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This doctrine maintains that, by devotion to a personal god, salvation is achieved. This idea separates this doctrine from, and apparently antagonizes, the prevailing philosophy of the land—Vedantism. This cult of Bhakti is connected with Krishnaolatry, which is the worship of the most unworthy and licentious god of the Hindu pantheon.

Of Vaishnavism, or the worship of Vishnu, in which the bhakti, or faith, doctrine prevails, Sir Monier Williams remarks:—“Notwithstanding the gross polytheistic superstitions and hideous idolatry to which it gives rise, it is the only Hindu system worthy of being called a religion. At all events it must be admitted that it has more common ground with Christianity than any other form of non-Christian faiths.” The basal truth of bhakti—that of supreme attachment to, or faith in, a personal god—could not fail of rousing within the devout lofty and stirring emotion. Bhaktar, i.e., those who have given themselves absolutely to this doctrine and make it the motive and inspiration of their lives, are oblivious to all other bonds, abjuring among themselves even caste and all its demands, and proclaiming the true oneness of the brotherhood of the faith among all the devotees of the same god.

Rock-Cut Temple, South India.

Thus we have today a large and vigorous class of Hindus who have subordinated every doctrine and practice of their religion to that of faith, or bhakti. [pg 077] I believe, with not a few illustrious scholars, that this doctrine traces its origin to Christianity. Like everything else which Hinduism had absorbed, it has been considerably transmuted in the process. It has been necessarily and greatly affected and degraded by the character of the gods who have been its objects. It has been debased by contact with idolatry and error, with superstition and sensuality. And yet we trace its lineaments to its lofty, divine origin, and hesitate not to say that it furnishes a common ground of a fundamental truth of which Christian missionaries have not yet sufficiently availed themselves in their work for this people.

Hindus have also done not a little thinking in the elaboration of the doctrine of salvation. In their discussion as to the relative potency of divine grace and human agency in the salvation of man they became divided into two antagonistic schools, corresponding, very closely, to the Calvinistic and Arminian, among Christians—the Tengaliar maintaining the “cat theory” and the Vadagaliar the “monkey theory”; so called because one party holds that, just as the cat saves her kitten by seizing and carrying it away bodily, so God seizes and saves man without his own effort. This is the doctrine of absolute grace. The other party insists that the relation of the young monkey to its mother, whereby its rescue from trouble depends upon its own grasp, best represents the process of salvation in which man's coöperation is necessary.

They have also developed the doctrine of growth in grace sometimes in a very instructive way. The spiritual development from saloka (in the same world [pg 078] with God) to sāmīpa (in the divine presence) thence to sārūpa (in the divine image) and finally to sāyujya (complete identity with the divine Being) bears, in some respects, a striking resemblance to the teaching of St. Paul, where he writes that Jesus was “made unto us wisdom, righteousness, sanctification and redemption” (1 Cor. 1:30).

In like manner they teach that, for the attainment of beatitude, it is necessary to pass through five stages—(1) that of sānti, quiet repose or calm and contemplative piety; (2) that of dāsya, the slave state—the surrender of the whole will to God; (3) that of sakhya, or friendship; (4) that of vātsalya, or filial affection; and (5) that of mādhurya, or supreme, all-absorbing love.

I must refer briefly to only one other illustration of the probable influence of our religion upon the faith of India, and that is in its teaching on eschatology. The illustration is drawn from the tenth incarnation, Kalki avatār, of Vishnu. This incarnation is to take place hereafter, when Vishnu will come, at the close of the present Kali yuga, or iron age, and put an end to these growing evil times, destroying with them all the wicked and ushering in the new era of righteousness (Satya yuga) upon the earth. For this great work of the restoration and the renovation of all creation, he is to come seated upon a white horse with a drawn sword, blazing like a comet. Hindus at present look forward to this new incarnation as their future deliverer, when the sorrows and the depravity of this present, shall be swallowed up in the glories and joys of the future, age. The striking thing about this teaching is not the hope [pg 079] which it inculcates for the future; for that is practically a part of the Hindu conception of the succession of the ages of their time system. According to this the present era must yield to the coming good yuga, which must, in its turn, give way to the ages of lesser good and of evil, which again will go and come in their ever-changing cycle. What seems remarkable is the form in which this idea is here clothed. The coming of the Deliverer upon a Kalki—a white horse—with his great message of universal destruction and deliverance, brings directly to our memory the Bible prophecy of Rev. 6:2; 19:11–16, and also brings us into touch with the belief of many Christians today as to the appearance and the work of the Son of Man at the great day of His Second Coming.

The question arises as to how this avatar originated. It evidently seems to be an afterthought and of no ancient date among the series of Vishnu's descents. And following the ninth, or Buddha, avatar, which was clearly intended as a bait to Buddhists, and as a frank and full compromise with that hitherto supplanting and hostile faith, it seems natural to suppose that this tenth also came in the same way and with the same spirit as a palm leaf to another religion, even our own, whose prophetic words about the second coming of Christ could be so easily appropriated and so harmlessly adopted into the Hindu system. It thus introduced into their faith an element of future glory and triumph which the religion had not formerly possessed. Indeed this very element of aggression and conquest is one of the signs of its Western origin and Christian source.

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