation doctrine has received approval or adoption from Western thinkers should read Mr. Christianity.

. is The case of In (1860) W. R. gave in the last edition (1878) the final result of his ripest investigations in endorsing and advocating the doctrine. ." all unworthy the natural prepossessions of a Christian clergyman. Alger remarkable. Ernesti. works cited as also large numbers of the Seers of their race. are Edward Beecher and W. Brewster and the Modern Christian Theologians . though starting with this unfavourable conclusion and with of credence. Ruckert. Archer's allegation of its " shallowness " is only one. the first Edition of his Work he characterised the theory as a delusion " plausible But after fifteen years of study he. There many others whose names may be found in the poets. Figuier. R. Dorner. IS INDIA CIVILIZED? and others and the philosophers Cudworth and Hume the French and English scientists Flammarion. Alger. A recent work is that of the metaphysician Professor McTaggart who in his Essay on Pre-Existence argues that the Immortality of the Soul involves the Revd. amongst many. its pre-existence. instances 258 . Julius Muller. Mr.

not a mere empirical generalization but basis. posit a Self unchanged in the midst of Its changing experiences.-: BHARATA DHARMA of the unreasoning prejudices with which he judges this country's beliefs. For the is Karma It is doctrine distinctly metaphysical. as It is not to be some Western writers do. All Western Idealists. the Karma (action done) and 259 .ct a " shallow " theory. Neither however Western critics this nor some other understand these doctrines since they principles have not sufficiently studied the on which they rest. let us take that of the world-renowned Buddha only. Both these statements are as wrong as any can be. The gist of the criticisms made is that it is opposed to the freedom of the will and to morality. has a strong rational identified. with the physical law of causality. Neither he nor they were " untutored savages " or shallow thinkers which they must have been if they adopted and preached what was in fg. as does Brahma nism. Therefore the Kartta (Doer). Not to men- tion other great names.

the doctrine says of is that What however when man does an action he must take the consequences (Phala) and this whether he remembers it or Lack of knowledge or memory. All Indian schools admit the possibility of liberation. the Self is not co-ordinate with. in fact according to it is Indian notions as free as according to Western Indeterminism. the action it determines. is to have misunderstood the elements of the subject.IS INDIA CIVILIZED? the fruit or result of the action (Phala) must be distinguished. connection. Karma being distinct from the Kartt§. instance. If Karma were inexorreduced to a man able how ? could it be possible is to gain liberation Liberation thus the proof of man's essential freedom. of an injury suffered by a child at it. but distinguished from. as though it " inexorable " or " fatalistic " To talk as some do of the law of Karma. for not. We may The Self is compare. in this Kant's distinction between what he calls the Intelligible and Empirical characters. the moment of birth does not prevent the 260 . That is. cannot dominate the latter. machine.

he has yet sufficient free surmount by So it is its exercise all tempta- far then from Karma being fatalistic the doctrine according to which man has made himself He is master of his destiny. owing it to the load of evil results . If through precedent actions our present condition is unfavourable. is not impossible for the Self which performs the action remains always free. as the Hindu would say.BHARATA DHARMA consequences of injury ensuing. through no antecedent action of his own. and in its result. have no cause but the arbitrary. according to this theory. we are called upon to make good Karma to maintain our moral state and lay the seed of future good conditions. unjust will of God. at birth. according to the Christian theory.. we carry. a man is placed will to tions. And though this may be in cases difficult. In the same way it is said in Christianity that however unfortunate be the conditions in which. notwithstanding what he unfortunate conditions which are due to his previous actions and which. 261 . himself what he is and makes will be.

IS INDIA CIVILIZED it is ? Leaving this point. if done with the desire to get benefit for oneself in the world. action. even by good actions. that is action done with desire for fruit (Sakama Karma) leads to happiness in this world and in Heaven. Wholly unselfish good action (Nishkama Karma) does not bind. What Hinduism says is that liberation from the world cannot be had. man has any there service no room in the doctrine for social and philanthropy. Selfish. This is possibly based on an erroneous interpretation by is 262 . It has been also charged that long as selfish. How can a man be free of the world it ? who binds himself by his desires to As even though legitimate. This also is quite wrong. though good. sometimes said that the ethics of the Karma doctrine fail to which exists draw that vital distinction between good and bad action. and with true spiritual knowledge leads to liberation. desire he cannot attain the highest state. There is thus the most emphatic distinction between all three. Action which is both selfish and bad leads to suffering in this world and in Hell.

are ignorant of the true meaning of their Scripture.BHARATA DHARMA some Indians who. a man who Karma refuses help to others. like some Christians. whether for such reasons or otherwise. But how does the objector know this ? Is he the Dispenser of Fruits so as to know what has been awarded ? Because a man's bad Karma has brought upon him suffering. Thus it is sometimes said that it is no use to alleviate the lot of a suffering man because he this is working out his Karma and would be to interfere with the operation of Karma. Instead therefore of let putting forward futile objections. thropy. his It in fact may be Karma to suffer subject to certain relief. and philan- The he principles of the Vedanta which accepts the Karma doctrine require . this Self. Dealing with this absurd charge that the 263 . it does not follow that it is to be unmitigated suffering. and this the principal point. him devote himself to social service. for who serves another serves the The Vedanta gives profoundly based reasons for all charity and brotherliness. is Moreover. stores up bad for himself.

it was Shangkaracharyya who gave a predominantly ascetic and other-worldly character to conduct. wishing by his Maths to preserve the teaching of Hinduism against the incoming Moslems. I think we may go further back and find the cause in Buddhism which. in three words. since by the order of nature I feel pain and pleasure " only in myself and not in my neighbour ? " The answer is not. metaphysics and morals together. as in Catholicism. as an Indian friend of mine has said.") It is true that in Hinduism..) " in the Bible but ' it is in the ' Veda in the great formula asi) which gives.nta says is defective in morals Dr.' But why should I do so." (he says. numbers have left the world.IS INDIA CIVILIZED? VedS. The is the Gospels fix quite ' correctly as the highest law of morality Love your neighbour as yourself. Perhaps." So it is said Paropakaro hi paramo dharmah (" To do good to others is That thou art (Tat tvam — the highest religion. being in this 264 . Deussen " the fact is nevertheless that the highest and purest morality diate consequence of the immeVed^nta.

" which teaches the doctrine of selfless action in the world.or the true Catholic useless. overstressed the way of renunciation. Monk or Nun are The objection is too materialistic. Nevertheless is nothing antisocial in the Ved&nta as such. the " social reform " movements which Mr. nor in the Gita." the seat of libera- The truth is that this and other difficulties are largely " discovered " simply because those to find who raise them have wished them. For my part I do not admit that the true Indian less balanced than recluse.BHARATA DHARMA Brahmanism. Let us the facts. Archer and others approve some . So too the essen- tially practical Shakta version of Ved^nta is holds that " the world tion. now leave philosophy and look at Are the Indian people wholly and without will or hope ? What inactive is this political movement in India which has roused Mr. the " cream of the there Upanishads. Archer to write his book ? What are. All humanity is raised in their persons which shed a spiritual influence upon the striving world around them. 265 .

and for thousands of years." though Hinduism in its of the most rational of The position for instance assumed by Shangkaracharyya is that even Veda would be no Veda if it were irrational. India has lived and not stood in the way. But now survives under the load of this supposed soul-deadening. are the thus. who still has more strange is it that long before Western influences were at work in this country. will -weakening. uphold still it. in part drawn off from what they think to be inconvenient political directions? What movements (retrograde call they would as he and them) manifested by the Brahmanism " rears its which still to his disgust head ? " What are the religious movements to restore and revivify Hindu religion which he calls " aggressive antirationalism.IS INDIA CIVILIZED? is perhaps because activity at least. others that it is due to Western essentials is one religions ? secular influences. If so the in the case of those Karma doctrine. Some will say that bhis activity is due to Christianity. anti-social doctrine of Karma and Sangsara and 266 still .

and that the Herself. fuss and self-advertisement. and unobtrusive this action. rather than to the strong silent will.BHARATA DHARMA obstinately (as " rears its head. Archer complains) Whence has it drawn the strength to do so? Notwithstanding this alleged difficult lack of volition it is evidently to destroy Her resolution to be Another Western journalist has offered the " explanation " that " Hinduism has endured because it has failed. and even to hustle. attention of the writers has been given to " progress " in the common Western and material sense. which have sustained ages." Others will think that it is not necessary to have recourse to senseless paradox." Mr. country throughout the 267 .

X BRAHMANISM Brahmanism which Dharma is is is to-day in India the most important branch of the Bharata based on Veda (a profound but only superficially understood concept) and sub-divided into several sects who inter- pret the Vaidic texts in differing ways» worship God under particular aspects. of Some the these differences hardly affect question here discussed but there are others of importance in this matter. matters of substantial agreement never- theless there are others of difference such as (for example) the identity or otherwise of the individual and supreme Spirit. and whose are. with consequential differences as to the nature of the state of liberation (Moksha). in so far as. rituals in some respects vary. 268 . There . as I have often elsewhere pointed out.

Indian notions. India has appreciated. according experience. No country has on reason than reliance 269 . do) may describe that the form I here shortly meets them more strongly and effectively than others. BRAHMANISM whilst all forms of Hindu belief provide an answer to the criticisms it which have been be contended made {as I against them. This considered as autho- rity (Shabda Pramana) is the instrument (Pramayah karanam) for the attainment of (Atindriya) truths. as one of her people has " said. the " dignity of objective facts and daily sense experience. But experience to is not limited. She would have been very silly if she had not done so nor do such facts allow themselves to be ignored. to senseThere is spiritual experience is recorded in the Vedas and which has been attained in varying degree by the which spiritually wise. For as is man made of a piece. supersensible truths. These though attainable only by Veda.. are yet not inconsistent with reason. what is irrational cannot be spiritually placed greater true.

accepting and based on the Vedantic texts. or one another. Here I very shortly deal with the matter from its practical aspects as constituting the principles on civilization is based. I have explained this and other technicalities else- where.IS INDIA CIVILIZED? " A reasonable saying has done. which Indian For that civilization has a religious basis and a spiritual aim and organises society so that this end may be attained. differing fields experience and therefore do not conflict with. India teach the identity of the individual (Jivatma) and Supreme Spirit (Paramatma) and proclaim that " All this (the world) is verily Brahman. For this reason it is necessary 270 ." The Tantras of the Shakta Agama." though in a different manner from those who hold that the universe is Maya in the sense in which that used term is (Paramarthika) in the transcendental of section charyya's interpretation of ShangkaraVedanta. It may however doctrines be argued that these to two of belong cross. should be accepted even from a boy.

(Nishedha-vy&pararupa Shaktih) or limitThe ation of the infinite All (Puma). are twin aspects of the One : Shiva being the static changeless aspect of Spirit or Consciousness. the a manifestation of the Power of the Supreme Consciousness or which is theologically called Shiva good and auspicious " or God. who in His aspect of manifestation of Power is known as the Great Devi. They all. Indian thought always touches the root of alien to the subject to things. or Consciousness and Its Power. or Divine Mother of The two are one. He and Her. as transcendentally resting in Themselves (Svarupa-vishrEnti). or Infinite Consciousness thus finitises Itself.BRAHMANISM to enquire into matters which may seem an English reader. are 271 the Perfect or . According Universe (Shakti) Self " the is to Shakta teaching. in which it veils and negates Its infinity into For creation is the negation finite forms. and Shakti being the kinetic changing aspect of Consciousness. Consciousness (Shaktim^n) and Its power are one.

though of His own nature through man suffers and Consciousness or Spirit involves Itself in matter and then gradually evolves Itself therefrom. This manifestation in due to the the sub- ripening past consciousness of conscious impressions (Sangskara) left by experiences and which evolve into of is mind finite and matter This of present worldly experience. animal. which and human and greater degree admit of the manifestation of Consciousness 272 . loss without His own natural and changeless Beatitude. God. Consciousits ness manifests through It Power. that is is. This process in greater is the Evolution of forms through plant. of supremely blissful Love (Niratishayapremaspadatvam ^nandatvam) in which the Self experiences its Self (in Whom the whole universe is) as pure consciousness. blissful. bodies. presents Itself to itself as the limited universe. yet as enjoys. the imperfect and universe of forms in which Shiva. enjoys and suffers as man and and all other sentient beings.IS INDIA CIVILIZED? the formless state Ideal Universe.

273 18 . For these are divine power. (Kshudra-brahm§. As God's power. Man as spirit is God. there being none other. As the Vishvasara Tantra : says here " is What is here is there. is is mind and body is divine.nda) that microcosm. But with man and animal is not of kind but man entrance is made into is is the world of conscious morality. The world is real though it changes and does not last for ever. Shiva thus the Soul of the World and the world Himself as Power (Shakti). is Everything which is outside within him. The difference between degree. Spheroid " Man is a " little Brahma is. man and the universe are real. Man is thus God and His Power.sti na tat kvachit). He divine not only as spirit but as mind and body. The world is the experience of Shiva in the form of all beings and His experience is never unreal. Man who spirit. What is not nowhere" (Yadihasti tadanyatra Yanneh§. Man as mind and body is the Power (Shakti) of G od. There is no need to throw ones eyes into the heavens to find God or Shiva.BRAHMANISM or the immanent Shiva.

What is to be the manner of his striving? It must be according to morality (Dharma) with a view to make good Karma and with the consciousness (in the highest) that man is one with the Active Spirit in its form as the universe. every physical function and thought Every being or is a religious rite (Yajna). Thus. whilst in some forms of ritual there is is fasting before worship. why give pain to Jiva ? " There is no need to renounce anything except illthinking and ill -doing which bring illsaid that Kalika fruit. There no fatalism.IS INDIA CIVILIZED? Effort is Effort is real. is it angry with those who worship Her. " For if Shiva and Jiva thus are one. though those who really wish for it may adopt it. Whilst life should be lived with simplicity and restraint. Man has made himself what he is. For what can man renounce when 274 . To those who have this outlook (Virabhava) on life. and he will be what he now makes himself. thing is the great Mother in that form. possible because man is is the free master of his destiny. there is no need of asceticism.

For the general good was the object of the Indian social organization. What the end of effort ? Full self-realisation vehicled — Spirit by mind and matter so that man is truly in conformity and harmony with the active immanent Shiva and the developing world-process and . the world of forms. True his civilization so is the organization of society. then the realisation of man's final end in unity with the formless and transcendent Spirit thus gaining final liberation from True progress is the gradual release of Spirit from the bondage in which It has been seemingly involved. that is enjoyment and liberation (Bhukti and Mukti).a BRAHMANISM all things and beings are seen to be the Mother? To renounce them with such consciousness is to renounce Her. The service of them service of the Self. And the 275 . To cherish wife and children. to feel for and help fellow-man. that the individual man and community may attain his and its immediate and final end. to serve one's country is or race is to serve is and worship Her.

Archer." He adds " It is possible that an epidemic of Asiatic 276 . Whether or not it its teachings be accepted as true must be conceded that this is a grandiose and all inclusive doctrine. There is no Fatalism or lack of will. G. criticising Mr. H.IS INDIA CIVILIZED? There is in no depressing Pessimism is community has governed itself. there is no asceticism for those who feel no call therefor. with being " Anti-social " for life is fully lived in the world in the knowledge that man and his fellows and all beings are kindred expressions of the one Mother-Self. for man is known to be master of his destiny and alone responsible for It cannot be charged his past and future." he says that the latter " has come a good " deal in contact with Indian religiosity and that " this craving for something to worship points to an almost uncanny . Wells " God the Invisible King. this doctrine itself for Ananda or Bliss seen in all . In another book of Mr. recrudescence of the spirit of Asia in a fine European intelligence. since the doctrine is one of enjoyment (Bhoga).

. quite in the line of the You have religion is. but truth. In the land of " spirit is Om " difficult. anything like freedom of the probably very rare and very The difference does not arise from stringency in the claims of to spiritual any lesser Christianity dominion. but rather I imagine from a deep-rooted diver- gence in racial heredity. * Nobody ' is not a mathematically accurate it is expression." to He be one of the sequels of the says " It has sometimes seemed me that the one great advantage of Western Christianity lies in the fact that nobody very seriously believes in it. Russia will serve as a half to study religion way house . We Western Aryans have behind us the 277 serene and . I cannot believe that anywhere between Suez and Singapore there exists that healthy Godlessness that lack of any real effective independence of any outward power which is so common in and around all Christian Churches.BRAHMANISM religiosity may war. : but on its native heath . to If what go to Asia to find out you cannot get so far. you must go to India.

With much of the attitude here revealed fellow-feeling. the conscious filiation to Greece and rare. to whom the religions of their day were. And though. and glory and it is the in the 278 . as they are to us.IS INDIA CIVILIZED? splendid rationalism of Greece and Rome. nothing but or less graceful fairy tales. the habit of Rome up is mind which holds its head in the world and feels no childish craving to cling to the skirts of a God is not rare at la-rge all." This interesting passage invites a lengthy comment. more We know that the world ever many of the greatest men saw while phrasing their relation to the Deus absconditus in various ways were utterly free from that penitential supplicatory abjectness which is the mark of Asian salvationism. of course. many a Western will have a All classicists will salute the that was Greece grandeur that was Rome. It is true that numbers have no serious belief in Christianity. We are accustomed from childhood to the knowledge that our civilization was founded by two mighty aristocracies of intellect.

however Mr. and dependent on. but will not be so as applied to the logically developed of metaphysical Indian concept Ishvara and Para- brahman which are the supposed sources of Mr. all abject- I must on with the observation that Mr. " Well's "Veiled Being " and " God-King But pass are effective. as any other doctrine. religious or otherwise. Archer has here again misunderstood his subject. against Christianity. 279 . the claims of reason and the freedom of the human of spirit." If such a charge can be made at all. and that it is " utterly free any penitential supplicatory abjectness. he would know that it teaches that man . Archer understoad the Doctrine which claims to be the highest thought of India. Many of his criticisms on Mr.BRAHMANISM English temperament to dislike ness. Well's theory. If. it is some of those who profess and those kindred forms of Indian dualistic beliefs which make man a supplicant before. is not* dependent on any outward extra-cosmic power but on himself and Self that it as completely affirms.

speaks of him who has not accepted his " God-King " as a " masterless man. His doctrine fully is is lived in the world in the all knowledge Mother-Self. the Roman its Mr.IS INDIA CIVILIZED? is some Power which In fact.ra) does not flee from the world through fear of for life it. the not his Essential Self." " " to our But is it Western really. is man the is his own master. holds wide doors for him. He 280 holds the world in it grasp and wrests from its Secret. all (V." Church According the Self. Wells (in his essence) Divinity. . his that men and other beings are kindred expressions of the one Nor does he cling to any other than the Self." sense. Shakta Vedanta. and LiberaThe heroic-man not anti-social. a masterless that to man ? condition. that Christian charge against these is high doctrines they are not penitential or supplicatory but err through that blasphemous overweening pride which makes man himself Mr. The self makes World-enjoyment tion is homage to self's Its peaceful nature. Archer asks a misfortune to be If any one is irked by Catholi^.

But what is Humankind 281 that we should be . as not unlikely. Archer and those of his way of thinking offer them in its stead ? They are " to want more wants " and at the same time to cultivate " higher mundane is ideals. for man ie known to be the master of his destiny and alone responsible for his past and future. only the metaphysical dreaming Well." BRAHMANISM There no fatalism or lack of will. But the all this is " Rationalist " may say that of the Indian people. Escaping from all the unconscious driftings of an Humanity which has not yet realised itself." Why ? Let man in us suppose that. said " AppeaLshould be nfiade to loyalty to Humankind " with a capital letter. or seeking liberation is therefrom at his will. he is the illumined master of himself whether developing all his powers on earth. what do Mr. the process of " wanting more wants " should turn from " higher mundane ideals and elect for the more popular lower mundanities for which Western civilization It is then offers so luxuriant a provision.

in particular. "something?" How does a If it demand ? " does.IS INDIA CIVILIZED? Since the first from natural harmony they have been each others enemy. that not ourselves Why a not suppose that it is the conscious Higher Self ? it should ? make will What is it that demand and why does it we obey the demand if we do not ? All ill-qualifies for do so Why should and what happen such half-baked thinking a criticism of the great Philosophies of India which say that there who is manifested by 282 is a Siipreme Spirit beings bound by all . why call that it " something? How do we know exists ? What warrant ? has Mr." He here perilously approaches the What it this " something " is contemned metaphysic. Archer for it is this aflfirmation and. except where religion has taught them better. Mr. Archer says that all that is needed is " to kindle a sentiment (one might almost say) to awaken an instinct of loyalty to something higher than our personal and family interest something loyal to it ? men fell : not ourselves that makes for or rather demands righteousness.

or resistance to. What is the proof of all this ? The worldexperience of every man who knows that ill actioH leads to suffering and the htfeher spiritual experience which is had by those who are Masters of our Race and Incarna. tions of the Soul of the World. one with the Inner Self of man. because it is the manifestation of the one Spirit which is in and manifests as all men. Loyalty to nature and that there is Humankind is called for. Its sanction is the happiness and suffering which follow in harmony with. the worldis order and therefore world-peace which reflection of the Serene a Ground of all that is. is higher than the personal interests which are the expressions of the limitations in which Self binds itself through Its power. It is this Supreme Spirit which. 283 .BRAHMANISM righteousness (Dharma) as the Law of their an ordered and just universe.

That . Freedom. vigour. by that very fact have it not. in sense the effective rule of the self by the Self in the planes spiritual. In short.XI SELF-EXPRESSION One may will argue as one will as to the greatness of Indian civilization. it will be contended. a complete and free manhood is true morality and those who are politically and culturally subject. as 284 . but the fact remain that the Indian people have been. is inconsistent with the possession by them of true morality. a subject people governed by foreigners a fact which.* and still are. glorious its fullest word Svarajyasiddhi involves all . is the sign of true spirituality. For on the world-path (Pravritti-Marga) a free and independent spirit which looks to itself to do the work of the self and does it with courage. mental and material for this autonomy is not. again. and adherence to racial ideals is morality.

'some lay to the charge of the Christian religion which preaches " peace on earth to men of good will " the present Carnage and its wealth of Hate. but freedom of the soul ending in Liberation itself. In the same way. In either case the fault lies not so much is (if at all) with the princi- ples. Archer and others attribute the lack of this-world morality evidenced by the present subjection of India to an arrested development. all peoples pass through periods of rise and decline. moreover the cause of the present state of India. merely material and political. India has been for some- time past in a cycle of depression which 285 . Mr. but due to neglect and wrong application of them. must be remembered that rest. In judging. of activity and according to the rhythm which governs the whole universe. or to the vicious principles on which its civilization is founded and to the false ideals it holds.SELF-EXPRESSION in the Western sense of the word. and to the failure of those who profess to hold these principles rightly. to state them and to make them it effective to-day.

Those 286 . remain. In either case these essentials and in such sense " India " will endure until the dissolution.— IS INDIA CIVILIZED? may mean either Her approaching death . It will be time then to consider whether Her civilization is at fault. from which she will rise refreshened in the morning of a new day. World- however. If it be the first. If it be the second (and the stirring of life may be put forward as showing it) India will. in whatever way her external social structure may be re-formed to meet the needs of the time. I here. first sense is we must ascertain the cause of the present conditions and see whether they are removable. speak of India as the particular expression of those ideas as existing in fact to-day. India's final Pralaya or merely a state of inertia. then India has been preserved until such time as the West and a new Eastern civilization are ready to receive the truths which She has taught. in the essentials of Her civilization. corresponding to the Nitya Pralaya which is one's daily slumber (Sushupti). Before a conclusion in the reached.

it is India. this country again showing signs of a freshened is vitality. its fullest form the doctrine of the all If it is to-day are not self-reliant in fact. The first cause is the decline or inertia which rendered India open to the Mussalman invaders. there be one people whose doctrine (what- ever be their practice) preaches self-reliance. and the second includes the same together with otherspecial causes which have come into play by reason arrival of the English of the introduction of the western civilization of India's present rulers through whose influence. It wonderful to see how throughout the world. this idea of is Power If spreading concomitantly with the con- sciousness of man's essential Divinity. is on the other hand. 387 .SELF-EXPRESSION present conditions are attributable both to causes which were in operation before the and to causes which have since arisen. What is wanted is Power (Shakti). due to bodily weakness. For She alone has taught in Self. in East and West. ignorance and It is want of appreciation of these truths.

The problem make Her awake (PrabuddhS. that he essentially one with the Cosmic Power (Prapancha-Shakti) and that complete autonomy (Svarajyasiddhi) is his goal. mass of men we must commence with gross physical vehicle (Sthula deha). and spiritual. Power (Shakti) is physical or material and psychic or mental. This is due to the great poverty of 288 .). The Shakta Dharma is a perfected type of this doctrine of the worship of this Mother-Power." as a Shakta Sadhaka aptly called Her. and how India has been reliant in fact. self-abasement and dependence.IS INDIA CIVILIZED '5> curious to note sive " how the so-called " progres- nations of the . lacking that its in self-reliance despite the fact to be the highest what claims form of religion teaches that man is is the master of his destiny. This Shastra teaches that man is a Magazine of all power. West have been self- notwithstanding a religion which. " In every man there is this Inner Woman. first how to With the is the The fact we notice is the weakness of the body. preaches humility.

Effects breed again their and we therefore see lack of 289 19 . Food is material source of Power. Consumption.000 have taken place in a week in India from Plague and some 10 to 12. therefore. to disturbance of natural drain- age caused by railway embankments and The Sanitary to the silting up of rivers.000 weekly from Malaria. is rapidly spreading. is And so food lacking. An English doctor recently told was " me that it decimating " (I use his own word) the student population and poorer homes in Calcutta to-day. for it is the both physical and is psychic Power. the Government of Commissioner with India in a review of the plague epidemic between July 1898 and June 1918 states that more than a million and a quarter deaths from this disease have been recorded in India. induces disease. Annam Brahman. In varyiiig numbers these deaths have been going on for years past. too. to Annam. SaluIll-nutritioii tation. due in part at least. As I write some 30. deaths it is said. causes.SELF-EXPRESSION the mass of the Indian people.

of body there is listlessness. Then in the renewed body mental power will generate. If the people's soul be lost. If food be wanting and if the body be unhealthy. It is not yet lost but it is yet not wholly out of danger. It is not. as does then all is lost. as Mr. The mind is the soul and the body is dependent on it.IS INDIA CIVILIZED? attention to those principles of hygiene and which the ancient Smritis and Western science to-day. and then let us see whether these will disappear. For the mind is Without health and strength fed by food. and lack of will and energy. the mind becomes weak. Asceticism and what not which are primarily at fault. When in 1834 Macaulay's that India Educational Minute decreed was to receive through English education the civilization of the West. but lack of food and the spread of disease. The connection between poverty and disease is shown by the fact that it is nearly always the poor who suffer. Let India be fed. Karma and Transmigration. sanitation customs prescribed. it 290 . Archer and others suppose. sadness.

" And yet this other- X)olicy of English Education was necessary . were led to stand out boldly as Macaulay's Minute civilizers and teachers. remains the great landmark in the History of our Empire considered as an institute of civilization. self-conscious of the greatness of his We country's civilization. then.was Professor Seeley wrote that " never was a more momentous " question discussed. that ancient was first to any great degree moulded by foreign invaders and a new India." She whose ancient civilization ranks with is the greatest the world has known to be " civilized." To an Indian. in the sequence of Indian history wise. it would not have been 291 initiated and . India who has taught some of the deepest truths which our race has known is to be " educated. it must be gall and wormw^ood to hear othere speaking of the " education " and " civilization " of India. It marks the moment when we deliberately recognised that a function had developed on us in Asia similar to that which Rome fulfilled in Europe.SELF-EXPRESSION was India born. it has been said.

The evil has lain in the fact that the Power of the West. We can never be strong through others' souls. Life may be roused from without. to some extent. neglected its own ancient heritage which lost soul-life. . A class arose. We 292 .. if Indian vitality ebbs. and still... then the Indian people must fall intO' tutelage. This way soul.IS INDIA CIVILIZED If the V carried out. there is nothing wholly bad nor yet wholly good. working in a weakened Indian body. all else it has had its evil side and dangers. It was good in that it gave new life and a widened outlook to this country. tended to overlay and silffocate the Indian soul. For as the Hindu proverb runs. became imitative and lived upon the borrowed ideas of others and not upon its own. This resolution " to civilize " and the work done thereunder has been in several But like aspects for the benefit of India.. exists. great though they be. Indian spirit and tradi- tions are not maintained..weakness lies. which finding everything Western. to be good. but action must proceed from the inner source which is the own Vital Self.

but the supplanting of that civilization there is own. Each . Live and 293 let live. in to Svadharma.SELF-EXPRESSION a sleeper but he must talk and walk of his own power. pessinlistic the arousing of the ancient spirit of Indian civilization to new life. and will suffer by imitative cultural autowill lose matisms. may awake But the true function of is English Civilization " to act as a blister to rouse India from this inertia. •said view " some one The remark is characteristic of the ordinary Western standpoint which regards the function of the West to be not to What a me. I believe. Each hemisphere can learn from the other and the West can bring to India with profit to Her the knowledge it has gained during the last century when India was wrapped in a crust of inertia. The whole world from a variety of vital self- will benefit by the active cultures. just as it suppression of any which are of worth. with India. To me no ground for pessimism but rather by its for rejoicing in the fact that other cultures than my oWn will survive.

Difference Nature there want no I cultural or other Kidgerees.. each is to perfect his own type in accordance with Svadharma.IS INDIA CIVILIZED? "You are always speaking in difference " said another to me. be made up 294 . terms of his own. all types when perfected are closer to one another than they are in their undeveloped and imperfect state. It may well be that as the world goes on. we shall each hold to our own self-expressions without hate or oppression of others. as in that of spirit. For all we know they may some But meanwhile the duty of day disappear. recognise and act on that And if we belief. also believe all that is and I But an Unity behind these differences. the varied expression of the One Self. Yes I do so speak. I have. The reason is that in this material world. fact is for difference is a present and in I deal with itself facts. so that he may become a fit part of the future cultural unity which may be. and a good cultural whole can never of indifferent parts. the between civilizations may differences lessen..

Little that is foreign is adopted. the senseless imita- tion of foreign ways simply because they are and the many shams and falsities of modern Indian life. but that the British are for the moment more 295 . I my moments of angry (in wonder as see the increasing vulgarization of the tine life and an Eastern sense) aristocratic of India. They look to. Not the least thing which this country can learn from the British and the Irish (with else which they can teach) is the necessity of faithfulness to racial ideals. theniselves. But such adoption as there may be is fully self-determined and not accepted in servile How many dependence upon others. and are true to. They are not always looking up for the next cue to foreign others.SELF-EXPRESSION therefore. the betrayal or neglect of past traditions and culture. Europeans have been even in partial degree " hinduized " (if that term can be applied to any) as compared with the thousands who have been anglicised? This does not necessarily show that English civilization is per se superior to Hindu civilization.

should nevertheless be original. should take count of the past inherited the aptitude people. as I have elsewhere said. the mere mind-born sons (Manasaputra) of the English. who are masters of political thinking. as also foreign ideas and customs. neglecting and some seem to do. it seems inconceivable that a race should adopt with avidity a foreign vital language. thing else history." least) That he could not (naturally Politics think otherwise. even. the political This is the of reason for the obvious poverty of much thought in this Country which.IS INDIA CIVILIZED? than the Hindu. To a Western. and his apt answer was at " Because I have had an English is education. inspired by Indian ideals and have an eye Like everyit to the particular Indian need. and the character and wants of the Indian I once asked a leading Indian why he thought in this way. condemning its past cultural inheritance. though cast in the thought-mould of the English. 296 has . And yet such has happened and many have become. as neglecting its own . true to such ideals.

he. It should live austerely and not seek wealth. Kshattriya and Vaishya respectively. The the cultivation of a freely -moving I Indian culture. Bhagavan an address recently (November 1918) given at Benares. for the politician has not seldom a profesin and truth sional living upon. or the Science of the governs next is Spirit. the first cure is the application of the Indian principle that Atmavidya. and Wealth between the Brahmana." must have freedom to develop himself and to determine the essentials of the culture. as an Indian. in its general lines. which. All institutions tend 297 . will naturally and without compulsion follow.SELF-EXPRESSION been soiled. Ancient India partitioned Honour. his was high wisdom in India which enjoined that the Brahmana caste fellow men. Politics however need not be so As the Author cited says. accounted in the West something they often are. Power. As Das acutely pointed out by in Sj. instead of serving. all civic affairs. for each say " freely moving. Political as all other activities are thus spiritualized.

intellectual and material. India has had in the past Her political. and therefore the political and other institutional forms. The application of these principles will require and attain an lectual social ethical as well as in an intel- value those who control the organisation. the forms will be suitable to the needs. which are the outward expression of the collective life of which he is a part. of the Indian people. Thirdly where the is seed of Indian culture held and fostered^ what plant. the outward form will be an expression of the Indian Spirit which And being Indian. The cultivation of these Indian principles will spiritualize the individual. subserves. What has been a product of growth becomes an obstacle to it. All depends on those who work them. economic. and advance all the interests. industrial and educational organisations articulated in a true and coherent social 298 . spiritual. and it economic.IS INDIA CIVILIZED? to crystallise. grows from In it will be an Indian political every sphere. Mere forms and change of form effect little.

forces is a contribution to those spiritual which West are seeking to amongst their peopleSi. . like all living organisms. at least. We are not really dying until we have relinquished our hold on life. She will then. If so the most She can in the offer. not something borrowed and mechanically operating from without. To think of death is to begin to die.SELF-EXPRESSION organism which. Is it to be said that India which evolved such an organism for Herself in the past is incapable of devising another for Herself now V If so Her days are numbered for She has ceased to be creative and is merely lingering on under the impulse of those immense forces which made Her what She was. in Her declining days get the benefit of these same principles as applied by others and pass through the infirmities of old age and death in greater peace and comfort. and that is why in the establish themselves ageing the thought of death so readily comes uppermost. 299 . was self-maintaining and self-renewing. But let us not think of this. and that is valuable.

must act on their principles. the answer.IS INDIA CIVILIZED? : But the Indian reader may say " This but what is your practical is all very well solution. Life always solves its own problems. useful. except for a common humanity. A truly living organism . can learn much in 300 . The living and healthful no sooner put a question than they answer it. must come If from the Indian People themselves. adjusts itself to its circumstances. and even if be both true and were. This book to is not concerned with such political it solutions. entirely alien to him. how can others do foreign people. But even a stranger. are not enough. and can only learn so own much of what India needs as one man can learn concerning another who is. How shall we apply them ? " The question itself is that of a soul which is sick or invalid. or in what way so ? to A remedy them. however excellent their intentions may be. (and in particular cases in fact are). however good. they do not know their needs. and of course still more so an Indian himself. General Principles.

are the principles of Western Civilization and its institutions and inparticular. find a study of Austin.. to whom they look for a gift from the sarae their (the English) store. those of the . I am not aware of a single attempt to construct a system of Jurison essential Indian prudence based Principles. English It is who rule them. but 301 I speak. One may. of Savighy and of the American jurists but not of the Smritis andi the principles on which their injunctions proceed and of the institutions based on There are of course books on them. specific aspects of Hindu Law. with rare exceptions. mainly study. From these an analysis will discover what were its fundamental principles and their practical applicatipn.SELF-EXPRESSION the '^ay of solving every Indian Problem by studying the Indian past and the Character existing to-day which is most in conformity with the Principles which produced the already or disappearing social gone organism. . 'i How very few have done this What the English-educated. with Law. Bentham.

either immediately or in time. and follows. and who have lost. Will achieves all. that Soul will give an Indian answer to every Indian problem which the Indian Soul suggests to replies will The Soul which be spiritual and endowed itself. with that all will to maintain is itself from To think the Chh&y& or shadow which is dependent on. will if say this with those conviction. So again. In short India should have her own solution of political problems. off One may legitimately one Western's 302 set against depreciation . We ourselves alone can give what success follows. which some hold to because some Western or other has given them his approval. that the Indian people steep if themselves in their culture. if She be vital enough to really will to achieve it. in religion and philosophy we find the Chit-system applied even to the Upanishads. and can have it.IS INDIA CIVILIZED? of a synthetic I work on Indian only juris- prudence. regain their Indian Soul. him. which thoughts of another to be his our nature craves.

art. science. yet not so fresh and good but then it " had come from America. as in the case of a Bengali mine who was invited by an anglicised countryman to come and taste *' puffed rice " from America. This same dependent spirit is observable in smaller matters. if the doctrine it is true. the ancient custom of taking sour milk (Dahi) which some looked upon as an old folly was respected as a scientific practice when Professor Metchnikoff discovered the Bulgarian Bacillus and so on and so forth." So.SELF-EXPRESSION another Western's praise but of the Upanishads is true. for " puffed rice " is to be found in : religion. Lawrence Housman " India must decide whether She wishes to be Herself or a reflection of others. Is the institution movement of India for th^ Indian people to be accompanied by a subsidiary move- 303 . it is so because and not because even a Western philosopher of world-repute may think so. To use the recent words of Mr. friend of . philosophy. literature. which turned out only to be the common and despised country Murhi. and manners. again.

mess in educated Indians the worst of clear all The result which the mind is that spiritual of some EnglishThis is is flouriders to-day. but because is Indian. One thing and will be admitted by all. I The same is true of am wholly against such as themselves hold to Indian religion not because it it is believed to be true. Kidgerees. hand them over to Christian Mission schools simply "because they are cheap. or because such education brings other worldy advantage. equally against those who." in the Indian cultural inheritance that the mass of the Indian people will gain mental power.— IS INDIA CIVILIZED? merit for India to be peopled by Indians coloured to European taste. spiritual power. Is India now trying to find Herself. I am. that there is no true power unless it be based on 304 . or somebody else Her own It is soul or another's. without belief in Christianity and without desire that their children should become Christians. This is to prostitute what is most sacred in man's nature. Honesty is an essential of true religion. however.

SELF-EXPRESSION and supported by medan." instead of rather seizing upon those general principles. that is. Hindu. spiritual disciplines. in particular. A Christian may still be an Indian provided that. and by destroying the Hindu religious sense "throws the baby out with the bath. differences though there also be." I have therefore wondered why the Christian missionary so often merely attacks Hindu religion. namely that based on Advaita Vedanta. are either ignored or misunderstood. blances (in For my part I see resem- some Indian principles and ritual) with. and some of the dualistic systems bear marked resemblances to Christianity. in holding to the essentials of Christianity. worship and religion. MahoPositivist or whatever else it be. he does not also think it necessary to become a " Sahib. Indian Religion is too often identified with what is but one form of it. Again the facts and principles of Indian SEtdhanS. the Catholic form of Christianity. 305 ." India has many forms of religion. Christian. I have dealt with this in my "Shakti and Sh^kta.

we can India. producing Christianity bears. Such life. though the predecessor of was Judaism.IS INDIA CIVILIZED? doctrines. and practice whicii either agree with. some traces of Judaic origin. and the Old Testament might well disappear. but these are becoming of less and less moment for the mind of to-day. so far Christianity as many to-day are concerned. thus making structure these the basis for the Christian which he wishes to see built. without of spiritual loss. particularly in nothing Further Southern following but a well-justified resentment. Christian communities rules of the caste and other It Hindu social organism. It must however be remembered that. in its any is sense a New Dispensation. or are friendly to his own faith. together with a really saintly may effect against " something where declamation heathen darkness " will produce see to-day. though the fierce old books have recently 306 . may be said that the Semitism inherent in Christianity makes it antagonistic to Aryan principles and culture. It its orthodox form. a method.

West African Mission Lecturing in aid of the in St. 1919). Dr. delared that " the idea that was fostered by Rome in regard to the evangelisation of the 307 . Mary's Hall. Broderick. amongst the Missionaries. manage own The peculiarly absorbent character of Hinduism is. Belfast. may receive a new interpretation and so take on an Indian colour. as I have already pointed out."* ^e Apostolic of Nigeria is very noteworthy (reported in the " Catholic Herald of India. Christianity as held by an Indian. Moreover. the Right Rev. As regards the Europeanisation of Non-European races a recent pronouncement of the Catholic Vicar off lines." 26th Feb.SELF-EXPRESSION been put to the use of encouraging some war-passion or other. It is I believe the knowledge of this which makes some missionary organizations so chary of letting Indian Christians really So even an Indian Bishop may be given an European Co-adjutor to see that he does not " go their affairs. much feared. and from their point of view rightly enough. free from the tutelage of Western ecclesiastical authority.

Before they are rejected let them be examined. and it had been that his Lordship's experience also." however have that meet the needs of temperament. the Catholic Church was endeavouring hard to establish an African priesthood and an Africans African sisterhood. if admit that to have some reasonable. for the most part the pagan who adopted European civilization adopted none of its virtues.18 INDIA CIVILIZED? African was a peculiarly national idea. It had been pointed out by St. It was Africa for the Africans. Prima facie they are best for those whose ancestors have evolved them. To ensure. The Hindu them which every capacity and Even those who hold the contrary must. A 308 . that the would still be Africans. some other should be adopted or devised. If they are then found to fail in giving knowledge and inspiration. trying in every possible way to utilise the to brain power that in . Francis Xavier. therefore. undoubtedly possession religions was be found in the of the natives. religion is better than to have none at all.

" " Thy unworthy Thy Holy name. It is true.SELF-EXPRESSION recent missionary book {' Goal of India " by W. many have been largely affectand even forms. Thy name " and so forth and then winds up with " Amen. Holland) quotes the prayer with which the Indian National Congress opened sessions. The real answer is not that the author and users of this prayer believed in the institutional Christianity of the missionary but the language of Western religion was are imitated just as political agitation and the cultural forms of thought of the West however. which." " Why " the glorify author Christ asks " do they not acknowledge and come over to the Christian Church ? " His answer is incorrect. its E. beginning with " Oh most gracious God and Father " proceeded with Christian wording and sentiment to speak of servants. rule accept any of the Western creeds of Those Christianity. that though the English-educated Indian does not as a imitated. S. to ed by its spirit even are sometimes 309 be found who ." *' " Providence. spirit and will.

that was Svami Vivekananda who said when India becomes English. 310 . all intermediate steps When in his own to cultural it.IS INDIA CIVILIZED? unjustly depreciate their own people on that account. If this be so. become Boy Scouts. Westerns who do It so. traditions will and has be the failed get it then his time to is discuss whether want of success due to his alleged Barbarism. So fit an to English-educated Bengali told a friend of mine that Hindu boys were not thought. and if so in what respect and degree. towards the sufficiently nourished and healthy Indian has sought for mental and spiritual power such a result spell weakness. and a of the Linga. She dies. because the latter had to eschew impure Hindu boy would think This offensive and ridiculous statement was a suggestion from a missionary-environment. Those Hindus who worship the Linga see nothing indecent in It is the missionary and some other it. or to the faulty principles of his civilization or not.

He con" stantly speaks of the " insensate arrogance 311 . to the exposure of some of the weaknesses of Western civilization by the Great War. the Racial Soul is In other words.SELF-EXPRESSION There is now and has been for sometime a re-action towards Indian culture due to a rising racial consciousness. praise all indiscriminately is appreciated. as it was formerly. judgments. and. Archer complains. is if in independence will bear no real the process. the cultural question of equal importance as the political one. and submission to. It is possible by to some. lately. that. everything western may be in the near future as unduly disparaged. heal thyself. a fault on the right side. other's But it is just this spirit reaction towards independence of which we happily see in India to-day of which Mr. There are many who now say Physician. lost. in this reaction. High this is now more frequently given things Indian." It is now also perceived by some that the effort towards " past political fruit. servile Anything is better than imitation of. If it be held that it is sometimes overdone.

IS INDIA CIVILIZED? and of their overweening pride in the civilization which he calls Barbarism." So of tlie was her notion inferiority of the foreigner. she could be deemed to Most Englishmen entertain a high idea of their country and its civilization and the claim is even heard that they are be one. or any other people. that she could not imagine that under any circumstances. strong I am an English woman. (even a Western) as something A quite amusing and recent instance of this occurred in the case of an English lady on a visit to Germany just before the War. So an Englishman is of the Indian people ' apt to regai'd a " foreigner " inferior." To have a better idea of oneself than the facts warrant is not an infirmity of the Indian people only. are a " Chosen People. 312 . On being told that they existed for all foreigners (Auslander) she exclaimed indignantly " But I am not a foreigner. The lady complained to a friend of mine of the annoyance caused by the rules imposed by the German Police.' He denies that they. even in the heart of Germany.

for it is called " Christian Imperialism. We have all heard of German claims *' though above Deutschland ueber alles " It does not mis- translated.SELF-EXPRESSION the "moral leaders" of the world. England acquired Her Empire not from " religious impulse " but to serve Herself.. Yet even in the midst of complaints against Teutonic vauntings. whatever be the spiritual ends which She may have thus unconsciously forwarded. C. 313 . A." Therein its author. Their greatness has been voiced in literature much English and is with some an Imperial is Cult. mean "Germany everybody else" but the nation's interest above that of the individual. character as He then glorifies the British that of a race {pace Mr. seeks to show that the growth of Her Empire has " on the whole been ruled by a religious impulse." A more absurd and inflated claim it would be hard to imagine. Mr. Hill. an English author has recently published a book under a title which could hardly be found in any but political England. an enthusiastic believer in the imperial destiny of Britain.

but there are many others who have vaunted England's greatness and in some things rightly enough. though works of imagination. inflamed by the bottle. Rudyard Kipling " as being too reminiscent of the Much may be learnt from Novels which. 314 . Christianity " .IS INDIA CIVILIZED? " Archer) "Chosen of God for a high mission. holding that British theories of life " have been stamped with the seal of Christ's approval " " that no nation has been more keenly sensible of the moral value of . that the " literature of an Epitome of Life as it has been known to all thinking men " and so on and so forth. reflect contemporary life. The distinguished swashbuckler. of course. Thus Mr. For his assertion of " a superiority on our part " is coupled with a condemnation of the popular Evangel of Mr. Hill (though his own claims are pitched in a high key) thinks that he has been surpassed. One cannot. place too much stress upon the opinion of any indiviEngland is dual author." novelist the late George Gissing (" Crown of Life " 51) gives the following picture of noisy patriotism.

other races and right despise to I've I don't seen something of think ' we have any despise them. for Piers. the top of creation." In the same work written in 1899 another made to say : — " We ought to be rapidly outgrowing warfare. triple I We must be armed honour. England and tion. England's supremacy on character is and land. Let any confounded foreigner insult England and he has to reckon with us. means armed. Yet we're going back there's a military reaction — fighting is glorified by everyone who has 315 . I don't exactly them' replied Alexander 'But I say that they are compared with us a poor lot a shabby lot We (English journalists) guard the national honour. A word from us and — ! ! it means war.— SELF-EXPRESSION have you ever felt grateful enough for being born an Englishman ? I've seen the world and I know the Englishman is : " Piers. stand civilization other nations don't count. Let all the rest of the world go hang. It is the cause of civiliza- for England's sea. glorious war with the triumphs the race and : civilization.

equal to Then there are those who. Our politics have become our religion. is If we enrich ourselves that a legitimate reward for England means liberty and enlightenment. says *' (p. We shall be accused of rapacity and arrogance. Major ." These speak picturesquely of "The Race. not be afraid of greatness still ! We can't stop." sweep their eyes with wider gaze over "Race. a lady character. going beyond the " Nation. large way task ! We can't help that." the " Drivers of men " and 316 so forth." the "Beak of Power. Our rulers have a greater responsibility than was ever known in the world's history and they will be less it.: IS INDIA CIVILIZED? a loud voice and in no country more than in 193) England." draw back. Our work in the world is marked out for We havp no choice unless we turn cowards." Another. Of course we shall be hated by other countries more and more. Let England spread to the ends of the earth. and everything else which is disagreeable in a us. We must the we perform.

Mr.— SELF-EXPRESSION Woodruff of the U. not because of their capacity for mastery and government. in our time we shall have — ! trod on the faces of all peoples. and though we may be doomed to pass. Pike and myself all /fair-skinned.S. blue eyed and perishing. blue eyed. and ever perishes because of the too-white light he encounters. to the end of our Ours is a type on the earth. his daughter. Army in his work on the effects of tropical li^ht on white men says that the white skinned. ever leavinghis primeval. but because of their skinpigmentation which enables their tissues to resist the ravages of the sun. like our fathers before us. but will ultimately inherit the earth. A widely popular novelist voicing this modern glorificationof the Race makes oneof hischaracters say "And I look at the four of us at table Captain West. Ah well lordly history. born government and command. yet mastering and commanding. Aryan. disciplined 317 .A. The dark to types who labour for the white will not perish.overcastand foggy home ever commands and governs the rest of the world.





obedience, taught

ment, and dwelt compelled them by the weight of our
in the places

them governwe have




to build for us " ("

Mutiny of

by Jack, London, p. 161, One might suppose, from some criticisms, that this type of view was confined to Germany. This is not so. The Hace- Worshipper, Imperialist, and
Elsinore "



other similar types are found in



The Anglo-Saxon They have people are a great people. maintained their greatness, and have to-day reached the height of their power largely by the strength of their race-consciousness and adherence to racial ideals. They will
peoples of
the West.

be greater


when they

also recognise

all other greatness which is not their own. There is a worship of Race which has in it the same truth as worship of the Motherland and of the natural Mother. It may however, like all else, become corrupted and voiced in a blatant and effensive form, but is even then, to me, greatly preferable to the hypocritical cant which conceals under


a pretended interest for others a real contempt for them and a restless and selfish
search for


good. If there be (as Mr.

Archer says) arrogance in Indian

does not

weakly exist elsewhere. The English, as other
cause to be proud of


have good




always tends to exaggerated claims, there can be no question

of the greatness of their race. Facts are the

But the sense of racial superiority which they and other Westerns have as regards the Eastern (justified in some degree by their energy and the actual fact of dominance) is likely to, and does, lead to an inordinate self-appreciation, narrow exclusiveness and obtuseness of under^


when estimating

types of culture


from their own. It has often been out by Indian writers that the



to take his




the measure of excellence and
falls short of it is considered to



either bad or of little worth or absurd.

There are but few who will judge another


This obtuse-

culture in a detached spirit.

and lack of
is, it

insight, bred in the spirit

of race-pride

has been rightly said, the

source of great cleavages not only between

Western and Oriental peoples but between
the former themselves.


the other hand,


be conceded that there a


vanity in India as elsewhere.

There are,






without reason give themselves

airs; for

instance, those


are always


of their great Shastras

and yet

never read them, and those who, being in a


materialists themselves,

western materialism always on their lips, as if all Westerns were benighted in spiritual

As Indian
by an




after referring to

(" Modern some obser-





effect that the present

War was the outcome

of the prevalence of

Western civilization and materialism, said that he did not do so









Indian spirituality

such) to vaunt adding " a man is to be


judged not by the ideals of the best men of his country, dead or living, but by the
ideals to

which his own life bears witness. Most of us are as materialistic as most
Westerns, with this difference that



and languidly

materialistic on a

small scale, whilst they are strongly and
energetically materialistic on a large scale.

But the real question

up to it ? It should also be considered whether we are as ready as Western idealists are to admit our faults and reform ourselves." There are, on the other hand, in this country, as in the West, truly spiritually minded men, for without some spirituality, no civilization, even inefficiently, endures. It is the fact




that there are " chosen " peoples just as
there are exceptionally



duals. Greece was a chosen people for her wonderful art and philosophy India for

her religion and profound metaphysic



other peoples have been, in various ways,



Hindu ideas a child is not bom with a mind which is tabula rasa. On the contrary the mind bears within it the


of countless past experiences in

previous births, which have left certain impressions on,

and tendencies



These are

called Sangskaras.

constitute the



or mental


(Antahkarana). The Sangskara covers both,

(what are called in Europe,) instinct and
innate ideas. Just as there


an individual,

a racial, Sangskara, that



tendencies shared by all
It is


of a

particular Race.




we know whether a man is an English-

man, an Indian, a Frenchman and so forth. It is the Sangskara which forms the essence
of a


or people.




the quint-


result in


past thoughts and acts, their
It is

the most generalized form.

therefore that which really counts.



when embodied

in a particular





character, disposition, thoughts


acts of

that man.
(Bija) of a

The Sangskara


thus the seed


or collectivity of men. It

the root of Type.

This general Racial Soul

just as, in the

which persists, we have the continuous germ -plasm, and in the realm of matter, a substratum for chemical and physical changes. There is always somein the realm of mind, that

realm of Life,

thing continuous, absolutely or relatively,



varieties issue.

The present


Indian Sangskara has been through an immense period of time, and though throughout these ages there have been changes, there has yet been an uniformity more marked than that

the peoples of Western Europe.--


orthodox Indian to-day, uninfluenced by English education, living a truly Indian
life, is

very like the Indian of the past.




But the is the same man born over again. modern English man and woman, though of course of the same general strain as their ancestors, are yet more dissimilar. A
modification of Sangskara has taken place




different type of

character and outlook on



of fat and jolly


The picture John Bull " is

scarce to be found either in physique or

amongst present day Englishmen. The same process is slowly going on in India under the influence of Western educacharacter,

A modified character is being produced
productive of Sangskara which will in

time give birth to other similar or further
developed forms.



the Sangskara


action or


cular actions, and by this term


thought-activity, produce like results.

The Chhandogya Upanishad says

As a


thinks so he becomes."

A man


always thinking of money and the pleasure of possessing it, becomes a miser. It is foithat all moral systems are this reason
particular as regards the formation of right



Their upholders


that a single


act (not greatly important in


lead to another, and this to yet others,

tending to the formation of a habit which may itself become so confirmed as to be almost ineradicable. Let us suppose that the habit is one which so prevails in the West, namely over-drinking. When that

mental body bears on it an impression produced by its past acts, and a tendency to reproduce these acts, when, on rebirth, an opportunity is given to do so. This impression, tendency, or disposition is Sangsk§,ra. The soul is born again with a tendency towards this bad habit, which nevertheless can be controlled and repressed from actually manifesting itself. So again, Indian civilization has hitherto been of a spiritual character. And
dies, his soul or


this is because the Indian child, himself or

herself the product of a long line of ancestors

taught to take a spiritual view of life, was trained from early infancy to be devout, reverential, and upward-looking in his or
her thoughts, and obedient to a discipline



which has been framed to secure a spiritual If however the state of affairs, such result. as it now exists in some English-educated
throughout India, then this particular Sangskara will be suppre^ed and in lieu of it we shall have a type which
families, be extended

lacking in reverence, intolerant of control,

independent to the extent of disobedience, realistic, concerned merely with the here

and now, sceptical of, or denying, the existence of God, and so on. Such a Sangskara

developed in successive bodies



ened until a character


be produced of
not in

such a demoniac nature that self-destruction


let it

be noted,



as Sangsk§,ra

and considered

apart from


manifestation in bodies, a
thought, or act.

particular thing,

something general, an essence of various past particularities, which gives again future birth to them. It is true that a particular Sangskara potentially contains and
gives birth to particular beliefs and action.

But we


distinguish between the essenis

part of a Sangskara, that

as general


tendency, and the particular acts which are the fruit of it. Thus a religious Sangskara, which, when manifested, displays

in a particular


or Christian

form may be considered from the point of view of the general disposition and of that which is the particular fruit of it. TTius, if for example, a Christian missionary were
desirous of wisely proceeding to forward his


the Indian people, he would

in the

place take care not to injure the

general religious disposition and tendency,

the faith and devotion which spring from the Indian Sangsk§,ra.



or chill

he would that disposition and


devout character by ridiculing its particular manifestation and thus sowing the seeds of a scepticism which might ultimately recoil on himself. On the contrary he would take every care to foster this general part of the

Sangskara and would

direct the attention

to the particular manifestation, leading the

away from



in the direction he

wished his mind to go. In short he would say " Keep your religious feeling, but direct






show you, and not as your

people do."


us take a case of less

interference with the past experience.



" Reformer," believing generally in

the teachings and practice of the

Hindu is however of opinion that in some



conduct have gone

astray from the right path

and have become

with Indian truth. He is dealing with an Indian child. The latter's Sangsk§.ra may tend towards the adoption of not only what the " Reformer " accepts,

The latter, if Sangskara in every way, except in the particular he desires to modify it. Thirdly take the case of the Orthodox Hindu. If the Sangskara of the child works in the same direction as his own he will simply foster it. Lastly assume the case where there is a resolution to supplant altogether Indian culture by another. Such an attempt will meet with some
wise, will
foster the

but also of what he rejects.

because of the natural resistance

of the Sangskara



the result of
It is

centuries of past experience.

not easily



away, nor can it be wholly destroyed by another. But perseverance





generation which




when a

foreigner gains rule over another

must be weak)— be dazzled by the pomp and power of their Rulers. Let them and succeeding generations be told that this Power and all the good things which accompany it are the
that people
fruits of a superior civilization.

Let the

teachers constantly harp upon the inferiority of the ruled,
their religion

upon the

inferiority of

and philosophy and art and
Let the

of their social institutions.


called a crude superstition, or idle specula-

the second interesting as an antique relic but not otherwise of value. Let art be called barbaric and so on. Let


this be repeated in season




the education be of a foreign type in which all that is specifically Indian is






clear that



to " get on," to get appointments,

emoluments and success



It has been overlaid by foreign 330 . acquired through centuries. wherever it is given a chance of display. The Indian Sangskara has been prevented. or hindered. though not wholly. namely a recrudescence of the ancient Sangskara. of course. in this and other ways as like one's as possible. from developing itself. And so we see something which disconcerts the lay or religious missionary. untouched by western influence." The above place in illustrates what has taken India amongst those . This is the " Call of the Blood. without foreign education. and the Sangskara. by another that the Indian character and outlook is partially and temporarily lost. The work of Ages is not to is so repressed. who who are are subject to foreign influences for. be done away with even in a century.IS INDIA CIVILIZED ? Rulers in and their Race any case make an English education and a degree following thereon indispensable to State and professional employment. are largely. the great mass of the people. But a Sangskara is a wonderful thing.

Whether India should go in one way or another is for I should like to see Her to say.ra is the Blja or Seed of Indian Culture. Personally what is of value to me 331 . at any fear rate without qualification. which were the expression of Herself and suitable to Her needs. take care of herself. to All that these is primarily required is remove This hindrances when the ancient Indian spirit will manifest itself. As long as She remains a living organism She will do so again. From it all I have no partizan interest to else grows. Nature will. being unassimilated. They need have no such fear. and always does. All that is required is to free the Sangskara from the superincumbent foreign mass which. is threatening to choke it. if men will only allow Her to do so. serve. with its customs and practices. is itself by self-expression. But it may be said by the advocates of " Progress " that they do not desire this. This Sangsk§. India in the past evolved for herself ideas and a social organism.SANGSKARA influences. India they would then be stagnant.

She will produce in the end what 332 is good and . enshrined in the collective Sangskara. only wish to see India's Spirit. given free play. Buddhism or Mahomedanism. cultural freedom. having confidence that if ^here^Sivn?.IS INDIA CIVILIZED? it is preserved. likes But after all. but what is good It not what one for others which if counts. develop may Her produce a past. is that She be free to develop according to Her nature and India might thus abandon Her present forms of religion for Christianity. On the other hand She might adhere to her own present Dharma and its social organism. that is the/wZZ right and opportunity of self-expression. in future more than they have generally hitherto done. consonant with some of the economical and industrial and intellectual principles of the day. future very different from The its demand here made wants. or again She might adapt herself to new forms of life and thought. herself. Possibly all religions may stress. free to may possibly be that India. the active aspect of the one Brahman. None of these matters I now concern me.

taught which preaches Svadharma which has been well described by Professor P. having regard to Her great past. and what. N." nature and express himself. What saith thy conscience?" and answei-s "Thou shalt not become what thou art not. will also be great and thus of benefit to Humanity at large. Archer's which he conform Herself will be got suggestions in " India in the Future " to give up the illusion of a glorious past. better is it to follow As the Gita says. and not others.SANGSKARA suitable for her. in Hinduism. The main thing for which man should strive is self-expression. Mukhyop^dhy&ya as the individual's particular current in the great stream of the flow of cosmic evolution. Life is not thus fostered. " Be He should always be true to his oneself. one's own Dharma than that Nietzche asks of " another however exalted. This injunction to be natural It is also is the essence of Taoist morals. and to to the Western spirit and ways. No good result by the adoption of Mr. The one is the path of life and the other of death. says does not exist. Never be virtuous 333 .

and which foreign merely cloak." As with some other sayings of his. and not the food which others think is good for it.IS INDIA CIVILIZED? beyond thy nature. not aiming at once at what is beyond one's capacity. this seems paradoxical and immoral. which encourages despondency. be when we have attained success in on a level to make a further true then is advance. This is not possible of achieve- ment and will lead to failure. It will then regain its should then be strengthened and fostered by the food suitable food it to it that is by the naturally seeks. we shall. Spirit The Indian liberty. this. and discourages further effort. and thus form no part of the all What ideas racial spirit should be cast off. place to be done ? In the first and practices which are and miassimilated. It is not so when is rightly under- What is meant that one should strive to be good according to one's nature. that is to the extent immediately possible. Then it : 334 . stood. If we endeavour to perfect ourselves within the limits of our nature.

foreign or indige- nous. A 335 . On the contrary good and necessary for India. But She assimilated what She thus took.SANGSKARA may assimilate it any food. Greece is said to have borrowed in her artistic beginnings from Egypt. Every nation has thus been indebted to another. And so with India let her take what is useful from the West and make it her own. that pleases. but they must be eaten and assimilated and thus form part of the body itself. They assimilate. something so different that the model has ceased to appear in it. even if it would. Foreign matter is not necessarily bad in itself. But the point is this r^these must not be worn as it were a garment for the body. of it is j much — . and made it into Herself. and what is assimilated becomes our own. shut itself up in a glass case and cry " contamination " when anything approaches it. As I have said elsewhere. Thk country cannot. and practices which may be of service to it. The West possesses a fund of knowledge from which it must draw. But vital nations do not merely borrow and copy.

There are some who are contemptuous of it. Is there anything hard to understand in this ? If one were to ask an Englishman whether he understands what is meant by " bringing up his boy as an Englishman " he would as laugh. These objections have an air of smartness but display considerable misunderstanding. and not like an Englishman or any one else. " They ask " how is knowledge national ? Is 2 + 2 any the less 4 in India than in Europe and so on ? They profess in fact not to understand what " national education " is. For these reasons what is called " National Education " is of the highest importance. for this way automatism lies. And perhaps such is the low ebb of vitality in some quarters in this country that some do not. Of course he does. National education means to bring up an Indian an Indian. There may be a few who have sent their children to 336 . a variation on sterile But a her not merely copy.ra will develop which will be India's ancient theme.IS INDIA CIVILIZED? new let Sangsk§.

that all Western knowledge should not be But the shut out. such as Feldkirch. Foreign ways and habits are not ours. That Race-consciousness tells them what to do. to receive the knowledge which is given to a gentleman and to become an English gentleman himself. of exalted Power at advocate of National Education also 337 32 is not . or putting up theoretical difficulties. but the vast mass would say " We are not conWhat is cerned to criticise is the foreigner. and they are not therefore always solving intellectual problems. I our be own in best for us. In India I have heard it said that an exclusively Eastern If this means education will not do. want English boys. and for this reason they are what they are. to surroundings learn English boy to amongst the ways and my manners of his country. mounting in the case of the English to the pitch which they now are. it is indeed sense." The Race -consciousness of the British and Irish is very strong.SANGSKABA Germany or to French or Belgian convents or Austrian schools.

He wants to that educa- tion to be given from the Indian standpoint. Take History. country as taught nothing. however good he learn of their European kind (and in India they are generally not that). or next to nothing. art. neglecting the artistic principles Why and examples of his country ? lastly and above all should he not be taught his Religion ? own particular form of Indian Only those can deny the necessity 338 . Why should an Indian boy study the History of the English in England and in India and be present time. Whilst he desires see taught. all of an objective he also wishes that philosophy. What however he desires is an education for Indians under the general control of Indians.IS INDIA CIVILIZED? without it. and Indian religion. literature should not be neglected as they have been in varying degrees up to the Western knowledge scientific character. of the it was before the English came ? should Why and American philosophy and be ignorant of his own ? Why should he learn to draw and paint after Western models.

But at first and for the weak state in which some are. foreign or Indian. I asked once my friend Mr. which it can digest. the relative values of a culture are in such a then a people whose culture and incapable of development into what is of worth are not fit to manage test. late Principal of the School of Art. Havell. any inferior their affairs. an Indian dietary is the best. is is Racial also necessary if real all. fostered by every educational food. why he did not get a good selection of photographs of strengthened 339 and . is National or racial education It necessary for the conservation of the Spirit. It that which must be drawn out.SANGSKA]|IA of all this who regard Indian culture of it such little present worth that discarded altogether. case is according to modern views." but to " educe." to draw out ? What is can be drawn out but that which potentially present in a child ? That is which is present is the Indian Sangskara. this stand But those may be who take cannot claim any form of indeIf. pendence. education to be given at What is " to educate.

The put goal therefore is International ism. They see that it leads to divisions among men and to strife. Nietzsche it well when he said " Is there a single idea behind this bovine nationalism ? What positive value can there be in encouraging this arrogant self-conceit. The strong can eat conclusion is what they I like without injury to themselves." In which made to mention an objection every form of developDisraeli in ment of Race-consciousness. Some still They think that national and race-consciousness are mere representations to-day of the ancient savage tribal consciousness and thus something to be rid of. said " All is " Sidonia " Race. The weak must take one diet. these Masters as others do. He said " I admire I have given above. Others are dissentient.IS INDIA CIVILIZED? Western Art including the Italian Masters His answer was what for the Art Gallery. But my boys will merely copy them and lose their artistic selves." believe it. to-day points to greater and more interests —at when everything common a moment when the spiritual 340 .

In other words the development of the individual man must be according to his own law (Svadharma). in the first place. charity. developing each Race-spirit to its utmost. and that good elements can only be had by. For are success the best elements in man required. tolerance and the service of Humanity at 341 . if such there ever Moreover. So far from desiring to foster quarrels of any kind I would see them all disappear.SANG8KARA dependence "^nd denationalisation which are obvious to all are paving the way for the reciprocal rapprochements and fertilizations which make up the real value and sense of present day culture?" Internationalism may be in some future time. many are in so backward a condition that such an idea as Internationis incomprehensible to them. When he is perfected in this he will be a true citizen of an international State be. namely knowledge. If prematurely forced into its practice they alism would ruin the interna tionalistic its idea. But my belief is firstly that a true Internationalism can only be founded upon good elements.

and not servile ihiitators for whom we Westerns have no place. I think that will be to the benefit it of the world at large that should have the help of the Indian people infused by the Indian spirit. 342 . applicable to India.IS INDIA CIVILIZED? learn his large. We have no need for disciples in matters in which we are the masters. in every country. and he must learn to serve his Country. Secondly there is special reason a a lower round of the ladder. In order that Indian culture should take its place in the world it is necessary that the Indian Spirit. who stand on a higher rung. interests Man must and those of own true his family first before he can truly serve the interests of his race. and Nation before he serving present practise is capable of With all the Humanity talk of Brotherhood how few at large. and always will be some. Without it belittling those of others. Such will lead the rest of their fellows there in due time. it ! We must then work at first on There are. Race. principles I believe that the of Indian civilization are of great value.

and for whatever be our race. 343 .SANGSKARA which has produced that fostered. (Jagadhandhu) This this end. should be is for the world-good. we should all render our service. culture. and thus be Friends of the World.

xiri SOME CONCLUSIONS India is now approaching the most momentous epoch in its history. from which her past form of Government has (Ibelieve providentially) preserved Her. cultural and social. political. Will She have the strength to keep Her feet in it I hope She may. The country will also be subject to the play of monster economic forces. To answer the question why this is so would lead me into the subject of practical politics which I do not here discuss. economic. Indian markets have been in increasing degree linked up with those of the West with results to Her poor already showing themselves. For the first time in Her N^'nistory she will be thrown into the Worldvortex. Already and for sometime past. 344 . The next .

dependent on power to control to or influence favourably. of life " has hitherto meant with us that we consume more and more. will She preserve the essentials of her grand civilization. for its prosperity. " We want more wants .SOME CONCLUSIONS She keep Her feet and remain Indian that is. Industrialism instead of satisfying. it And the more was dependent sufficiency. Our Western civilization is a great Eater. outside conditions." and if our own store has not satisfied. it will be because She has had the will and the strength to guard and uphold Her Indian Self. then we have gone to that of others. Lawrence Housman that " in the pursuit of wealth every country had become in more or less degree non-self-supporting from within. has increased our Western needs. will . It has been well said by Mr. " higher standard . What is called a question is. or for its or supply from without instead of from within. to its own interests. the more it was involved in the larger international 345 . But if so. Again that is my hope. We consume.

may add.. of all the greatest spiritual teachers. as Herself. that all Life is sacred . Spirit. India has taught is in its ultimate is ground that what is material the expres- sion of the Eternal Spirit in time and space that Man is essentially either that self-same or a part of. Universe is it that the governed by a Just Law which the very nature of its true expression . except from Her own cultural inheritance. or akin to is . which the master 346 . * IS 'fbf INDIA CIVILIZED? existence which has ended in struggle the bloodiest to and I most devesting war history . The universal assertion and adoption by all peoples of the noble and essential principles of Her spiritual civilization would lead to a world-peace. Where can She gain strength to save Herself." known human the final accounts of which. have yet to India must then be on Her guard to preserve Herself unless She is content to be assimilated to others and to thus lose Her Racial Soul. that Morality is is the law of humanity. be rendered. The East has been the home that the Universe Spirit .

SOME C!0NCLUS10NS and reaps only what it has the universe has a moral purpose. by being itself. and that the Social Structure must be so ordered as to subserve it and many another sublime truth which is the warrant of Her high civilization. littlest. Hinduism has deeply perceived that fear is an essential mark of the animal and of the animal (Pashu) in man. Every man and every race can only continue to truly live by being himself. (Lauhityam etasya sarvasya idmarshah) effulgent than millions of rising suns. clad in red raiment. thus justifying her claim to be of its destiny . manifest in the seen in ShSkta worship not as an image of sorrow. Karmabhumi. crowned with ruddy flashing gems. But this race will not perish if it continues to worship the Mother-Power the greater than the greatest. with one hand granting all blessings and with the other dispelling all fears. but joyous. The fearless win more 347 . which may yet bear fruit not only in India but throughout the world. otherwise he and they are nothing. sown that .

" As the Indian scripture The greatest religion is Truth." which means all honesties." must act as he sincerely believes for the benefit of his None are doing wrongly who actaccording to their conscience and judgment. In any ease India-'must in order to live be faithful to Herself as each must be faithful to himself. may be a link to bind to all. may fancy that what they work for will How can they know this with certainty And even if they could. endeavour works for the World-ends of Ishvara the World-Lord. All honest country. sincerely thought out and held. None have because they the right to forsake their duty as they sincerely conceive it be.IS INDIA CIVILIZED? is all worldly enterprises and fearlessness also the sign of the illuminate^knower. it is the not happen. For these 348 . whatever be the Sincerity difference in aims and means. — A design of Ishvara that shall only what He wills to be come about after every obstacle thereto has been surmounted. According to the natural scheme of things each whether " Orthodox." or " Reformer. says.

Never should we think of failure. limited though it achievement. is. its result. great though in several respects it be. to fail. such things and who are as materialist. the organised expression in time. — But there are some in this country in this period of transition due to foreign influence. have already begun at things largely.: SOME CONCLUSIONS obstacles are part of His wisdom. Modern Western civilization. But if we look we shall know that to fail striven to succeed nothing is if we have that effort and be. We are all (though free) in the service of the World-purpose. than any Western. therefore. poison for Eastern peoples. 349 who. though often less usefully so. Such persons in fact think that India has suffered through its religion. to the highest Self by whatsoever name men may call It a Self which is both immanent in the universe of forms which are Its Power and yet formlessly transcends it. is Those who do. and scepticism believe in none of . space and matter of the undying Reverence. in so far as it is divorced from religion. spiritual Self.

namely a in lasting deprivation of the high place them. they will themselves perish and will deserve to perish. because " it American writer (Mr. those ness. they think.IS INDIA CIVILIZED? / / She would. have "got on" better without it. notwithstanding warning. who have hitherto been the custodians of these great traditions neglect or reject them. the world which the greatness had sought to make for They may just exist. or they will suffer a worse lot. has absorbed other cultures. This to is in itself. Price Collier in "The East in the West " 177) justifies what he 350 . like a flash of lightning. evidences of adaptability It is has swallowed up every civilization and every religion which has mixed with it " that an circumstance. but as what and how ? As against such a possibility the Indian may derive encouragement from two The first is facts drawn from his history. Such have learnt nothing from recent and present events which. civilization. which itself surthat Hindu of their forbears vives to-day. make clear the dangers amidst which men have walked in darkIf.

"Reform" movements in India justify the changes they advocate not by reference to Western precedent but by appeal to ancient Texts. uprising according to Indian notions world after world as the eternal Veda. but it /• does not necessarily follow that the changes proposed are. in themselves.SOME CONCLUSIONS finds to be the British attitude in refusing such intimacy of intercourse as would entail the mixing up of one civilization with the other. after. here or hereconviction that lost. by adapting itself to the new environment which has been thrust upon it. Firm as is my never what has true value is and therefore that the basal ideas of Hinduism are imperishable. Only thus he says can the British retain their individuality and thus their control. opposed to true Indian principle and practice. 351 I yet . It may be the evidence of a striving from the very Heart of the Hindu Consciousness to persist. The second point is one of which a friendly critic (" The Leader ") has reminded me. The impulse to such " reform " may doubtless have arisen from the impact of the West on the East.

has ever experienced in One cannot be certain what the immediate future may must distinguish between the present Indian People and their cultural ideas. It is obvious to that East and West are being gradually linked up in a way which has almost entirely destroyed the isolation of the past. or the present egoistic cycle. which may and will pass over into the West. eternal This is races and will live in any case in newer on the exhaustion of the Asuriall Prakriti. whatever happens to the race which evolved them. 352 . As a is result a Common is Human working Consciousness for a arising which common moral conflict end. in dis- regard of all racial and geographical barriers. As I have said cultural may in the future give increasing place to co-operation. There can thus be no purely separatist culture.IS INDIA CIVILIZED? clearly see that the Arya Dharma all is to be it now submitted to an attack greater than the Ages. We must distinguish between be. We the question of the rejuvenation of the present Indian People and the persistence of the spirit of the ancient culture.

which have contributed to its making.SOME CONCLUSIONS which is to many still but an idle. dream. which hold that organism together. Indian Religion. the future not a dangerous. amidst the millions educated by their Western or 353 23 . forces. Will they survive as a specific living Indian organism substantially such as we have known it? There are some peoples among them who are said to be disappearing. moral. world-civilization will be in a form which is the resultant of the interplay of the spiritual. The dissolution of the social bonds. where it is If so. as with the ancient Greek culture. be so loosened that It it may cease to be may be that. Those who are the custodians of the Indian tradition may surrender themselves to other cultures. The survival and well being of the present Indian people will foster the spread and acceptance of their culture. since it makes the future. Philosophy and Art may linger on amongst a few adherents of the ancient tradition. I am concerned with the present which is the only thing which counts.. and intellectual. may such.

None can yet say what the future has all thus in store. however much the present organism may be altered. we have known have gone. any case the chief religious and phic concepts of India are. are that which truly counts. From the Indian seed will rise again another Indian plant. which root it may then attain. (of British or Indian blood) adopting their thought and ways.IS INDIA CIVILIZED? westernized Governors. imperishable. with ideas which. as the seed of Indian Being. On the other hand. in their essentials. Whether the Indian people hold to them or not. It behoves however In who value those ideas to bestir philoso- themselves for their conservation. serving *' them as the subordinate instruments of their giant industrial undertakings. whatever be the material changes which the future may bring." as the organism will it. If so. they will be taken up and added to the cultural wealth of the greater amongst the white Aryas [Shukla varna pinggala kesha) of the West from 354 . survive with sufficient strength to infuse the new those body. its spirit may yet India.

received in ages past. 355 . they are those of a great and true Civilization. These essential ideas will then in any case remain because.SOME CONCLUSIONS whose Eastern branch least. the coloured peoples of ancient India. in part at them. as humanizing man for the spiritual end which they place before him.


late a Judge of the Calcutta High Court. K. a series of essays dealing with the main features of Indian culture (the word has acquired unfortunate associations but there is no exact equivalent). Jameson. 1919.C. from the Calcutta 357 . of " Is By A.S. Under India the somewhat startling title John Woodroffe. 1918. 1920. the first edition of the little book was quickly exhausted and a second called for as early as Civilized ? " Sir May. Sir John being an authority respected more particularly amongst the educated Indians.APPENDIX SIR JOHN WOODROFFE ON INDIAN CULTURE' I. published in November. It may therefore be not unprofitable which to consider the nature of the exposition has evidently commended itself so favourably " ' Reprinted with permission Review." April.

The in the author's own words. main Emphasis is " to state summarily and on the correctly the tion ". then. that it may be as well to state definitely we hold no brief for Mr. subsidiary object in the There however. a mind of the author. whatever amount of truth they may contain. that is it.IS to INDIA CIVILIZED? In form the book is Indian opinion. for it is asserted that Mr. suffer from that confident of statement dogmatism and violence so often afflict those which who write about matters Indian —whether favourably or the reverse — on chief object of the book. principles of Indian civilizalaid strongly correctness. Before dealing with however. criticisms tion of are based on a distorted concep- what those and that they lose their force when confronted is. it a constructive effort to set out what the all author believes to be the essence of distinctively Indian. namely. with a true statement. " to explain the general cause of the 358 . is the strength of a very superficial acquaintance. whose pronouncements. criticisms a reply brought against Indian Civilization by Mr. Archer's principles really are. William Archer in " India and the Future." but it contains much more than to a mere refutation of other peoples' views is . Archer.

and it political. the better thrusting out the inferior. exhibiting as a secular example of the struggle of Spirit. But when man in the course of his development has 359 . not only inevitable but beneficial.APPENDIX attacks which have so constantly been made upon " Indian Civilization. for to the evolution of ever In the lower stages of this process. the sole ultimate reality. and the most part unaware of the they are playing as vehicles of the evolv- ing Spirit. and a large part of the book is taken up with analysing this cause. until a point reached where competition may be replaced by co-operation. because Spirit can work through unconscious or even rebellious agents to accomplish its great purpose. The fact that the proximate individual persons or races motive engaged of the in the struggle is in the that they are for role main self-regarding. conflict is it tends more complete modes is of expression of Spirit. does not alter the beneficial character of the process. until at last it releases itself from the trammels altogether. He divides it into three branches. religious. to organize the matter in which itself into finer it has involved and finer forms. and carries it back right to the very constitution of the universe. racial.

and pretends that when powerful nations strive to crush alien cultures they are impelled by the solemn duty of raising the ruled to the cultural level of the rulers. however. is simply the fear that if an alien culture should be acknowledged to have worth and be allowed to strengthen and propagate itself. the culture of the critic's own country might be in danger able hypocrisy.IS INDIA CIVILIZED? is attained to a stage where he the process but is conscious of not yet sufficiently advanced to adopt the ultimate ideal of co-operation. he begins to clothe his naked political selfishness with apparent altruisms. artistic. The real motive. asserted in respect not only to the intellectual. This the author brands as objection- and it is of this that he accuses Mr. culture. As we said above we are not concerned to defend 360 . of being is swamped This or altered out of recognition. and political elements in but also to the religious. according to the author. Archer and all who make similar attacks on Indian Culture. a hypocrisy which leads them to traduce and belittle it in order to justify an attempt at eliminating it altogether by pretending that it is so hopelessly and fundamentally bad as to be intolerable in a world which aims at progress.

that they are simply units in the army which aims at the total destruction of Indian culture from purely selfish motives. Archer. Archer's attack of the most comprehensive nature. but we shall on to his attitude towards is Christianity in general. It has been said that Mr. but the allegations which the author makes against European missionaries in this connection cannot be altogether passed over in silence. India regardless of the real meaning of their The reason he gives is that they are afraid that. and equally concerned with the others to impose European culture in its totality on religion. directed 361 . He asserts that they have identified Christianity absolutely with the institutional form which it has developed in Europe. Archer return later .APPENDIX Mr. if simply the principles of Christianity are presented to Indians and they are allowed to interpret them and to build up an organization the resultant form in accordance with the inherited traditions and bent of mind of India. In so asserting he is surely guilty of the very sin of misrepresentation of which he accuses Mr. may cease to be a useful instrument in the maintenance of European supremacy.

and a considerable section of it is devoted to Indian Art in its widest sense. dismisses all this in a couple of sentences. painting. For he grounds his criticism on an examination of the philosophical basis on which the admirers of these elements in Indian culture rest their support of them. and in any case it hardly does justice to Mr. how- ever. sculpture. " These comparisons in matters of taste seem to serve no useful purpose.IS INDIA CIVILIZED ? against every branch of Indian culture. Archer takes is that the approbation of Indian art so freely lavished by critics of the school of Mr. and do not selves intrude on the peace of its enjoyment. The line which Mr. A. Let each mind let our- feed upon what it likes best. In fact here. Archer's position. Mr." 362 . The reply. Havell and Dr. more than in most other parts of his book. Archer satisfies Sir John Woodroffe's constant plea for going back to first principles. and music. including architecture." simply to abandon all attempt at finding a standard of value. a course which he alleges to be unfamiliar to western critics. Coomaraswamy depends on certain This is presuppositions which properly speaking do not belong to the artistic sphere at all but to what he calls the " theologico-philosophical. K.

Sir John Woodroffe confines himself to the religious and philosophical branch of the attack.. in our opinion rightly. however. and as a supporter of it Sir John Woodrofife might have been expected to join issue with Mr. For in the ultimate analysis all other branches of culture depend on the view which man — takes of his place and purpose in the universe for according to that ties are view all his other activi- moulded. including therein not merely the metaphysical or theological grounds but also the results of these in actual practice an important addition as we shall see later on. Archer on the point had he done so it would have been interesting to see his method of dealing with it. In fact. He denies the validity of the claim. basis of European culture. APPENDIX and as that it forms part of the claim to- spirituality as the sole basis of Indian culture against the material. or at best mixed spiritual-material. recognizing. that " Religion is the most strong . In estimating the worth of a culture one cannot go far wrong in devoting the largest share of attention to its religious aspects. important element in culture ". We may be 363 grateful to Sir John Woodroffe for his resolute insistence on .

It may and does produce some mat-erial comfort but this is not an end in itself. True Civilization is a process which has the same end. when man is reached.IS this INDIA CIVILIZED? fundamental principle. in order to answer the question propounded in his book " Is India Civilized is ? " it is necessary to define what tion. " The progressive impulse of which we are is is conscious itself the impulse of Life to so organize it that may become of Spirit. That then is true Civilization which. too often over- looked in an age of when more superficial aspects human existence attract greater attention than at any previous stage of history. works in him to effect his spiritual development. and which. meant by is Civilizastrictly The definition which given is in accordance with the point of view indicated above and vital worth quoting in full. and this whether we accept or reject his application of it to the facts he seeks to elucidate. a more and more it is perfect vehicle This impulse which organizes matter into gradually ascending forms. But first. recognizing God as 364 . but when rightly employed a means whereby man's mental and spiritual nature is given greater play on its increasing release from the animal cares of life.

is not true.APPENDIX its beginning and its end. cannot of Turning then to the author's exposition religion. a true religion being alone capable of manifesting Spirit. in fact everything. not exclude 365 ." is well put and affords an adequate basis for the discussion. That is to say. organizes men in society through their material and mental forms as true morality and true vehicles with the view to the manifestation" of Spirit in its religion. In its most fundamental sense Religion is the recognition that the world is an Order or Cosmos of which each man is a part and to which he stands in a definitely with action togethei established relation based on and consistent with such recognition and in harmony with the whole cosmic activity. an organization which purports to manifest Spirit through a religion which be a true Civilization. Such . he begins with a definition of religion. first we " find that. But obviously much." It may be objected that in his endeavour to make it as comprehensive as possible he has leaned unduly to the side of vagueness. for instance. turns on the interpretation to be put on the words " true This religion ". a definition would. true to his pursuit of principles.

the former leadhappiness and the latter to suffering ing to with Dharma either in this birth or in subsequent births the conditions of which are determined solely by 366 . this conception to the that it religion of India.IS INDIA CIVILIZED? mind of the scientist of the it the attitude of school of Herbert Spencer. that. The root of all activities is desire which seeks for itself the fruit of its actions and thus manifests itself in action or Karma. however. there is little to be gained by ex- panding a term which has a definite connotation in its application to the vast majority of mankind in order not to exclude a small group who would ligion. Applying. he finds consists of certain fundamental ideas is the chief of which Dharma or Cosmic Order conceived as inherent and manifested by all beings. be perfectly content to have their to all except the tenets described as philosophy instead of re- For unqualified non- dualists of the school of Sankara religion has reference to a personal being. in fact. which may be either in accordance or opposed to it. and though may be conceded that such an attitude is in a sense religious. and even in India there are other authoritative teachers besides Sankara. which constitutes them what they are.

however.APPENDIX the nature of the previous Karma. as for ex- ample the identity or otherwise vidual and the supreme Spirit. but of escape from that world to the eternal bliss of the unchanging formless world may be attained by the practice by spiritual discipline. senses give cognizance. Both forms of action bind the soul to the world of forms. He is. not unaware that many have held it to be a misnomer on account of the almost infinite diversity of both belief and practice which appears to characterise the religious life of India. he is still compelled to admit that even in relation to these basic concepts there are real differences of opinion. of the indi- He. And indeed while justifying it on the ground that the outline given above embraces the funda- mental conceptions of every apparent variety and that there is thus a spiritual unity at the back of them all. and by direct knowledge of the Real as opposed to the unreal and transitory of which alone the pure Spirit of morality. minimises these in asserting that they do not affect the question of the worth of Indian 367 . The phrase " Religion of India " has been used because the author himself uses it throughout. of course.

The general impression left is that the Tantras have been systematic- ally neglected and misunderstood by of all the best of known and most competent religion interpreters Hindu whatever school. may be held. until 368 . And this idea is certain- ly not lessened by a perusal of the reviews of John Woodroffe's own work " Principles of Tantra " (written under the pen name of Arthur Avalon) copious extracts from which are appended to it. to be He himself writes from the Tantras. and that their pretensions to afBliation with the Vedas were at least afford the somewhat Sir doubtful. all alike possess great value. It may be doubted whether the followers of the better known and what are generally considered more orthodox systems of the Vedanta would be quite so willing as he is to admit the equal value of the two interpretations.IS INDIA CIVILIZED? whichever the of the opinions civilization because. One had an idea gathered from the works not only of European but also of Indian expositors of Indian religion that the Tantrik systems were looked at askance. and he ciples standpoint of the Shakta school whose tenets are is satisfied found in its that prin- most wonderful synthesis of the rival claims of the World and the Spirit.

a manifestation of the Power or Self Supreme Consciousness which is theologically called Shiva. and that when only the latter are studied impartially and such practices are observed as are really sanctioned by them.APPENDIX Sir John Woodroffe rescued them oblivion and established their claim to from legiti- macy answer His would be that the disrepute into which they had fallen a fact which admits of no doubt was due to as exponents of the true Vedanta. Of the practical aspect we shall have something to say presently but . even granting his contention it may be considered somewhat doubtful whether a system which is so open to misconstruction as to have in fact been habitually misconstrued for centuries by all the leaders of Indian thought has any just claim to pose as an authoritative exposition of that thought. this prejudice will disappear. The system The Universe (Shakti) of the in brief is may be expressed thus. and in His aspect of manifestation is known as the 369 24 . to this probably — — attention being rivetted on certain objectionable practices which had sprung up among of its the followers of the school due to an incorrect interpretation principles.

Man as or Shiva. To those who have this outlook on life every physical function and thought is a religious rite There is no need to renounce anything except ill-thinking and ill-doing which brings ill-fruit. being respectively. and thus. but we are not 370 . The two are twin aspects of the One. yet as and through man It suffers and enjoys. reconcile <iivinity this. is divine. and body. and that not only as spirit but also as mind and body for these are manifestations of the Divine Power (Shakti) there being no other. Spirit involves Itself in matter and then gradually evolves Itself therefrom. with the true Vedantic doctrine of the illusory nature of everything phenomenal. mind and body is the Power (Shakti) of God. though of Its own nature blissful. " There is no need to throw one's eyes into the heavens to find God Man as spirit is God. especially the tenet of the of mind and body. Man is thus God and His Power .. who is spirit.IS INDIA CIVILIZED? Great Devi or Divine Mother. Man. .. the Transcendent and the Immanent. in the language of western theology. . For what can man renounce when all things and beings are seen to be the Mother ? " It would indeed be difficult to . . mind.

obvious in such teaching that the qualification in the way of renunciation of ill-thinking and ill-doing ally may be forgotten or ignored. and for this purpose it is defence immaterial for the whether the statement of that religion is strictly on orthodox lines or not defence is one which. has been accepted as valid by many of the The danger. made of its actual Foreword no exception to the general experience of the difference between The author indeed is in his acknowledges that India 371 . APPENDIX concerned here to adjust the differences between various schools of thought. What we set out to consider was the nature of this particular oflfered against the attacks made on Indian religion as the essentiul element in Indian civilization. All that has been said hitherto deals with the philosophic bases of Indian religion and so far no mention has been practices.. right or wrong. especiit is when the necessity for based not on a moral imperative nor on the nature of the power that is worshipped but simply on the ground that its neglect may result in misfortune. however. Probably the shadow under which the system lies is due to such neglect having been frequent in practice. is educated classes.

nor ideals vitally how far it succeeds in translating this is into facts. there is remarkably little attempt to carry out this programme. vehicles is a matter of the greatest The it is most fit perfect system of belief moment. when finally a decision can be arrived at as to the nature and extent of the changes that may be necessary. From beginning to end there is not a word to indicate the nature of the organization which exists for carrying the tenets of religion into practice.IS ideals tial INDIA CIVILIZED? and he lays should it and facts.^ According to his own definition of Civilization already quoted an organization for the manifestation of Spirit in its form as true religion and indeed it is obvious that. down as essenbe accurately that the facts first known. in judging of the worth of any civilization as an instrument for human progress and not merely as an idea. however. its power of realising itself through its fallible human is an essential part of it. then the true principles studied and the extent to which they have failed of realisation. which possible for for be man to conceive. In the body of the book. while it may eulogy as a product of abstract 372 . Yet surely a most important subject for consideration.

of It Hindu civilization — is or is not appears from these other works author that the system is one which cannot be properly estimated without a very profound investigation on account of the great of the difference between the apparent and the real meaning of its rites. even if briefly. he might have referred the student to other works where the practical aspects of Tantra or. tion for practical religion of the Tantrik school of which he is an adherent is adequate for the realization of its ideal. of these. from which the curious may learn whether the description given of the system by Dayanand Saraswati.a APPENDIX thought. how far the organizaof Spirit in the lives beings vfho accept it. if are to be found. He himself has written several of Arthur Avalon. that would have unduly swelled the contents of his essays. one in fact in which without esoteric knowledge the follower would be apt to go far astray. As such its value as 373 . founder of the Arya Samaj name not unhonoured among the modern under the pen name — champions justified. has value for progress only in so far as it is effective in securing the manifestation and conduct of the human If this view is correct it was surely incumbent on the author to indicate.

perhaps not be considered a drawback by an author who offers for our consolation the thought that. it is cation of the results gravely misleading as an indiit produces in Indian conduct. Such a restriction of the benefits of the system to an elite would. a view which is held not only by Mr. fatalistic it is the doctrine according to which his destiny man is the master Whatever may be of the doctrine for- said for this as the meaning philosophy. The level the ordinary rest are still candidates for Humanity " But even where the author does profess to estimate the practical results of Indian beliefs he does not always come into real contact with actualities.IS INDIA CIVILIZED? an instrument in raising to a high spiritual man who has neither the time nor the capacity to acquire such knowledge is perhaps questionable. Archer but by almost 374 . This is strikingly illustrated his treatment of the doctrine of by Karma. " So far then from of Karma being ". however. Some have been and are so. " Men are not yet Man. vast majority of Indians There can be no doubt that to the it does in fact produce a fatalistic attitude towards life. After a brief exposition of its what he considers to be main features he sums it up in the words.

There is a certain disingenuousness in his statement that there are to-day practically only two main castes. as though the facts were in any altered by calling them sub-castes and endeavouring to minimise the degree of exclusiveness of these nor is it in the least degree correct to attribute. the untouchableness of the Pariah to the fact that he is physically unclean. of course. the Brahman. and the Sudra. to deal with the average Indian in daily The same tendency is noticeable in his treatment of caste. Indian as well as European. way one had thought that the labours of a host of investigators. and that subcastes have arisen in the latter according to occupation.APPENDIX the entire assemblage of European observers. His whole treatment of this subject is vitiated by his theory that the modern developments of caste can all be traced back ultimately to an origin in difference of colour and the desire to keep the Aryan blood from free contamination. but . and amply confirmed by the every-day experience of those who have life. the orthodox Brahman theory. had finally proved the inadequacy of this facile 375 . who surely cannot all it be accused of blindness is and prejudice. This is. as the author does.

IS INDIA CIVILIZED? for explanation system. somewhat late in the day to maintain that a purely Aryan culture existed uncontaminated by any aboriginal elements until Buddhism broke down the rigid excluof caste. for to the onslaughts of Mr. for the author as not which appear to rank much superior in validity It is. in several places a curious lack of appreciation of the results of such labours. Archer. however. But indeed it is hardly possible to expect any very exact recital of fact from an author who avers that in dealing with India " not any soiled or hybrid developments of the time but the principles of he has in mind the civilization ". an enormously complicated One observes. of old of India — India of the Hindus into For in spite modern investigation that pre-Muhammadan India it cannot be said we possess as yet anything approachdetailed ing a and accurate picture 376 of the . If modern historical research has proved one thing more clearly siveness than another it is that caste in a rigid form did not begin to exist until long after had reached of its zenith and that it Buddhism was in fact the Brahmanical revival in the early centuries our era that saw the hardening of caste rules. example.

is frequently as found that instances ideas hitherto accepted correct have to . is Such being the case obviously not difficult to present a picture of India beneath the sway of uncontaminated Hindu ideals which may for all we can say bear remarkably little resem- blance to fact. We are on a of literature still dependent in the main whose purpose was not that of historical record but rather the presentation to aim is authors considered the State ought which. its Until we it are able to check statements by reference of to contemporary records of a different sort is much as though solely we derived our knowledge from works is "Greek life like Aristotle's Politics. Where such check it capable of appli- cation." to " Buddhist name it only one example.APPENDIX actualities of those times. of a defence of Indian civilization framed on the While one may question the value 377 . as for instance from the early literature of Buddhism. its what at. which at a conser- vative estimate extended over two thousand years. even when not written with a partisan purpose to exalt a particular class. undergo considerable modification may be found in Ehys Davids' India. didactic rather than descriptive.

or more particularly of the two vital elements in them. disclaims any intention of estimating the relative value from an abstract point of view of Indian and European cultures. that. In the 378 . But the disclaimer of making any formal comparison has led to a result which can scarcely be regarded as fair to the European side of the . question. The book. But this is not the case The author in Sir John Woodroffe's book. however. being in form at least a reply to an so long as the assertion of the absolute superiority of the one culture over the other.IS INDIA CIVILIZED? one would not need to cavil at lines indicated. in so far as was almost inevitable the form was adhered to. whereas on the other hand he is precluded by the restrictions he has imposed on his work from doing same for European civilization. it comparisons should emerge even if incidentally and in fact they do emerge constantly. On the '' one intention of stating hand the author's summarily and correctly the main principles of Indian civilization " enables him to present it as an ordered system dependent on certain fundamental ideas which he analyses at some length. Hindu and Christian religion. it method were consistently applied throughout.

completed picture of Indian civilization both theoretical and practical. which are stated without any attempt to consider whether they are truly representative of the underlying Set over against the philosophical basis of the system or are abuses not sanctioned by it." the same criterion should have been applied to European civilization in so far as it comes under reference. they naturally appear at a disadvantage. In all fairness it might be demanded that if Indian civilization is to be considered as an expression of the " Racial Soul. There are many instances throughout the book of this presentation of isolated facts. but in such a context as to lead those who are not well acquainted with Christian thought and practice to infer that they are typical. with all the high lights on the theoretical aspect. not indeed with the definite statement that they are typical of the Christian attitude to life. is therefor selecting an incident from an American paper in which 379 .APPENDIX consequence when reference is made to that civilization it is in the form of isolated facts^ taken for the most part from modern developments of European conditions. for example." " which is not to be confounded with any of its products. What justification.

which one takes leave to doubt. unfortunately. Or again the sneer at missionaries because of their alleged fondness for converting Mukhyopadyaya into Muggins on baptism is surely somewhat cheap. " I gave the Germans at least one good wallop before I shuffled off ? " Would Sir John Woodroffe approve of a critic of Hinduism who cited as typical of its tenets " the ears of a Sudra who hears the Vedas are to be filled with molten lead and lac. a much more authoritative exponent of the Hindu spirit than the anonymous American clergyman is of the Christian. though one would have liked the author to give specific instances of it which he does not do but to deduce from this the sweeping proposition that in modern days the Christian religion has been fact It . turned into a means of money-making and Empire-building is to assert what is simply not true. even if the alleged is true." and to have expressed a desire to be able to tell his God. be true that on certain occasions missionary effort has been used as a cloak for commercial gain. The author would have done well 380 . may.IS INDIA CIVILIZED? is a clergyman hearers to " said to have exhorted his hammer the face off the Germans." an injunction which occurs in Manu.

been well if To begin with it would have the author had applied his demand for first principles to the definition of the term " spirituality ". But even admitting that these crudities are not characteristic of the argument as a whole." and to have given Europe the benefit of it as well. not inconsistent extremely low level of culture. the oft repeated assertion that India's special contribution to the progress of the race lies in the essential spirituality of her civilization. for all with an savages are intensely spiritual in the sense that they have life an for ever-present consciousness of ex- istence of non-material powers affecting their good or The difference and guiding all things.APPENDIX in these instances to remember his own dictum which he Indian. between such savages and ill those higher in the scale consists entirely in 381 . " freely applies in dealing with things We must distinguish between ideals and the human channels by which they are given expression. the defects of the method are equally serious though not so glaring in other connections. Take. In itself the term is colourless and the value It is of the conception depends is absolutely on the nature of the spirit which posited. for example.

is it that her spirituality the ? is of the highest quality still conceivable. is not implied. the question in fact leading characteristic is of her culture to such an extent. all desire to point out that the mere assertion of the spirituality of India's culture is not conclusive as to its place in the scale without further definition. by this phrase that every individual in India is engrossed in the contemplation of the spiritual world to the exclusion of material interests. as to justify the broad distinction drawn between It the spiritual east and the material west. It has been derogation of India's claim to occupy a high place that her conception of them is for the mass of her population low quality in asserted and inadequate. is We we do not say that this view is correct . Even accepting this restricted application of the phrase it would still not be difficult to point to facts which render the the " leading motive justification doubtful. that to say. nor that the reverse applies to Europe of . of course. one speaks merely and determining power " governing the general attitude of the two races. But granting remains.IS INDIA CIVILIZED? the of those powers. One may suppose that its the spirit of a nation finds most adequate 382 .

" material. On this all supposition the insistence of practically prominent men of the present day in India on the vital necessity of the development of industry. largely to the evil influence of the it is not the legitimate expression of true Indian spirit. becomes hard to reconcile with the theory of spirituality. but an ephemeral 383 ." and it can hardly be said with truth that the development of spirituality is the " leading motive " of the modern Indian public man. but in the form which the author has chosen to give to the question is it one of " leading motives. Sir John Woodroffe would have an answer ready for this objection at once.APPENDIX expression in the leaders of its thought and that their writings and speeches afford a criterion by which the that spirit may be judged. of allowing —nay compelling the people to busy themselves with the secular government of their country and to pay attention to problems of sanitation and medicine. of the spread of an education whose main capabilities object is to foster the practical of the race." he would say. It is — not contended that the leaders entirely neglect the other aspect of things. This emphasis on the " is a modern develop- ment due west the .

No impartial can possibly hold the former alternative 384 ." We have no intention of deciding which point of view is the more correct let us take it that India's claims to spirituality are established due proportion spiritual will . In either case the result would be its condem- nation critic as a spiritual force. Our point is that if it Christianity and are the civilization founded on examined in the same spirit of getting down to essentials which has been applied to Hinduism and Indian civilization. or that so devoid of power as to be unable to influence the actions of those who accept its tenets. and between material and once more be exhibited. the sharpness of the contrast between the two in this respect would be largely blunted.IS INDIA CIVILIZED which ? morbid growth will be sloughed its off when India the returns to ancient faith. in full. and such phrases as " India alone up to now has refused to surrender the worshipped Godhead and to bow the knee to the reigning idols of rationalism of and commercialism " cannot but produce the inference either that Christianity is such a nature as to lead to and it is justify the coarsest materialism. of the facts cited The mode of presentation about European civilization.

The victory of the allies. He apparently accepts the in second alternative asserting that is the the worship of purely material progress leading motive in Europe at the present day. though he fails to bring it out clearly.APPENDIX as true the point needs no labouring for the high spiritual nature of Christ's teaching is as freely admitted by Indians who have studied it as by Europeans. is not in accordance of Christ. Nothing in the war was more remarkable than the spontaneity with which the entire population of the allied nations rose to defend the spiritual principles of right and justice and against the challenge of a power which had rejected Christianity as an mercy to the weak outworn creed and proclaimed a return It is to the ideals of the old Teutonic gods of brute force. but her rulers deliberately turned away from it in the belief that the ends they proposed for her would be better served by a different creed. a victory admittedly 385 25 . which worship. reference to the fact. not that Christianity failed in Germany. ? But do the facts really support this view last six years Surely the events are the best answer. and Sir John Woodrofife himself elsewhere makes passing . he with the precepts of the grants.

Perhaps Sir John Woodroffe in bringing his indictment against European materialism was thinking of the period immediately preceding the war when worldly comfort did seem to be the ideal of the majorTo a superficial observer it might have ity. A final example of Sir John Woodroffe's method of argument may be given it is one which is not peculiar to himself. The Racial Soul of Christian Europe may have been clouded over by forces alien to it. but it has repelled them and has proved its claim to be based ultimately on something higher than mere materialism. that Christianity is still more potent as an inspiration to self-sacrifice than a stark materialism however powerful and the peace which has followed. whatever its faults may be.. shows that Ger- many was wrong. seemed justified. has at least been marked by an earnest endeavour to carry into practice a high idealism. Throughout the book numerous 386 . frequently in the writings of those the who uphold claims of eastern as against western civilization. IS INDIA CIVILIZED? due largely to moral forces. but occurs . yet for those who held that even then a higher ideal had not been altogether lost. the war has come as a vindication.

but they are open to this criticism that they appear in such a context as to lead one to believe that they are the exclusive property of that religion and find no place in Christianity. Yet on examination many of these will be found to be every whit as strongly emphasised in Christian teaching as in Hindu. but selfless- ly as soldiers in the or that self-sacrifice human is hosts of the Lord. " To do good to others is the highest religion.APPENDIX statements are made of fundamental dogmas of Hindu religion. without " desire for personal gain." is a sentiment with which a Christit ian may well agree. These may be accepted as correct." the supreme law which should govern our relations with our fellow men. and to present is as the " Thoil peculiar glory of Indian thought justice to a religion not to do which declares shalt love thy neighbour of its as thyself " to be one commandments. The Gita. has surely no monopoly in teaching that we are all parts of a great Divine order making for the fuller realisation of Spirit and that it behoves us to take up our position therein and fulfil our part in the Divine purpose without vulgar animal hatred. for instance. Nor can one Hinduism stands alone in holding say that chief 387 .

. 388 . that what is material is the expression . it might have saved him subserve . In one of his concluding pages Sir John Woodroffe sums up the essentials of " India has taught Indian religion as follows that the Universe is in its ultimate ground. it governed by a just Law which is the very nature of its true expression that all Life is sacred that Morality is the law of humanity which is the master of its destiny and reaps only what it has sown that the Universe has a moral purpose and that the Universe . : Spirit of the . As an exposition of part at it. Eternal Spirit in time and space that essentially either that self-same is or a part is . Man Spirit. has probably been too busy editing and translating the Tantras to pay much attention to modern works of Christian theology had he done so.IS that. however. or akin to. . of Christian thought this might be accepted with few changes and it is simply grotesque to put it forward as though it were an achievement Sir John Woodroffe of Indian thought alone. Social Structure must be so ordered as to least. " as INDIA CIVILIZED? between the soul and its material environment the former is of primary importance ". that the of." though not the most important part.

it is idle to pretend that such a procedure does not view of Christianity." who has " arbitrarily produced and governed the Cosmos. and he can hardly object 389 to being judged by . Sir John Woodroffe as a former Judge of the High result in a distorted Court has no doubt often applied the doctrine that a man is liable for the reasonable con- sequences of his acts whether he deliberately intends precisely those consequences or not. while refraining from any similar ordered view of Christianity. We must emphasise that the author cannot is plead that he represent at not guilty of misrepresenting Christianity on the ground that he does not it all." and he might also have learned that the conception of God as at once Transcendent and Immanent is not to be found only in the Tantras. When an author gives as a portrayal of Hindu religion a full and careful examination of all that is best in its theory with only slight reference to its practice and.APPENDIX from stating that according to Christian ideas God is something " merely extra-cosmic. allows himself to make frequent citations of is olated facts all of which tend to produce an unfavourable impression of the conduct of professedly Christian people.

It is not facts to which we object —though to the we of are far from accepting all his statements as accurate — as mode of presentation them. the maxims he is Our con- tention that in fact his method must and does result in producing a totally wrong idea of the essential qualities civilization in the and value of western minds of those who are not ed so in a position to supply the necessary corrective to the one-sided arguments employ- from their his much own knowledge. by a tendency to indisThe value of a work such defence of India's culture alien in loses mind somewhat and it effect criminate eulogy.IS INDIA CIVILIZED? applies to others. although in many cases they are not in the least typical of it. We have no desire to assert that Sir John Woodroffe intended any such result. while maintaining a powerful plea for justice to India. which is such as to create an atmosphere of prejudice against the system of which they are taken as examples. have so written as in effect to deny that is justice to Europe. 390 . Much in of what written at the present time is to a western form and expression. but we regard it as most unfortunate that one whose words carry so much weight among Indians should.

The value however. intrinsic worth of Indian culture.APPENDIX under consideration is that it and without extravagance the outline of the arguments on which such a defence must be based if it is to convince one who comes to the subject without any as the one presents clearly presuppositions would. JAMESON 391 . have been much increased had the author confined himself more rigidly to the point he set out to prove. or ^f they were thought desirable they should have been to essential principles and not to superficial aspects. K. namely the For this purpose references to European culture were not absolutely necessary and they should either have been omitted altogether. Malda A. Dealt with in such a manner the studies in this book would have afforded surer ground on which to build up that synthesis of all that is best in the two cultures which is Sir John Woodroffe's ideal as it must be that of every right-thinking man. in its favour.


Autonomy for India. Bakde Mataram. 201. Benoy Kumar Sarkar. 6. Bernier. 182. Future of. Algebra invented by Indians. Indian. Aryabhatta. 45. 28. Lord William. Arabs in Spain. 241. 163. 393 . Ashram as. 48. 1. BHARATA DHARMA. Astronomy. Plant and. 81. Birdwood. Asceticism. 109. 107. Begbie. 207. India and the Future by. Archer W. 158. Animals. Bentinck. 182. W. Alfred the Great. on Christianity. 5. 157. Animal life. on India's civilisation. Hindu. Harold. Competition among. 51. 178. 1. 226. Barbarian. Archer. Appendix. 34. Asiatic and European consciousness. W. Bhanumati. 357. Archer. Architecture. 181. Asia. Art in India. 201. 180. 55. 114.INDEX Aggressive Hinduism.

H. Catholics and Protestants in Ireland. a factor in evolution of white races. 58. Business. 4. Christianity. Brahmana. 198. Chit-system. 130. 201.. Caste. 58. Christianity. material and mental. Chit. Christianity in India. Civilisation. Civilisation in India. Campbell. 37. 73. Civilisation and Progress. Chidrupini Sakti. 85. 38. Minding one's own. 5. 4. 302. 225. Essentials of. Civilisation. 28- Cady Stanton. 26. — 1. Caste. K. 38. 218. 208. Common principles. 29. Sir George. BRAHMANISM. Byzantine Empire —Capture of. A. Indian. 268. Calcutta Review.. Catholic missionaries. Civilisation definition of. 30. Indian. Chits akti. Rev. 28. Commercial. Christian Thought and Hindu Philosophy. 74. Charles the Hammer. Mrs. 123. 37. 100. G. Christian middle ages.IS INDIA CIVILIZED? Bowman. 357.. Caste system. 3. Buddha. 203. Indian. 207. 85. 394 . 197. Christ. Civilisation. Chakrapani. vii. Chesterton.

Colebrooke. Cultures. Culture.. 119. 169- Cousin. Cultural Attack on India. Sacrifice. Cultural attack on the East by Europe. E. Life and. What is. some. 113. Consciousness. Influence of India on Mediterranean peoples. Cultural ideas. 78Despatch Dharma. Competition. Darwin. Competition. Commercial Christianity. Mr. Conflict of.Putnam Weale. by B. Conflict between East and West.. 132. 114. criticism of Indian. Sir. 219. Asiatic and European. Crusades. Consciousness. Concert. Conflict of Colour. 395 . 53. Confucius. 117. 344. 7- Coomaraswamy. 113. Conclusions. 49Culture. A.L. 21De Nobili. 73- 65.INDEX Civilisation of high valiie in India. Racial. 37. 85. 60. 46- Culture. 134Culture in hands of Government. 65Culture. of 1854. 29- Conflict of Cultures. 122. Ananda. 36. 52104. 93. 48. 31. 43. Concert. Collier. Price. Victor. Sacrifice. language and. T. 27. Coghlan. Concert Policy. T. Dr. Competition among animals and men. 65. Communities fighting communities.

34Europe's Cultural attack on the East. 130Family fighting another Foreword. Hindu and Epic. 92- — 98. 67. Influence of. 178Drama. 105. Empires fighting empires. Evolution of freedom of individual. 209. Ewing. 25- Freedom of individual. by Europe. 117. 13Doukhobhors. 117. Enryo Inouye. Dr. Duty to our Country. The. meaning of. Asiatic and European. 51. 1036. An. 396 . 160. 25- Example. T. 48- European visitors to Asia.IS INDIA CIVILIZED? 10- Divya or divine man. Alexander. xli. English language and India. 71European War. Elphinstone. Dutch language and South Africa.. 31. of. Dutch. 83Epic and drama.. Evolution. 36- Education. T. Hindu. 24Dow. Evolution 67- French language and Canada. in India. Consciousness. 31. 31. family. Mountstuart. in India. National. on Religion. The. 160Drona. 336Education Necessity for English. European. English Education in India. 67. 67English. 27- East. Cultural attack on the. Divyabhava. East and West. England and Ireland.

313. Prof. 136Housman. 122. 174. by Hegarty. 123. Archer. Huns in Europe. 184. Ghose. Hinduism and India. Hindu intellect. India. Ideas. Hindus and Muhamraadans. A.. 169- Hegarty's " Indestructible Nation" Hibbert Journal. 34. Future of Asia. Hankel. Hindu Law. 60- 397 . in India. 200. India and the Future. Dr. A. 1. 9. 123. Indestructible Nation. Humanity. 2841. 204. Doctrine of the. Lawrence. Cultural Attack on. 131. C. Wells. 154.. G. Polish people. 18211867. 28. E. 73. 169. India has Civilisation of high value. by Sir Thomas Strange. SHRI Gargi. 15Gnostics. 31- Gangooly. 345. Greek Struggle for mastery with Oriental Empires. 51. 67- German language and Germany. 9. O- C. 177. Gita. 303. Hinduism a Culture. God the Invisible King.INDEX French. The. Giddings. Hatred and Love. B. Hill. 276Gough. by W.. Havell. Sir Rash Behary. division into classes. E. by H. 67.

6. 120. 156. 38- Common principles. Le Play. 31. Ladd. J AGAT. Johnston. Laws for restriction 25 398 . Joint family system. 131. Kidd. K. 357. 73. Kshattriya Sannyasi. 226- Ishvara. Jameson. M. 26of.. Lamarck. 45India-worshippers. Professor. 25- Legouve. Jesus and India. Legislation for restriction of liberties. Sir William.197Liberty and Organisation. Institutions. Knight. 232. Benjamin. 131India's influence on Culture of Mediterranean peoples. Jehads. 183. on this book. 255. 21. Kinetics. Jones. 65. 74. 121. 12. Sir Harry. William.IS INDIA CIVILIZED? India to Hindu. Jourdan. Karma and Sangsara. M. Indian Civilisation. ideas. Indian. Kularnava. 49- Indian Civilisation. 178.. 130. Mr-. 140. 100. Dr. the Mother. the object of worship. Language and cultural Las Casas. A. Prof. Krishna. 252. Liberties. 25. 101197- Lecky.

Miller. Sister. 138. P. 131. 69. 178- National Education. 194. 95. Markby. Defeat of the. Non-resistance. 55. Love. 117Neutrality of the State in religion. Mathematics. Mongols. Dr. Monier Williams. William. 176. Indian. 200- Man. 162. Maitreyi. Morgan. 57- 101- Occultism. Matheson. Hatred and. Mayasakti. 167- P. 37. 7- MACAULAY. 118Lowes Dickinson. Mozoomdar. 136. Nivedita. Types of. Ottoman Turks. Mukhyopadhyaya. 151. 28- 399 . Narendranath Law. Mahabharata. 77. Sir William. C. 14026- Oganisation and Liberty. Mahomed. Music. Orientalisers. 4Men. 133114. Metaphysics. 122. Minute of 1835..INDEX Life and Consciousness. 28. Dr-. 336Nations fighting nations. Prof. 181- Max Miiller. 51. Competition among. Mahanirvana Tantra. Indian. 182. N. 177. 219.

Pranasakti. 162. 89. Walker. Politics and Religion. P. 6. 296. 178. Reincarnation.is india civilized? 164. Pius IX— Pope. C. Plant and animal life. 89. 178. Pashu or animal man. 50. Tuckwell. H. 69. Ray. 31. 257. Plato. Religion. 400 . Ramayana. Politics in India. Progress Meaning of. 214. Ixv. Panchama. 22. 132. 132. 52. Pyrard. Indian. What is. by E. Progress. 12Paraiah. 340. Formation of Department of. Religion and Politics. according to Indian notions. Pythogoras. Painting. The. D. 207. Race-consciousness. Peter Mundy. 178Philosophy. 40. 207Parabrahman. Plassey. Roe. Religion and Reality. Progress of Australia in 19th century. by J. 265. Portuguese. 140. — Progress. The. 46. Battle of. Public Instruction. Racial Antagonism and Types. True. Indian. Racial Culture. 226. 20. Political movement in India. 31. in India. Civilisation and. 51. 9.

M. 131. Siddhanta. 11. 291. 233. Spiritual motive of India. Sacrifice. Spain. 23. of. 51. 38. 11. 182. by the Arabs. Saint Hilaire. 132. 96. 230. Shudra. 207. Sthula Samarasya. 99. Shakta Tantra. 113. Spirituality. Social Reform in India." 66. Self-expression. 31. Shaktas.. Spanish Conquistadores in America. 176. Social institutions in India. Strange. Shiva. Spiritual Power True source of all others. Competition. 235. Spenser " View of the State of Ireland. Sannyasi. Freidrich. Captain. 9. Barthelemy. 133. 194. Stoney. State Education. 322. Sattva. Schopenhauer. Sines. 40. Sati. Sacrifice. 31. Shakta-Dharma. 284. Sangsara. 169. 28. 265. Shivasakti. Seeley. 168. 401 L'6 . 199. Concert.INDEX Eoman struggle for mastery with Oriental Empires. Schlegel. 288. Sir Thomas. 28. 12. 252Sangskara as root of Indian culture. Self-government. Prof. conquest — 37. Sanskrit study. 176. 119.

90. of Tartar invasion Tavernier. Vachaspat. J." by Spenser. 31. West. 84. 29. 140. Booker. of late European. Svadhai-ma. Virabhava. — Second. 293. 9. 71. 181. 122. G. Dr. 26. 310. The. Walker. Varnashrama Dharma. 37. 28. Religion (lud Reality by. 183. Travellers to.. Vivekananda. 276. 66. 145. Women in India. life. 196. TaNTRIC view Tasmania. Sukshma Samarasya. 209. 12. God the Invisible Kimj. ReiiKuntation by. 69. Mr. 136. 27. 55. 402 . D. 146. West behind India in intellectual and religious War. Swami. 178. Vishvamitra. by. L. B. H. Washington. Vedanta. H. Types of men. YuJivo MiYAKE. Wood's Despatch of 1854. Vira or Heroic man. 34. Varahamihira. Theosophists. Putnam. 209. Weale. 140. East and. 257. Conflict of Colour. E. 133. 52. Theosophical movement. View of the State of Ireland. Influence freedom. White man's position in the world. Establishment of. 28.IS INDIA CIVILIZED? 12. 56. Wells. Upanishads. Vishnu Purana. Tibet.. Tuckwell.

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