Is India Essays On Indian Culture

2012-10-03 20:06:50 UTC
506c9b9eac31e 128.113.164.111 United States
IS
INDIA
CIVILIZED?
BY
THE
SAME
AUTHOR
Bear
ATA
Shakti
Edition, Shakta Edition, revised and enlarged.
Second
Shakti
and
Second
the
(In
press.)
Shakti
or
MaNTRAMAYI
Letters.
The
Garland
of
(Reprinting.)
works
see
on
For
other
the
Shakta
Tantra
Shdstra
advertisement
at the end
of
this book.
IS
INDIA
ON
CIVILIZED?
INDIAN
ESSAYS
CULTURE
BY
SIR
JOHN
WOODROPFE
MADRAS
GANESH
"
CO,, PUBLISHERS
1919
'^
rX.
(y-i
THE
CAMBRIDGE
PRESS,
MADRAS
CONTENTS
PAGE
I. Civilization and II. East III. What IV.

V.
Progress
...
and
West
?
.
27
.....
is Culture
43
Conflict of Cultures
65
.
Competition,
Concert, Sacrifice
on
113 122
VI.
Cultural attack
An
India.
VII.
Example Reply Dharma, and of The Indian
130
174
VIII. IX.
Bh".rata
Common
Principles
Civilization.
X.
226
Br^manism
Self-Expression The Some Root of Culture
....
268 284
322
XI.
XII. XIII.
Conclusions
344
^:4G879
First
printed Edition Revised
Nov.
May,
1918
Second
1919
and
Enlarged
FOREWORD
The
book forms question which is of course absurd.
or
the title of this Even the most
antipathetic India has a

*'
ignorant
would
admit
that
of sorts."
to the
civilization (as he would say) There is an acute difference as

of it.
value
mine
The
question
however
is not
is raised by Mr. Wm. Archer, a literary and dramatic critic of India and in his recent book the note but
"
Future."
He
finds India
''
as
whole
"
to be
in the state of
Barbarism."
so,"
What
an
does Indian
it matter
to
me,
if he does say
said
'* this is only the last of a adding long listof misunderstanding works abusive That is so, of our country and its culture."
is increasing the number now-adays of those who Yet this respect both. indifferent attitude is a India mistake.
cannot
though
at the
against
present
moment
allow
anjf
charges
her to go
some
unanswered.
why,
have
here
given
reasons
with-
IS
INDIA
CIVILIZED?
for the completion of a larger work I had in the firststeps of preparation on the general principles of Indian Culture.
out
waiting
Lordship ultimately
over
alien
on
peoples might,
at
present
rests
though
particular
circumstances
may
enforcement sufch
unnecessary.
render its actual But (apart from

as
implied
consent
may
in
any
be held particular case Power-holders which cultural

the superiority
to
to exist) the
right
is
to-day
the duty
allege
to
and
raise
ruled
moral, and It is with Mr. Archer

Though knowledge,
a are
level religious, cultural intellectual of those who control. reference to such a duty that the
finds India to be barbarous.

his book
is for want
criticism
without of Indian
matters
of sufficient intrinsic value as
several
general
civilization, there from apart which, stated,
the
ground
make
it
Unlike suitable objectof reply. run of criticisms it is written
the general
not
from
Christian
It is next
but
a
*'
Rationalist
"
standpoint.
of the cultural at that) for it assails attack, (and vehement ii
typical instance
FOREWORD
the fundamental
principles
of Indian
civilization
form every of its culture and religious, intellectual, artistic and social. Its vehemence For some. may offend
myself
I greatly prefer a to insidious attacks made

or
candid
violence
cover
under
"
patronizing
beguiling
sympathy."
of I
do not
refer to the
to
feeling
corresponds
much-
that
which glorious, but
rightly to-day
As the prostituted, word. regards India and the Future matter of the book, is largely a re-statement of commonly
*'
"
current
criticisms. is
Therefore
an answer
reply
to
to
evidences It the political basis of the cultural attack. be nakedly, an may makes offer which Give up terms : stated in the following
well
"
"
onslaught Lastly the book
this
others.
in question
yourselves. have
our
Be
like
us.
If you
do,
a
you
support
your
for
"
(to
use
tedious
commonplace)
will not barbarism."
Mr.
You
get
political aspirations." it if you persist in your
Archer
thus
politics
treats
now
of
practical
questions this agitating
of
iii
IS
INDIA
CIVILIZED?
country.
With
these
am
not
here^
I express nothem upon and I deal only with the subject of opinion. Indian here interested culture and I am
concerned
chiefly
to
show
the
three
causes,
religious and political,which are for the of the influences making

conquest
racial^ at the back

cultural
also
of this country.
of by of these
It is obvious
that
criticism
any
philosophic
causes one.
affected detached
principles is not a In judging

look
to
and
truly rational
of a civilization we fundamental principles.

with
its usual profundity
must
its
Indian
and
thought,
divisions, regards as We religious and Religion as philosophical. must therefore go to firstprinciples, however arbitrary unfamiliar Western on
external such
a
avoidance Philosophy
of
course
may
be to writers with
the
civilization concerned
of social and political life. It is right to say that the truth of such be judged by their result principles must
aspects
"
the test of Ayurveda.
But
is
more
we
must
compare
results, and
another
we
if
one
defective
than
must
be
iv
satisfied that
the
FOREWORD
in fault. For other causes principles are Having lived in this be operating. may
country
for
am
well
aware
period of nearly thirty years between of the divergence The greater

acutely
one
one's
Ideals and
in
Facts. the
more
interest
India
is it observed.
But
is this charge be made can ways,
which, in varying degree in different

must
against
all peoples.
between
We
guish also distin-
value and what further some matters

in
is essential and what There is mere crust.
of
are
minds
shapeliness that any

means
evoke contempt by the organic chamcterised Well has it been said of Race. which of organic of
moral
want
lack
racial consistency intellectual and

mass, an
an
in the coherence ; and that man, today his highest destiny not as
fulfils isolated
organic
individual
whole, The
as
a
but
as
portion
of
the future on practical bearing I every day ponder of India and the World. upon, and question myself as to, the future of
culture has present
specific Race. of Indian question value of the It one. is not merely an academic
member of
a
IS
INDIA
CIVILIZED?
it preserve
this country.
Will
its essential
" essential" character, that is culture ? I say because I am thinking of its enduring
principles and
Some
might
things
of their general applications. are which still happening

one
lead
to think
that
it will not.
sent
to
one
"
Thus
after this Book Press I read the report who has been called an
which
were
had
of
a
been
of speech Indian " leader English which

set."
in
he
said that standards
"
institutions
the
by
were
their (the
Indians') aspirations
benefit by
others. who
We
may
all
of
the
example
But
it is the
and Racial
which
influence
Sun
speak
in this way
of those is set. Is it
possible to conceive of any less a leading, Englishman

however friendly
to
ordinary, much Irishman, or

an
and
saying
(letus
say), France,
were
of, admirer French that

"
institutions
his aspirations
that
his
own
by which standards He would think were set ?" institutions and perfected
the
racial ideals
to which
the standards according his aspirations should be set. Is it

were
possible with
such
frame vi
of mind
to have
FOREWORD
nobility of spirit ? But it and other like sayings are perhaps only evidence of the occasional lingering of the servient spirit of a disappearing generation independence and
into
a
newly
vigour
opening
age
of
nobility,
courage,
hope
so.
(" Arya
ot
I greatly freedom. and An Indian Reviewer of this book too much ") thinks that I make
"
that type
of Indian
who
is capable
of
the portentous servile imagination mouthing institutions are the standard that European by which the aspirations of India are set
' *'
'
that,
(he
says)
except
for
the
rapidly
dwindling
belongs, political
"
this spokesman class to which has its truth only in one field, the
a
very
one
important
opens
admit,
and
which
I exception the door to a
but even proportions; peril of stupendous shadowed there a deep change spirit is foreof I am glad to hear this, for I have
no
desire to make
But
is Indian
or
of this evil
more
than
is
justified.
to
renewed instance
civilization be broken disintegration
about
up
"
to
be
of that
another has^ which
vii
IS
INDIA
CIVILIZED?
followed
the introduction Eastern the
amongst
zation civiliof Western peoples ? Its poison
does
not
harm
can others. Who War will not
snake but is death to be sure that the close of the by movements be followed cultural
conquest
tending
whole
events
way.
to
the
of the
are
of the Asiatic
continent.
There
point this and possibilities which Moreover there is a party amongst
the Indian
people themselves who favour, in degree, the introduction of Western varying civilization ; a party which in the proposed
new
political order may

achieve
its ends.
on
to
be powerful enough In every the way,

civilization will it has ever to had of
its long
coming
assault
greatest
Hindu
be the
which
whole
in the endure history.
course
Hope
see
as
each of
us
may,
we
have
yet
to
what
us
for
will issue from this time fateful however Mr. Archer, all. Here
he intended it not, gives consolation, it.
though
to those who
against
the show
people
For his complaint is the Indian attachment which for their culture and the stubneed
viii
FOREWORD
born resistance which India makes against Western innovations. And why should She not, seeing that, rightly or wrongly, the bulk of the ancient peoples of the
East
have
never
admitted
the
of Western civilization. Mr. Archer's book was written before, during though the War, an published
superiority
event,
moral over More-
which
has, in
so
many
ways,
that alleged superiority in question. I wrote the above, the last book of the late to my sociologist Mr. Benjamin Kidd came hands. After
citing
called Since
with
Oeorge
England
Homicide
Peel's statement 169) that in Europe,

"
Mr. approval (" The Future of
History
and
terms, and undistinguishable stating that the unfolding of the Christian Religion in the West has been an unparalare
ing elled record of fighting and slaughter, aimhe says that civilization at worldly triumph,
West
has not yet arrived, for that " than is as yet scarcely more
"
of the
savagery
fied glori121). But bloodshed is (120,

and which
honest have
compared
not all. For
it is unsoiling
some
with
things ix
gone
IS
INDIA
CIVILIZED?
on
in peace.
Many
to-day
in this country
would say to Mr. Archer and other would-^ " be lecturers Physician heal thyself.*'
"
Nevertheless
European
in its origins, has

greatness
civilization, classic in the past displayed a
in social and actively dominant political life and in science and art. Whether it will continue to do so after present and
In revolutions is yet to be seen. it is not to be imitated in neglect case any of the principles of Indian Culture except
coming
by
such
as
are
willing
from
to
confess
their
inferiority.
I have the Ved^nta
A gam
a
written
as
the standpoint of interpreted by the Sh"-kta which effect a its through enjoyof
"
the
principles
wonderful
synthesis,
"
ment-liberation
(Bhukti-mukti) doctrine,
World
of the claims Spirit, the dual aspects
of
the
and
of
the
is in of That which Itself One. As the Buddhist DemchogTantra
says
"Let all avoid the extremes
of worldly
attaining existence and selfish quiescence Let all become in the two success ends. Himself.*' I am the Heruka not however
x
FOREWORD
concerned either to criticise or to establish doctrines and the truth of any of the nor, (had I the practices here mentioned
desire) could I do
My
so
within
the limits of this
set of little Essays.
objecthas
been
to state
summarily
the principles main of and correctly Indian civilization (incidentally removing certain common misconceptions) ; as also to
explain
which it. I would

worship of
the general cause have so constantly

also urge beauty as
of the attacks been made upon

now as
ever
the How
true
Form.
" has it been said in Europe Oh profoundly Middle Ages! when will your night leave When that form us ? will men understand
is not
an
unimportant
an
chance,
but that
accident, a mere expression of the innermost this

very
being,
in
point
the
two
worlds, the inner and and invisible touch?"

Dharma
the outer, the visible To such as so understand,
reveals itselfin the beauty of all True Forms, racial and otherwise. To such again, all that is mishapen and botched
ii
is
an
offence.
xi
IS INDIA
CIVILIZED?
In writing
in mind
not
then
any
of Indian
Culture
I have
ments developsoiled or hybrid of the time, but the principles of the its Dharma, civilization of old India, with
Devata
and
Gomata
"
civilization
in its
its surface a pageant on profound, the civilization of India of antique beauty " This is to go back I hear of the Hindus.
depths
"
*'
some no man
one
say.
nor
India people
might
can,
fare
in
worse.
sense,
But
go
this
back.
are
If
we
be
able to, and

the
same
we really vital however, the present will, maintain
with
Racial
splendid strength of the Spirit which did the great deeds of
the past.
last edition to the Form Type, and or necessity of preserving to the principles of the old Indian tion civilisaflourishing (that it was at a time when
Having
referred in my
is
when Dharma,
its vitality
expressed
as
",
itself
as
Devata
impossibility
suppose
my
and Gomata) " of going back
also to the I did not
that
as
some
words
readers would I learn they have thought xii that I
misconstrue
done.
was
These
have
apparently
making
FOREWORD
a case
for Reaction.
so,
In
urge
one
sense
am
doing
since
reaction
against
subjection to
This
foreign
mean
cultural
that what
influences.
is foreign
does
not
not be assimilated. and useful and good may Western a civilization is a great, though
different, civilization from which much maybe learnt. But to assimilate one must firstbe
a
strong
free personality.
in the
sense
am
not
for
reaction
such
readers
suppose.
Life is Life, that is something not fixed and inert, but a moving thing, a flow. What is
past
is gone
beyond
"
recall.
The
Universe
",
is called Jagat or all is in movement
the moving thing for is not the serene which of
and which
restful
that
Ether
movement
Consciousness
takes the
in
movement
is vibratory,
One place. larger movement

it may
is
a
is admittedly
cyclic.
And
be
that the total cosmic line one, in which

progressive is
no
movement
spira-
and
motion ^the cyclic. In any
is
case
both
there
possibility of staying at any particular for all timre all the point, of stereotyping
customs
and
beliefs of
some
past
age.
What
xiij
IS
INDIA
CIVILIZED?
I urge
Hindu
is growth
terms,
with
means
truth to Type.
To
use
this
that
the
Indian
free
inherited play. oneself cultural

expression,
Sangsk^ra
can
This
should be done
be allowed only off the by
being foreign
and
by
casting
vestures
and
choke which selfbecause they are which,
foreign
imitative
reverse
and
borrowed,
produce
an
unreal
the
life with
of that
all its automatisms, of a free personality.
The
Indian
way
own means
soul will then develop itself in what But as it will be rooted in its it will.
racial inheritance,
"
the willing in such

past
case
of
an
what Indian
it wills
'*
will.
the
The
present
manifests
own
essence
of the
life in its
from the
a
forms.
Action
will spring A Sangskara

act
or
Indian
Sangskara.
thought,
is not but
particular
essence
will,
the
of
individual
and
racial
(as related
Indian
characteristics which, to The action) is a tendency.

a produced particular It will produce another
Sangskara
result in the past. to-day if left to
itself.
This is the
Seed
said
(Bija)of Indian
culture.
xiv
Is it to be
FOREWORD
be done has been done cannot what again ? If that be true then India is played last Her Her death out. approaches. that
breath will help to vivify other livingforms. But She Herself, as the material expression
of the Indian
Soul, will have

women
gone.
What ? the
of the men and Some will of course subordinate

working
of this
country
as
be there, but only
vehicles of another aimsand
civilisation,
ends, industrial and otherwise, of the cultural victors. Possibly, of racial vitality and with the diminution
outthe
the
abolition of present
may appear
caste
rules,
new
people Nature
grows
by
miscegenation.
resorts to the latter when
the blood
thin.
as
long
maintains
will not be, so Spirit is alive and Racial the forces of itself against the
This
however
disruption and decay, which, even in actual operation, ever threaten

as
when
not
the
penalty
all peoples for indifference, inaction,
the Indian timidity and self-betrayal. From it is therefore the Type which standpoint must be preserved.
It is for the
Indian
people to say
XV
where
IS
INDIA
CIVILIZED
What I urge is that the will go. Indian Spirit should he itselfnd thus have a
they cultural
freedom. When
it has
this, by study and appreciation inherited ancient and grand culture, and by the casting away of all unassimilated foreign borrowings, I have
will be confidence
a
regained of its own
it may
go
where
case,
it will.
that in such that is an right way

"
its way
way.
Indian
The inherited ideas andinstincts

of thousands In any case
of years
(Sangskara)
will assert themselves. I believe that Indian culture
has value, and that its ideas, if spread, will have a beneficial effect on men at large. I wish
in conclusion
to reply to
some
cisms. criti-
I do not refer to such as are merely personal ; for these are of no interest to the reader who has the book before him. There
are
however
some
few
general
criticisms
which
misunderstand
the scope
and purpose
I reply in the hope of these essays, to which the position here adopted clearer. of making To begin with an English critic has taken
objection
I have
to
"
my
philosophical
a
spectacles.'' standpoint
written
from
Yedantic
xvi
FOREWORD
not merely
because philosophy
I think
the
Vedtota
a
to
be
great
but because
defence
Indian culture must be based on of Indian it is an Principles expression. of which here form The of Vedanta particular point adopted is the Monistic (Advaita) a stand"
which
I have
taken
because
it is
to me. widely held and is the best known I have presented But though this Advaita
in its Shakta
form, there
which business here to persuade any is not my Let each adopt that in this matter.
against
other versions It I desire to say nothing.

one
are
for It is
he which however Monistic
has
one
aptitude
of the
(Adhikara).
peculiarities of
the
towards
philosophy that it so often attracts it is hatred, though itself great

most
itself the
tolerant
of
all
to
a
systems.
There
Monism
a
are
Western
thinkers
is like
whom
to
(Advaitavada)
Some
get
red rag
bull.
angry
at it and
unphilosophically denounce it as a pseudo-
quite
philosophy of the past. English critic tells us

contempt
So
this particular " a that he has by which
for
the
Absolute"
xvii
IS
INDIA
CIVILIZED
? he
means
inappropriate
English
of the
term
the
Pfirna Brahman
Advaita
Ved"lnta.
The
is greater strength of his contempt than his understanding of this system, if we judge from the statements he has made may
regarding
any
one
it. For
it has led him like

"
to say
that
a
as
who,
such
as
position
presents myself, this intellectual outlook
that
of Indian
culture,
or
at least
it, is not really and truly a I should be certainly sad
of friend of India." if 1 was not in
part
this matter really
on
cannot
the side of the angels, but I help it if I do put forth

as
Advaita
important
Vedtota
part
at
part
(and
very
that) of Indian
is the
culture.
essence
For the fact is that Vedanta

it.
of
the
am
not here
or
concerned
to defend
correctness
otherwise
position beyond
of this philosophical the reply that it is absurd to

or
regard
a
it as
as
so
evil
culturally undeveloped
anyone
thing
to render
who
presents
enemy
a
it
liable to the the country

argues
so
charge of being an Such of its origin.
of
statement
impudence
ignorance and considerable it worthy as to make of inclu-
xviii
FOREWORD
sion amidst other ridiculous criticisms which ever I have collected in this book. The gist how-
of
a
this criticism is
against
common
one
"
criticism
directed ; namely
a
which that Indian therefore
this
book
is
culture is not
no one
true culture, and

way
who
in
any
gives countenance
to it is a friend
of
means
the
Indian
is that
we
people.
What
move
this
away
critic
should
untruths
from
some
these
cultural and
towards
universal
unborn
really truthful culture of the mental future. Ho that the fundasays of humanity
is wider
or
character the
than
mere
ideals of the mere West. This no doubt

proposition
East
is
as
the
as
that the whole
obvious is greater
the than
the part. be largely
The
the defence
not
ideals of either he finds to With the past. obtained from are appaof Indian ideals we rently
concern
to
may
much
a
they
have
a
*'
ourselves, however been slandered. Such

flutter
a
defence
is
"
mere
matter
insignificance
**
which
feeling of contempt
of amusement." xix
has produced touched by

For
of in him
sorry
sense
he
opines
that
IS
INDIA
CIVILIZED?
on
mankind life, which

yet
use
a
is pressing however that
to
new
type
of
(I may
so
unknown
the
observe) is as (to quiet thinker

to
his expression) is to endeavour

conception
form
of what
are
is the best in it. likely
to be.
These
commonplaces
of modern
thought,
notion
though that and which

the
it is a correct whether future will entirely scrap
the
past
stand
forth
in
an
that
brand
newness,
is to many
evidence
of
truth, is another matter. Many, majority, believe that the most truths
are
perhaps the fundamental

though
it is
already
known,
may possible that the apprehension of them be gradually deepened in the minds of formerly those who were Other ignorant.
changes Hindu
truths
as
are
there
to
are
likely
to
be. the
To
the
the
Christian
essential
already
need
continual
there is revealed, though for their better comprehension
and for them,
realization.
no
There for the
is
therefore,
necessity
explorations
of the quiet thinker

he
in search
knows
not
what.
In
of something the Bible and in
Jesus the truth is for the Christian revealed..

XX
FOREWORD
The
a
Hindu
finds it in the Vedas Veda
which
on
are
projectionof the Perfect

The
to the
finite planes.
Advaitavada, Himself.
full truth is, according to the experience of Ishvara

systems,
In other Vedantic
truth
is assois realised in the Beatitude ciation which All this is not necessarily with Him.
to
the flow adopt a static attitude, to deny of life. It is merely an assertion that God, Soul, Morality and some are other concepts
truths
course
already of time become
attained,
our
though
in
the
understanding
and
of
more
of them
may
more
to
the
experience
more
the
conformable Revealer and
therefore
and
quiet
whatever
though
However this be, perfect. be the ideas and hopes of the not unsettled thinker, I am
with
here concerned the charge that

must
them
that
India
but with is barbarous

Present
meeting
and
all
is implied be done My
thereby.
we
justice
as
before
speculate
to the
future.
critic however
considers
that
this small and imperfect to do justice to Indian
attempt
of mine
much
''
nuisance,"
as
civilization is as the attack of Mr.
xxi
IS
INDIA
CIVILIZED?
it. For the result and others upon he thinks is bound to be an increase in the
Archer
feeling of antagonism. this. On the promote

that
it already
I have
contrary
an
no
desire to
knowing but
exists in
intense,
generally
an
subterranean,
to do
form,
I think
that
attempt
un
justicefrom the side from

come
which feeling
tend
justicehas
in
may
allay
such
doing
those
who
entertain
it, and
to prevent
others in future from

is likely to
arouse
anything
An
which
it again.
effort to avoid ill-feeling is certainly for It is permissible however praiseworthy. for those or those who are misrepresented,
interested in them, who

make
to say
must
to enter
defence.
Those
untrue
charges
to others who
be permitted " You reply to them

cannot
answer
not
do
this, for if you
criticise me future may
it will create
ill-feeling."
and The
reveal
some so
or
But whether
is
to
this be
universal culture. not, the first thing
correctly
understand
and
avoid
unfounded
amongst
abuse of that which exists. And present cultures, India at least

a
occupies
place in the firstrank.
xxii
FOREWORD
An
Indian
as a
"
Reviewer,whilst
"
approving
the
book
counterpleading
me an
to that of Mr.
Archer,
calls
"
to account
because
protest
I have
against
not entered
emphatic abuses
the prevailing
with the result that my the hands of the unscrupulouslyand

orthodox
against
sense." a
of Hindu society '\ book has proved " in obtusely and defence
weapon
of offence
the attacks of reason I am certainly sorry
and common if it has been
used with this result. I cannot do everything My time. at one and the same object as I have
stated
was
to meet
a and not to administer deserved, to Hindu society.
particular charge beating, however
Those
have
many
desire for chastisement ready to satisfy it. They the literature

on
who will find have only

At
to look up
same
India.
the
time in order to avoid being misunderstood I did state that I was well aware of Ideals and Facts. I the divergence between
out in several places what
"
pointed
and
was
bad,
"
Reformer exhorted the conscientious to fulfil his task. I said that a much stronger criticism than that of Mr. Archer
xxiii
IS
INDIA
CIVILIZED?
the present might be written against by avoiding misrepresentation Hindus

stating
day and
the tual, spiri-
the
facts.
I said
that
whilst
was
character
of Indian this did not

of
civilization
mean
that
was
the
dual indiviso.
Indian Indeed
many
to-day
in
necessarily
are
this
matter
below
individual
European
religion,
members peoples. Some which

some
of
the
leading
have
not.
Some
believe in nothing
advancing countenanced those who
of but getting
a
of these latter have Hindus of to-day latter these again

money
and
themselves,
notion
and perhaps belong to the inferior
is which derived from

strata
of
on
Western
civilization.
though
as
Some
Europeans
the contrary,
without
attachment
to
"religion"
are
popularly
their
country
understood,
and
answer
devoted
to
to
race
and
Humanity
of the
an
at large. To
the
of the
question
mine,
esteemed correspondent Bosphorus does not divide The

notion
Kingdom
West
every
of Heaven.
is
that
the
that entirely materialistic and Indian is wholly devoted to unselfish xxiv
FOREWORD
idealism
is, like many
another
generality
of
its kind, incorrect. If any

statements
are
such exaggerated
to the
to be found, it is due
to
result of reaction
the
undiscriminating, the West. It
unintelligent, India which
and
came
prejudiced criticism of
from
was
the latter who firststarted this conflict. The civilization is character however of Indian
distinctly and predominantly religious. But to its present guished as manifestation, the distinBengali recently
written
ever
Scientist Sfr P. C. Ray

a
has
propos
up
mammon,
of those the
writers
as
who
mere
are
holding
of
Europeans that
"
worshippers
that
they it is
forget
the
Hindu
society
as
permeated with materialism." This is in part at least the result of Western I am in particular dealing influences. What
with
is the
is thoroughly
charge
that
the
character
of
civilization is unspiritual and that the the Indian people have only genius which displayed is for "obfuscating reason and
formalizing,
Hindu
degrading materializing and religion." Since the war which has shattered European it through society riven and
XXV
IS
INDIA
CIVILIZED?
and
through
with
hatred
some other jealousies,
and economic and have shown Westerns touchy

on
themselves
question
particularly
this
of the spirituality of the East. But

or
their angry
plaintive
claims to share
in
this coveted quality former arrogant and theirs

to
contrast
oddly
with
offensive
claims
of
sole possession of it and their the Asiatic denial of its existence amongst This is the way Heathen." of the worlds
"
in which
those who
are
least considerate the most

to
of
the feelings of others

at
are
indignant
a
what
own.
they
conceive
be
slight
some
on
their
There
are
in
some
short
irreligious Europeans
character
Indians
and
religious general tion civiliza-
The and the reverse. Western of the present Indian
and of ancient
matter.
culture is another
Again
"
my
"
critic refers to
as
my
adjective
Varn".one
wonderful Dharma shrama

show
an
applied
to
the
and
or
individual
challenges any family which
to
to-day
lives strictly by its ideal. That may well I was be so. referring to the ideal not to
xxvi
FOREWORD
present
over
facts, which
as
I have
are
with
pointed out, again it. I wish to insist on
and inconsistent
over
this point, for I
that I should indeed be sorry if anything had said was understood as countenancing a any of the abuses into which, through Hindu scale of degeneracy, agement society has fallen. All honour and encourto those who are the contrary on descending
working conscientiously regards the position of untouchability But for its betterment.
marriage,
must
(particularly
woman,
as
deferred
and other matters) in this matter we

and
first know
the facts accurately,
then understand what are the true principles respect of Indian civilization, and in what there
consider the regeneration of India should whether lines. If, proceed on Indian or on Western in any civilization is particular, Indian
is abuse.
We
must
then
deemed
to
some
wanting,
then
recourse
may
be had
to
me a
obvious other. It is however in any case that development must

one.
be
truly Indian
That is it must
has
the
Seed
which
proceed from produced the Indian
xxvii
iii
IS
INDIA
CIVILIZED?
Race.
That
Seed
is not
necessarily
to be
with any of its past products. confounded It should, if necessary, for again produce
be confused form India has any with of religion. forms Br^hmproduced or adopted many in all its many divisions, Jainism, anism
to-day.
Nor
must
this question
"
Buddhisni,
An
Mahomedanism
Indian soul
can
and
its
anity. Christiitself
clothe
own
with
any
form
if, retaining
natural
characteristics,
it rightly interprets these ledge, beliefs and then, with freedom and knowits own choice. Thus, as I have makes
elsewhere
said, the Indian
Mahomedan
different
has from
are which characteristics those of his co-religionists
And
the
same
Christianity when its direct inspiration

Eastern
and
of other lands. become true may of the Indian soul receives

from
not
the person from
of the
Jesus, and
the doctrinal
the West
liturgical forms
in which
has
(often ignorantly
teaching.
these forms all these
are
enough) presented
to say
or
His
This is not again false
that all unsuitable, but that

to their true
religions, according
xxviii
FOREWORD
interpretation,
must
the such
Seed of Race
be firstappropriated by from and then develop
as something seed, and not be worn In short let there be a is without. which then and all corruption, cleansing from
freedom
which
a
to follow the truth in

man's
that form
in
it to him.
any
aptitudes (Adhikara) present Those who think that I hold to
in ignorance particular past, or that I am abuses of, or indifferent to, present
for free-thinking. I am me. misunderstand One may nevertheless think freely and find
oneself at the end
are
of it with
beliefs which
age-old. Lastly an English
"
unworthy
particular charge is in its implication
critic complains of my Western in on and attack Christian civilization." This

untrue.
I have
features unworthy certainly criticised some civilization as many of Western others have done and are It will not be still doing.
pretended any for obvious

distasteful)
outside India, (where these reasons criticisms are that Western civilization is
where and xxix
in
every
beyond
criticism,
respect
is
INDIA
CIVILIZED?
were
If it superior to that of this country. so we should not have had the late war,
see
now
nor
Europe
is.
in the parlous state in which
it
Nor should we hear of " reconstruction." The time has gone by, when owing in this country to the ignorance of Western
conditions, it was
"
possible to put forward
an
artificially roseate picture of "Christian Europe for its goodness God had (towhom
given
mastery
all forms
over
of prosperity Eastern
including
the
peoples) in
sharp
contrast
of
with the darkness of the "Kingdom Satan" the degradation of the and
"Heathen."
here.
as
All
is far
from
being
well
Indeed
there
there is that which is rotten, is in the West. But the Western
take critic will not be heard, and cannot part in helping to put matters right, unless he is fully truthful, free of all hypocrisy, and
unjustifiedpride.
those
critics, who
to
It is to show
be
noted
that
so
themselves
their
to say
on own
sensitive
criticism
not
a
against word
civilization, have
the
subject of the
Indian
extravagant
charges
against
civilization against
XXX
which
this book
FOREWORD
protests. Such not worthy.
self-preoccupation is certainly Nothing but ill is achieved by

in
one
the commonly position which, adopted the face of the facts, ignores on the
hand
the
grave
on
faults in
our
Western
of
civilization, and
the other the merits is that
the outlook
on
life which
of the
Indian
As
tradition. regards
was
"Christian
that, in
so
position
not
civilization" far as the West
my
was
truly
Christian,
were
and
a
had
no
other
principles which it was the proper

This
is not but
on
worthy
substitute,
subjectof condemnation.
on
an
a
attack
Christian
tion, civiliza-
title. The
civilization which usurps that doctrine of Jesus is essentially
(that is in its highest

hope
to
compare
on
form) Sannyasa.
the
I of
it with
on
teaching
Hinduism Meanwhile
may
this point
to
another
reverence.
Him
without
all
occasion. This
of
be
said
approval
all
theories,
institutions,
which call themselves English writer ("The Nation")
civilizations and As an Christian. has well
said
"
"
the
mission
of Jesus xxxi
was
to restore
is INDIA
spiritual mastery
to
CIVILIZED?
man
; to
drive out
the
unclean spirits of violence and selfishness, hatred of enemies and neglect of neighbours. Jesus is essentially hard and simple ; easy
to understand,
difficult to follow.
the
own
And
the
trouble
is that its
It follows
but destroyed
upon
it.
world will not follow. doctrine which has all When society was called
into effect, plain meaning its leaders denied with oaths and curses As Professor A. that it was there." ever
to put
His
W.
Rimington
has
recently
pointed
out
the influof Europe") ence in Europe of the Christian conscience has been for years past steadily undermined,
("The Conscience
and
even
the clergy who
as
representatives
a
of their church should the nations have, with all countries,

partisans. The become
be
some
above in exceptions nationalist
power
violently
ideal is the beyond

the
great
Confraternity
but
of
Men,
all nationality,
training
We
reached
a
through
ground seek
nationalism.
must
of to look
true
on
the
world
as
one
organism
of which
all the
xxxii
FOREWORD
separate
peoples
no
are
as
parts.
a we
But^
this
will
now
is
justwhat
do. To
destroy
or
people,
whole,
must
achieve
this
all falsities. Whether

the value
resolutely it be realized
not
us
then
Let of the effort remains. and value India's conunderstand tributio

to
this wished -for result.

may
This
Confraternity
exist with nevertheless differing national, or at least group,
well
cultures. The Reviewer

writes
whom
"
I have that
first mentioned
some
of
the need
one
Indian a educated statement of the ideals for which the West in its deepest and most earnest convictions
should
present to the
"
stands."
For
these
in
"
one
way
are
or as
another
(he says)
"
ideals
by
misrepresented
political which
means
persons
as
in
constantly India for

those
"
as evident I find in Mr. Archer's Book.
motives
By
all
let
us
hear Western
what
these
are
are,
seeing
how
modern destructive
been
purpose
theories
another.
as
mutually has
of
one
If there
misrepresentation,
the alleged, of this critic will not be attained
luuciii
IS
INDIA
CIVILIZED
?
at attempts
by
to
contemptuous
secure a
amusement
therefore
of, and understanding justice for, Indian civilization.
truer
is required is in the first place a both sides of any on purging unjustified feeling of superiority and of all falsities
What
found; then a condemnation of wherever hypocrisies falsities and whether such English or Indian ; and lastly a true statement
of the
nature
and
civilization. The point is beyond India that either

or as
of either of this book is not

value
adverse
criticism,
to the principles present
their
day
of its civilization, application, lack of
Nor is or misapplication. application, Western civilization free from fault. My

point is that Indian
ally civilization is continu-
and misrepresented; misunderstood that it has a value which is not appreciated and that such faults as have been charged
to
it may
be
matched
which I
see as
with
can
greatly
worse)
though
others (some be shown to
exist in Europe. in both

"
merits
an
and
demerits
to
answer
Mr.
Archer's book, which
deals with
the latter,
xxxiv
FOREWORD
am
naturally
more
of Indian said in India Satydnndsti

merits
concerned If, as culture.

paramo
with the is finelydharmah
(thereis no religion higher than truth)then

the destruction of every it. As the Veda of this
says
falsity is
"
a
"
part of
barbarous
people
"Truth
will
conquer."
(Satyam
jayate,)
Calcutta^ May
Slst, 1919,
J. W.
IS
INDIA
"
civilized;"
barbarism,
to harp
so
Barbarian,
"
barbarous much
on
am
sorry
these words.
essence are
But they express

.
.
the
of the situation
course
There
of
many
thousands have
it risen
of
and
individuals
are
who
arising
above
{barbarism),
the
"
but the plain truth concerning

mass
population of the {Indian)
not the poorer and is that they are

"
classes alone
not
civilized
"
people'^ "" India and
the
Future
by
William
Archer,
CIVILIZATION
For
AND
PROGRESS
has seen man of years the face of the world grand across moving From now ages migrations of peoples.
thousands
IS
INDIA
CIVILIZED
remote,
waves
upon
one
waves
of his tribes have
clashed
now
conquering, another, now suffering defeat, exterminating, ing, absorbdispersed and again swarming to now
with
battle by which the unending has been tempered Soul of Humanity and This conflict brought to fresh expression.
repeat
the
I when until to-day and continued first wrote terribly manithese words was fest. In later times there were added to has
the
struggles and more subtle as cultural conflicts for souls as well bodies battle. During these immense periods
and
"
naked invasions
assault
of the sword,
economic
amidst inner and outer struggles man his advance in social progress through made barbarism, and various stages of savagery, and
culture developed civilization. Gradually f in its various forms as Religion, Philosophy,
Literature,
^
Science,
the
Arts
and
Social
Institutions.
hitherto been
one
This evolutionary process has effected by struggle in which

species
at
or
as of existence, whether individuals, has made advance
form
the
expense
of
others.
The 2
plant
nourishes
CIVILIZATION
AND
PROGRESS
itself on
man
on
the earth, the animal
on
the
men.
animal
and
plant
the plant, and on his
fellow
Species
and though
some
individuals
man
species conflict with For individuals. with

now
does not
(exceptamongst
the
own
savages) devour
up
twrother to build
his
flesh of his ; he yet still
lives upon
upon
and
other
his fellow in other ways ; warring killing him to acquire his land wealth
way
and
and
to
free himself
of
;
obstacles in the
warring
upon
of self-development economically,
making
him
himself
or
ing ; feedricher at the other's expense him upon warring culturally, either
his
or
appropriating
where opposed What
suitable,
to his
psychical destroying
acquisitions
them
where
own.
is
"
the
meaning
struggle phrase only denotes the superficial aspect this conflict at all of this conflict. Why and for what purpose and end ? Let The
one
called the
of this process for existence"? This
us
see
what
an
Indian
Substance
answer
or
is.
fundamental
ciousness ConsPower
(Chit)and
its unmanifested
IS
INDIA
CIVILIZED?
appears
as
of
activity
through Matter
the
own or
same
(ChidrfUpini Shakti) in dual aspect this Power

and
Spiritat
(Chitshakti
M"-ya-Shakti)
retaining
mysteriously time|
Its
nature
(Svarlipa)as
One
"
Changeless
Spirit
Consciousness
the
or
(Chit). In the
said,
May
the Veda
words of I be many/*
The
J Spirit
supreme
Self (Paramatm^)
Its own aspect retaining whilst in one formless transcendency, in another aspect becomes involved and immanent in Matter
which
is the product
of Its Power
in order
selves (Jivatma) may,, in the world of form, enjoy and suffer the fruits of their previous actions (Karma) in
successive
that
the
individual
births.
This
"
Will-to-be-many
"
'
is the
start 'of the
Will
is not
creative impulse. It evokes the arbitrary.
The fruit the At

projects
of previous
germs
actions
past
at
(Karma)
of
universes
and allows to fructify. Mind
the point
which
the
Cosmic
itself upon,
material
and
is conscious
of, the
universe of individual plane, the]! ment developselves is born in forms of varying cosmic according to- their previous
,4
CIVILIZATION
AND
PROGRESS
history.
With
the
completed
ceases
appearance
of the
Universe
process
involution
commences,
so
evolving evolution
and the that is the

a
of matter
as
to become
finer
and
purer
ness vehicle of Spirit until Consciousmatter releases itself of mind and

pure
and
enjoys
unlimited
and
perfect
transcendental
experience. is
a
The
Power
Life-force
(Prtoa-shakti) which
of the
Eternal Being
(Shakti)
gross,
(Sat) moulds
its constituent
and
apparently
"
inert, but in reality highly
active, matter
with
factors
(Sattva) and veiling (Guna) revealing its activity (Rajas)Spirit (Tamas) through
or
Consciousness
the
"
into
the organized
plant
is,
as
form,
consciousness
says
Chakrapani dormant kingdom

or
in
comatose
of a kind. In the inorganic
the
of which Bhtoumati,
the active factor (Rajas)of Power

as
(Shakti)
makes the
the
ever
material veiling factor
the
(Prakriti) (Tamas) suppress

cause
concomitant
revealing
(Sattva)
Hence
unconscious
character
*'
of all material
"
substance.
appears
as
so-called
brute matter and inert though

5
in
truth
it
is
IS
INDIA
CIVILIZED?
in matter^ veiled is incessantly active. For the whole which universe is in incessant motion and is hence
Consciousness
deeply
called Jagat
is lessened
(moving).
and Sattva The
In plant life Tamas

more
greatly
reveals plant
consciousness.
difference between
been regarded and animal life has always by the Hindus being one as not of kind but degree. And this principle is applied
throughout. This
is not
so
according
to which
to
Christian Theology
body
according
the
is not like that of and soul of man other living creatures ; for their bodies and souls were of earth whilst the body made
of
man
was came
alone
made
of earth
and
the
soul into
from
without,
b6ing
breathed
it by
According
own
(St. Tho. i. p. q. xci. art 1). to that Theology, God of His

the made It does not
nor
"
God
will
universe
out
of
nothing."
derive
from
preexisting
matter
cause.
is God
There
animals
was
were
an
absolute
so
its material first creation.
The might
great
recreate
created himself with

beauty
that
"man so
the sight of
;
variety
and
of creatures
for~
CIVILIZATION
AND
PROGRESS
if it be
so
great
contentment to
see
to
so
see
an
elephant
together
never
what
or
some
it will be
many
we
other beast which
had
seen."
When
man
was
made,
woman
God
aftewards,
to show,
of a rib of his side, made it has been said, that " he

"
was
not
created principally to attend as other living creatures are

matrimony
to generation
for
"
work
in
is
work
very
base."
(Ven.
vi. 264, to both
Louis
de
Ponte
S. J. Meditations
notions
are
272, 274). Such
alien
Indian
and
Modern
Western
are
thought.
not
Life and
consciousness
products
manifests
of evolution.
it. The
as
The
latter merely
individual
an
animal
fests self (Jiva) then maniis also full of which in
darkness
degree,
(Tamas), though
owing
to
still lesser prevalence
the
greater
of
(Sattva) of constituent revealing a ; for it shows matter greater manifestation to display of consciousness which seems
itself largely, if not call animal lower and
greater
the
entirely, in Animals
are
wants.
we what of higher a
forms,
the
former
showing
and
greater
manifestation
of
IS
INDIA
CIVILIZED?
length At the individual "consciousness. Jiva) clothes itself in the form of man, self ( the
birth which
the Scripture
calls
man so
so
hard does
to get
not
won
"
(Durlabha).
himself
If therefore of the
avail
birth,
hardly
through
innumerable
man
ages, he is called
more
Self-killer." In
than
Sattva
any
greatly
animal
its
predominates form. Here limited

self
or
in
purely
consciousness
recognizes
to and is fully awake Here it enters the objective world. the a are superstructure world of ideas which
on
Ego
the fundamental
and Here
not
ness substance or Consciousbasis. its foundation or

the realm
aspects
also it enters
one
of conscious
morality, Dharma.
of the
of the eternal
constituent
This Dharma
is the
; that
principle of the universe

anything
which
makes
what
it is (Svalakshnadharanat
Dharma)
and therefore governs and upholds being. But in (Dh^ryate) all manifested
man
it exists in the form
of what
the
is generally
called
Morality
or
principle
of
conduct, and in those concepts to all Beings, and to Being 8
of his relation itself

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

man
the
of
or
Gunas)
in
into
the the
prevalence Pashu
animal
whom
principle Heroic
man
(Tamas)
in
prevails; the
the
veiling Vira or
whom
active principle
IS
INDIA
CIVILIZED?
;
(Rajas)
divine
operation
is dominant in whom,
and
the
Divya
or
man
owing
to the abundant
which of the principle of matter Spirit (Sattva), the manifests reflects and degree of purity shines latter in increased
forth.
The
not
more
meaning the
more
therefore development highly
of
evolution
is
merely
and
of matter
into
such
organisation
organised form ; but exists for the purpose
of Spirit.
Spirit which involves itself in is matter, that product of Its Power which into finer and finer that matter organises
until It is released from
it.
meshes
impulse of which vital progressive is the impulse we are conscious of Life become itself that it may to so organise
a
more
The
and
impulse
more
perfect vehicle
organises
of Spirit.
matter
This
it is which
into gradually
when
man
ascending
is reached,
forms
works
and which,
in
him
to
effect
his
spiritual
a
development.
True
same
Civilization is
process
which
has the
and does produce some material end. It may comfort but this is not an end in itself,but
10
CIVILIZATION
AND
PROGRESS
when
man's
rightly mental
play
employed
greater
and its increasing on
whereby spiritual nature is given release from then

is true
means
the animal civilization
cares
of life. That
beginning
God as recognising which men and its end organises

their material
its in
society through
and
mental
vehicles with the view of Spirit in its forms

true
to the manifestation
as
true
morality
and
firstrecognises Thereby man religion. his essential Divinity and then realises it in
his
conscious in
as
union
with
the
Self
as
manifested and but

then
one
whole transcending
the
Cosmic
it.
process
For
there is
Shiva
C'The Good
From
") who
the
is thought
of in dual
aspect,
aspect.
transcendent
changelessly
Spirit
(Paramatm^,)
and
blissfully beyond
From
tirna) is.
its power the form
all worlds (Vishvotthe immanent aspect It by

in As
(Shakti)exists, that is appears (VishvarOpa). of the world

or
there is only one Shiva-Shakti it follows and Its Power,

in
one
ness Consciouswhilst
that,
ever
aspect
such Consciousness
enjoys
the
that Perfect
Blissful Experience
which
11
IS
INDIA
CIVILIZED
Scripture
Love ; in the calls the Supreme other it both enjoys and suffers in the imperfect Whilst or world-experience.
neither
in the Divine
therefore
Ground
or
Godhead God
or
(Parabrahman) nor in the creative Lord (Ishvara) is there any duality
in His form as creaof opposites ; yet God \ ture, that is,in and through and as Man and all other beings, suffers and enjoys. Shiva
appears
both
as
as
the
individual
being
(Vyashti) and
the collectivity (Samashti) of all finite beings inhering in the infinite and unlimited Lord. Religion, in its highest
consists
in union
"
form,
with
the Good
"
(Shiva)or God in both His and Her aspects

that
the
is by
identification in Virabhava self with

the
totality
of of
individual
process, selves, with the cosmic and then is known as the gross with its Lord, which in the union of feeling (Sthiila Samarasya)
of a World-form world Lord (Shivo'ham I am

"
with
the
World-
the and subtle union of feeling (Si^kshma Samarasya) beyond the Self all world- forms in which
experiences
Shiva);
the
Self in all its perfections 12
CIVILIZATION
AND
PROGRESS
which We are struggle this and

it
is
the
each
completed instruments
to
Divyabh",va.
in
of matter
serve
free
eternal spirit. Know

so
the
the why
is
If rightly. Cosmic process
thus
with
knows
it he
stands underhe will know if he both a struggle : and and identifies himself in fact
in
man
the presence
beings
in is to
will be freed of fear even of its most terrible forms. and

stages
If
fight with
early
devour
of
one
another
the
the subserve Unconscious of it though

are
it evolution, evolution of Spirit.

most
on
of them
be,
they which
nature
that altar on the self is offered to the Self. In the each

a
sacrifice
of things past no other process was, in the firststages of development, possible. In the animal lives on; stage each being
others. Forms Races, nations
war
with
and
devour
forms,
absorb one this Great

return
civilizations conflict and At the back of all is another.
and
Urge
of Spirit clad
we
in form
to
to Itself,which
ways
are
apt
pret to inter-
in shallow
as
towards
mere
material
if such Urge were existence lived in
13
IS
INDIA
CIVILIZED
?
the true end is
comfort
reached
as
the
end.
must
Until
be
there
since imperfection
suffering ; persists until its achievement.
some
Man
way
moreover
would
the of
pursuit matter
rest upon
the
and neglect The clash ends.
of his final and
mind-
or cultures is the building up of expression better forms for the expression of Spirit.
This clash of forms becomes the necessity for it becomes

the
mass
less gross, and less great, as value.

;
of
one
men
gain
in moral
on
At
one
present
being
lives
another the
conflicts
with and
another
in
process
of
evolving
same are
way
at
war.
forms. In the perfecting souls in their cultural expressions What is inferior will be thrust
is
out
by
what
better.
Wherever
and
whenever
also unrighteousness
must
(Adharma)
to
overcome
exists there
be
battle
it for the establishment
of Dharma. subserves
the
That
the
this struggle development manifestation be it would conflict.

But
on
of
whole forms and
the
greater
of Spirit is clear.
a
Otherwise horrible
meaningless
to
and
justifyeach detail of this

14
CIVILIZATION
AND
PROGRESS
process
may
be Not
one
more
difficult for want
of
knowledge.
war
with of
and animals only do men in the another, but nature

eruptive and in disease war
as
form
storm
fire, in
the
earthquake We
may
and believe,
Hindus
with both. do, that all
and othef related, atmospheric natural disturbances only exist where man's is at fault ; that the cause Dharma of
happenings in
past
being,
this world
universes
;
may
be
we
only
may
found
in
and
remember
that of the economy sent of the preworld and of the functions of all its forms of life we have as yet but imperfect knowledge.
Divine
every
^ et who, having faith in Order, can doubt that whether

"
instance
or
is capable
not
"
of certain present
nature general is revealed ? Let
explanation
the
and
each
objectof the
take up
process
fulfilhis part therein without vulgar animal hatred. This, the doctrine of the Git"., is one of the grandest doctrines which India has taught.
As
his position and
I write
the
these
reports
lines, the morning advice of an American
paper
clergy-
15
IS
INDIA
CIVILIZED?
to
man
preaching boat submarine
the
company
of at Fort Newark.
to Hell
employees
After
consigning
his enemies
to
and the
advising face off

gentleman
"
the
"
employees
"hammer
his propagandists,
"
the
Reverend
the revealed crudity of his beliefs in the following -utterreligious ance " I stand before the judgment : when I want
face
^
seat of the Almighty
to be able to
look my
I gave wallop
God
the before
in the
and
tell him
one
that good
is not
Germans
at
least
off."
I shuffled the vulgar

;
This
the spirit but
antithesis of that
yet
most
of which
probably, doctor of divinity-thought, the preacher-a as do betters of his cloth, that he was quite
capable of teaching
this country
to
I speak
and
religion.
Man
should
even
endeavour
righteously
or
should personal
all acts, and fight, not from the desire for
do
animosity
with
personal gain but selflessly as a soldier in is hosts of the Lord to whom the human Were dedicated the fruit of every action. all
men
of
this spirit
we
should
not
see
aggression. unjustified
Or again
according
16
CIVILIZATION
AND
PROGKESS
view of the Shaktas, man sublime himself in all his actions to be will know Shiva and His Power the Universal Mother :
to
the
''
saying
''
Shivo'ham
"
"
"
am
Shiva
;"
and will find that in in his self-identification and with the Cosmic Process as the expression of a Power which
Sa'ham
"
am
She
;"
is his
own
merely
gone.
essential self, all vulgar hate, all personal desires and aversions are He
is Shiva in
of the He who its purpose. universe accomplishing himself as knows such is the incarnate
the
form
And Spirit of World when and in -Order. is estathe degree that that World-Order blished,
men
will work
with and not against
selves another and will even sacrifice themfor one that if,in another ; knowing the past, evolution has advanced through
one
discord, with spiritual knowledge the path is Harmlessness (Ahingsa) and Harmony. The
same
complains heart resents
author in the work above cited " in its inmost that this country and
what should know " Civilization and

2
We despises progress." Progress by he means

"
"
"
but
he
nowhere
tells
17
IS
INDIA
CIVILIZED?
US.
There
the do.
are
Indians
way
as
who
think
in very
nearly
same
their teachers
of the
One of such discussing the subject Hindu progressivist." The called himself a do not bulk of the Indian people however
West
"
believe in
sense
"
Progress
"
in the
that term which " in liberty-loving the and understood " West ; to use a phrase which progressive tongues Indian of some rolls off the
in
materialistic is commonly'
knew politicians as if their country of a liberty and progress of its own.

is not to say
nothing But that
in progress
conception
that the people do not believe have a different at all. They of it.
"
"
A
once
young
and
very
"
: said to me that Europe became
modern It was from
Moslem the time
prosperous
'."
and fat that
it became
'
progressive
to applicable certain progress ;" such for instance as
progress
as
The
notions
remark
"
is
of
that which
increase
conceives
of scientific knowledge, of industry, the conquest
merely the lopment the deveand

man's
harnessing
of
nature
to
serve
18
CIVILIZATION
AND
PROGRESS
as and needs; material healthier, richer, happier
world
getting
more
more
comfortable
and
"
generally refined and therefore
and
(inthis sense) civilized."

notion
The
material Moral improvement

as
of progressively is on this view comfort
increasing
dominant. for, but
is also looked
an
the
necessary
peaceful
expression
to
a
and
of condition industrious world.
orderly, The lower
of this ideal has
been
farmyard with model Rude war wellfed domesticity.

away
compared its healthy

has swept
these imaginings.
was
"
What
other perceived
the
"
impulse ?
towards been
such
and
progress
It has
rightly
progress
that
an
impulse
man's
towards
is inherent
in
nature.
But
the
direction of the impulse was The message of the vital misunderstood. impulse jnade in the service of the unfolding
meaning
and
of Spirit was It is also only.
read
a
in material
terms
noteworthy
peculiarity that they the
of Western
notions
a
contemplate
of progress future in which
whole
19
IS
INDIA
CIVILIZED
?
an
world shall have high development. And

impulse fact.
''
arrived at
equality of
yet
there
has
always
been
progress
an
towards
What
"
progress
and
in
Progress
"
'
the term
of the word ? Most of those who use this and Civilization would be hard put
meaning
"
is the
to define with
From
clear
:
an
exactitude what they Indian standpoint however

this standpoint
mean.
this is
and it is from
that I
write.
If by the term
at
any
"
Progress
"
we
mean
that
particular time happiness is greater than

previous
total of it has been at any

the
sum-
period, then it can be questioned established. whether progress is in this sense True happiness in this world consists in the
/ natural
Is there
harmony
more
of Spirit,Mind
of this to-day
one
and Body. than formerly?

it is the
If there
present
is
thing
certain,
of inner and outer harmony. the from the material Even standpoint, is What is not proved. alleged progress lack
apparent
is
more
happiness
in
some.
ways
20
CIVILIZATION
AND
PROGRESS
in
one
age
and
in other
ways
in another
age.
more are medicine and surgery efficient to-day but the general healthiness
a
Thus
of
primitive
people
are
had
little need
of
them.
by
were our
Anaesthetics
urgently
sensitivity. modern able to bear suffering with
called for Earlier ages both lesser If

we
pain
and
on
greater account
fortitude. of
our
are
happier
were
so
anaesthetic,
they
by
their greater
better
to have
good
robustness. dentists or good

is meant
Is it
teeth
so forth ? .and If by "progress"
that
the
individual
lowly
soul
(Jivatma) evolves
higher Ages forms
to
from
man,
origins through there is such progress.
before Lamarck
that
man
and
Darwin
it
was
held in India 84 lakhs

as as
has passed
through plants,
"
of (8,400,000)
"
birth
as
animals,
an
inferior
species of
man
and
then
the ancestor
of the developed type existing to-day. The doctrine of theory was not, like the modern on evolution, based wholly observation and
a
scientific enquiry
some
into fact but

an
was
rather
"(as
other
matters) 21
act of brilliant
IS
INDIA
CIVILIZED?
intuition
in
some
which
part.
observation
may
also
have
had
according to Indian notions is the increasing manifestation of Spirit through the gradual perfecting of its vehicles
progress
True
of exhibits psychical
Mind
an
Each Body. of these and increasing perfection of its own, thus expressing physical, and
more
and Spiritual derive. evolution and
more
the
true
nature
of
the
Substance
progress
man
whence
they
in
both the
This
of
is displayed
from
in
an
the
animal,
plant
mineral,
and
his further ever-growing he

attains
ment developledge knowcomplete

since of
until, through
and Humanity
morality, and
therefore
man
Divinity,
is
this last, perfected
the
highest
True liberty is the freedom earthly form. hindrance to develop oneself without along As each individual the path of true progress.
varies
in capacity
and
temperament,,
this involves
the
according
morality anarchy
to
right to Svadharma,
the
self-expression is the that self. If
governing
particular
every
is to be avoided
society must
22
CIVILIZATION
AND
PROGRESS
^
The restraint on its members. nature of the freedom given differs. In one be greater political liberty, place there may in another greater intellectual or spiritual
place
some
liberty. has been
In
some
cases
in Europe
the latter
So again it has been said that whilst there was under the late Russian Autocracy no political liberty,
wholly the
restraints on in England, than
"
denied.
less social freedom were is the leader in what
In India there political freedom." called has been intellectual and spiritual freedom i the most valuable of all. This is evidenced
"
by the great
variety
opinion Theism, Atheism

existence
of religious and philosophical in this country, lism, 'Rationa-
and
so
forth, and the
of
large
religious communities. social rules of the
number of varying Provided that the
Hindu
system
are
observed,
and say one what will. The history of Europe- on by intolerance and the contrary is marked Further it was, persecutions. abominable
and
is
now
one
may
think, believe
open
to
any
Indian
a
to leave
society and its rules and become 23
SannyM
IS
INDIA
CIVILIZED
?
to
pursuing
his
way
according
particular
will.
In
its
Europe, Western
so
and
in
amongst
peoples, state and them.
many
escape
a
and social bonds are close that it is not possible to Take for instance the case of religious ideas
are
whose harmlessness
man
those only
of
in
is
(Ahings^.). It
a a
is
England
given
are
"
that
grudging
recognition
to such
conscience.
Those
"
too who
conscientious
contempt
are an
objectors
and
that then
incur
in
general people
have
persecution. they
These
may
in
effect told
and
are
opinion
one.
punished
for
the the
having
Continent
and on Even this liberty is denied.
Outside
England
Doukhobhors to fight. The Priest is made liberty was left Russia because not allowed them to give practical effect to their beliefs
in
this matter.
Great
credit is therefore
due to England
spoilt though
for her stand in this matter, it be by the reluctance of

accept
the
many
to
the
principles
which
the true mind of their country But what is there in India spiritual liberty ? On
has produced.
against
even
such
the
the contrary 24
CIVILIZATION
AND
PROGRESS
Kshattriya
might
duty whose become a Sannyasi
it
was
to
fight
give
and
thereby
man.
effect to his desire to
injure no
In the
of
West
there
are
restraints in all matters
daily life, the number yearly

is
as
enacted.
an
of which is iricreasing of laws evidenced by the number An American writer says that it
the upon commentary enlightening difficulties to be met in the evolution of the freedom individual, to read the of the Report
of the Society of Comparative
upon
lation Legis-
the
Legislation
Empire. 25,000
new
For the ten years laws

were
of the British ending in 1907, by

men
made
own
for the the have which

"
of British Empire.
restriction
their
liberties in
many
a more
And
how
in
been
has
passed since
then
country
to uphold the liberty of the claimed individual more First than any other. he says, men strike off the chains of the bind them, church, of feudalism, which
" "
and
then
government
with in
new
a a
new new
system,
era,
they
with Selffinding are
that
the
masters,
and
liberties must have new they turn to laws for their

25
IS
INDIA
CIVILIZED? be law but there All

which the talk
is
can
now
masters."
There
must
be too
much
of The
every
it.
for "organization"
"
does
of
or
not
a so
man
spell
to
liberty."
a
mere
right
"
cast
person
vote
five years
for the
" ment him in Parliarepresent who may is only but a portion, and not over big at that, of Liberty. The " liberty-loving have been in the past nations of the West
"
greatly, and
stillare
matter
to
some
extent,
behind
India
in
the
of
intellectual
and
religious freedom.
The of
men
term
"Civilization" implies the living and

has therefore
in community
dual indiviby
liberty is to
the
some
extent
restrained
others.
duty
which
each
to
But
the State cannot what

is right
or
constrain
to do what
them
from
doing For
is wrong.
of, and right itself (Dharma) is independent the superior to, interests of State because latter itself,like the individuals
of which it is subject to the law of Right is composed, be escaped by none. or Dharma which can
26
II
EAST
AND
WEST
is the of the oldest of problems East and West conflict between which is becoming to the now more acute owing
One
growth
of populations,
a
increased
cation, communi-
of
closer contact of cultures, growth knowledge, the economic questions,

Asiatic struggle
assertion of the intensity of the

causes.
Consciousness,
the
The
preparing
evolution
greater
whole world for the next great advance in the^ Once was there of the race.
East
the
for life and other is now in ferment
which
conquest
equality between disturbed by was
and
West
man's
of the sea ; leading the English to world dominion. once played her role. By
white in the
of ever, Asia, howsuccession
case
of vast
said, life."
*'
onslaughts. She, shook and hardened Before then, Greek 27
as
has
been
to
well
new
Europe
and
Roman
had
IS
INDIA
CIVILIZED?
with
struggled Empires.
and
the
across
for
mastery
Oriental
Thereafter
the Huns
sword into the heart Arabs Spain conquered and poured the Pyrenees to be smitten by Charles
carried fire Later of Europe.
the Hammer of
Spain
and yet they for hundreds of

:
retained
years
parts
imbuing
Europe culture.
invasion
with Then when
their
great
learning
and Tartar
followed
the
Second
were
the Mongols
defeated
largely by the walls of Vienna but themselves nothing aid of Hungarians, from Asiatics left behind the flood of the under
the
firstinvasions
the Ottoman
success
of the fifth century. Turks, rivalling the captured

were
Finally,
military
of the Arabs, Byzantine Empire and after

the
immense
the
whole
only
along
struggles thus
arrested the line of

in
Danube,
terminating
the
fifteenth century undertaken

which there this by
the vast series of forays Asia against Europe with of

a
in the
was
an
course
thousand
years
unending
process
was
conflict. the white
Through
man's
hardening
position
in the world
established.
As
28
EAST
AND
WEST
an
American
own
here, in his
I conclusions writer, whose The language, summarise {*

by
another
Conflict
of
Colour'
out,
B.
L. factor
was
Putnam
in the
Weale) points
Evolution
of the white races not because, according

as
a
anity, Christihis
view,.
to
Christianity
religious
system
(that is
institutional Christianity )had special value, but because it suppHed justthat inspiration and
organization
which
were
needed
by
rude them
with
unimaginative peoples to give* and discipline and to intensify the conflict Asia and Africa. '' The political mark
which
the
Christian
in
;
Church
can
has
consequently
made
Europe,
never
be
wholly effaced different from anticipated with

Thus
a new
though anything
a
it is a mark
which
entirely could be
'*^
from
reading
of the Gospels
their essentially spiritual and otherworldly Eastern therefore message. and by the time Europe and West
was
East
of the last Turkish forays born and the position of The latter was reversed.
To the
conquered
whole
the
sea.
European
the
world
was
unmasked, 29
and, landing
IS
INDIA
CIVILIZED
? made
on
the most
distant
shores, he
rapid
conquests
matter.
'
with the modern If India be once

now
"
magic-explosive again
those who
"
ignorantly
will at uncivilized it is assert it. Whilst

that
speak least not
mighty, of Her as
dare
to
demoniac
notion
the
power
to
harm
that power, civilized title, a at least ensures

respect.
gives alone it must be admitted, kind of human
The Christian middle-ages (whatever their practice, and it was often bad
was
enough)
ideal of possessed a beautiful ideal; an human unity and of the blending of the With the discovery spiritual and temporal. and of the East and a declining Christianity, Europe cast its eyes abroad
of America
and
was
became
predatory.
The
sense
of unity
lost and the period of base exploitation became important began. Money more
than
land (for Feudalism
basis) and (as a friend of mine calls it) arose, Industrialism and being reinforced by the coarse of the Machine" of the "Age
agricultural
"
an rested on Nationalism "Vulgar
had
30
EAST
AND
WEST
became
our
more
and
more
day
it has met
aggressive, with its natural the
until in
The French and
Portuguese,
tion. retribuDutch, the
and the English imposed, by force with desire for trade and loot, their the Asiatic.
The
will upon
Spanish
Con-
were quistadores in the Americas Catholic that humane apostle

**
called by Las Casas The

on same
destroyers
of
the
Indians."
have
gone
or
similar processes
everywhere
"
and amongst until times which
all colonising So are recent.
peoples
(totake
"
one
instance) the other end of the world at

Captain
were were
'
in Tasmania,
Stoney
much
writes,
the
aborigines Measures
by
a
doing
taken battue
'
mischief. in 1830 to drive them

through
grand Peninsula. The
Forrestiers' failed
;
expedition
however
were other plans were adopted, and they in Flinders Island at last all got together
became they extinct." where gradually ("A Residence in Tasmania p. 43). "Thus",
"
to
(T. A. words of the authors Coghlan Progress and T. T. Ewing) of the Century of Australia in the Nineteenth
use
the
"
",
31
IS
"
INDIA
CIVILIZED?
perished
gentle treatment
a
the sole survivor

race
(Targanini)of
v^hose
of savages
horrible
early settlers of Van Diemans Land is a blot ip the records (p. 231). In India the of the British race work of conquest went on from the sixteenth
by
the
"
in which we until the age Throughout instance and in every

century
was
live.there
of brute force. The Portuguese,the Spaniard and the Dutch gradually Then followed lost their pre-eminence.
the worship
England's
struggle
with
the
French
She
was
at
the
found
close of the Napoleonic the victor. Macaulay says

went
as
when Wars
that,
until
"
Clive
to
mere as
India,
the
English
were
despised
were
French
victory
moment
revered
pedlars, whilst the for a people formed

But from the
and
that
command." England
displaced
France,
her history
became
world-history
with
and
renown.
her
land became
By
covered
worldly
the middle of the eighteenth century^ pean justprior to the birth of the present Eurocivilization, the force of the European attack had
been
spent
and
matters
moved
32
EAST
more
AND
WEST
leisurely; I
but,
as
the
the
independent old tradition
author,
cite, says,
acted upon, wherever by the inventions of possible, strengthened Suzerainty displaced was a scientific age.
remained
and
was
by the notion
of actual
"
ownership.
Later
Power still.
with what
covered itself and its actions he calls some pleasant fictions."

these
are
To
time
the honest
hypocrisies which
will sweep
into the sink of all other
falsities. Asia reacts and as the author cited In the far East the return swing of says : is clear ; in the middle East the pendulum
"
Again,
it has
commenced oscillations have

in Morocco,
and elsewhere smaller to be in Egypt,, noted in Algeria and in the French

;
Soudan."
This
great
four years before the written War. European Of the great European
was
Powers
France
in
Asia
before
a
that
event,
and Holland occupied position to the Russians and

The
subordinate the English.
I write as predominance, after the internal strife in Russia, rests with the last 33
3
IS
IKDIA
CIVILIZED
?
war
mentioned
ended, seems Dr. Yujiro Miyake Future

has
alone who, now to hold the

in his
that the
key
to
has As
"
Asia.
on
article
The 1918 have
written in January of Asia " said, hitherto Asiatic countries
"
far as they have so at changed changed, according all, diversely and independently history. But at to their racial traits and
present great
changes
are
going
on
in all
countries change
of Asia
more
simultaneously. far-reaching taken
It is
colossal,
any
and
profound the past."

operating
than Not
that has
place in
the least of the influences War. This is the late European the close of
an
War,
epoch
if read rightly, marks
it and its of civilization, and, through both the feudalism yet which aftermaths, in Europe lingers in and particularly
England,
as
well
as
the
modern
purely
materialist industrialism (at any rate in its Even present forms) is likely to disappear.
now
what world. The
was
before 1914 is seen
close of this epoch affects both the relations of, and The same East and West. between.
old also definitely balance writer
as
an
34
EAST
AND
WEST
says
that,
become
if the 850,000,000 people of Asia self-conscious and begin to display

"
the latent
forces of democracy, for which Asia has been

grow
whirlwinds famous for
the
ages,
and sweep magnitude The whirlwind of Asia round the world. the globe and is has already circumscribed now just starting on its second circuit with
will than vehemence it is beginning Already
greater
on
in
the firstjourney.
to
effect mighty
movement
changes
in Asia
itself." The
to
a
is
of profound know where

another
some
interest
it will end.
world seeking to No wonder that

same
writer
may
of
the
race
(which
of Christian
ever
think
assume
the hegemony that the
this movement)
missions since the
are
states
labouring
to
harder
their
than
War
extend
religion
in
the East ; no
of
race
wonder
is it that missionaries
are
and
culture
by attack
get
or
persuasion
endeavouring adopt,
in
to
the
East
to
place
of its
own.
present
inherited
"
civilization, and thought, be peril"
their
the
more
The
world-peace
vastly 35
coloured will, it is if the
diminished
IS
INDIA
CIVILIZED
?
its-
East
is westernised
than
if it retains
secular ideals and practices alien to the life The cultural attack by Europeof Europe.
on
the East psychic of that
is, in short,
an
effort to
save
its
own
possessions
by
the
assimilation
which
opposes
them,
and
(let
me
at
once
say
it)this is for Europe,
in this
of conflict, right, if done in sincerity and defend his own. with truth ; for each must
era
Similarly
Her
India's
Dharma
is to
stand
by
all
to^
cultural
upon
inheritance
it.
assaults absorb
Were
and the
to
repel English
the civilization which language, ideas and spread of the English its people would threaten, customs not be
monsters
on
the
Indian
that
account.
The
act
would
only show fit to be

whether
that those
eaten.
were of this country It is for them to say
Hitherto shall be so or not. By military might has been with Europe. it will be the exhaustion of the present War
they
shorn of much all its powers

;
of this strength
to
and will need itself internally revolutions.

to
reconstitute
possibly there Moreover
after
are
social
signs that allegiance
36
EAST
AND
WEST
the
reign
of
brute
force
in
the
west
is
weakening
way may
(though and commencing be yet long) to disappear.

this, the Japanese has
the But
apart
from
writer in the
''Japan
Magazine"
truly
lands where Confucious, Buddha, Mahomed born and taught (and wherewere in, Upanishads we may add, the immortal
said, "the Christ and
appeared) are possessed of a pow^r greater than military force and may yet be able to They change the face of the whole world. have that or money not much anything visibly impresses worshippers of this world, but they have
of people, many
of the things
vast
of whom
have
numbers brains and
and significant of real manhood souls more real living than all the wealth of occidental materialism ;" which, however, I may add,
has been passing stage in what (despite its modern vulgarians) a vital
a
is only
civilization with elements of greatness. The quotation above refers to made is the true source spiritual power of which been well all others. It has however
observed
by
an
Indian
writer in
an
acute
37
IS
INDIA
CIVILIZED?
present
1918) that Spirituality is not the of India, but that the strength of, monopoly and the place assigned to, it vary in different be a civilization may civilizations. Thus
like the material predominantly European culture, or predominantly and intellectual like the old Greek
a
or
analysis December,
of
the
book
(" Arya
:"
modern
mental
and
(in
less degree) the old Greco-Roman spiritual like predominantly

culture of India.
culture, the
persistent
Though
still Mr.
Archer
does not admit

the
that Indian concedes

of what
tion civilizaat any
is at all spiritual, he
rate
believes
"
predominance to be spiritual
religion
on
India that
you
to study
go
he says heath its native when
must
to India."
as
India's central conception cited truly

says,
is,
the
reviewer
that of the in evolving

in it.
Eternal,
matter,
the Spirit here involved

is the
incased
and immanent
aspiration
to
Her
religion
spiritual consciousness. is founded or Law upon

art
Her
whole Dharma it. Her philosophy,
the same and literature have Her is spiritual look. progress 38
upward
progress..
EAST
AND
WEST
Her
founding
her
of
life upon
this
exalted
conception,
urge
towards
and value
the
eternal
constitutes
the spiritual the distinct
Her fidelity, civilization, and human to Her with whatever shortcomings, Her ideal, make people a nation apart in
of Her
Humanity.
the
But
there
led by a world is a is devoid None of spirituality which But the being. necessary part of human
"
other cultures in different conception.

are
difference liesbetween
leading motive
and
outer
as a
spirituality made determining power

life, and
the
of
the
inner
and
only
secondary supreme reign denied, or put off in favour listic materiaof intellectualism or a dominant
existing
spirituality its power,
vitalism.
type
The
former
way
was
the
of many
one
nations with
or
are
falling
But all cultures. fallen, have now exception from it, and have in away
ancient
varying
degrees
adopted,
adopt the economic, and intellectually utilitarian modern
to commenced industrial, commercial,

or
type."
(This
far
as
statement
requires
the
Catholic
qualification, so is concerjied. Church
39
IS
INDIA
CIVILIZED?
For that Church

the older order
stillrepresents in the west For this reason I of ideas. Syllabus

of Pope
think
was
an
that
the
Piux
shy
IX
of
it
as
essentially honest be the modern may

it away).
document,
Catholic
seeking
to explain
India
has
remained
faithful
alone, he says, to the heart of the
spiritual motive. recalcitrant

as
She
Mr.
is still obstinately Archer complains. angrily

to
now
She alone up
surrender the
has refused to
worshipped
Godhead,
and
to
bow
the knee and

there
to the reigning
commercialism.
can
idols of rationalism To this situation
Either
be only one out of two issues. India will be rationalised and industrialised, by her example or and cultural
new the aiding powerfully of the West, She will spiritualise It is then profoundly said that
infiltration,
tendencies
humanity.
the
real
question
at
issue
is whether
the
India represents is spiritual motive which to prevail in Europe, taking there no doubt,
new or
other forms European whether
and
congenial
to the West,
rationalism
an
will put
end
and commercialis to the Indian
40
EAST
AND
WEST
type
of culture.
Not
whether
India is civilised
man
(a point
Her
no
fair and
competent
disputes)but whether
shaped
intellectual,
the motive
or
civilization,
or
the
which has pean older Eurorecent
the
motive
more
European human
materialistic
"
is to
lead
the harmony whether culture ; of the Spirit, Mind and Body is to found itself the gross law of our physical life,rationon alised by an at the most, only, or touched
or whether spiritual glimmer, power of Spirit is to rather the dominant take the lead and force the intellect and
ineffective
physical
real
life to the
highest
harmony
appearance
is the
question.
Whatever
of
be assumed for a time, it will, conflict may since it will be in effect an assistance to all from the advanced the best that is emerging
thought of the West,
prove
a
in reality the
beginning
a
of concert on for unity." preparation add only

a
higher
plane
and
This is well said.

as
I would
word
to the
ance import-
of conservation of the reasonable forms. Ideas only exist in men ; that is, in bodies. They are given only objective 41
IS
INDIA
CIVILIZED?
existence
through
and
reHgious
other forms; that is,social institutions and customs. If
these untimely to ideas may
disappear,
some
then
pass
cease
whilst the
over
extent
into
other and
foreign bodies they
to have
comes
that strength and impulsion which from their persisting embodiment Hence them. people who produced
in
the
the
substantial matter
it is necessary
is that
whilst cribed, above dessocial
that the Indian
organism
be conserved
as
to circumstances
with what adaptation" be necessary. Indian may
at present culture can only exercise that full influence in the world, which is beneficial
to the latter, if it continues
to exist
as
the
spiritual,
intellectual
the
expression
of
Indian
can
artistic and Peoples who
evolved
it, who it, and
therefore who
can,
best understand if they will but and
throw
off all indifference it. propagate
sloth, best
42
Ill WHAT IS CULTURE?

expression
Culture
is an
of the soul
or
Sharira), a mode of subtle body (SOkshma Self in which it is related the manifested either as religion and philosophy to the one
Spiritual Principle
of all
"
that
aspect
of
culture in which it seeks to give expression to the Inner Reality ; or in which it is a related to the outer Phenomenon, manifestation
of the Life Principle as Knowledge, Will displayed in action, and as the as Beauty The of all perfect natural forms.
"Rationalist"
at the
author
"
whom
I have
what like
does not of this work Civilization is, and many who, him, have drifted from the sure
"
head
cited tell us
anchorage in all the
of the world-wisdom
great
enshrined religions, will also be at
is it consists or what pains to say in what its end. Whilst culture is concerned with
43
IS
INDIA
CIVILIZED?
"
every
aspect
"
of life
material,
intellectual
it should not be one-sided spiritual only work since the Spiritual works and can being body, its aim through mind and
and
India has always so spiritual development. taught ; and in this consists its true civilization, have it may however imperfectly realized
in
fact
its highest
or
doctrine.
nierely material bears within it

Death.
intellectual civilization disease which leads to
end of Culture is the realization " On on of the Kingdom earth of Heaven Earth as it is in Heaven." The " Kingdom
"
The
'*
in
an
Indian
Divine human
Sh^tra
man*s
of the Lord or Self with which on Earth the purified the self is united. For these reasons that those who have says reached
sense
is that
estate
so
hard
to
get
(Durlabha) and
are
yet
neglect
its true
privileges
verily
"self-killers."
As
each
individual
is Spirit (Atma),
Soul
(Si^kshma
Sharira),and
so
body
or
matter
(Sthtila Sharira),
throughout
is
one.
is each
race.
Spirit
and of the
Individual
souls
bodies
are
expressions particular 44
WHAT
IS
CULTURE? with the
common
racial
Psyche
physical
for its manifestation.. vehicle appropriate The Racial Soul is itself ultimately a physical in the Universal stresses stress or
Consciousness
or
in the form
of the Sangskaras
impressions
left
on
the
incarnations,
as as
racial and mind and body.
soul by its past individual, manifesting Each

race
both
the original typal imagination (Kalpana) is a particular form and its materialisation
of the Mother
in
a
is the (Shakti) who of all. To the Hindu, India is thus literal and not merely figurative sense
general
Power
the
Mother
and
(as
form
is God
of Her)
the
object of worship,
as
that
appearing
India.
Therefore
true service
The of Him. just cited has given

worship
as patriotism to the Mother
author the opinion
of Her is I have whom that

in
expressed by the Salutation " " Bande Mataram be may
sought
which
reinforcement of character is falsely declared to be the peculiar
"that
property
By
of religion." This is to misunderstand both the phrase and what religion is. India is not meant a particular stretch 45
IS
INDIA
CIVILIZED?
men
of the
varying
anyone
earth's worth
surface peopled by and lack of it. Why these

except
of
should
worship
in
the belief,
that it and they are a grand display of the Power to whom of God alone all worship be the inspiring is due and Who alone can
principle
of any
effort towards
national
or
? and advancement racial regeneration is called racial culture is, again, an What Soul enshrining expression of the Racial
Spirit,
those
as
such
Soul
displays
itself in
all
forms
of thought
and
(Jnana
action
(Ichchha Shakti)
which
are
Shakti), will (Kriya Shakti)

Art,
called Religion, and and

are
Philosophy,
Literature
As
race
the Institutions of social life.
nationalities
are
in physical
so '"onflict, each trying
their souls and their cultures to impose ence, itself upon, to influthe such other.
or
absorb
that
It must
not
be
is
supposed meaningless.
meaning.
cultural
process
a
conflict
No
cosmic
is without
It is in truth
fight for the Soul
of the
World
for the purpose

persons
of its evolution
in such
; not
that the
engaged
conflict
are
necessarily aware 46
of, or impelled
WHAT
IS
CULTURE?
by,
not
any
so.
such
motive.
More
may
us
often
act
this is
Individuals
shows
as
But past history of

are
masses
selflessly. that the actions
of men determined,
motives,
and nationalities, in the main, by self-regarding
races
whatever
hypocrisy
are
sense
with
which
as
be the veil of in modern times they

may
man
covered.
Just
has
developed
of physical shame which makes him his bodily nakedness, for he is no cover longer natural and not yet divine : so he has recently of moral shame which urges him to clothe his naked political altruisms. Nothing selfishness with apparent hateful than such hypocrisy to any is more
developed
sense
lover of the truth, nor men, of distrust among
a more
nor
fruitful
a
source
greater
enemy
if it be believed to be of co-operation, between opposing possible, naturally interests. Yet two things should be remembered. The
may
first is that
of
a
be the presage will be

more
such hypocrisies better time when
honesty
a
regarded as vidual indias well as an state and a communal if duty. And the second is this : even generally 47
IS
INDIA
CIVILIZED?
man
an
is at present, in general instrument
led to become,,
of the Divine what

even
Order
through
the belief that

to
himself,
yet
It plans is profitable his selfishness may

he
promote
is good.
what The
(though
Divine
intended
it not)
Alchemy
transmutes
the even most ends rebellious Those have faith in God elements. who know that, notwithstanding all obstacles,. Dharma infinitely endures prevails. beyond it,, the death of those who, spurning will yet be crushed by it.
for
its
He
The
on a
struggle
more
between shape
the
massive
peoples takes it assumes when
form the age-long Asia and Europe.
of the contest between For there is what may

as
an
be called an Asiatic as well It may be Consciousness.

each
the
races
European
to
hard
define
of these with
more
clearness and
that
are
precision ;
particularly
there
are
in Europe
which
in fact Asiatic
in
blood
and peoples
temperament
are
just
as
some
Eastern
under these
western
themselves modifying As influences. regards
last it
has
been
said
that
some
48
WHAT
IS
CULTURE?
their realize that though be readilyinventions and their forms may accepted, the spirit of the Eastern remains ; how much externals and that, no matter
Westerns
now
may
be altered,
men
qualities and climate and
retain certain unalterable ideas which are rooted in

;
deeply and more (I may add) in their inherited Sangskâs^ be, the Eastern However all this may and now the Western and for ages past have
environment
possessed distinctive qualities ; though to be noted that the difference between
it is
the
Hemispheres,
which
prior to the
industrial
epoch presented many points in common^ has become accentuated since such date. Even to-day there is Jess difference between
a
adherent tradition and a Hindu

"
"
Catholic
of the old Christian than between the so-
of the west modernism called and the culture of the latter. Whilst India exercised an influence upon
the culture of the Mediterranean in accordance however, it was, genius, Europe,

no
peoples^ with its

attacks
on
party
one
to the
armed
only
4
of which 49
(that the Arab) of
IS
INDIA
CIVILIZED?
to
directly
contributed of that advancement
the
intellectual
Continent.
some
On
the
other hand, notwithstanding

exceptions
tant unimporpersecuting
(such
as
the
bigotry invaders
of the
were
Portuguese), the European

neither
in
a
position,
nor
cared, to influence the life and thoughts They were this country. satisfied with
money
of
its
The Mahomeother treasures. on the whole, dan rulers of India were, fanatical exceptions as (with some such
and
Aurangzeb)
seeking the both
races
content
to administer,
without
to affect the beliefs and
practices of
which
they
the rulers and
then ruled. Moreover, Asiatics. the ruled were English then settlers, first in conquest, did the
not
So
also
the
early
engaged
not
in trade and
concern
themselves
or
Indian
believed
did
what with in matters
directly and materially affecting devoted Their energies were

security
selves. themto the
With, of their position and trade. the gradual however, of the settlement country after the Battle of Plassey, English
Culture
was
brought
to bear
on
it.
Even
50
WHAT
IS
CULTURE?
however
in 1830, Sir Thomas
Strange Law" of
to
our
complained
in almost
his
"Hindu
"the what
own
universal indifference as India further than as regards direct interests are involved."
trend
Both
the
of evolution and recent events have since led to a gradually widening outlook. happening The most important in the first half of the 19th century was the Orientalist party amongst
in India
the defeat
of the English
to forward
and
the
determination
the teaching
The of the English language. importance of this decision cannot be overrated, for thereby English ideas and ideals
in time
to be spread
came
throughout
the
land and were even accepted by some of its The result of people in place of their own. the resoluthe famous Minute of 1835 was tion of Lord William of the Government Bentinck
"that
the
great
object of
the
ought to be the promo^ literature and tion of European science the natives of India and that all amongst for the purpose the funds appropriated of British Government
education
would
be
best
employed
in
51
IS
INDIA
CIVILIZED
might education alone." Whatever have been the views and aims of individual members of the English as opposed to the
English
Vernacular
party,
determining
factor of
the decision arrived at was the self-interest has, hitherto at least, been the ultiwhich mate basis of all political action. In this the utility particular instance, there was to Government of Indians trained in the
English
which and other reasons have operated tillgto-day when the EnglishIndians vastly exceed in number educated
language
those to whom can officialemployment Sir Charles Wood's Despatch given.
be
of
1854
furthered
English
resulted in the formation together of Public Instruction

outline this time
more
education and of a Department

with the
of
an
University
English
system.
From
forward
organised and more Even hands. private schools were subject inspection so as to approxito a mate systemjof those institutions to the ideals and
was education in Government
efficiency of Government Oovernment control was 52
schools.
In 1882
somewhat
relaxed.
WHAT
IS
CULTURE?
was
In
1902
increased Without
direction
insisted
upon.
going
into details it may
be said that
practically and
the
entire control
of education
therefore
of culture
(so
far
training is school and university ment. concerned) is in the hands of the Governas
To
this must
be
added
other
causes
in
conflict with culture

it not
primary
the maintenance
"
tional of the tradi-
that
economic there has
and social. Were been no general
education, and that such education is necessarily confined to as is now given few, and to the fact that comparatively
a
there has been
rise of national
ness, conscious-
likely to have the whole of India was been Anglicised. All this is part of the dominant a race process whereby at first
by force of works free to do so, by

Whe^rever
there there
arms,
and
then,
when
cultural
assimilation.
to such
is resistance
assimilation
ideals.
stage
There
conflict of culture and is in the present competitive

no
is
of evolution
means
question
(apartfrom
or
the
employed)
53
of
right
wrong
IS
INDIA
CIVILIZED? sincerityworks
in
such
engaged through
of what
conflict for those with in it. Indeed Dharma
such conflicts for the establishment is right. Subject to the condition

one
stated, any
are
nation, such
as
the English
to impose their entitled, if they can, culture (in the worth of which they believe) on others ; the more particularly where, as in the case selves of India, so many showed them-
for it and indifferent clamant to their own. What other could they give ? Perhaps in a future co-operative stage of evolution each people will be left to work out its own appropriate evolution according to what in India is called Svadharma.
to
be
On
the other hand,

a sure
it
was
from
and
true
their standpoint instinct which
led
wing
(what
I may
call) the fully

Party
Indian
the
of the National
to attempt
revival of of Indian
naturally
Indian
Culture
The
and,
same
notably,
reasons
Religion.
led
to
an
opposition has been
to
that
culture.
in
This
6pposition
times
accentuated
recent
by
reason
"
of what
aggressive-
Mr. William
Archer
has called 54
WHAT
IS
CULTURE?
Hinduism
;" a
the complaint and of

the
of reminds me of the wolf against the lamb, is a French "This sarcasm phrase
which
wicked
animal.
It defends
itself when
it
is attacked." It se defend
(C'est
quand that the Hinduism"
un
m^chant
on
animal. Tattaque). It is
noteworthy
"Aggressive
not of
an
little work called is from the pen woman Irishharm
of that ardent There is no Sister Nivedita.
Indian
but
hold it in attack if rightly made, and many to be the best defence. Thus a distinguished
Indian
ever
writer
(inthe "Arya")
spirit has
says
"where-
the
Indian
been
able
to-
attack, energetically, has begun European glamour

react
create,
the
immediately
one now
to lose its hypnotic
power.
No
feelsfrom
at
-
the
of weight Europe, which
the
was
religious assault
very
powerful
the
outset, because
Hindu
a
Revival
the creative activities of the Indian religion have made

secure,
living, evolving,
triumphant
and
self-assertive power, this work by the two

the Theosophical
the seal being put to of events the coming and the appear55
movement
IS
INDIA
CIVILIZED?
at
ance
of Svami
is (I may
Yivekananda
Chicago.'*
that
There
add) the
less danger
action
evil may
result if positive
is taken
for the propagation in any other case.

that
of Indian culture than For its principles include
the paramount of toleration, and importance in life. of the spiritual element It is on the contrary distinct advantage a
to the world
that
wide
spiritual doctrine
should
and be
tolerant and
abroad
and
thus made when

an
known
promulgated to it. It is
otherwise seeks of
to
intolerant
doctrine
subdual
propagate
itself by
others.
a
the
the
liberty often
of
By
continual
assaults, abusive
gradually
of
contemptuous
country
character,
this
into
an
is
and being
goaded And
a
active defence
its culture.
so.
it is well that it should
of be
blister is applied, the patient But do not lament we may at call out. We the cry. works. say that the medicine
When
If
India
is
aroused
from
its
lethargy
thereby, such attacks, however unjust they be in themselves, a useful may will serve far as this country's so culture is purpose 56
WHAT
IS
CULTURE?
many
There concerned. Yoga doctrines to

not
are
cases
who
misapply
are
intended.
for which they Non-resistance is both
in
Christianity
a
Sannyasi.
and But
Hinduism
there
are
the
mark
of who
have
but nothing renounced and He who is truly selfless needs no courage. But he who is in and of the other weapon.
others dignity
It is will protect himself by action. for all to defend with sincerity necessary
world
what death
is of worth
in the inheritance
got from
their forefathers
if they
shadows which And such defence
the escape would degenerate ants. descendis

now
to
some,
but
insufficient, extent
that
in
a
some,
being
made. of Indian
It is true and
in their newborn
enthusiasm
western
spirit, speak conquering
religion
and philosophy few, notably a

courage,
the world, and of upstanding have preached
that
man
Svami
Vivekananda,
The
their faith abroad.

on
this account
are
siveness charge of aggresill lies in the mouth
be (and may continually the excellence of their naturally) vaunting own practices. civilization, its faiths and
of those who
57
IS
INDIA
CIVILIZED?
true
India,
however,
to
its principles
(in
this matter
different from
those which
have
force itself prevailed in the west) will never It asks only a fair by violence on any. trust that the truths, of hearing, having which
it believes itself to be
own
will of their
strength
in
the guardian, selves. establish themform,
Truth,
whatever
needs
but itself to win the minds and nothing hearts of men. And more see so we once Indian ideas (without material aid such as
that possessed by Christian Missions) commencing to influence the world thus rousing
to strengthened
combat
all those who

motives
from
are
racial, political and
religious
A opposed to them. lived in this country

century
missionary
who
has
for
quarter
of
in
work
Christian Thought (' by

the
:
"
last year published and Hindu Philosophy
Rev.
A.
H.
Bowman)
England
writes
as
follows
"On
returning trying
to
absence, and
threads
to gather
after long together the
study in the west, of theological to to find the extent the author is amazed
58
WHAT
IS
CULTURE
?
begun
which
to
Hindu
Pantheism the
has already
religious conceptions of Germany, England. and even of America Again in the following pages and again It needs reference is ma:de to the
permeate
subject.
to
far
more
subtle brain author
and
cunning
hand
in
than
the
possesses
describe
with
detail the extent
of the danger
must
which
this trend of thought the

present
threaten, if not
generation
generation, following : but
the certainly this ought to be
done
and to be done without delay." As regards *' dangers," I say nothing, for I am not
here
to establish the superiority concerned of any doctrine, or practices, or to contend for the superiority of any civilization. Each
has his preferences spiritual food he wants.

man
and will seek the Hinduism never

he does not make
want.
greater
thrusts
on
any
one
one
what
may
To
me,
though
appeal
personal
ends
of
prevail.
the another, all serve God Truth as who will alone Worshippers will of the Ved^nta
than
think
why
that Indian
this passage
reveals the reason civilization has been almost S9
IS
INDIA
CIVILIZED?
alone that
throughout the ages ; and preserved its Vedantic through this is because
teaching
guru
"
India
was
destined
Teacher
to
be Jagadworld. defend
I say
the
must
Spiritual
of the
Each what
promote meanwhile and he sincerely believes to be true.
^'sincerely,"
most
man
regards religion, (the important of all forms of culture), the who defends a belief which he does not
as
for,
think
political reasons, sins by his untruth against the law ' in Hinduism Light (Jyotih) which of that Illumination in Christianity is the as
racial
'
to be true for merely
or
'
'
(Prakasha)
I am world. India that
which
only
lights concerned
all
in
this
here to show
denials,
explain
statement
*
recent notwithstanding civilization of high value, and to

reasons
has,
the
which
prompt
the
that it has not yet emerged
from
barbarism.'
Mr.
Archer,
in
his
a
book
(" Future
of
India,") says
be
that if
possible, the
rational world-order future of India becomes a

interest,
test
"
matter
of
absorbing
a
because
it
offers, so to speak,
case.
For
one
of
60
WHAT
IS CULTURE?
a
equilibrium the peoples of the earth lies in the among immense differences in the development of
the
the great
obstacles to
stable
different
as
races.
If, in
case
so
conspicuous
can
be
overcome,
human
race
that of India, the obstacle fifth of the oneand in course the can of a
couple
of
centuries
mediaeval ism and the peoples among

future, then
emancipated fitted to take who

are
be
from
a
place
the
shaping
the solution of the whole problem will at last be definitely in sight." This the entire superiority of the writer's civilization.Are we sure
as
passage
usual
assumes
that
be such " equilibrium the principles hitherto governing the upon Western cease peoples ?" Conflict will never
there
will
ever
Peace is until the reflection of the Great Assuming shrined in the hearts of men. equilibrium to be in this or a future stage
of be that possible, it may elimination of differences will lead to it.. The question is, on whose side differences
evolution
are
to be eliminated
of that
equilibrium
and what is the nature The Western to be ? 61
IS
INDIA
CIVILIZED?
will ordinarily and naturally consider that, be if there is to be an assimilation, it must Whether that will prove of East to West.
to be the fact
will
depend
on
the relative
the cultures and of these general they which strength adherence of the values
receive. respectively certainty that, whatever
with will say happens, the influence
Even will not be wholly one-sided. the victors in racial conflicts bear the marks Nothing of the peoples they have subdued.
is
ever
lost, all is transformed
and that for
the ultimate good. In conclusion, I wish to point out a fact but which has imperfectly realised by many
become
war.
very
And
obvious since the close of the There is now it is this: no

"
Asiatic
country
or
people
either subject to, or under influence of Europe and America.
is not which the protection or
(since the
war)
Japan.
Western
I do not exclude either China or Both have been and are subject to
cultural influences and the first at to its present state of any owing rate may, direct Western disruption, come under more 62
WHAT
IS
CULTURE
control.
The
powers
have
already
quite
with an admonition recently served China to put its house in order, which in the past, rate, has been a prelude to more at any
direct
intervention.
Japan the
war.
is
now
less
no
powerful than before longer the 'protection
She has by
given
jealousies' the European of

they
the mutual Powers such as
She will existed before the great war. be faced by a more solid block of Powers in the West acting both in Europe and in
the parts of Asia they rule or control, and, in the West by the newly arisen military All this tends of America. and naval power
influences. of Western But physical force is not everything. In fact, it has no real value unless it works in the service of true ideas. Of these the East
to the predominance
and particularly India has many. its civilization, it must make them to those nations which are Rome conquered
To
save
acceptable
mighty.
Greece
in
was culturally Greece Rome. India's good future depends, not
But
soldier's sense. the victor of

on-
any
power
to
exclude or to repel others by 63
IS
INDIA
CIVILIZED?
at
any
force, for She human Her
cannot
time
foresight
have
to
such
turn
might,
any
within but on
spiritual power
to,
or
even
inimical
merely
are who different from,
friends and into adherents of Her essential cultural ideas. Success in this that She would bol^ preserve would mean
the essentials of Her gain
Her, into Her
everything
civilization and would to which upon the application entitled. loses her
principles She was of Her own If She denies these principles She
own
peculiar civilization, and will only gain
what
others
She
may
can
wrest
by Her
her,
power,
or
what
the
concede
either
upon
of these latter's principles, or application for the from concessions of expediency made
protection
of their self-interests. This is so clear that it has always

to who
me
are
seemed
.
strange
Those
that it has not been perceived. ready to desert their cultural

for
some
inheritance
supposed
political
do well to carefully consider would advantage the matter from this point of view.
64
IV
CONFLICT
Just
as
OF
bodies
CULTURES
of
races
the
cbnflict, so do their cultures. the soul is greater than that over Military
physically Victory over

the body.
control affects and administrative A cultural conquest chiefly the latter. be, destruction the subjection and, may means of the psychic possessions of the Racial Soul which is then transformed into the
nature
of
a
that
of
the
victor.
Language
affords
notable example of such cultural A dominance. or people who abandon who

are
to abandon guage their lancompelled for that of another lose themselves.
Language
ideas
are
is the
means
by
expressed and feelings which can are certain ideas and be expressed by particular languages alone.
cultural which There handed on.
Thus
it is not easy
Latin;
whereas
write metaphysics Sanskrit Greek and
to
in
are
65
IS
INDIA
CIVILIZED?
There efficient for this purpose. it is terms in Sanskrit for which are many impossible English to find an adequate
highly
translation. language speak a foreign foreign

can
In
short, only
race's
own
express
its soul.
Those
who
foreign tongue thoughts:
will tend
to think
those
thoughts
tend to and forth. For these

have sought
races
will foreign adopt

reasons
in think who foreign have aims

ways
and
so
to impose
as
peoples on their language
dominant
subject
conquest.
the
Spenser
"
of their completion in his View of the State

"
of Ireland
ing complainthat the English settlers spoke Irish, " that "as says of this abuse of language it is unnatural that any people should love their own, language than more another
written
"
in 1597, when
so
it is very
inconvenient,
and
the "for
cause
of
many
ever
other
evils," adding,
it hath
to
been
the
use
of
the
conqueror
despise
to
"
the language
force him
are
The words
of the conquered to learn by all means the image of the mind,
and his."
so
as
they
proceedinglfrom
the mind, 66
must
needs
CONFLICT
OF
CULTURES
the words, so affected with speech being Irish, the heart must be
that
the
Irish, for out of the abundance the tongue speaketh." He who attached to his country both his own will know of another. attempted language We
may
needs be of the heart to-day is both of

sense
and a man language
and
that
here call to mind the of the German enforcement

on
the Polish people
British Empire language

in
the opposition South Africa

in Canada.
an
and to the
in the
Dutch
French
language
to the and Lately it has to teach
been
any
made
(so I read)
in Canada.
subject in French
to supplant
offence in the
English
doubtless culture In this
provinces
It is hoped
in time
thereby by
that
French
of there
the is
Anglo-Saxon.
no
country
anyone
law
to learn
English;
which compels but compulsion
who would School to University, through pass who service or qualify for Government would Mr. Hegarty for any in his professions.
exists
all the
same
for those
work Is Ireland) points.out
on
the
"
Indestructible how
(that the English first
Nation
"
67
IS
INDIA
CIVILIZED?
arms,
proceeded
by force of
of settlers, rules as customs and so forth and

some
intrigue, plantations to language and
then by
means
of
to
of these and other methods sought But as a whole the Irish mind. ( conquer for England had here to meet vain;
in
a
yet great of spirit, people small in numbers traditions and of their inherited proud
culture.
Such
direct
or
indirect imposition
ting of things. Domina-
of culture is in the nature

races
Those
who in what is futile. Instead of complaint they themselves should maintain and their own. Failure to do so is biological sin. What
necessarily affect others. of it waste their time complain
must
fails to find defenders is not worth preservation. Nothing is ever wholly and lastingly lost which
is worth such preservation. the
What
is without is absorbed attaches to that which
has
which value to the power
independently
exist.
In the earliest times, food loot,and sometimes woman,

the chief impelling
cause
and
were
desire for
conflict
of
races
and 68
probably of battle. Now, their cultures is
CONFLICT
causes
OF
CULTURES
due to various political. The
"
racial, religious and

rather of
a
firstis at present
others
are
negative,and
character. largely as
the two
of k positive
The
a
cause racial force passively
manifests,
resisting
Its most assimilation. is that in which
powerful tation manifesit is combined with
religion and politics or either. The world is composed of beings which classes and as individuals differ from
another. Man
as
one
differs from
man
different colours and each is subdivided into various
according to coloured division

races.
We
call
differences of classes Types. These such Types are aspects varying of the One Cosmic Being Its Mind. from
projected
cause or
Unity,
it is reasonable
not
to suppose
that this
projectionwas
though
types
without
one
and
that
as
do, at
time
another,
intends and all else, disappear, yet Nature for their perpetuation devises means until been for which have the purpose they
created, shall have these
is
"
been
racial types By what is called Racial
How are served. preserved ? The answer

Antagonism.
69
IS
INDIA
CIVILIZED?
"
" is nothing wicked for those who / Antagonism
There
in pure
Racial better.
serves pre-
know
no
The
antagonism
is natural.
Nature
her types
and For
even
by
estrangement, not
races
distrust
hatred,
reason,
this
and Western
by
love.
vitality will not cross Asiatics. The stronger

greater stronger
vitality, the The is likely to be the antagonism.

the antagonism
with the
of strong, Africans or
of a type, the less is the likelihood of its being influenced or Until he receives a absorbed by another.
is thus the enemy spiritual initiation, man This is the natural or animal law. of man. There is then learnt a higher spiritual law
which
at
first tempers,
and
ultimately
a;brogates, the other through the knowledge kindred expressions of the that all men are
One
Self.
antagonism^
rate
upon
Racial
however, the
(at any
acute except
is not today Eastern side)
it is augmented by religious or political conflict. It undoubtedly exists ; but I myself (with the author
where
"
of
Conflict of Colour ") doubt whether 70
an
CONFLICT
OF
CULTURES
or
Asiatic
man
hates positively he because simply
fears
white
is white.
When
of
he
so
hates
or
fears him,
it is because
;
the latter's assumption because which culture
of superiority
and
of his past political aggressiveness puts the former's country, wealth and
in danger.
Thus,
were
the early
pean Euro-
visitors to
Asia
So,
were
again,
the
well received. first travellers to Tibet
it
was,
freely admitted into that land. When however, discovered that a country
in was entered his people, a by
"
into
Western a which danger taken of being

natural
to
was re-inforced racial antagonism such extent by political considerations a
that and
state of positive enmity
thus
Tibet The
was
white man of colour is,I think, natural is largely due to the contempt
assumption
world.
aroused closed to the Western dislike for the man's

and his former's latter's
was
of superiority and
and
the
subservience
acknowledgment of it : a so far as superiority which, material force is concerned, has been justified for about
the
last two
hundred
years.
When,
how-
71
IS
INDIA
CIVILIZED?
"ver,
an
Eastern the then
themselves Western, stand
coloured fighting
people equal
showed of the
racial
way
antagonism
did not
of exterior respect and political alliance. Even racial antagonism nism yields to political interest. Racial antagois thus, from the cultural aspect, rather
something
in the
which
than itself on
at milation assiresists attempts force which seeks to impose
form of Racial A meaner others. is racial Antagonism jealousy which entalist amongst others, in the Orimanifests itself, is the of lower mind and which
cause
of their constant belittling of things Indian. A Russian friend of mine and a
great
traveller told
me
some
years
come
ago
across
that
in
all the orientalists he this country and many and notwithstanding their study, India and
had
disliked, elsewhere because perhaps of
As the all its ways. religious and political factor did not come into play I asked him to what he attributed he answered it, when 'racial jealousy.'
In earlier times the religious factor was Thus importance. we read of of great 72
CONFLICT
OF
CULTURES
Crusades,
animosities
Jehads
and
persecutions.
as
These
stillexist
between
Christian
and non-Christian religions, as also between instances Christians themselves ; notable

the quarrels of Catholics are of which Protestants in Ireland and of Hindus in this country. Mahomedans
and
and
The
the
may
vital question
important
of Religion
which
is
most
considered from or standpoint,
be
element of culture its own either from that

more
was
of
racial
sincere
and
ages
political interests. In the Christian religion
sought
to be
its own that is on account, propagated because of its supposed truth, and this is still the fact in the case of sincere believers.
In of
the
firstcase
the
the meaning and nature Christian conflict is clear. The still carries
;
one
missionary
Hinduism stated lives on

are
which to be "a
warfare against of them has recently philosophy

other which
systems
on
great
unchanged
;
whilst
as
has unsupplanted as its stronghold the Ved^lnta, the last and foe of Christimost subtle and powerful 73
dead
which
yet
IS
INDIA
CIVILIZED?
("Christian anity." Philosophy by the

"
Thought Rev.
Hindu and A. H. Bowman).
After many effort and there

are
centuries
a
of occasional missionary of constant

not
century
labour
in this country
quite 4,000,000
Christians,
who
are
and
some
311,000,000
;
Indians though of
they were still what it is the fact that a considerable the latter have
number
both
been
influenced
by the
sacred personality of Jesus and by certain Western ideas which (it has been modern to the East in such pointed out) have come
close
association
with
Christianity
to
that
it is not
always
one
possible
distinguish
between
influence did
and
not
the other.
Jesus, however,
preach His
or
bid His disciples

to
serve
word
abroad
any
political
good
may
religious
turning
It is true that racial interests. follow in the train of right and living. But the of vulgarity
into
a
religion
means
making
reserved
time.
and for It
is
Empire-building
our a
of moneybeen has
commercial of
are
political and
greater
abuse
what
is
sacred when
these
manoeuvres
worked
74
CONFLICT
OF
CULTURES
by persons
who
have
no
religious
faith im
they
the doctrines which,

seek to propagate.
for other motives,

-
Institutional
the
same
Christianity
as
is not
necessarily
the
teaching
It contains
civilizations
elements
anterior
drawn and
from
of Jesus.. Western
to
now
subsequent
His
earthly
manifestation,
with
and and
is
associated
which
are
secular the
aims
ideals
rather
social and doctrines;: of His essentially unworldly Yoga in some they though cases even may
perhaps
of modern product than intellectual developments
be harmonised.
in fact taught.
His
"
teachings
are
"
what what
He
Christianity
;
is
others thought
He
had taught
as
is worth
just as
much
their
and it is thought
unless it be held (as worth and not more has been Catholics do) that to the Church
given
;
a
power
of
infallible
of
tion interpreta-
claim
sects
were
which
course
other
Christian
truths
as
Such universal repudiate. taught by Jesus will, when
rightly interpreted, find ready acceptance The in India which them. also proclaims 75
IS
INDIA
CIVILIZED?
essentials
of
Jesus'
teaching been
before
Him
and
strength
have
said by taught
were
others. The
in the
of Christianity consists of its Founder. Religion

tance Accep-
personahty
of
the
Christian
more
will
(if
all) the Christianity

at
is
no
come speedily when longer associated with
the notion
western
that it is the religion of a ruling its doctrines people when and
receive
an
independent
mind.
That
interpretation interpretation
by will
the Indian
lead to something far different from what a witty Irish writer calls a "Jolly Theology" a good with its Christ in the character of
"
sportsman,"
the
"
Padre
"
"
good
fellow,"
so
the
Ministry" Meanwhile
the
Parson's
it
job" and
not
forth.
western
does
accept
interpretations
from
the hands
of Jesus' teachings have a very of those who
imperfect
mean.
they understanding what of This country will honour only the

SannyM, from
were
Christian
withdrawn
times
men
whether
the
living
in
or
world. hired not did

were
In
to
ancient preach
Hinduism.
Those
who 76
actuated
CONFLICT
OF
CULTURES
by love and duty only. it try to thrust itself upon

or
Nor
did
nor
does
people
unwilling
or
make
its
their miseries
worldly
tions ambi-
At the present opportunity. religious conflict is largely due to the fact to this country that Christ's doctrine comes in
a
Western
guise,
which
is
no
essential
part
it.
of it ; a guise which often misinterprets Thus an Indian might find in the Bible
(as many
theory
a
"
Westerns
now
do) support
for his
what and knowing of Re-incarnation Yuga is, he not understand would loss to be the equivalent Aeonian of
"
"eternal
damnation."
It has
been
well
even
Review ") that pointed out (" Modern Mozoomdar Chunder the late Pratap
was
who
"
culture a^nd Christian in " the Oriental Christ piety wrote and of Christ. In not of the Anglicised or Western
western
in
by the addition to this, conflict is provoked fact that some have missionaries sought to de-nationalise their converts. Mukhyopadhy",ya they succeed by (if
a a
rare
attracting
Br^hmana)
and
becomes
chance Muggins
in
or
the like. Dhoti
Chudder
77
yields to ehirt
IS
INDIA
CIVILIZED?
and trousers ; and the eating of beef erects A a barrier against relapse into Hinduism.
different treatment
some
is to be
found
amongst
.great
have Catholic missionaries gone who lengths to accommodate to themselves principles and
practices, including
ancestor
Eastern
caste in this country
and
worship
in China.
io
some
As of
regards the firstI may refer South Indian Christian the and, regards the second, to known the as question
as
communities
the
theological
concerning
Dispute
the Chinese
Rites.
The
Jesuit De Nobili, lived and dressed, wearing the sacred thread, like a Brahmana and by Brahmanas; even tering adminissurrounded
the
a
sacraments to
preserve
to
Shudras
in such
way
as
against
pollution.
The
Yezur
Veda
(Jesus-Veda)
and
against
which
Voltaire
to
use
took to be genuine
a
attempted
as
weapon
the pretensions
was only an of Christianity to all wisdom, tant invention of one of its missionaries. Protesto the have gone other methods
extreme,
though
they
have
in recent
some
times
been
softened.
Possibly
may
have
78
CONFLICT
OF
CULTURES
''
"
thought
it advisable in these
some
-days
to make
nationalist to Indian concession
and -sentiment have somewhat wisdom

which
culture, whilst others may discovered tardily the
be given of the might of exploitation of Christianity in support in this sense that political interests. It was
it
" Antisaid by a French minister, clericalism is not an article of export :" for religion attacked at home was found to serve
of what instances Many
does not press for the acceptance is unessential.
was
French
Colonial aims and the maintenance in other interests. And abroad of French i mous synonycountries the Cross has been made
with the
Flag,
to
use
Trade,
recent
whether,
''
and the B^lag with President Wilson's

to whom
words,
the persons
it
was or
it or not." What welcomed has been African consulted ?
taken
Asiatic
In
Europe
a
Christianity has been for many (though for some strengthening
centuries time
tâsta
diminishing)force politically ; consolidating

and giving strength to European tion. civilizaThere are, it has been said, ("Conflict 79
IS
INDIA
CIVILIZED? "who
of
Colour,"
as
119) those
our
that,
it will be in
day
still believe impossible to Africa, the

the
bar out the hordes only

man
safeguard still lies to-day

and
of Asia for Europe

as
and and
in
white
in
the
past
Christianity;
allying perhaps
great
that
the
impossibility other
of
is
themselves the
reason
with
creeds
why
instinctivelythe
the
movement
towârds Christianising
is growing stronger world and in Anglo-Saxon stronger countries as a sort launched to capture an of forlorn hope
coloured
And so also position." almost impregnable it has been alleged that the Christianising him from the miliof the Negro, weaning tant
Islam of mind he assumes under ger, will, as diminishing racial and political danhave in the future much greater political importance than
it has to-day. bent
The
an
author
to supply cited is not ashamed of Political Christianity of his
example
and
to
own
" the part which the white man confess that is politically called upon to play in Africa is
the part"
he says
"
of "Delilah and no other" "for" if, is Christianised, his the black man
80
CONFLICT
OF
CULTURES
destructive strength is stripped from him, as his locks were Samson's was cut." when
Elsewhere,
a
that is in countries
which
have
real civilization and religion of their own, as in India, he thinks the hope of a general Christianisation is illusory, for " it is there looked purely
upon
as
disintegrating
force,
European
thing, aiming
ing at destroy-
essential parts of social fabrics which have been slowly and painfully built He adds that "it is up through the ages." the most
a
has often attracted the attention of unbiassed observers that Asiatic to Christianity are nationa converts not only destrange
fact which
but (save in
morally
rare
cases)are
not
benefitted ; the very effect of breaking from the support of their natural away being an one environment unnatural and therefore visited with bad
an
effects.*' This is
observation
many
others
have
also
made. Mr. William

writes in
Archer, who
a
is not
tian, Chris:
somewhat
"
("India
the and Christianity is only

6
similar strain him Future")" For half way
house
"
to
81
IS
INDIA
CIVILIZED?
civilization ; for nothing is apparently quite " civilized unless it bears his rationalist that whilst he approval. He says, however,
"
would
own
himself
"
disown
"
the religion in his which he
land, it is good
for India
regards as an essentially unspiritual country. Its acceptance by the Indian people will " bring them half way to true tion." civiliza"
"
Until they
interpretation
are
according
with
to
liberal
leavened
Christianity
(inwhich
personally disbelieves) they will be "unfit for freedom." That is, house'* is "half way after the stage reached, further
the notions
"
he himself
then
"
acquired there
must
be
liberalized
for
competency
course,
when freedom.
will be is, of Freedom
motive
for the political political freedom and standpoint is that of his book.
missionary
propagates
religious his religion because

to be the
The
true
he sincerely believes that the

truth
it
truth
benefit
India.
and Mr.
Archer
it a
political motives, in which house

"
foist upon he himself
would, " half way
will for
disbelieves, in
may
order
that
the
Indian
people
be
82
CONFLICT
OF
CULTURES
thereby freedom.
seems are
"civilized" Until that

what
enough point
for
political
from
he says
not
of time, which to be remote, they

it.
apparently
to have
Because
of
thus
the political service which missionaries render by the assimilation of West
East Mr. Archer take

him the
"
says
and that it did not long

a
to throw
off
vague
prejudice
he brought
against
missionary
which Dr.
"
with
him
to this country."
A
in
a
Japanese
recent
author
Enryo
Inouye
shows
article in the that the Western
Japan
has
Magazine"
his imitators
"
He writes in this also in the far East. " has always for Religion the way paved Nations overseas, extension of Western and
.
"
for Japan ? why should it not do the same In Africa, India, China and the islands of Pacific, Christianity the South always
for the preceded the flag and opened a way development the of the nations preaching have imitated the occinew dentals religion. We
; why not in this other ways Christianity is losing force in ? While
in
way
the home
lands
of its propagandists,
it is
83
IS
INDIA
CIVILIZED?
gaining
overseas.
Western
force and influence in the countries It looks as if it were the policy of from the to take away countries
home
forces of Christianity at force to lands the extra

way
and
to
apply
abroad influence
make the
for
the
greater
of
countries
represented ; and this is especially true in the Orient." He, accordingly, advocates that the Japanese people should give
every
attention
to
the
propagation
"
of
the
Buddhism
way
in foreign
our
lands
to prepare
for
national
influence
and
as
the
firststep for the empire's The Buddha

is thus
future enrichment'^
into
a
made
kind
of
political bagman. All do not think

another view
this way.
According that
were
to
it would
be better
"the
sent
sometimes
whole
home
;
band
of
missionaries
for their interest in the native

to
gets
the
to
point
of
mawkishness, his
own
leading
importance
him
over-estimate
authority"
his respect for weakening by Price ("The East in the West"
and
Collier, 228-229). Another,
an
African
traveller,
("Via Rhodesia
84
"
by Charlotte
Mans-
CONFLICT
OF
CULTURES
strongly against Of all the the Protestant missions, says, Catholics do the missionaries, the Roman
"
field 257) whilst observing
least harm,
nor
for they
never
preach
equality,
the level allow the natives to approach They teach them of familiarity in any way.
to work,
respect
as
and
the
to be clean, and
above
all to
white
as
man.
Therefore,
well
congratulated."
particular
case a
type
are socially, they Politics with a, It is always It is not in such of mind.
cally politito be
question
whether
Christianity
is
true
therefore good for the religion, and Indian its or other people, but whether subserves
imperial
or
promulgation
interests.
racial
The
some
Commercial
note
forms of modern is seen in the "Church
characteristic of Western Christianity Advertising

"
so
Publicity
Department
"
of
The
and Associated
Clubs of the world ;" the report has just of the twelfth convention which been published (Lippincott). The Executive
Advertising Secretary's
paper
on
the
'Church
Advertiser"
First successful "the that asserts
"
85
IS
INDIA
CIVILIZED?
Church
all
that
over
"
was
born with
"
advertising
the
own
plastered
assertion
and closes with Christ did not do His

created of the
new
it
ing. advertison
He
interests
the talking
points
the
was
Church."
published
Great
them.
was
the Company
which
And
one
the first successful advertiser to get out of this Company the

"
the
and
plaster
country
come
side and
with
see
posters
one
reading claims
to
Eepent,
who
be the Christ. Hear

has who Another
Rabbi
Jesus the teacher Eabbis

"
all the
clergyman
our
other
guessing.*'
writes
Why
the
world
needs
;
goods"
(that
with
is anity) Christipapers
"
and
others continue the

"
on
"
Delivering
the copy
is
paring Pregoods advertised for Church advertising

"
"
the
display
on
window and
so
business
thing
Earth" West
biggest of the forth. There is one
in the
which
in the East
(unlesswhere
This
way
missed has the European

in these
is happily
introduced
it) and that is vulgarity

'*
and
other matters.
"
playing houses,"
the role
"
of Delilah,"
vulgar
half
"
policy of
Church
86
whole Advertisement
the
CONFLICT
"
OF
CULTURES
"
and
of
Bibles, Bottles
will like other
Battalions and falsities fail of any good
effect. The religious factor in East and West is becoming

importance in comparison
the
conflict of however of less
the conwith joined racial and political factors. In the in the persons first place, Hinduism of its
higher
been disposed to adherents has never intolerance. Indeed in its higher form it has
so
been
with
*'
tolerant being
"
that
it has
to
"
been the the
charged
truth."
"indifferent
"
Fanatical
or
indifferent
blow
is
delivered India
narrowness
as
both
ways.
The
lower
elsewhere
is not always but it has been in considerable
mind in free from
degree Vedantic
merely
influenced teaching.
a
on
by
the
wide
outlook
of
based
tolerance is not It is matter of temperament. the doctrine of the relativity of
Indian
ordinary
of morals
human
knowledge
this
and,
not
in
part,
(though
does
exclude
principles in either case) and on the doctrine of Adhikara, that is the teaching
absolute
that all people
are
not fit for the
same
87
IS
INDIA
CIVILIZED?
beliefs and practises, and that what is suited intellectual, 'moral, and to the capacity,
spiritual, of each
may
person
is that
which
he
On
some
should accept, follow, and practise. the other hand, whilst there is still talk of " heathen darkness," tolerance and
more
has become
Large
"
numbers in anything
widespread have ceased but

name
in the West.
to be
; and
"
tians Chris-
believing
Christians either from disposition or necessity have largely drawn in their horns of liberal What are aggression. called
"
"
ideas
are
spreading.
a
It is thought
that
religion is
conscience
any
private
affair, that liberty of
is sacred, that the religion which
civilized country the best for
has evolved is presumably it; that if there be
revelation
one
at all it has not

nor
people, that
been confined to faith to the adherents of one

essence
and the
religion, the
our a
of upholding should not be made between of enmity

that
most
common
is of which humanity,
ground
men.
of conflict and It is noteworthy
justas racial antagonism

strongly when
displays itself
with
causes
combined 88
CONFLICT
OF
CULTURES
it is the same with 'Of political conflict, Thus in Ireland, the religious antagonism.
feeling
between
not be
so
Catholic
acute
as
and
Protestant
not
would
it is, were
the
question
in of Home rule involved ; and Hindu India the differences between and Mahomedan are commonly said (with what
truth I cannot
the recognition
say) to have
increased
since
the
struggle
of separate Electorates and for Government patronage.

are
So dominant
even
religion
politics now-a-days is made to serve
that
their
purpose.
I do
not
here
desire to discuss practical

general
politics but
certain
principles
with
a
of
to
universal
ascertain question
application only their bearing

now
view
on
the
under discussion. fact of political dominance race of one involves either an another unconscious
conscious
cultural The very

over or
influence
on
the
latter's culture.
personality (whether commanding he wills it or not) affects the men who him ; so does a dominant race surround
as
Just
affect the
people
subject
89
to
it. In
some
IS
INDIA
CIVILIZED? is automatic
cases cases
the
influence
it is predetermined.
other In either instance assimilation of
; in
the the
rQsult
is the
race
cultural
to that
subject
If that
subjectrace
of its governors. it is both for is savage,
its good and for the profit of the ruler that it should be rightly civilized. As Macaulay, " to for a commercial speaking people, said
trade with
than he
civilized
man
is
to govern
savages."
profitable As regards India

that it
"
more
expressed doting policy

of W.
men
the which
opinion
was
would
our
keep
millions Mr. lesson
from
being
customers."
Archer
i^ of opinion
that
the
which
more
this country
wants."
has to learn is " to want

is nothing
nor
"
"
There
spiritual
as so
about
this doctrine
is it,
crudely
at any stated, a sound and satisfying one, from the point rate of view of those The Vishnu Purana more truly addressed.
desires you cannot The former doctrine will satisfy them. but the not be found of benefit from any It is however trader's standpoint. the fact
says
your
that by
feeding
that the adoption
of the 90
counsel
to
"
want
CONFLICT
"
OF
CULTURES
more
wants
may
lead
to
the
increased
purchase
of
English
so
motor
cars,
Scotch
of such
gets
whiskey
"
and
"
forth.
The
pockets
he
filled when uncivilized to learn this part So on the banks of African

a
civilizer
are
the
of his lesson.
rivers
savages
are
taught
to "want
more
naked in wants"
beads and the like ; they on their side parting with ivory to the white trader. It is on the other hand absurd
to suppose
the form
of Brummagem
that the Indian
hugs
his miserable
poverty.
Conquered
so
savages
without
perly culture, pro-
masters.
that of their called, take over like But in the case of a country
India, which
{pace Mr.
Archer) is already
so
civilized,the problem
courses
are
is not
:
open
either
simple. leave to
Two
the
governed
race
to itself, subjectonly
to the
natural influences which flow from contact ; to deliberately or a policy of undertake " in accordance education with the ideals
"
of the Rulers.
courses
In this country
we
see
both
are
in operation.
Politically there
advantages
and
disadvantages 91
attending
IS
INDIA
CIVILIZED?
either of the policies.

to themselves,
as
If the people be left I understand is more or

Dutch
less the
always
case a
in the
Indies, there
the
ance continu-
is
certain danger
from
of interests, aims, and ideals alien to those of the rulers. On the other hand if the ruling
own
race
culture,
such
its subjects in its educates in the it must follow that is acquired

a
degree
culture
claim
to
by will be made equality and governance the latter which the former may not, at any
particular
moment,
be
disposed
to concede.
before such cession of power certain from the of of view point advantages are gained by the cultural administration
On
and
assimilation
of the
ruling
and
a
ruled
time
races.
This policy necessarily involves

"
when the
all
two
inferiority
races
"
ceases
to exist ; and enter

or
either then
into
partnership
of administration,
race
the foreign
ruling
it altogether gives place to that which formerly governed. These two possibilities
are
kept
in
view
and
present
policy
is
framed
stuart
to them. with reference Elphinstone said of India
Mount"
time
92
CONFLICT
OF
CULTURES
come must and it is for our of separation from interest to have separation civilized people rather than a violent rupture with a
barbarous
nation."
Sir
T.
"
E.
we
Colebroke
must
enjoined that meanwhile

ourselves to bring
that the
apply
a
natives
into
state
will admit in a manner

interests."
own
of their governing that

may
"
themselves
be beneficial
as
to
our
He
that
also added of the
well
as
their
and
rest
means world ;" a qualification which if anything, should the firstaim be kept in For if the subject view and acted upon.
of the little,
interest be different from
the ruling
one
the
be served according to the first If the former interest part of this passage. be the same tion distincas the latter there is no
at
a
latter must
all.
perfected force of arms.
is thus assimilation form initiated by of conquest Whilst it, in some degree,
Cultural
helps administration of foreign rule;
duringthe
that
continuance
when
compensates considerably by the amalgamation of material interests, it effects. The ideals which aims and
ends it for the loss of it rule
93
IS
INDIA
CIVILIZED?
acts
as
a
a (Culturalssimilation
compensation
Much for lost political control. by both. results are attained
the
same a
Whilst
the
foreign
people in a direction which But interests. when

ceases,
administration be directed may
exists
by
subject
external
subserves that
may
control the former's
such
people
administration the same serve
accord, if it has class of interests of its own its first culturally been with assimilated
former
so
masters.
as
The
to
cultural
conquest
is
complete (which in
fact
for
render be can
the
political control longer no kept)

of
the
unnecessary
furtherance
former
were
ruler's interests. Thus if the English to leave India to-morrow in a body
they
would
leave
respects several it. But in upon
uneffaceable, and in good, cultural influence

an
should
be
assimilation
must
order that that influence lasting both and complete, dis(according to the policy cussed be
brought
to that
stage
in
which
political
surrendered
be may safely control without danger to the interests
of those
who
formerly
had
possession
of it,
94
CONFLICT
OF
CULTURES
as
also of ttiegeneral
was a
theirs The
civilization of which particular form. and political from

aspects
are
cultural
different sides of the same looking at the matter
question.
Again
the
Indian
political Home standpoint ; whilst -rule adoption of the might be attained through civilization of the foreign ruler, there would in such case longer be a Home no (in the
Indian
sense) to rule. Those

would
who alias
then ruled of their in the
themselves departed
be
an
rulers ; a people who language men be Englishwould of Macaulay in everything but colour. His well-
known
observation
is
of cultural assimilation.
a
classic statement There are already whom their
certain
number
of this type
countrymen racially-minded call ^* Black Englishmen." If Indian culture has value and is worthy (a of preservation
more
those who which determine) it is obviously

matter
any
inherited it must their duty to resist
such cultural assimilation as threatens it. As I have said before and here repeat, the question of political loyalty must not
95
IS
INDIA
CIVILIZED?
be confounded
of
possession
one's
with
the
even
sion right to the posses-
soul
if the
(as I think of it may in the future a political effect. The British Government has given
to Indian
complete it will) have
some
support
of Sanskrit
ment culture in its encourageand otherwise. Yet such is
the air of suspicion in certain quarters

country
to promote
in this
that
some
Indian
a
well-meant culture have
endeavours been charged plan to keep in ignorance.

persons
with the
being
country
machiavellian
enslaved
and
Such
attach
is the
to
these value which Thus an their culture.
English
educated
Bengali
who
read the first edition

that
it advocated
a
of this book policy Indian which,
thought
"
people other work done several of water." Of some years back in furtherance of.Indian culture deserved it was a said that its Author
keep the if pursued, would hewers of wood and drawers
decoration
them
from
Government
of keeping again
some
for
"
helping people
in their
in the dark."
work When
the
Indian Art students,
in the interest of mediocre Western
96
CONFLICT
OF
CULTURES
from the sold and removed paintings were from School the of Art, Calcutta, and proceeds of their sale a fine collection of
copper,
brass, and
were
other
Indian
of objects
Bengali a Paper purchased, the Principal of the School with charged impeding the work of Indian purposely the object of reducing the artists with
Art
people before
to the state
the
arrival
they which of the English.'*
"
in
were
The
is that of all these statements those who have nothing but Indian culture benighted. English culture is the light. are implication
But dark reactionaries wish

the
to keep
it from
be plunged in people so that they may ignorance, which is the natural state of the Before the arrival of the Indian people. English there may
or
have
it
was
been
some
sophy philo-
of a primitive " We are long past all that" character and and so on. All this is due to the suggestion and Hypnosis to which I allude later.
art
"
but
To the Western
Orientalists (imperfectin
sometimes The State
though they may understanding is indebted. be) this country

97
7
IS
INDIA
CIVILIZED?
it thought
to be
a
has adopted
"
what
"
policy
religion with the with
is the its
of
and Indian latter
neutraHty has not law

was or
as
regards
Indian
consciously
custom
interfered
except
when
deemed
The
to be not
consonant
humanity.
fact
that
race
English has
language
acquisition
of the
a
ruling
made
practical is
no
necessity.
For
its
though
there
law
compelling
acquirement,
must
all hy
it
force of circumstances
they
learn
if
in humble teaching employed of English and its literature has immensely English ideas to which there has forwarded
would services. The
not
rest
been
in sufficient counterpoise the shape of the study of Indian literature. be subject of comThis can not however plaint
hitherto
no
against is
the
State
until
demand
In
fact
made
the
is refused. for it which Indian the (I mean people
English
years
own.
educated
have section)
only in recent
is their
not
some
to value what commenced Were this not so, it would in the case necessary of
have
to
been
place
to say
Indian
culture under
their 98
nose
and
CONFLICT
**
OF
CULTURES
Look,
see
this is your In
one
own.
Respect
it."
case
It has value. I am (of which

opposition
in
as
mere
informed) there
an
was
Indian
Indian
on
university
to the appointment
lecturer
"
Indian
philosophy
of
thought apparently native Pandit." It was Indian that even requires an philosophy English
before education and understood. Even now

professors
of philosophy
it
can
be taught
are
there who
Indian ledge knowphical philoso-
have
of European
systems
and
and American know little

and Nyaya
or
or
nothing
of the There
it
more
Stogkhya
are
Vedanta,
take
they
also persons who to heart if they are good

at
or
I believe told that

than
do not speak is expressed

own
English,
their
not
if surprise knowing their

As
language
knowing
it properly.
regards
same
Art
it is only
section
any
taken
of the interest in its iIndian
recently that the Indian have people form

;
and aid
that largely through

of Europeans.
the initiative and is almost
Education
again
State hands
and
entirely in has hitherto been substan99
IS
INDIA
CIVILIZED?
tially of an English character. If attention has not been paid to Indian culture it i" to the fact that the English due primarily educated
not,
as a
sections
of the
any
community
have
for it. with
can or
rule, made
them Etons
"
demand
content
Some
*'
of
are
quite
Indian
and
the
like.
How
the State be
expected
to understand
to
teach
that
Indian
culture ? Why there

is
no
for which
should it give It demand?

best, namely will also it
interests
own
gives that which

its
own
it considers
thinks,
and best
which,
serve
if accepted,
its particular
and of
the general
interests
civilization.
The
of its English
form
moreover
that that naturally suppose Indian shows no appreciation
for which the is not worthy

values
of it.
It is for the
latter if he
his
culture to insist that it shall receive at least equal, if not preferential, treatment. Again the presence but of* a powerful alien
any every
civilization, naturally and interference State whatever,
without
department
of
caste
Indian
system
affects life. The

to
joint-family and
seem
be
100
CONFLICT
OF
CULTUfllSS--
long they and how The will exist only the future will show. is ceasing to exist. village life as it was With into towns, the crowding English weakening.
Whether
acquired as also English modes of living. The old coUectivist spirit has to to individualism some way extent given
are
habits
and
the
must
one's
so
forth.
"
Some
of these
*'
perhaps
inevitable In the
were changes I do not like though
word.
feet.
flood
that
one
yet be taken
of change is not swept

are
care
off
Similar
at work
in the
changes West. M. Le
of course Play in his
books
on
"
in 1864
system
found the working men of Europe 1878 the agricultural and family to be almost mined. undereverywhere And this is of course so still more
in the present. complacency
Christian writers note with the influence of the Christian Hinduism.

But
Spirit
in
disintegrating
forces, in the
are
form
in
at
work
Spirit, of the Modern disintegrating the west

"
"
^Christianity. Lastly the so-called State as regards Indian 101
neutrality of the religion has in fact
IS
Il^DIA
CIVILIZED
Catholics worked against it. As the French long ago pointed out to their anticlerical Government be no such thing as there can
neutrality where
is to
religion is ignored.
recognise
True
all and support Indian religions impartially. religion has in the past been mainly learnt, where it
has been
learnt
as
a
neutrality
herself
which
is her
; all, from the mother the education rule lacking right. As the schools and
at
universities
have
hitherto
ignored
it, the
has followed its teacher's mind For the sake in part of cheapness, example. and also in part of efficiency, Indian boys
youthful
are
sent
to
missionary
conducted
students
by
have
schools or schools Christians, from which some

homes
in
the
belief
returned to their that their parents
(if they
dark Indian
no
themselves
had
In
any
belief)
way
were
"heathens."
Dharma definite
this
the
is being
conception
lost and
often
other
of life and its duties For formal has been acquired in its stead. has not made Christianity (itis
admitted)
what
headway
amongst
are
called
the
102
CONFLICT
OF
CULTURES
educated
shown
classes.
Many
themselves
have of these ignorant of, and
indifferent to, the principles and practices If it be replied of their country's religion. in the State taught that these are not
schools, those
who have
any
their religion should either in this respect or start schools of change I am fully aware that there their own.
for regard insist upon a
has
come,
in
recent
as
times,
a some
change
in
Indian
matters
opinion
but
regards it has yet in
of these to be general
materialised
now and I am speaking of the past which has produced the present of which this book is a short review. Valuable
work
for instance
is
a
now
being
done
by
*S^.dhus in spreading the

crest- gems
;
knowledge
of Indian
of of one literature the

may
see
Gita
and
the next
generation
(if
prevails)
the spirit which

a
prompts
this movement
of,'and adherence 'to, the principles of the Vedanta and of its practical application in the various schools of
may
wider appreciation
Agama
"
the
an
Tantra
Shastras.
There
also be
Indian
form of Christianity.. 103
IS
INDIA
CIVILIZED?
Thus
have
on
the whole
the influences at work
not been, and
probably
encourage
under the circumstances could not have been, such as to the propagation of Indian civilization.
some
To
influences
cases
extent
these
Western
have have
they
for good ; in some worked had ill effects. One of the
worst
effects is the vulgarization of the refined Indian life as it existed in ancient I cannot times. think it good for India
it
its altogether surrender distinctive self. Others have co-operated besides the State, namely in this work
that
should
by spreading Christian missionaries and Western ideas ; and lay writers and others believe that the acceptance who of Western principles of civilization will be for the good
of this country
as
of their
own.
All these
private,
forces, work,
whether if not
official
or
will
assimilation It is obvious
opposed, for the of Indian to English

that, whilst
out
cultural tion. civilizain this the
English India has
are
carrying
their
own
Dharma,
to follow.
Dharma
of Her
Por
unless She admits that Her 104
civilization
CONFLICT
OF
CULTURES
is without
on
value, the scrap heap

must
and
is ready
to
throw
it
of things
past
and
gone.
She
whether to Her
politically advantageous Western Rulers that She should liken Herself to them This is not or not.
concern.
uphold it be more
it. It is nothing
to Her
Her's but their

"ach
own
As
:
the Gita says,

"
to
his
own
Dharma
Better
one's
Dharma
than that of another, however
exalted.*'
What
not
form
the
future may
say.
take
we
can am
with
certainty
But
convinced
our
that
if we
country
what
corruption,
and our has is best, and in our respective
each forefathers and

not
of this I do our duty
by
tain main-
suffered heritan cultural in-
other better than
be
the result of such rivalry cannot Healthy than rivalry is good.

a
cultural 011a Podrida. Nature Herself of elimination will effect the differences. A unnecessary good result is
likely to be attained if India wholly Her surrenders soul to foreign influences
not
unless we influences
assume are
(as I do
entirely 105
not) that
;
those that
good
and
IS
INDIA
CCVILIZED?
that there is culture is so worthless but to get rid of it as to be done nothing these as possible. It is because speedily
Indian
principles have
not
been
hitherto
understood
given
to
that
predominance
generally been has
to the political aspect
of India's future
neglect of Her cultural interests. for those who Political freedom is nothing the
lost their
have
souls
and
that
Spiritual
Autonomy
the Shastra calls (Svarajyasiddhi

is the greatest
it)which
has been
of possessions.
"
It For
the
cast
what whole
away
is
rightly said that the saying if he gain man advantaged

or
lose himself world and ?" applies not only to the
be
individual
but the Racial soul.
of Indian Its further good.

guarding
wealth,
This self-maintenance civilization is also for the world's advance
depends
and
on
the
of all its spiritual
cultural
of any the Lord
by the neglect of it. The Universe

not
or
abandonment
is the
Body
of
fraction of it is as such and every In the light of this idea when once sacred. that whilst it fully grasped it will be seen
is the duty
of eacli
man
and
each
people
to
106
CONFLICT
OF
CULTURES
sincerely and with right motive selves and interests, it is not their own
uphold
their good
but that of the world which they thus, under the guidance of Ishvara, ultimately serve.
In
part
the
cultural
has
been
attack a considerable by English taken critics of

The most
recent
this country's
civilization.
and comprehensive of these attacks is the book by Mr. William Archer has which
the suggested have expressed either Hindu
art
or
so
title of
my
own.
Others
ing touch-
themselves
adversely
forth.
religion, or philosophy, or But Mr. Archer includes

sweeping
review,,
all in one widely leading to the conclusion them

is not
state of
"
"
"
that this country
yet
"
civilized Barbarism."
expresses
but
in
the
His reviewer
earlier in the
at
Times
"
himself
these
conclusions. that
a a
He
few
and
"
well pleased like Mr. Archer

Europeans
very
"
is
indignant achieved popularity them that
have
cheap
amongst
mischievous
Indians" gods
"
by
assuring
their
"
(it is always
their culture
"
thus
are
these with far greater
people) and
than
ours
and
"that
there
107
IS
INDIA
CIVILIZED? of the Indian spiritualism denied to shrine commends Archer Mr.
resides
soul
a
in
the
inner
transcendental
soul." He in which
the Western
the
manner
therefore
"
in very
luminous
chapters
supported
tears
"
by unimpeachable
"
authorities
"
to
pieces
these
myths
teachings
;"
passing
of Hindu literature, and the various of Hindu art without finding of Hindu manifestations
anywhere
concept
any great
the review under Philosophy, the masterpieces
moral
a
capable
the
of uplifting
spiritual nation.'' Thus
or
neither
Vedanta
such concept, Sh^stra. Then

the
contains any orGita not to count the rest of Indian referring to self-government,
National
Congress,
(without
criticism
this which is nowadays
social reform English class of

and
incomplete)
as
a
and
describing
"
Mr. Friend
Archer
of
genuine it
and
candid
with
India,"
of the
now
concludes
prevailing
the enunciation
policy of cultural " It is in the slow
assimilation
process
by
saying
up
of educating
India
to
our
own
lies which
can
ideals that the only path lead India to salvation."

108
CONFLICT
OF
CULTURES
His book
knowledge largely
a
though of the
not
based
on
any
real
subjecthe discusses, being
of criticisms passed by others before him, has yet peculiar interest

restatement
for it reveals the motive which (though not in general underlies this and expressed) some writing of its kind. other present-day It
is
an
example
of
the
cultural attack referred in previous pages. is this Archer Mr. says

come
of the
political aspect I have to which
What
:
"
in effect
time
must
when
the
India
country
or as a
will
govern
itself. itself
Whether
will
part
govern
of the British he leaves to the future. The present Empire however condition of India is barbarous, in therefore not conformity with and
independently
Western,
tion. and in particular English, civilizato the interests of It will be harmful

the
the
latter and
world-peace
if India
is given time.
*'
at the present political autonomy For as his firstcited Reviewer says :

"
Hindu
many
society
as
it has
been
moulded
tradition,
by
centuries
of religious
philosophic
thought, 109
and
unchanging
IS
INDIA
CIVILIZED?
custom
is almost those
out
inconceivably
from
of which
our own
far removed the democratic

country
institutions
sprung."
can
of Before
have
therefore
be safely
Herself
to
conceded, to Western
"
such autonomy India must assimilate
civilization, that is
nations
movement
(as he
calls it)
The
the
shaping
it seems
:
"
the future ;" upon

India
is
a
which
drag.
position
then is this
her
India must
culture hope
or
either surrender
renounce,
distinctive
so,
until She does
any
She seeks. of the political autonomy Herself, then She If She will not change
remain
must
will ensure but Herself. will not then

to change
political subjectionwhich that She does no harm to anyone

Ruling and
in
be endangered. and bring herself into
world interests If She elects

line with
the rest of the world, this cultural assimilation all dangers which will remove would the political autonomy attend otherwise It is because She seeks. of these political in the aspects of his book that his reviewer
*'
Times
"
"
gives it a
warm
welcome
and calls
it
timely."
110
CONFLICT
OF
CULTURES
As
I have
said
any
before
am
not
here
concerned
with
question
no
of practical whether be given I this

made
politics and
express
opinion
such
or
political autonomy
now or
should
any
refused,
at
other time.
prompt
are
state simply
the motives
which
attack
(as also
so
others
may
which
to-day)
that
we
judge the value of

terested is neither disinknowledge.
with
this class of criticism which

nor
endowed
Criticism
in detached
has true value
philosophy,
given only when Religion, service of the truth. literature and art are subjectto
tests.
their
own
It
must
of
course
be
admitted
country
that
is
a
the cultural condition of a test of its capacity to be left to

'*
look after itself. In this criticism, however, " Rationalism mere personal likes such as
European
such
as
literature
and and
art ; and
dislikes
Metaphysics
"supernatural"
such religion ; and political prepossessions English " Liberalism ") either take the as place of, based on
or an
outweigh,
any
solid criticism
understanding,
detached
examination,
and reasoned, both to according
111
IS
INDIA
CIVILIZED?
standards, of the leading features of Indian culture whether Mr. existing in the past or to-day.
own
their
and
alien
Archer
is of
course
not
peculiar
in having
Th^y affect other prepossessions. judgment is rare. critics. Impartial this,

one
such For
must,
as
Carlyle
capacity
of placing
the said, have oneself into the skin

may
one
sacrifice or at least for the time being all Egoism This I may Ahangkara. observe is, apart
of other people so that we feel as they do. To do this
think
and
must
from
the valuable
critical result obtained,
useful spiritual exercise.
112
COMPETITION,
I HAVE
GONCERT,
of the
past
SACRIFICE
and And
present
so
spoken
an
world as been and

it
was was a
of conflict. stilllargely is. Amidst
era
it has
animals
and
conflict, as it also purely animal is amongst to the degree man,
he is still bound up with the animal Not only has in his humanity. element
that
there been brutal.
conflict but it has been How else could savage

? Even
rude
man
and be
"
made
man
to understand
the
"
of to-day
ground
must
often
civilized have his own

he
can
flesh
in
misery
before
sympathise is said in
with
the
the
world-suffering. Tantra
that
It
the
Buddhist
Buddhas methods
sentient
"
four Bodhisattvas have and by which they save subdue and beings of which the the fourth is
"
stern
or
method
thus
the
it is said
force. And of downright in ** The rosary of golden

Lotus born
"
history
of the
(Padma
113
8
IS
INDIA
CIVILIZED?
the demoniac Rutra
was
Thangyig
"
serteng) that
Salvation,"
the
Black
Matam
impaled. Throughout animals through

the the past
men
and
in the present,
and
have Each
made
man
conflict. for struggle
their advance and people in

has Their
existence
lived good
on,
and overpowered been attained at the animal, each

theories
others. the
cost
has
Like of others. has lived on the other. This is the so-called basis of the biological of life commonly
current.
The
of
is
facts
those
are
correct
who
enough. exclusively hold and

present
The these
fact
error
views
a
in making
past
rule of
conduct
justifies which absolutely such conflict in the present as in the future, and thus looks to nothing beyond. An historical
fact has thus been raised
into
a
pseudo-
ethical theory.
Because
amongst
have competed and men themselves in savage struggle for animals which struggle
was
existence,
justified
:
to the stage according men and because some
of their evolution
may
still do
so
in
114
COMPETITION,
CONCERT,
SACRIFICE
with such stage, is no reason accordance they and others should be why enjoined to continue such struggle, and should ignore
the rising conscience spiritual advanced

to
which
stage
speaks of a more to follow. This is which

to
sin against
the
Light
it is the
more
object of the world-process
unveil
to man's power and more of spiritual vision. On the other hand there is no sin provided there be good faith. Throughout the ages
the illuminate
Masters
by,
man's
of the Humane mind, have
nations incarof Humanity, Ideal in, and evolved
taught
the
unity
of
have in their anticipated and the yet unfolded future of mankind. presence Their teaching has had effect but has been
is not result. For man to the level of these manifesraised at once tation Spirit. And of his and their common so we stillsee, particularly in the West, an
all being
without
complete
irresponsible individualism
in every
"
the motto of social life with himself and let the devil take
:"
sphere for Each
the
most hind-
principle
always
not to-day
of selfishness which, if openly expressed, is still
115
'
IS
INDIA
CIVILIZED? both
in
as
acted and
as
upon
by
many,
individuals
political seeks its
national As aggressions.
interest,
so
bodies
each
their
individual
nations.
war
own
do the
meaning
occurrence an
of the late great
chief is that its
The
marked
the climax
epoch
and
out
of conflict which at then modified by Christian ideals, burst the loss of those ideals, in a form, the greater with and
on
.
and close of first natural,
again,
corrupted
vehemence
by the
reason
and instruments
ledge of increased knowdevelopment of scientific The
of death.
as
force-principle
regards the successdestructive as tul in life's conflicts, and regards others, had reached that maximum the marks which perhaps of intensity
biologically creative
commencement great
of the
in
man's
epoch
of the first Progress evolution.

close
is gradual
has as and therefore though die been said, the red flower of war may before itsseed has down, it will be sometime
gone.
For
my
part
I do
not
share
the
are
of those who think that we optimism Man about! to enter the millennium.
will
116
COMPETITION,
CONCERT,
SACRIFICE
suffer until he has cast aside all hardness of heart and truly knows himself and therefore
if Here India can help so much others. She will. But She must speak with Her own The Western no wants voice. echo of his
own
teaching.
What
anonymous
will
of the
"
follow Indian
in
the
future?
in
"
An
writer
recent
number
Ved^nta
Keshari
"
has well
outlined what of individual
he calls the
three policies"
national and conduct and According their relation to the Vedanta. to the first, each man and nation in order
to
secure
his and
to suffering and
own.
their life puts every other to the risk of losing their

competition
stage
man.
This
is the
policy
each
man
of
nature.
In the pre-family
fought
family there
against fought
was
each other
Then
each
the
each other family. first organization
Then
of the
Community
to end the object of which was both individual and family conflict. Then
communities
fought
larger with
with
communities,
which
nations
became fought
and
larger, until and

empires
nations
117
IS
INDIA
CIVILIZED?
and
confederations
open
or
struggle,
reacts
on
weaker
This another. Peoples veiled, between nizing societies and by disorgawith

one
them
among
recreates
individual
can
struggle
the latter. This struggle
with the organization family. Mankind should, according Vedanta, learn to live without harm
man or
only end of the whole human

to the to any
nation, and then he will, as India has done, do reverence to all animate being. To this consciousness, such as have cious all consharmfulness is sin and harmfulness
produces
"
suffering.
As
the
Buddha
Hatred
cast
is not cast out by Hatred.

out
said Hatred
is
by
Love."
between
The
men
first policy
peoples, by the
creates
struggle
and
assists the natural
and development
negative
rivalry and
force and
antagonism, racial At this stage men selection.
of
of and act for themselves body the whole and not for the Self Whose is. None is safe and men universe and
nations
think
nations
rise and
fall ; and
so
long
to do
as
so.
this-
principle prevails will continue The
second
stage
of spiritual advance 118
is^
COMPETITION,
CONCERT,
SACRIFICE
of the "Concert policy" when lives in concert with every other ; a

that
in which
or
each
stage
there is struggle both for individual national life and for the life of other
individuals and nations as well. Mankind is developed into this stage the through cruel disciplines of the first, and by the
teachings
never
Man him.
have of the spiritually wise who been absent from humanity. For has That in him ever which guards By the previous struggles the body
and mind, as vehicles of the Spirit, have been prepared for the succeeding stage in by recognition of human which unity the positive or co-operative and benevolent
forces of nature circle of Man's
are
brought
into play.
The
from
commenced
himself
and
interest is widened family with which it
of humanity and then Sarvam khalvidam to the entire universe. " Brahma. All this is verily Brahman."
to the whole
third policy is that of Sacrifice in which each gives himself for the good to be known are now of others who Self. This has yet to aspects of the one
The
last
or
119
IS
come.
INDIA
CIVILIZED?
barely
as
at all) second stage has (if for most. Meanwhile, commenced
For the
cited has acutely be a conscious observed, the sacrifice must sacrifice. If a nation sacrifices itself
writer
the
have
ignorantly, doing,
as
the
weaker
a
nations
are
it will fall into
state of individual
struggle
may
and
no
then
merit
disappear.
in the
There
or
is, I
add,
lamb
the goat
to its slaughter. in ignorance goes who In every stage there must be strength and power
a
; a
will which
determines
its end
will for self ; a will for self and others ; or Be will for others at the cost of oneself.
strong. Meanwhile
a
ever as
and
until the the
world
era
whole
has advanced
people
must
beyond
conflict each itself against

manliness
of at least defend
show
common
aggression
and
our
that
human
which without nature is disgraced.
Without
such
defence
the guardians of the great Eastern from the in peril Tradition (to use are words of the late sociologist Mr. Benjamin terrible Kidd) " the dark, efficient and
West."
120
COMPETITION,
CONCERT,
SACRIFICE
"
The
Vedanta
of the
that
to the
one.
man
"
barbarous Universe
Indian
is the
or
teaches people Self appearing
the
limited self
Man.
when live at
All being
is
It teaches
that
this is known,
or will not harm To harm is the cost of another. another to harm oneself. As Shiva in the Kularnava
Tantra
"
says,
as
man
should
were
beings
if they
sarvabhutebhyo fraction Each Kuleshvari).
(Atmavat
do good to other his own self." hitain kuryyat

of the
body itself
other
of the Lord should, whilst preserving holding to its duty, help the and
to
preserve
the
harmony
Hinduism
within by the
has provided India and amongst
of the whole. for this organization

its followers
wonderful
the
Varn",shrama
Dharma.
Though
has of the world hitherto not called for it, the Vedanta also supplies the fundamental principles upon be built. international relations may which evolution
Where
can
be found
finer saying
than
"To
do good to others is the highest religion ?" This is dharmah. hi paramo Paropakaro
true civilization and
India 121
has evolved
it.
YI
CULTURAL
NOW-A-DAYSlone
the principle
that
to work
ATTACK
hears
a
ON
INDIA
of
deal of by self-determination
great
peoples:
is each
out
people
allowed
without
its own
be should development
from others. outside interference It has been rightly said that this is also the was proclaimed which principle of Svadharma
by
the is
an
Shri Krishna
river in
on
the
banks
Sarasvati
Ancient
India.
of It
essentially Indian
individual and
their
and
own
people law (Svadharma)
principle that each his has and have

governing
their be
development
free
to
and
it.
that
they
should
general
a
follow
Whilst
Dharma
(S^manya particular Dharma
Dharma)
(Vishesha
is affirmed,
Dharma)
my
is
Svadharma, as recognised. Professor P. N. MukhyopMhyaya

it, is the individual's
friend^
particular 122
well puts in' current
CULTURAL
ATTACK
ON
INDIA
the
great
stream
of the
"
flow
of
cosmic
India stands for the princi'ple evolution. " live and let live according to the law of All nationalists self-evolution. amongst
politically servient
always for claimed the right of self-determination But it is new doctrine in the their country. of dominating nations. Journal" writing
''
peoples
have
mouths
The Editor
recently
is wrong
of the "Hibbert London Weekly a

with
in
says
What
Germany
is simply her
own
learnt to mind
that she has never business and leave
other nations to mind theirs. She claims the right to impose her own culture on the it.'* rest of the world without consulting
What
its
own
European
nation however
has minded
left other nations and to mind theirs ; least of all those peoples who have themselves theplanted all over earth ? The of the "Hibbert Journal" that if civilization had been grounded the firston the law of " minding one's
"
business
Editor
says
from
own
business
to others
with
"
good
so
less said about "doing there might not have been

but what 123
there
was
much
wealth,
would
IS
INDIA
CIVILIZED?
should be doing each is called good than by what other more There would be less idleness, social service. less inefficiency, less ugliness, less dirt, less be worth
more.
We
shoddy
and, above
all, less humbug
"
less,in
darkens the short, of everything which However future of the earth. this be, the has not, in general, admitted Western any Africans such principles as and regards
Asiatics, peoples
to
whom
he
regards
as
civilize whom, with some *' white profit to himself, is the so-called What burden." however he man's
to is the administration
"
inferior
races,
objects
be
any
as
of his
""
own
ing civilizmay
medicine done
to himself. Whatever
now
he elsewhere interference external
objects
and
to
aggression
between
easy
an
Europeans
themselves.
the
understand Asiatic may through
to
objection.
"improved" domination
It is quite But if
be
and of
a
"civilized"
"superior"
the
should not for its good other hand,
be asked why people, it may dominate Power European an

one
of its fellows.
we
On
the
the rule
if
strictly apply
124
CULTURAL
ATTACK
ON
INDIA
its own should people mind affairs ; what if it minds them badly ? The that each
principle ference. fact been
stated gives All European

acting
on
no
right Nations
of interhave in
the principle
profit it is for their other grounds possible to give Thus it will be said that there is no action.
other's affairs. in fact interfere for their own

with
ference of interWhilst they
indefeasable
surface. rightly
earth
use
title to any belongs

it.
to
part
of the earth's
who best use
state
race
It
those
can
can
Only
those
the of has
who
at
represent
the
the
highest human
evolution arrived
which
in fact power whom with resides. Therefore uncivilized or less civilized
and
races
may
be
displaced.
The
dispossessor
the role of trustee, combines self-profit with the duty to the level his ward of of uplifting
in
more
modern
times, assuming
the trustees'
is alleged
own
by
India civilization. Thus to be barbarous Mr. Archer
of leading Her in the direction on of civilized ideals is said to be incumbent its Rulers, a more and progressive advanced and
the duty
125
IS
INDIA
CIVILIZED
?
powers
people. Each
of the leading European itself

to
however
considers
be
highly
by one civilized and therefore any attempt to impose its culture on another is resented Such an one as uncalled for impudence.
who might seek to impose it would justifyhimself on grounds similar to those however
are which inferior
"
admitted
'*
to
apply
races.
so
He
would
to
regards claim that his

rest
as
as
culture
was
superior
the
to
its justify spread and predominance.
It may
to the
be
that
to-day
of
a
we
are
witness
in
commencement
great
change
the relation of the earth's peoples to one another ; but as regards the past, from the dawn of history until the outbreak of the
great
war,
of one Asiatics and Africans

it
was
the principles governing the relation European people to another, or to

was
force and gain. If
and
profitable to dominate another if it was possible through the

it
was
people, latter's
weakness
done
'
Until quite (Peoples. thought of alleging that what taken to gain profit for onself was 126
by all the European times no one recent

was
underdone with
CULTURAL
ATTACK
ON
INDIA
It might in "the objectof benefitting others. fact benefit them which is another matter. Is it possible to apply and vv illthe principle
"
to-day ? of non-interference be applied even Will true savages and barbarians be allowed to manage their own affairs on the principle
and be left either to of self-determination or out their evolution for themselves work
and then perish. If the principle is not of self-determination and Svadharma near applicable, it is not likely that at any
to go lower
date
we
shall
see
philanthropic
nation
to undertake the education of prepared backward ^ people without profit for, and at cost to, itself. On the other perhaps
hand, there will be many claimants for this if the carrying burden of it produces Probably the exponents a profitable wage.
"
"
morality would say that whatof the new ever be the profit to the uplifter it must, in be shown order to justify his dominance, it is also in some substantial degree "that for the benefit of the subjectpeople. Profit to the governors be combined with must benefit to the governed. In some the cases
127
IS
INDIA
CIVILIZED?
be complete, in others less by way so or of Protectorate still looser control according to the d egree of difference between the existing respective cultural
may
dominance
of the two advancement however there is a general
peoples.
When
cultural equality the

attempted
between dominance
two
peoples, of
one
over
then the
for the simple
and
ancient
gain,
other, whether torial motive of terrior
and modern
economic
the
more
ment, of cultural improvealleged motive would doubtless be condemned. Let us leave it to those who have lated formu-
the
doctrine
of
non-interference consistently,
to
work
without
it out
any
honestly,
and
seems
false hypocrisy.
What
is, that if in the future one clear however nation interferes with another, such action
on will be sought to be justified the grounds of the imperfect civilization of the latter.
It is for this
others,
reason
that
to
Mr.
Archer that
endeavour
show
and India is
superstitious, forth.
barbarous,
unprogressive,
mediaeval, and
a so
ignorant,
Therefore
She
unspiritual be made must
ward
of
128
CULTURAL
ATTACK
ON
some
as
INDIA
Civilized Power,
"
call
Culture
who
of what Nation,'* have
people if India was
now
not
hitherto allowed such to go against them without charges reply have shewn less perspicacity than those who In days, which have made them. though
that.
Those
past
are
not
old, superior
force
was
considered
for sufficient justification dominance and The

there
times
was no
need
to seek
any
other..
now
have
changed;
and
it is
or
considered
necessary
to satisfy,
at least
allege to, the public conscience dominance

or
control
that political is necessary in the people
interests of the servient
themselves.
Upon
and
spiritual, intellectual social state of that people is of primarythis matter

the
importance.
12^
AN
EXAMPLE of
a
The
institutions
coloured
people,
particularly of a politically servient one, likely to appear inferior to those are very and understanding there is an prejudice. Though
without
not
subject
answer,
to
it is
to ask why, if a civilization unnatural is of value, it has not kept its people free ?
Why,
if it possesses does
it
an
uplifting
raise
doctrine,
political the
not
religious from them lack of
subordination
and
the
which such side of morality implies ? We must distinguish subordination
virile
by Ideas and the human channels These are they given expression. which latter may be in decay or or their weak,
between
development The
extent
may
be impeded. which
to
from been
early the
times
Indian
civilization has 130
subject
AN
EXAMPLE
of cultural
noteworthy had have
attack fact.
and scolding abuse is a All Asiatic civilizations
their share ; but my reading of to the conclusion this literature disposes me more that India has suffered much than
any
Even others. back) Sir Thomas thought

as
in 1830 (to go
no
further Law
Strange
to say
(" Hindu
"
")
it necessary
as
It is the
duty
well
those
whom
to
a
the interest of Britain to foster it has become the unworthy
fashion
at least
undervalue
it be
and
abuse.
course
It
were
more
magnanimous
can a
parcere
one
commendable to irritate by insulting them."

There
present
are
Nor suhjectis.
and
have,
been
both
in the
ing and past those who, without acceptthe principles of Indian civilization,
have
striven
(not always
Mr. Archer
to successfully) be
justto it. There has always

band
lizers
man
been
"
of what
"
calls
smaller Orienta-
"
and
and "It
India- worshippers." That great Orientalist Sir William Jones

to read
said
or
is impossible
the
Vedant
the many
of
fine compositions in illustration it, believing that without
131
IS
INDIA
CIVILIZED?
and Plato derived their sublime fountain theories from the same with the Pythagoras
sages
a
of India." when
Though the
was
he did not live in
time
cultural question
reason
of the political aspect dominant, there is no
to suppose
that, if he had, his greatness
of mind been affected
judgment would and by any considerations

to
a
have
not
strictly germane philosophy The praised. of Philosophy

we
criticism of the great
and
religion
which
he
thus
French celebrated Victor Cousin wrote

attention
historian
"
When
read
with
the
poetical
and
of the East, above philosophical monuments beginning to all those of India, which are discover there many spread in Europe, we
a
truth
and
truths
contrast
so
profound,
and
which
make the
such
results at which
with the European
meanness
genius
of has
sometimes
to bend
are constrained stopped, that we the knee before the philosophy of
the
East
and
to
see
in
this cradle
of the^ highest
wrote
:
human
race
philosophy." the "Even
the native land of the Schlegel Freidrich
loftiest
philosophy
of
the
132
AN
EXAMPLE
Europeans,
the idealism
of
reason,
as
it is
set forth by the Greek
in comparison
vigour
of
with Oriental
spark
philosophers, appears the abundant light and

idealism
in
like full
feeble of faltering
Promethean heavenly
the
blood
and
sun, glory of the noon-day feeble and ever ready to be extinguished. The Divine is man origin
of
continually inculcated to stimulate his efforts to return, to animate him in the struggle
and and
one
incite
him
to
re-corporation
a consider re-union Divinity as the with
primary
object of
The lines
every
action
exertion."
have
and italicised
indicate
mankind Max Muller
''uplifting spiritual concepts" if has ever known Professor such.
(by
no
means
given
to
an
uncritical admiration of things Indian and has in several who matters misjudged them) said of Schopenhauer's well known
saying
"
"in
the whole
world
there
is
no
study so beneficial and so elevating as the Upanishad. It has been the solace of my life,it will be the solace of my death :"
"
"
'"
If these
words
of Schopenhauer 133
required
IS
INDIA
CIVILIZED?
I should willingly give it endorsement the result of my during as own experience to the study of many a. long life devoted
any
philosophies
and
many
religions."
These but
are
the sayings
of the greater
men
is not made The up of such. bulk of criticism of Indian culture has been hostile and deal of it ignorant, a good
the world
abusive whom
and I have
unfair.
missionary has
author recently
said: Philosophy
"
"
already cited ('Christian Thought

'
and
Hindu
by
the
Revd.
ago
A. H.
Bowman)
a
It is not many
years
that the whole
literature of Brahmanism
mass
was
considered
moral rubbish. To-day the verdict of Western Scholars has Indeed, the danger completely changed. is lest now to the other have we may gone
extreme."
of intellectual and
There
I
is
some
exaggeration
not
are
in
any
this statement.
do
know
over-
of
OrientalistScholars who
appreciative
there are an of India though both English of laymen number
increasing
and
others
to
who
value
are
commencing
in
just spirit
its culture.
Nevertheless
the passage
134
AN
EXAMPLE
the right side in so far as it on cited errs indicates the unfavourable character of the world. general past verdict of the Western is by no means so The change complete, as
the
reverend
political
Moreover, author supposes. in recent have reasons years
Those, the attack. cultural accentuated have read the previous sections will who
have
understood the Here two facts may

there
must
reasons.
be noted.
The
first
peculiar something is the cause in Indian civilization which of the second is the proof this animosity : and
such
is that
be
afford of the one this civilization. No

attacks moral hysterics
over
living
now
force of into goes

or
the
iniquities of Phaenician,
absurdities Carthaginian
are
or
Babylonian
gone, and India has
"
civilization. They but India lives. Up presented

"
dead
now
to
itself
as
one
of
the
the word of peoples, to use I name French (I think) some writer whose forget. Suffering racial and social division,
immortal
politically disrupted, with a great variety for scripts, governed and of languages 135
IS
INDIA
CIVILIZED?
-centuries
by
so
strangers,
She
can
has
yet
held
of
to
together
"
that
we
India."
This I think
still speak is due primarily
religious and philosophical concepts as by Her held in common and people " in its technical sense Hinduism regards
certain
"
"
"
the wonderful dharma. shrama
organization
called Varna-
An
"
English
author
"
has
:
spoken
of that
hideous
blot India
it
as
"
least marks the

"
at criticism which distinct from the rest of
That distinguished unblotted world. Professor Lowes- Dickinson, in an thinker

essay
which
seeks with
justiceto define the

that East the
character
of Indian
that is not
civilization, profoundly
so
remarks
contrast
it is
so
unique
much
between and
and
of
West the
as
between
Thus
India India
the
rest
world. which
peoples, and bhiumi as opposed
for something stands distinguishes it from all other so she calls Herself a Karma
to
the
Bhoga-bhOmi
of all other peoples. wonderfully

now
For this She has been Even of the
preserved until to-day. (and in this consists one cause

136
AN
EXAMPLE
extraordinary
we
interest which
can
see
the
India arouses) life of thousands of years

the Ghats
we
ago.
Standing
on
at Benares
or
by any the
village well
are
transported One
into
beautiful
antique
world.
of the
greatest
(amongst several) services which

has
England this
"
that
to
rendered She has not

new
India
consists
in
country
aroused this only during life, but She has helped

to preserve
such Her
process
also largely
customs
archaic
and
ancient
thought
until to-day. For

are
social and
tutions religious instithe spirit India is
the
body
in which
of
now
ancient
ideals
to be
about
is conserved. into the drawn
world-
whirlpool
to
wherein She must herself struggle England herself. Until now preserve
a
has been
India been
commencing
was
and a shield. For had drawn into that whirlpool before her strength, She to recover
protection
likely to have
has
She
that
been
and
altogether disappeared. up to will be preserved

may whatever She is able to
point
to
happen
of time when, India Herself, Her ideas

to
communicate
the
West
and
137
IS
INDIA
CIVILIZED? the latter has reached
up
a
to the time stage
when
when
it is receptive
of them.
The
the
author, whom
I have
just cited, finds

in Her
uniqueness
of India
to consist
reUgion though,
not,
of eternity and in this he is right ; later, Indian doctrine is as I show

rightly
"
but form
when has of
one
understood, time-religion
"
"
one-sided also. One
Vedanta
that
of
the
Shakta
"
effects
of the most
complete
syntheses
of the life of the
world
a
and
of spirit that
I know.
on
It is perhaps
which
misunderstanding
account,
many
this point
the
may
in part,
for
repulsion
which
Westerns
feel towards The
Indian religion and philosophy. I have cited author whom mivsslonary

Dr. Matheson
to say
"
quotes
as
saying
:
"
It is not
too much
that the mind
all its undoubted progress of humanity
with
impulses
has
never
of the West towards the

exhibited intellectual
the
such
an as
intense
amount
of
in
force
is to
be
found
speculations
of India
These
religious have been
the cradle of all Wester q speculations, and the European mind has risen into wherever 138
AN
EXAMPLE
heights of philosophy, it has done so because the pioneer. There is no the Brahman was intellectual problem in the West which had
not
its earlier discussion

no
modern which will not he found anticipated in the Easty Upon this the author who makes " We the citation observes think this may language
again
too
there is
East, and solution of that problem
in the
strong
depreciate
shall never the intellectual value, the
but
we
philosophic subtleties, the religious purpose of the sacred books of the East."
prophecy Mr. Archer's and
This
has
not
proved
correct.
On
the
the whole,
other however,
criticisms belie it. it rightly indicates
tendency general motives do not intervene.

Report
of the
is the
where political In the Administration United Provinces happy

*'
(1913
"
1914) there
yet
following
:
and
unhappy
to note
statement
It
is^
satisfactory
that
the
Christian
from
literature has
almost abuse
vernacular freed itself of been other
vituperation
religions." in a higher
and Progress has
also class of literature 139
made
a
towards
IS
INDIA
CIVILIZED? of Indian
some
better understanding is being found that teachings and harmonise
It culture. of its philosophic

the
with
accepted generally Western science modern natural and Again, tism psychology. what is called Occulhas made great strides in recent years. Even
"
"
conclusions hypotheses of
so-called
to
scientific
accept
inen have
their
been
will
constrained
occult
against
phenomena
which recognised
have
for ages
been
known doctrine
and
in this country.
The
of the
Vedanta
is
being
Western When widely spread. has worked it has independently

the
same
thought
been
in
direction.
recent
phical philoso'
"
work
Religion and Reality ('

says
J. H.
main
Tuckwell) rightly
"In
our
have long ago been anticiconclusion we pated by the religious philosophy of India. In the West our philosophy has been surely but slowly
monistic
moving
to the
same
inevitable
goal.
we
In have
a
Professor notable
Ladd
Western
of
Harvard
thinker
who
by
process
^consistent reasoning,
of careful and concrete in character
140
AN
EXAMPLE
has also arrived ultimate
at the
conclusion
that the
reality must be conceived of as an finite forms Absolute Self of which we are But it is the crowning or appearances. that it so long ago glory of the Vedanta
re-iterated and emphasized announced, in a manner deep that does truth

permit explain
us
this
not
for
moment
to great
forget
it
or
it away.
This
stroke
of
identity, this discernment of all things Absolute Self seems

unity
masterpiece
of the ultimate in Brahman One or the

to
us
to constitute
the
and
highest
achievement
of
India's
wonderful
metaphysical the West
genius
pay
to which
gious reliand has yet to-^
the full tribute which But in this increase culture

are rouses
is its due."
appreciation
stronger
of effort
the that
India's those
to
who
religious Hinduism
side
to it. From opposed it is natural enough
from
should other forms
still encounter of religion.
opposition
Philosophers
will also continue Lately, however,
their age-long
a
debate^
worked
strongly
has political motive at the back of hostile 141
IS
INDIA
CIVILIZED?
in this specific class both -criticism literature and in the Press. The motive
to show
of is
that, notwithstanding
to
claims
appreciations
the
contrary,
and India is
unqualified
which,
one
for the
or
rightly
political advancement She seeks. No wrongly.

want
or
a
says
bluntly
and
country
" We now-a-days therefore we will take "
keep of
it."
What
is said is
its Liberty
in the
interests
Humanity,
and
therefore
we
gress Protake
it is necessary
that
should this
see
charge,
or
keep
it
control,
of
Country
to
(whatever
well-being,
may
be) and
it to the
its
raising
high
level of
cultmê
some
spiritual, moral, which German

we
and
intellectual
possess.'*
ourselves
So
for the
were
be professed that it would if its Kultur of Europe well-being
people
spread
therein.
The
principle
had
previously
powers
as
been
acted upon
by all European
peoples. be unjust,
these pleas
so-called "backward" It would be as absurd, as it would to say that all who put forward
regards
are
consciously
dishonest.
On
the contrary,
so
far
as
India
is concerned,
142
AN
EXAMPLE
action
is I believe largely taken
on
belief
sincerely held.
I say
so
because
ignorance
civilization of the true character of Indian is such, and it has been so misrepresented, that the bulk of Western
are
people
may
well
believe that they
also serving
both the
interests of themselves
cultural
some
dominance.
by and this country It may be that in

particulars they
cases
and
so.
in
some
are
doing
not
altogether
Criticism of this country is ill-founded. But if their

partially wrong, largely to blame for the English-speaking
or
belief be either wholly the Indian people are this result, because
section
have been indifferent to of them the defence and exposition of their culture, they have where not actually neglected,
or
depreciated,
condemned
it. It is however,
I believe, true to say that there is hypocrisy in some in over-stressing the supposed altruistic aspect of their action, and the
attacks made
on
Indian
culture
in spirit or either unscrupulous in fact. What indeed can be less
often inaccurate
so
are
than
the
charge
that
India
is barbarous,
without
143
IS
INDIA
CIVILIZED?
so
religion
constant
and morality, and harping on alleged

to the
on,
and
the
reference
excellences Here
evils without Indian which

as
civilisation
things
possesses.
in
other
the wish is father to the thought. We find therein such arguments as that Reincarnation, Pes-^ the doctrine of Karma, such sapping influences on moral and intellectual character as to render this country unfit for Such critics are, as likely self-governance.
as
simism.
Absolutism
and
so
forth
are
not,
without
interest
in such
philoso-^
phical questions considered in themselves. Most be hard put to it to define would

accurately, Others who for instance, know
more
Karma what have written
is..
erro^
neously of it. But it is obvious that if it be established that India on this and can is not civilized but barbarous^ other account
against Her capacity If Her face can for political autonomy. be made lectually ugly, religiously, morally, intel-
that is
an
argument
other socially and in every then the British people will not like way, do not the look of it. In the meanwhile
and
144
AN
EXAMPLE
let them
be deluded
by the idea that She
has real civilized worth. She is barbarous. If other Western critics,judging the matter any political bias, have approved without
form
of Indian
culture, steps must

to show
be taken
are
to. discredit them

wrong
or
and interested.
charges,
they
are
all
a"
They
either,
the
"Times"
"
or as popularity Orientalists (how many
a "cheap seeking Mr. Archer says they are
?)making
in worth
the most
of a subjectwhich, meagre it be, has cost them years

are
"
though
of study ; or they
Tlieosophists
"
and
so
forth.
gullible, or cranks It is necessary in particular
or
spiritual character of Indian civilization. It would never do to admit this. For spirituality is honoured of and where it truly exists, there are all men
to deny
the alleged
For this reason excellences. other Mr. Archer's The, Times approves
"
"
too
as
establishing that Indian

"
work culture does not

moral
or
provide
spiritual
anywhere
concept
any
great
capable
of
a uplifting
nation^
must
It follows, of
course,
provide
10
these
concepts
that others and take in
145
IS
INDIA
CIVILIZED?
"
charge
the
the business of leader-writer of Daily,

a
uplift." Similarly, Anglo-Indian an
Calcutta
the fact that
attention to after drawing British Statesman to whom
,he politics,"stated that in India view of life and its problems

survives,"
as an
referred had
the
"
Christian
"
outlook the
on
Tantric
ously still insidiagainst
argument
What the writer meant political change. I cannot say unless it be that as the word
'
Tantra
'
makes
many
people
with them
association
of the
word
give
a
shudder, the Indian political

a
claims would Similarly colour.

same
sinister in
correspondent
that
the
Journal,
after stating
to
to grant
self-government
India
would
be
to
subject the
"
Englishman
are
to the
control
sense
of
races
who
not
his peers
to the
"
in the
same
of their having
attained
of civilization and culture and highly that the Indians are a very
"
"
plane denying
civilized far and
to the
"
people
seeing
says
:
"
Is it sound
"
rule
to subordinate statesmanship races worshippers of Tantric

a
who
profess
religion
(to wit,
146
Christianity)
AN
**
EXAMPLE
the exterminated cults of Isis, Astarte, the Eleusinian and other mysteries of classical [times."Whether
which Mithra,
such here
writers
are
politically right
am
I do
not
discuss. and
only
concerned
with
the motive
far
as
of ^^theircriticisms so it affects their value. They continually

civilization
matters
:
truth
talk of their superior it may be that in some

superior.
and it is
But
what
as
regards
others ? Mr.
Archer
belongs
have
to this class.
Claims
spiritual
been made
character
for the essentially [of the Indian mind.

"
Mr.
Archer
firstsays
for
The
glory
serious
a
claimed
thinkers by
high
"
India
words
by
is which Western
in
re-echoed
"
fold thousand-
Indians
themselves
an
spirituality,
is that "of a for genius unique
grasping
and
the
expounding
the
realities
behind
the world and innermost meanings of life." But it is just is most Archer that Mr. this point on
phenomenal
markedly
precisely
dissentient.
on
For he
"
says
It is
the
character
religious side of the Indian people, as 147
the
that
I read it,
IS
INDIA
CIVILIZED
"
is conspicuously
defective."
in
distinction lies, not killing, the germs

spirituality."
"
India's real evolving, but in and virile have
The
of sane Indian
alvâys
towards gravitated rather than the higher element in religion ; towards the form rather than the substance ; towards the
people lower the
letter rather than the spirit. I hold it the very That is why acme of to claim for them an paradox exalted few fanatics spirituality." Only a would
"
"
say
that India
"
has
progressive
religion
evolved a noble pure in intimate relation

morality."
so
with high racial and individual he Higher Hincfciism, says, is by the
lower
"
that
"
except
nated contamiin small
be scarcely said to it can refornjing sects he evidently Hinduism exist. By Higher similar to, understands Theistic movements
and influenced by, Christianity ; a common naturally writers who notion of English these ease understand and with greater orthodox latter,he finds,is based on
movements
than
Hinduism.
"
The
"
v.
an
enervating
metaphysic
and
certain 148
false notions
of
AN
EXAMPLE
Pessimism,
Asceticism,
Karma
and
carnation Rein"
In particular
unreality
it preaches
the
of the world, detachment terrestrial interests, the unimportance

the
from
of the
:
life of the moment
compared
with
endless chain of past and future existence all doctrines which lead to the enfeeblement of volitional speculation
individuality."
in
"
It presents
Its
the
guise
of dogma."
are psychology physiology, cosmology, found to consist of " baseless classifications to mistake "But guesses." and ingenious
groping
for seeing, guessing
for knowing
"
unspiritual habit into which India has fallen." The Indian people have
that is the very
"
not
manifested
an
unique
religio-philoso-
" the genius phic genius." On the contrary which the Indian people, from the Brahmin to great has displayed caste downwards,
perfection is a genius for obfuscating reason degrading and formalizing, materializing,

"
religion.'* possessed but
Great
she
a
thinkers
she
may
have
has
not
extracted
from
or
their
even
a
thoughts morally
ennobling, rational, helpful religion."
149
IS
INDIA
CIVILIZED?
a
It is somewhat this book that

of the
business
on
of
surprise to learn from

to
it is thought
be
part
pass
of Census
Officers to
judgments
for Hinduism
India
to be
(cited as
*'
the religions of this country ; is said in the (1901) Census of an authority by Mr. Archer)
more
or
Animism
"
less tempered
"
by
tempered
more or philosophy by metaphysics."
briefly These
Magic
smart
sayings
are,
however,
;
Mr. Archer
to
my
are
able thinks too favourthe

more
for
"
thinking much
animism
and than
"
the
the
'
magic
palpable
tempering." in the lower
transformation
'
and
The
sprituality
manifested
'
Hinduism
have
"
is that to which
anthropologists of Animism
\"
given
as a
the
a
name
Hinduism
popular
religion consists
in
the cult of
monstrous
folk-lore oppressing
"
It is the and paralysing the imagination." by any lowest professed practised and to have arisen above people that purports
savagery.
Beside
or
it the
peasant
devotion
of the
Russian
Spanish
"
is rational and
Hinduism is the character enlightened." of the people and it indicates a melancholy
350
AN
EXAMPLE
proclivity
and
towards
whatever
is monstrous
a
"
unwholesome."
It is not
helpful religion."
in
If nevertheless
morally he finds
many writings admirable " it is only because Hindu ethical doctrines human to be is after all too philosophy
the
Hindu
logical."
"
Hinduism,
though
it has much
never
talked
moral is true
of righteousness, teaching
he
says
as
one
"
claimed It of its functions."

there
are
has
that
stupidities among from the which free his

"
"
the nations
vices and of the West
Hindu
is comparatively
but
"
even
credit rather because

because for As
to this is not to be counted it is being the reason that
they
do not
come
his way
than
he rises superior which, with
to them."
as
known,
religion,
an
metaphysics is associated
it is true
is well
the
''
Hindu
has
that
India
played dis-
unequalled
diligence in thinking
;
about
the unthinkable
that being
an
exercise
agreeably compatible with physical immobility living upon the alms of and denies all the faithful." Its philosophy
*'
value
to life
"
and
has led the 151
"
people
not
IS
INDIA
CtVILIZED?
towards
from the study of nature but away it.'' It is an effect of climatic influences.
*'
Only
in
hot country
to spend
is it possible
for
a or
human
even
a
being
months,
years,
lifetime in sitting cross-legged Only his own navel. contemplating hot this
country
was
as
and in a
that the
arise could the opinion the best way of ascertaining

to
truth
the nature
and
constitution is
''
of
the universe."
"
Its metaphysic
enervating
expelling
But any
is
"
kind
all volitional individuality. the best even of metaphysic illusion." that

"
man-made
to suppose
It is quite
mistake
familiarity
even
with
the
a
metaphysical
capacity
conceptions-perhaps with
some
of arguing
subtlety
metaphysical
great
"
mental
point, is necessarily a proof of He is sceptical capacity."
in a region where of the value of thought Such there is no possible test of values." the are all efforts to know speculations
"
and think unknowable It is conceded that India can claim

some
about the unthinkable." the other hand on

priority
of date in
of her philosophical 152
speculations
and
AN
EXAMPLE
that
India
may
have
had
great
and
of
thinkers. contribution
The
appraisement
subtle India's
to metaphysics
to the experts
he would leave ; whilst he in fact forestalls

own
them
with
his
criticisms.
In short the spiritual genius

people
"
everywhere
expresses
of the Indian itself in forms
world but not which only the Western China and Japan have for ages outgrown."
"
The
has decisively outgrown mind a the Eastern : has embraced wider Western of
experience
"
range
I do and " deeper depths of thought." The ordinary daily practices of the (Indian) cult are the pale of sufficient to place it beyond depths
"
and touched greaternot hesitate to say
civilisation."
meet
"Wherever
you
turn
you
repulsive performances " Hinduism is anti-rational."
of
"
piety." It is in
of the modern short the great anachronism *' has not been cleansed Hinduism world."
for thirty
corruptions
which
have
"It is true that centuries." have crept into other religions like relapsed into something
fetichism, and that attempts
at
primitive
153
IS
INDIA
CIVILIZED?
successful."
filtration have
But
a
"
been
only partially
on
Hinduism
the other hand

"
is
wholly unfiltered religion has resolutely declined which is this tendency
paganism
filtration. It
pollution rather than purification that assigns it its place in the scale of incomparably the lowest
" "
towards
world
religions.
got
Until Hinduism
filtered,
fellowship
itself claim
has somehow India cannot

on
reasonably
equality earth."
terms
of
with
the
civilised nations
of the
Mr. Archer
criticisms.
is not
alone
in this class of
He
has the countenance

Dr. A.
as
of
E.
some
learned
described
Orientalists.
the
age,
Gough
work and
"
Upanishads
a
"the
race,
of
rude
deteriorated
barbarous
is
no
unprogressive
community."
It
spiritual than the old observance " There is little sacra." of prescriptive
more
as
"
he
"
says
that
of
is spiritual in all this."
''In
treating
Indian
with
Philosophy
writer has to deal
thoughts
of a
lower
order than
the thoughts The

great
of the every
day life
of Euf'ope,
difficulty lies in this,
154
AN
EXAMPLE
low order of ideas has to be expressed in a high that the order of terms, and English words suggest a wealth of analysis
that
and
association
thoughts
that
foreign to the altogether to be reproduced. are The less than

type
an
effort is nothing
to revert
endeavour
culture
to
ruder
of mental
and to become So when the generalization

expression
to
for the time being barbarous,'"

sage
"
uttered That thou thought

every
or a
his wonderful he gave art

"
lower
than
the
thoughts Western
English
of
the
day
Dick,
Tom
life of any Another Harry.
Professor went
a
step further when
he told
young
Indian
"
his return
over
to India
friend of mine upon Not to waste his time
Indian
was
there found
for religion or metaphysics If Dr. Gough nothing in them,"

that
"
that of
a
the
former
contained
man
thoughts
lower
order," the other
them to be of no value of learning deemed friend at all. If I remember rightly, my

was
counselled
to seek
the
his soul's needs useful in its
in
the
satisfaction of Science (doubtless
way) of Numismatics
155
IS
INDIA
CIVILIZED?
among
With
it is not
such views
surprising
that
orientalists less others with

go
some
opportunity
for knowledge
astray.
Sir
Harry
Johnston
(who
"The
cannot
Price Collier in
p. 214
"
to Mr. according East in the West
"
at least
knowing
"
accused of not India" described the Hindu religion

of nightmare
nonsense
no
be
as
mixture
and
time-wasting
purpose
rubbish
fulfilling only adding
useful
to
whatever;
the by
general
burden
in
of
existence
borne
Humanity He added
its struggle
for
as
that
"So
long
existence." 200 Million

preposterous
Indians
remain
attached
to these
faiths with ceremonials

that
reason
and
their absurd and useless food taboos, so long, if for
British be will the i justifiedn ruling the Indian Empire with degree of absolutism." Another tourist some
alone, (whose
test
a
name
"
I forget) applying
:
the
".
s,
d.
wrote
For
an
Englishman
to
get
plain
really wonder
nine
Brahmanism of what is far from The means easy. only is that people who have to live on
statement
a
pence
week,
who
marry
when
they
156
AN
EXAMPLE
are
are
ten
years
old,
prevented
by
caste
is often, if not rising out of what state have any religion always, a degraded Begbie, M at all.'''The journalist,r. Harold
life from
in by
work the
"
(" the Light

"Christian
of Asia ") published Literature Society for
India
longer
speaks
of Hinduism
"
(tosummarise
chaos
criticism)as
and
weltering
terror, darkness,
uncertainty.
of It is a
moral
religion without
the apprehension
of
evolution, without without

a
definite commandments, in the sphere religious sanction
code, without a of morals, without a moral is a mixture God, except Being a which It of Bacchus, Don Juan and Dick Turpin.
is the most
material
and
stitious childivshly superever
as
that animalism idealism : not another

as
pit of abomination the mind brain of

with
masqueraded path to God but a far set from God as

go
; ; staggering
of
a
man
can
man
the
rational
contempt
which failed."
wild has
filling his mind for his species and

because it
only
endured
has
The
publishers
are
of this
no
"
Christian
in
Literature"
evidently
believers
157
IS
INDIA
CIVILIZED?
so-called "sympathetic treatment to of Indian culture : which, the use of one words of its exponents, precious in Indian while finding something
more
the
modern
'*
civilization finds and

come
unwholesome.
across
also much I have
that
never
is false
but
once
Christianity
case
"
offensive criticism written of by a Hindu the ; and that was

who
of
a
"
man
comic French
paper
published a short lived in Calcutta on a modelled
of Christian
*'
the illustrations anticlerical journal, to have he seemed borrowed. which Literature,"
of this kind
serves
at
least the purpose
of contrasting with that the
this form
of Christian
aggression
doctrine
and of the Vedanta should be respected.

To return
As
to Mr.
Git^
all religions
Archer.
he
Art regards India has not been abounds strongly

supreme
in
is of opinion that lacking in talent and noteworthy works ; but he is

to the
opposed
expression
or
even
view
that
it is
of the
superior
equal the
"
spirit of man, to European art. He bases of
desires to show
anti-rational
158
AN
EXAMPLE
the unqualified and the Indian genius."

imagination.'*
unmeasured India is
"
eulogies of
a
hotbed
"Hindu
(as distinct
If for
of from
Mahomedan)
and
one
art habitually
excess."
tends to extravagance
instance
compares
the
Javanese
Boro-Buder
the reliefs and friezes at sculptures with " Mamallapuram the difference and Badami fine art to that between almost amounts
and thin
barbarism."
waist
"
The the
to
broad
of
typical the fact

on
and shoulders heroic Indian

that the ideal
of
figure
are
due
was
of strength the lion or naturally
based
the proportions
an
tiger.
Such by
a
ideal is very
in
a
formed
people
state
of semi-savagery
not
unfairly
and adherence be interpreted

state
to it might
as
showing
not
*'
that the
semi-savage
has
been
goes
far outgrown."
to the
India, it is said, thus
jungle for its ideas instead
gymnasium
may
add
"
provide There is more

the ideal
of to the I and the council hall ;'*which in modern days does not always beauty. models of masculine spirituality in (for example) by head of Homer, seamed 159
IS
INDIA
CIVILIZED?
by thought
suffering and
the whole
furrowed
than
in
Hindu or of Buddhist pantheon Hindu "carries to sculpture sculpture." excess all the faults noted in the Amaravati relief and adds
of
to
characteristic
grotesque
the undesirable in dealing constantly
them
monstrosities." it is justthe
same
"Within
the
temples forms
colossal contorted through the
looming everywhere
imagery,
or one
menacingly
a
gloom,
sensual,
nature
riot of violent, often

one
"
nowhere
touch
except point of rest Ganesha. "pot bellied Falstaff of Hinduism"

"
of in the
The
ogres
gods of India are ; figures in which cowering

monster
originally
savages
of the destructive Kali is set " in a ravening powers of nature. attitude like that of a barn-storming
embodied
their conception
player of the good old days tearing passion as you to tatters." Sophisticate them please
the
monster
a
gods
stage
of
India
are
survivals
from Mr.
low
Archer drama
of spiritual development." Hindu to the then passes

in which
over"
epic and
we
seem
to
see
the
over-strained
elaborated
over-
160
AN
EXAMPLE
crowded
sculptures
sculptures
we seem
the and in viewing to hear the vast labyrinthine
multitudinous imagination suffers

overancestral insensitiveness
"
Indian epics." "The from habitual and " fatigue." There is an

and wholesome The epics keep the Indian " The Greek epics would
the huge
to normal
stimulation."
mind
stagnant." ten times
make
better Bibles than of
accumulations from which their
the
sacerdotalised folk-lore derive Indian populace
Then
the
divine." notions of the heroic and he objects to the stories of asceticism,

generation stories,
the
spectacular,
sensational
and
magic and so on. doubtless prevail
passionate, the stories of Similar ideas, he says,
extravagantly. such
as
but not so elsewhere nized The character is dehuma-
is too the saintly R",ma who saintly and the long suffering Sita whose heroism is " too often like that of Alkestis
Griselda and immorality."

Then
there
excessive
"
to the
verge
of
is the
self-defeating, the
extravagance
enervating,
11
the exhausting 161
of
IS
INDIA
CIVILIZED?
wildest monstrosities folk-lore incapable of awakening any

other
person
"
hyperbole,
the
and ing, feel-
thaij
person
scientific, in
aspiring is in
no
civilized
or
to
way
civilization."
The
Mahabharata
behind
the
:"
Ram^yana
^*
in crudity
respects
and the
"
extravagance
more
It is in many
barbarous
of the two."
conceptions
terms
There
are
limitless insensate
of
itself in of heroism, expressing frenzied ferocity," "contortions,

"
"
convulsions
and barbarous hyperbole is blended

amusing
of a turbid flood of primitive The passion for legendry.'*

with
an
"
amazing
and
euphemism."
relief to pass with where he says the
It is somewhat of a the author to the Drama

imagination
ease
can
"
move
healthily
through
"
and
at
instead
of
passing
epilepsy
to paralysis."
Yet
still
the Hindu
drama
remains
meagre
a as
the West
passivity passive
art form;*' curiously undeveloped compared with the literature of " It is the drama East. or Far of
where
puppets
"
the
characters
are
the
of
people
wiresupernatural pulling." which thus leaves out
162
AN
EXAMPLE
the element of will, probably of its drama does so because the element of will plays no
efficient part in its life." As for architecture no

temples
doubt
the
giant
of the south are marvels of massive construction and have often a sort of titanic
impressiveness.
But
they
look
as
if they
had
been
built by demoniac
Rakshasas.
"Of
unity, clarity, nobility of design they show trace." '' It is a disease of gigantesque no
barbarism."
we
When
we
pass
further
north
still find the
same
and
ponderousness, the like lightness absence of anything " They are less barbarous grace. perhaps
same
than
the
scarcely more defeating wastefulness

"
of the beautiful." There in Hindu

"
Gopuras
south is a
"
but
self
ture architec-
incredible marvels which provides Mahomedof insensate over- elaboration." however begets things of beauty. anism Mr. Archer does not seem to admire who
rationalistic " I am no civilization (whatever it be) says but the glory of its admirer of Islam; anything
except
his
own
architecture
is
patent,
palpable
fact
163
IS
INDIA
CIVILIZED?
India can do when it what from the hallucinations wakes of Yoga the multitudinous and nightmares of its which
proves
indigenous Indian
cults."
painting
is then
brought
up
for
judgment.
development.
Apart
a
from
the
Ajanta frescoes
"
"
it is said to be
late and post-Mahomedan But just as monstrous
is
the epithet for Hindu

is
a
sculpture, "miniature" painting.
reproach that
against
It is
native illumi-
allowed
there
is iwonderful
richness,
great
manship, draughtsextraordinary beauty of decorative detail

on
(remarkable
gifts
the part of
barbarous
expect, there is a people) but, as one might to all this in the shape of " a drawback from a laborious total inability to escape
convention,
to attain
to
more
freedom
to
and
breadth
of design, anything
eye."
suggest
the
imagination
to
than
is
*'
is presented certain they by
the
There
"
hard
may
limited be great
cleverness."
Though
by
they
Indian
standards ment small." ''The arrest of developremain to be closely in Indian art seems standards world 164
AN
EXAMPLE
paralleled in Indian
no
by
the
arrest
civilization."
of development *' ever There is howhas
question
that
India
she artistic capacities," but what for a self-satisfaction restraint ;

"
splendid is wants
was
from
the
first her
besetting
movements
sin."
In
other
in
countries
artistic
germinate,
ripen,
culminate
and
decay,
but
"
the
extraordinary not ripen but

even
climate
are
of India checked before

maturity."
they
do
they
have
approached
more
Mr.
Archer
about
once
"
writes
foolishness
"
Reality."
Others
have
art
must
fallen
India's
illusion
that
under by inspired
greatest
transcendental
truth
be the
art in the world.''

true
But
Indian
truth if it is
"
is said to be destructive of art it is only in so far as India ignores
because
her the
that
own
truth
and
accepts
provisionally
real
she
existence
possesses
of the visible universe

any
all.'* He concludes '' with the radical inferiority of Indian art" " Europe in virtue of its works of the even
art at
second
richer
and
than
third
order is incomparably India in products of artistic 165
IS
INDIA
CIVILIZED
genius."
"
Certainly Abanindranath
"
Tagore's
nobility
Buddha
as
of character
mendicant " but the

it is
has great
type
is European."
We
must,
said,
"
attribute
all this
inferiority to
in
the
general
undervaluing
religion
and
"
endeavour.'*
shoreless
expanse
of will and philosophy is conceived Life a as

in
generations which fall as helplessly and purposerise and lessly in mid-ocean. The individual as waves
life
is
"
everywhere
dwarfed
and
depreciated."
one
great
India has contributed only Gautama Buddha to character
this limited ;" but pantheon is rendered by the 'concession nought he perhaps "and never sceptical remark " If a claim be put in for Asoka existed." world's
it may
the
possibly relents) but then
be
allowed
(Mr. Archer
"
the old mood surges up featureless he is !" "but after all how Mr. Archer Then states that European
history, literature, and everything

"when
we
"
Art
great with have named
above but characters the Buddha and noted

was
so
swarms
Akbar
(who
it
may
be
166
AN
EXAMPLE
kindly
to Mr.
disposed
Archer
to
the
great
Hinduism
an
which
"
is so
offence)
we
have
the supreme personalities exhausted Where India has given to history." whom Charlemagnes, Indian Alfreds^ the are
Columbus,
Napoleon fictitious
Luther, Cromwell,
? Where, characters
Richelieu, and asks,

are
he
again
the
Hamlet,
Falstaff,
Shylock,
Don
the Juan,
Lear,
and
Quixote, Alcestis, Tartuffe^

Mephistopheles Titians and
? Where others ?
"
are
Raphaels,
At
institute a comparison point we whatever find India deficient in the record, at any we personality." rate, of strong, energetic, dominant
"
There
is throughout
depression
of will and energy." Music is then bid Mr. Archer

says
to appear
"in the absence

at best speak
and though of technical

vaguely"
criticism
knowledge
cannot
can
he
on
resist
depreciative
that he this point also for fear apparently is Mr. Archer be not complete. might '* " In his theme. Piirna decidedly on
"
music, it
seems
to riie, we
have
able the irrefrag-
proof
that
the
Western
mind
ha"
167
IS
INDIA
CIVILIZED?
"The the Eastern." "decisively outgrown delicate tinklings of Indian melody cannot
be compared of with the titanic harmonies Beethoven Haydn, Handel and and Wagner." Mr.
excess
Archer
himself
overcome
"
by
:
his
of depreciation winds
regret
even
up
I unfeign-
edly and But
in conclusion
tone
the controversial of this Chapter."

as
depreciatory
? If the
why
facts
be
regret
the statement
of them,
stated, why if a statement
? It seems all considered necessary however that India's art strangely enough
be at
"
contributed to the spell she cast upon But India must indeed be a Rakshasi.
Archer
me."
Mr.
resists this spell because he has been for India that aroused by the claims made in art, as in other things, India is supreme,
and
sanity
so
is essential for India's salvation
and
he has
thus
written
to
cure
Her
of
Her
pride. Mr. Archer
then
proceeds
to
deal and
with
^'
the
insensate
racial
vanity
the
in displayed as of arrogance," " the inhuman snobbery" social institutions, 168
bacillus
AN
EXAMPLE
(so unlike the class snobbery and injustice to the poor of the West ;) the Europe (existing in priesthood, also)*
of caste
marriage
(as to which
mere
"
our
habits
are
not
like those of India
crystallizations of
barbarism"),
to-day
that
Sati,
their
infanticide,
mention
is
(so
rare
evidence
of
"
an
untempered
sea
desire to
voyage,
defame),widow"
remarriage,
progress,"
he
heart
says,
and the like. As for in that the country
and despises it." in The conclusion is stated by Mr. Archer in the connection with the caste question following are the : query people who
its inmost
resents
"
adhere
an
to such customs
in justified claiming
independent
and
equal
?
place among
the
nations
of the world
I have
neither the space
nor
time
to meet
in detail all these criticisms. Indian

cannot
be
in
a
disposed
few
of,
as
Mr.
culture has Archer

As
done, regards three
summary
Chapters.
refer the
Indian
writers
Art
on
I the
subject
Dr.
reader to have who
understood
swamy,
it" Mr.
Havell,
CoomaraIndian
and
Shri O. C. Gangooly. 169
IS
INDIA
CIVILIZED?
went
music
which,
to Europe
like medicine,
from
has also influenced and both Chinese and Japanese music, is now being studied by Western writers who have found it worthy and is of their research
India
by the All India Music encouraged It has Conference now in its second year.
being
Academy of Music at proposed a National Delhi in the has Princely support which Sahib of the Nawab person of His Highness
Rampur. There
are
other
smaller
tions institu-
a rising regard for evidence is much this form of Indian art. There that is absurd in Mr. Archer's criticisms but
which
some
of it is not without
ground
though
it is weakened
by
his excessive
language
matters
and
taste
generalizations.
In
some
of
as
I not unnaturally, being he is, prefer what is our own. of the

great
Western The
glories the
Gothic
Cathedrals,
expressions wondrous of Christian worship in the ages of faith, and the noble simplicity to me more architecture appeal of Greek
than
him
any
Hindu
music,
Temple.
For
as
me
as
for
Indian
beautiful 170
it is, has
AN
EXAMPLE
not the
majesty of Bach
brilliance of and
sensuous
romantic
the and Beethoven, Chopin, the heroic magic
grandeur But what

music
move
of that? Western different planes. on

our
own
of Wagner. and Eastern Naturally

or
what
is
in
literature
art
culture generally
This it and produced or be admitted can unnecessary without ciation excessive and, let me add, offensive, depreThese of the culture of others.
comparisons
no
appeals to us best.We like our own child.
and have
in matter
purpose.
useful
what
to of taste seem Let each mind
serve
feed
let
its the
upon
it likes best; and
do
not
ourselves
intrude
I
on
the
peace
of
in
enjoyment.
succeeding
will
therefore
sections mainly
and shortly deal
concepts of with some of the fundamental Indian religion and metaphysic are which the root of, and are expressed in, other forms
of Indian
civilization the Arts

it may
included.
Meanwhile
Mr. He
Archer
is
not
pointed out that all points. refutes himself on has logical thinker a and
be
by his feelings-
evidently been carried away 171
IS
INDIA
CIVILIZED?
So after this plethora of hostile criticism we across the following come passage:
"
"
"
There
are a
in Calcutta,
certain
Bombay
and
where else-
and
highly
number of emancipated cultivated families with whom

is
a
social
intercourse
privilege
their
and
case
pleasure.
The
is apt
difficulty in
to
is
that
upon
one an
abode
feellike a semi-barbaridn cratic of ancient, finespun aristo"
not
grave
culture.'' Awe quite the feeling
"
he adds
"
is perhaps
with
our
which
these ties.'" crudifeels

of it is
Orientals regard Just Even so. semi-barbarian examples of Indian

culture of
a
Western
Archer
Mr.
himself
high
in the presence
Indian
not of would in the presence
course
For culture. He he speaks. which feel a semi-barbarian

own.
of his
We
then
ask
where
does
this ancient
fine spun
cratic aristo-
from ? Is it not an culture come from the Indian past the glories inheritance of which Mr. Archer denies ? Is it possible, for
what
is
essentially
an
unspiritual make if, as he
barbarism,
even
to produce
results which
? And
Mr.
Archer
abashed 172
AN
EXAMPLE
says,
many
thousands
have
in
the
past
arisen and are now become have and
arising
so
from
Barbarism
to
him
feel
it ? A
civilized as how semi- barbarian,

tree cannot
say
make
did they
do
worthless
not
fruit.
Why
one
then
bear good that the tree is a

its fruit is not it is because
good
always
and
one
if to-day
might
what
expect,
the tree is suffering
from
nourishment,
or
may
be
disease, want of from the infirmity let

are us
of age. if see from
In the latter
some
case
look and
springing
young
shoots
the base of its age-old
and
weathered
trunk.
173
A In
are
REPLY
Indian
criticising
two
simple
in the
civilization there facts to be firstremembered.

no
India
first place is
a
exception
is made
to
up
the general
rule that of men. later, there
country
of all
as
manner
Secondly, although,
are
set out
certain
general there
features
are
on
may which we the other hand
call Indian,
a
variety
and
much
practices.
a
Hinduism
as a
of beliefs is in fact not so
religion
amongst produced, fundamental religious have beliefs on which

a
Culture, which has certain other things, and been

forms philosophical
superimposed
of particular
number
of varying
philosophies and religions. the differences alleged Whilst such or as great as they always
are seem,
not
an
historical survey has
(asone
might
of India have
shows
that
She
supposed)produced
174
REPLY
^11
character. varieties of human is rehgious also produced which

was
India
(as
an
of mine atheistic acquaintance pleased to hear) the Charvakas

yatas;
greatly Loka-
and
sensualists who denied the existence of God, reviled the Vedas and the priests as frauds and cheats ; sought enjoyment only in life leaving at debts as possible." India death as many
materialists
"
and
which
women
produced
ascetic
fugitives
from
ture out a scientific Scripalso worked Shastra, wrote the Kama of Eroticism literature, carved conceived sensuously
"
recondite
obscenities
on
its temples,
and
for the incitement painted similar scenes of its passions, which it satisfied in many forms of sensual enjoyment both on this, and (as the Magician), the superphysical plane;
India which in the person of the Sannyasi fled from the world to the forest, also glorified that world in sumptuous art. The
same
India
to
men
was
meditative
and
yet
as
gave
birth
of action celebrated and

a
warriors and
statesmen,
people and
who with
governed
success.
themselves
practically 175
IS
INDIA
CIVILIZED?
Those
known
has neverwho say that this country do not themselves Self-government

their
know
subject. As
the
M.
Barthelemy Anglaise
Saint
"
Hilaire
no
In
said in country
autonomy
(" L'Inde
whole
so
"),
communal
been
world has developed''

I'autonomie
("Dans
was, as
aucun
n'a
pays
du monde,
plus
Monier
communale
ete poussê
loin.")
It
Professor
Williams
said,
was
Self-government the primitive

village Council
in all its purity.
This
with
and
organization of the communal Panchayet its headman, or

its local officers and servants.
Well
developed
also
were
the
relations
and functions of the people (Prajadharma) towards the King with his Councillors and his people the King towards (Rajaof
dharma).
India had
Some
not
seem
to think
that because
the ballot-box
and
hustings
of other paraphernalia political and life,it did not know SelfWestern what is. There Government are also a class of that repeat who political writers " likes to be ruled thereby meaning Such government. also cractic
"
India
auto-
know
176
REPLY
of the Hindu nothing The Hindu Kings were will was Dharma
as as
Spirit
or
History. Their
not autocrats.
much
were
subject to the general

the
Whilst the people. people recognised the King, his duties and functions, the King did the same as regards the people.
Ancient
India
law
possessed,
notable
which,
superior
and procedure in particulars, has been found even substantive

to that
possess
was
Thus
we which Markby Sir William
to-day.
that the English
Law
be remodelled on the the distinguished, and living, lawyer the Hindu
of opinion of Prescription should lines of Hindu Law,
and happily still Sir RashbeharyGhose characterised Law

as a of securities and logical consistency."
"
model of good sense The Hindu Spirit politically displayed itself

in
worthy of its other India has great achievements. produced men ; successful in industry and commerce
a
form
which
was
it is often forgotten that from the date of Greek
though
or
unknown and Roman
the civilization until about India was eighteenth century
close
of
the for
renowned
177
12
IS
INDIA
CIVILIZED?
"
its artizanship and industries. was of Ind of Ormuz and

"
The
wealth
Pliny
in
fact
from
gold of furnished
some
complains Rome to Imperial
of
proverbial. drain the

which with
India
the former
Capital
of
speaking delicacy take

an
English its splendours. experts beauty and of its unrivalled have
described
"
Indian
cotton
(to
and the
example)
Great
as
the finest the
earth
produces." commercial seventeenth
industrial, artistic
to during
activity is spoken
and eighteenth the travellers Pyrard, Jourdan, Peter Mundy,
centuries
by
Roe, Bernier,
Dow Bengal
Tavernjer.
says
Alexander
that
"
(History of Hindostan)
from
lity the mildness of its climate, the fertiof its soil, and the natural industry of for its was the Hindus always remarkable
commerce."
"
Sj. Narendranath
Notes
on
"
Law
from
whose
the Commerce
and
tries IndusI make

says
of Bengal the these and that

the
commerce
(Modern
following
of
Review)
quotations
Bengal
to
as
continued
the
briskness up with unabated century of the eighteenth
middle
will appear
178
REPLY
from
Orme*s
a
observations
outcry
was
made made
in 1753.
In
1678
loud
the
in
England
goods of Indian 7). (Baine's History of Cotton Manufacture In 1700 an duties were imposed. Heavy
against importation
Act
was
passed
against
the
(Bird wood's manufactures From including 271.) various causes, Indian coercion, the commercial
were
of Indian Industrial Arts

use
acts of
manufactures
by by
1813
superseded
by
the
British
became
and
chi^y
people of India agricultural instead of being the
1837
both
manufacturing Whilst famed ever India

was
and agricultural. for its deep introspection,

without
also not
Her
men
of science with outward- directed mind ; limited necessarily as their achievements if compared were with those of our time.
Mr. Archer
Hindu's
"
is under knowledge in
"
the impression
is obtained
that the
a
by
nical mechato the

seems
pouring
from
the teacher
so.
disciple. This is, of course, not absurd to have to say that the
every
one
It
Hindu,
source
like
else, admits
perception
as
knowledge,
of (Pratyaksha), infervalid
179
IS
INDIA
CIVILIZED? and
the
ence
(Anum^na)
a
like
and
has
of great subtlety and Their to the completeness. application be may positive sciences of the Hindus found
work
summary
developed
logic
in Professor
Brajendra Nath
short Achievement
A
Seal's
of that
"
"
name.
Science
of has
Hindu
and useful in Exact

by Professor
"
Benoy
given recently been in the Kumar'Sircar
Modern which I
Review."
have also
He
makes
point
to
in another elsewhere that the difference connection, namely, between Asia and Europe in the matter of
alluded
the
so-called exact about three hundred

age
sciences
years
dates
from
of experimental during this period that the It was science. pect cultural superiority in this particular resWest was established ; of the Modern
nor was
the
back, which is inductive and
that
later, when
until much superiority great during the nineteenth century
the application
transportation
ways
"
of steam
to production
and
of Modernism
effected the West East and

"
parting
of the in ushering
with
its
new
world-politics^
180
REPLY
social institutions, science giving
and
philosophy,
Eur- America
over
its
superiority
compare
Asia.
alleged If, however, we

to
present
the
Indian
contribution with
exact
positive and
contemporary
material culture developments
parallel the
amongst
Greeks,
and
Greco-Roman,
Europeans
an
Saracen,
the
Chinese
can
mediaeval make at least

a
Hindus
equal and, in
to
some
respects,
superior
claim
that
made
by
these In
is
peoples in respect of scientific culture. fact, the trend of recent scholarship source towards establishing the Hindu
of
Greek
given
science.
to the
Much
Saracen
whom
of the credit also is really due to the they
Hindus .from Mathematics, The Hindus,
derived and
their
Chemistry,
however,
in
Medicine.
have
cases,
may
some
been
as
indebted
to the Greeks
respect
is
in admitted Varahamihira.
of Professor
Astronomy
by
Sircar
observes
of the Hindus was on the whole not only in advance of but some Greeks, the of anticipated European discoveries of the Sixteenth, that the pure Mathematics
181
IS
INDIA
CIVILIZED?
Seventeenth,
Hankel "It
Centuries. As and Eighteenth in his history of Mathematics says

to what
is remarkable
enters
extent
Indian
of
our
Mathematics
time."
into the Science

"
Dr.
Morgan which
says
we now
Indian
use."
metic Arith-
is that
The
Hindus
known
got them
originated Arabic as
from
wrongly numerals, because the Eilropeans

teachers, and
the
their Saracen
the
decimal
system
as
Aryabhatta
Algebra Arabic
were
to of notation known early as the Fifth Century.
is
name
Hindu
;
Science
despite
its
for
as
Cajori says the Indians

of
the
"the
real has
inventors
Algebra."
points
in
Colebrooke
which
analysed
was
Hindu
Algebra
favourably
tinguis dis-
that of the Greeks who, a" their Cajori thinks, got through Diophantus
from Algebraic
was
knowledge
from
India. Geometry
A
date of studied by the Hindus from the the Sulvasiitras of Baudh^yana and Apasin the 12th Century to Bhaskara tamba and
beyond. In
some
points
the Hindus
Modern Sines
Trigonometry
corruption
anticipated devising the
(an Arabic
of the Sanskrit
182
REPLY
Shinjini) and Versed

Greeks, Chords.
who
Sines
unknown
to the
calculated by the help of the Professor Seal says that Vachaspat,

in
a
anticipated foundations
rudimentary
manner
the
of solid (co-ordinate) Geometry ton Bhaskaracharyya (1114) anticipated Newby
five hundred
years
in the
discovery
of the principle of the differential Calculus to Astronomical problems and its application
and
computations.
In
concept
Kinetics,
the
Hindus
gravity
analysed
the
of motion, of the and
(ascribedto the
attraction
Earth), acceleration, the law of motion
the accelerated motion of falling bodies. Professor Sircar says that whilst the have failed like other races Hindus may ta
discover fundamental
and
organic
laws
planetary,
ganic inor-
if judged
by
the
generalizations
" Some yet of of to-day, their investigations were solid achievements in Materia in knowledge as positive
Medica,
Therapeutics,
Anatomy,
logy, Embryo-
Metallurgy,
descriptive generally
Chemistry,
And
Physics,
in
and also^
were
Zoology. speaking,
these
Hindu
enquiries
183
IS
INDIA
CIVILIZED?
not
less, if not
more,
definite, exact and
fruitful than
Europeans."
thus,"
he
the
Greeks
Hindu
and Mediaeval
has
"The
rightly
intellect
"
says,
independently
the dignity of objective facts, appreciated devised the methods of observation and
experiment,
elaborated
and
the
true
machinery
logical attacked
analysis
of investigation,
as
a
the external
universe
system
wrung
of secrets to be unravelled, the knowledge out of nature the

ûite
an
and
has
foundations
error
of
which Science."
that
tute^ consti-
It Hindus
those
is
to suppose
the
have
had
no
achievements
beyond
in
Metaphysics
are
and
Religion
(in which
been
to suppose spent
they
generally
:
admitted
stillmore
to have
so
preeminent
and
Mr.
ages
Archer
that they
"
have
with the long their
of their history
in gazing
upon
navel." India
women
in
short
great
has
produced and
of
virtue
and distinction,
and
the
men
together
with
criminals,
sinners
who ordinary men bulk of humanity.
make up the everywhere Those therefore who
184
REPLY
write
against
or
in praise
do
so
with
exactness,
of India .should discrimination, and
the latter with
of mere avoidance puffing Thus shortly before I general statements. the following across had written this I came
"
passage
To
Hindu He
there
is
no
past,
present
or
future.
is always
God
and in God
to him
"
kind
and so (and it is
all the universe From on. writing

one
with his is always of this
suppose
that every
of a Hindu
might class) one was thinking at suggestions

case
all times absurd
of
God.
Such
the
are
and make The general
Indian
able. laugh-
character
is spiritual but
of Indian civilization this is not to say In India

as are
that
every
Hindu
is that.
elsewhere
ordinary
the
men
bulk
of
women
the
people
and
occupied
with
the usual thoughts
world
over
the
and cares of all such the better amongst them and according of
to
reflecting
in their way
their capacity
highest of
the
great
thoughts
the
their
race
distinction amongst
are
as
gaining and thus Some all the peoples.
worldly
minded 185
and
material
IS
INDIA
CIVILIZED
t (particularlyo-day) as
class in Europe
; though
their corresponding
(for lack of food
and other causes) with generally less energy than their Western in their materialism
brethren. spiritual
Some
few
reach
the the
highest
writer
experience As
a
deal of human nature I walk As in man along everywhere. the streets of Calcutta a word I overhear good
perhaps " Paisa have
more
"
cited speaks. said, there is
an
of which American
humourist
frequently
"
than
"
any
other the
is
or
Ha'pence The
which
poor
little of.
increasingly the thought

to
middle-class, becoming indigent, are distraught with

to find ways
sons
of how
their
and
means
educate daughters.
and
a
marry
their
to which
There
is indeed
past
a
they
regretfully
they
look
back,
a
present
some
in
which
suffer, and
to with
future which
look forward fear. Europe, Faith
hope
some,
sustains
and others with in others, as in

are
it is lost.
The
rich
too
often
ment with themselves and the Governconcerned honours for which they hunt, and too
little with
the needs
of
their
country..
186
REPLY
Some
up
people
by
resigned, and some their religious faith ; and

spiritual
inspire
men
are
buoyed
some are
truly
whose
lives
and
thoughts
their race. and maintain We India and the must distinguish between Indian : particularly time at the present
so
when
many
have
fallen from
the
ideals
of their race. With there are all these varieties of men differences practice of belief and and degree of spiritual, moral, and intellectual
development. Indian
they
"
mean.
people talk of form I ask what Religion of it The question is disconcerting,

"
When
I hear
except
to those
who
own,
will approve
nothing,
are
but what is their blame everything.

with
â
"
all forms.
will find fault The so-called " Pantheist

"
and These
who
out to
misnomer)
is said
to
;"
be and
given
over
to
to-
cold abstractionism
extravagant
the Theist
Buddhism
is
"
misplaced atheistic." Monism

and
tolerance
so
devotion.
(advaitaas
vada)
"
carries
far
to
be
so
indifferent to the truth." The
sects have
littleof it as to be "fanatical.'* Indian 187
archi-
IS
INDIA
CIVILIZED?
"
tecture
is demoniacally is too
"
titanic."
Indian
is immoral
Painting
miniaturist.*'
*'
Rama
the
over-sarintly.
;*'and
Sita
so
verges
upon
on
and of
so
forth.
At
the
back
notion
none
of
the
minds
such
critics is the
is good
own.
that nothing of it is the same
Indian
as
because
their
Moreover
the beliefs and
institutions
of
as apt to be regarded coloured people are inferior. Particularly is this so when that
people
is
a race
politically
servient
one.
The
it
dominant
naturally
asks itself why

control, and
is in fact in possession and
finds It
the
cause
in its superior
can
civilization.
asks how
the civilization
; seeing
of the people that they

have
are
which
it rules be good
can
subject? How
power
its religion
the
is the
of moral
uplift when
there
virile side of morality which subordination implies ? For the purpose of adverse tions generalizaIndia is treated as an In this unity.
sense
"
lack of that
some
"
speak
of
"
Indian
"
religion,"
"
Indian
philosophy
each
en
and
Indian
morals
condemning
Hoc.
Political and
188
REPLY
religious criticism it
as a mass
"
on
the other hand
treats
Such
imply
name a
will ask
of irreconcilable differences. What is Hinduism ?" These
to which that that there is nothing It is not a people but be given. can
medley this be
of various
so,
races,
so
it is said.
If
passed.
together with
be criticisms cannot general These ask how it is possible to link Godless (Mrishvara) systems
"
"
Theistic
theologies and
; the
monist
the the
qualified
worshippers
monist,
the
"
dualist,
" Idol and of the of the "Point (Jyotirbindu) ; rituals of Light" human, sanctioned which in the past have
and
on
to-day
practise, animal
the other hand " the of all life ; worshippers of millions of " gods and Yogis seeking realization of the Impersonal Spirit ; strict adherence to
"
"
sacrifice; and believers in the sanctity
caste and sects which

so
forth.
To
many
combat all caste and foreigner therefore a

practices
seem
Indian
"
beliefs
"
and
in which there is no path. There is a path. Meanwhile have not those who found it will save their credit if they avoid
jungle
189
IS
INDIA
CIVILIZED?
a
on
-generalization later India As I show not understand. does possess a spiritual unity for it possesses
certain
common a
subject which
they
do
fundamental
wondrous
beliefs.
It
also displays
variety
of belief
and
practice
suited of
to the
capacities
and
most
temperaments
men.
One
is that
of the which
interesting
enquiries
seeks
the Theme
These
of which these are Themes will endure
the variations.
whilst
their
either alter, or pass away. variations may When in reply to criticism I speak of '' by Idea apprehended India " I mean an
us
'
as
an
abstraction
derived
from
present
experience
the
and study of the past, which Mind is a particular type Cosmic
in
of
Consciousness
projected with
or
by Its power is both

as cause
ations all its variThe Shakti Shakti.

appearing and cular PartiShakti.
India
men
effect and is the Bh",rata

or
embody Powerful that
classes of men degrees in varying
in this country
and
well
even
or
ill
are
Idea. .Some which
ûnfaithfulto it. One of the mistakes 190
Mr.
Archer
REPLY
is to fail to his class of critics make between is essential and what -distinguish vital in the Indian civilization ; and what in some is mere crust and alien (and even
and
cases) evil, accretion.

that
the
tree
It has been Dharma
of
Indian
well said is very if
ancient
and
course
it is not therefore
surprising
in the
If he and they to confine their attention, at least in were the firstplace, to these, they might produce have
gathered
of the ages, its trunk. on
some
parasites
offer some useful advice if either is called for. But Mr. Archer He attacks the prindoes justthe reverse. ciples
some
just criticism and
which distinguish
what
are
of Indian civilization (that is the little he understands 6f them) and fails to
between
not
and principles such their legitimate results, but
abuses due to the weakness and evil of men. A case powerful of a different character India but he has be made might against
not
the knowledge
set
to make
it. Such of
case
would
forth the principles
Indian
thus civilization in their purity and would far some of the Indian people show how
191
IS
INDIA
CIVILIZED?
in the
present
have
fallen from
an
them
time,.
an
Such
enquiry
into
might
a
also
include
generally overlooked by those who, like Mr. Archer, speak " development try. of the of this counarrested And that is the influence produced on
matter
"
investigation
the pure
Aryan
culture by
the
nate indiscrimiwhich
mixing
with
the earlier peoples
the relaxation of caste produced When looks upon some by Buddhism. one
on
followed
Shudras and "white as they are clearly that we called, it is seen have to deal in the case of. the first with a
"
black Brahmanas"
''
type
which
is not
that
from
which
the
principles of this culture first proceeded. But Mr. Archer speaks of all abuses as if the legitimate application they were of Those prinprinciples evil in themselves. ciples They or not. well-founded from the "modernism" differfundamentally
may
be
of the West
on
which
still in search of to build itself. Men, differ in

of
some
sure
basis be,
it may
will always Difference Muhtar
nobly
opinion, says, is also the gift of God.. 192
of these matters. the Radd-ulas
REPLY
necessarily to say that the principles are evil or barbarous. Eastern and Civilizations are in fact different Western
But this is not
but
that
is not
to say
that
the
former
is inferior to the latter. In fact who

so
rash as to say future be shown
will be that India will not in the to be right. I speak of
a principles. There is scarce ciple prinCivilization of the which the Western has last century is not preached which
general
called in question and is not on trial to-day. in its past form it threatens to Meanwhile
disappear
a
War
with the for which
smoke
ultimately,
though
all in varying
of its guns in West the was
degrees,
responsible for responsible, because all were it became the conditions under which
possible. Mr. Archer
again
matters
lumps
which
together
are
indiscriminatel
to
contrary
the eternal Dharma
; matters
unconnected
parativel unessential to it and often of com; and matters recent development have in by religion but which sanctioned
with
or
some
degree
13
been
misunderstood 193
or
mis-
IS
INDIA
CIVILIZED
applied
instances
and
have
thus become
charges have There
of the first class we about female infanticide

been,
in the
abuse. As may cite his

an
and
cases
Sati. of
past,
infanticide limited to particular parts of the

country.
But
by Indian
all such acts religion as by any been

a
are
condemned other. Similar
charges have have formed
made
against
China
and
staple of missionary
polemic.
But
as
Professor
Giles has shewn

are,
(" Chinese
as
Civilization ") they

of exceptional dies of error political there
are or
except
instances
aberration, hard when
false.
it
This kind
some
serves
religious purpose.
Even
to-day that
have
still many Mahomedanism teaches

souls.
who that
believe
women as
an a
no
Sati, considered not devotion, but truly voluntary

which
act of
as
practice
compelled
or
drugged
was
a
immolate
themselves
to widows cruel barbarism.
But it is not sanctioned by the principles of however Indian Dharma, some, at much the time of its suppression, endeavoured,
even
by the
was.
that it
falsification of texts, to show On the contrary the Mah^194
REPLY
nirvtoa
Tantra
says
that
woman
is the
embodiment
universe
women and Moreover, in the Sati rite leads to Hell. have very though cases rarely occurred in to have (I remember times tried modern
Mother of the Divine that the destruction of
of the
one
myself) the rite is so much the past that to drag it up with

to-day
as a
of infanticide
thing
charge
against
India
is
unscrupulous.
the second head we does, to the rule against

is
on a
On
may
sea
refer,
voyage.
as
he
This
matter
upon
an what do they On the contrary of Indian Dharma. India had a large foreign trade
Pandits which not ? It is not
differ and
essential Ancient and
was
in active intercourse
through
its merchants
sailors with the other countries of the The restrictions against sea voyage world. are of later date and were possibly prescribed
and
like other rules with the intention of keeping India together and upholding its Dharma
against corrupting
alien influence.
The
being gradually abrogated. rule is now Again the so-called "shutting up" of women 195
IS
INDIA
CIVILIZED?
to
by Purdah
rehgion. of India
has
nothing
do
with
Hindu
It prevails in certain parts only of the upper and there in respect from the then borrowed classes only. It was is still liked by Rulers, and Mahomedan
many
who consider of the ladies concerned it to be a sign of respectability. In the same the glamour which attends a dominant way the
so
"
race
amongst produces " " have a drink and bans the type which
"
imitative
"
the
;.
English
Indian
"
native
"
dress
on
from
his Club lines"
because
it is
run
European
his children brings in up and to segregate Etons" from them "Indian folk. One of run the common of Indian
these, friend
"
young
man,
informed
he
an
Indian
to
upper
that of mine ten." All such

to
belonged
the
imitative
alien
the
spirit of
snobbery is The this country.
to modern of woman according education notions has been neglected, as it indeed was
quite late epoch. This is the long history of not the place to narrate disabilities or of the low Western women's in England
until
ideas
which
have
been
held
of their
sex"
196
REPLY
Woman
being.
was
to
the
Hebrews Cady
an
inferior
says
As
Mrs.
Stanton
canon
("Woman*s
law, Church
woman was man,
Bible*') "The
and State
alike
and taught
civil that
and
for
an
after man, of man, made inferior being, subject to
man."
St. Paul and the Christian Fathers approved her inferiority and subjection. Their for her for disdain and their contempt
marriage
are
known.
St. Augustine created
himself
why
some
She
was
asks at all. She is
of the Fathers) the "root a rib of of all evil'* created from body not from a part of his soul Adam's
(to quote
sayings
"
"
Marriage
is good
for those who

"
are
to sleep at home
at night
the sank
"
feudal
lower
legislation and
lower.
of
and so Europe
afraid In on.
woman
As
Mr. Lecky
says
to a lower legal position sank than she had ever occupied under Paganism, the fact that Christianity notwithstanding
woman
(and in this it
into the Roman
as
was
not alone) did
introduce
world
some
true principles
woman. regards des (Histoire Morale
M.
Femmes
Legouve
says
183)
that
197
IS
"
INDIA
CIVILIZED?
under
return
necessary
the
to
feudal regime conjugal morals It is not however brutality."

here history. relate ancient Stanton summary gives a
to
Mrs.
Cady
of
(History
the
Women's
Suffrage
Law
iii, 290) of
English
Common
which,
of
basing
woman,
itself on deprived
and
the alleged
inferiority control her
her
of the
of her
morally
person
property
her husband. on economically Only in 1865, and within the life of every fifty,J. S. Mill wrote "The Subjecman over tion of
woman.'*
and made dependent
and
Only
within
the
latter
half of that period was any advance made It is to establish her position and rights. to only but yesterday that the battle seems have
woman
been
won.
The
education
of Western In been
woman,
has only
just commenced.
may
this
the
country
also, whatever
have
primitive
she Her
was
condition of the Aryan in time brought under

was
subjection.
and proclaimed. It was, is generally, thought to be a misfortune to inferiority be born

a
woman,-as,
so.
unhappily, She
was
it is sometimes
in fact
placed
under
the
198
REPLY
charge
hymns
of the
man.
Though
some
of the
women
were of the Veda the hearing of the Veda
spoken
was
by
to her
as
and is denied to the Sht!idra. In fact the vicious
principle
of the sexes of the inequality in othersas asserted itself in this country But on the other hand whilst individuals have when
may
as
spoken of her, contemptuously is said to be " the vessel of woman
dirt,worms,
and urine" (Shiva jnanaphlegm siddhiyar, i" 27) and sexual union is spoken in the style of as a thing to be abandoned,
nothing that in the Hindu
of the ascetic the world over, I am aware of is to be found Shastras

statements
which
defamatory the equals is of the Christian Fathers, nor for their inferiority
is implied
there
scriptural sanction
such as that which legend of Genesis. On
in the
many
the contrary
beautiful honour
to
sayings
woman,
are
found
which
give
marriage,
and
Hindu
law
hood, and motherrecognises her rights
(Stridhan). In the Shakta of property Tantra in particular, woman is regarded as Divinity, as the earthly representative a
199
IS
INDIA
CIVILIZED?
of the great Mother of all. Over again do they prescribe that no
and be
over
injury be
spoken honoured
done
to
her, that
no
illword
she
even
her, but
that
should
be
always. The sexual relation also is divinised. It does not lessen nor detract from the truth and beauty have been they
manner
of these
which
applied has led to abuse. The

women
principles that by some in a

history
great
of India tells of many learning, administration, from

were
in
and battle-prowess
and there
Gargi,
many
Maitreyi
more
onwards, doubtless The

reader
unknown
to
fame.
are who of Bengali
of these in account of some will find an Sh^lstri's useful little Deva Hari Pandit book on some of India. of the great women
It is obvious however past, the Indian woman

of them evils and one her the opportunity
that, for
some
ages
some
has
suffered
is the neglect
to give
which
to
say
of that full education is both her right and need. This is not
that
Indian
women
were,
more
or
are
altogether,lacking the Indian peasant
in culture any
than
is. The
late Sir George
200
REPLY
Birdwood
called
the
latter the
most
vated culti-
peasantry
in the world. It is true that
(to borrow
the words of Mr. G. K. Chesterton the the Russian concerning peasant whom Indian peasant, in some respects, resembles)
the latter knows

science,
commerce
littleor nothing
or
of modern
with
an
nothing
courage
as
a
ploughs machinery.He old plough, is scantily clad, and has but his faith, his fields,his great
in facing
a
life
the
as
as
subject of Alfred
rude and hard Great, but he is he shares in, to cultural and No

to
truly civilized in so far the limit of his capacity,

traditions
the great
of his country.
not
one
Education
the
same.
literacy
are
and
sensible person
objects now-a-days
women.
the
education
rightly
of Indian
centres
The
discussion
what
that education generally those
the question round is to be. The views

in
prevail
India
are
which rather like
were which England during
generally entertained in Movement the Suffrage

opponents,
by
its
more
some
moderate
support
which
still have
"exist over
the greater
there ; and which part of the European
201
IS
INDIA
CIVILIZED?
Continent.
giving
Personally
am
in favour
to
women,
of
the fullest opportunities
believing than
time
man
that nature
;
is
more
to be trusted
but
to
it must
be
admitted
the
that
has
yet
on
show
more
whether
older
views of
based
the
rigid application and

women,
physiological differences of men and

"
"
the
psychological
or
those
the
advanced
to be the
and
more
so
'*
found
when
"
free school This correct.

a
"
of will be
is not
examined
''
much
question
of the
but
a
inferiority
or
rights
of
woman
difference of opinion upon as the question to the nature of the education which woman should receive. If we believe, as the Shaktas
do, that
go
woman
is visible Divinity
or
we
cannot
astray,
do
her
wrong
so
long
as
that belief is truly given effect to. Instances of the third class of criticism the rules relating to caste and marriage.. are As
there is a considerable regards marriage literature which thoê who interested are The learned differ upon the may read.
question
a
whether
Shastric authority
they
supports
state
of affairs of which
complain
202
REPLY
either
regards early marriage Until this matter re-marriage.

premature
as
or
widow
is settled it the
true
is obviously
to charge
principles
of Indian
abuses
been
which
have
any civilization with There have occurred.
abuses
in connection
with
the first but

age
the present
marriage.
tendency
If
even
is to raise the
of
then
it
seems
early
judged by
to which
more
recent
Western
views,
according
more
marriage
is becoming
deferred, it should be remembered law a girl could under the English common be married in fact in at twelve and was
past
and that
times
married
early ; that girls attain
than puberty much earlier in this country in the colder West that the Hindu ; and insists on marriage for all men and women
in the
world
from
both
of the
in the
race,
errors
interests of the
conservation
and
as
safeguard abound
to
the sexual
which
amongst
men,
affect
woman,
and are now in the West.
commencing
Caste, it is claimed, arose naturally under the influences of the unifying forces of advancing civilization to bring. 203
Indian
IS
INDIA
CIVILIZED?
about
the
best
among
possible kind
the
many
concord
of unity and heterogeneous

"
communities
(" Hindu
the
question
Message
of caste
II. 383).
which
is,
It is
on
according to orthodox views, a part of the Dharma, Hindu that Mr. Archer, like most other
Western
critics, shows
says
himself
"
most
angered. inhuman
that caste making
He
that in India
is
a
the most
"
snobbery
"has
and religious duty Indian morality corrupted

arrogance
insensate
speak stand connection with caste is to wholly misunderthe matter. Sociology shows the existence
social duty."
To
religious and in of "snobbery"
of caste everywhere
as
rulers, warriors,
agriculturists, servile population merchants, and so forth. These distinctions did not arise
from
snobbery
and
but
from
the inherent
of society
its organisation.
needs Classes,
castes exist in the and (in a practical sense), West Many to-day. are of opinion that
classes
they
may
will
exist however always much Professor Giddings shift. Thus
" the sociologist says classes do not become blended as grow societies older; they 204
REPLY
become that
"
more
sharply
defined." He
any
blending The
either
social reform of classes is foredoomed
considers that hopes for the

to failure."
are
or
notion
that
"all
men
equal" utility
is
in
unfounded. and
anything
country
capacity work, In modern Europe

to do with
the sociological
economic
order has not
necessarily religion at all. In fact
has separated Church after country and State. This was otherwise at the time Catholic Synthesis, great of the which the
"Reformation,"
Renaissance,
French
and other modern In fact, modern destroyed. without any settled foundation all matters
opinions
some
Revolution,
movements
Europe
or
is
aim.
On
there is
chaotic
difference of
the seed of
war
of which
the
contain
disruption
which
late great
will
complete. The main

Europe
or
and
class America
divisions
are so,
in
between
modern the rich

poor
or
those comparatively The
and
the
relatively poor.
man
man
of worth and power. he is not so are either adherents
is the of wealth Those to whom
of the old
205
IS
INDIA
CIVILIZED?
religious ideas,
movements.
or
modern
the
Of
reforming he time when
social
wrote,
Professor
Sociology,
parts
Giddings,
''
in
his
a
principles
of
be
says
Upon
review
of
some
of Europe inferred that in

a
and
a
America,
it may
community
whose
life is
"
tireless pursuit
money
which
"
in of materialistic ends getting is the sum of success
of the will be a sharp separation successful from the unsuccessful classes and there
an
exploitation
of the
poor
by
the rich
as
merciless as that of the weak by in the strong societies of military The laws will favour the prosperous, character.
wanton
and
as
the
mercenary
spirit will
corrupt
judgment
the
present
and
religion
alike." which
Whether Europe remains

is
revolution
undergoing to be seen. The

is
will stay
this process
ideal Indian
on
scheme and
of social order
based
religious
philosophical
principles
are which also the practical ideals of daily life. The original Indian as is castes spoken of in the Scripture were,
well known,
four. To-day
there
are
practi-
206
REPLY
castes cally only two main Shudra ; just as the and
the Brahman
Ashramas and
caste
only
two
survive
"
four of the the Grihastha

or
Avadhfita.
It is in the last
Shudra
that the multitude of sub-castes have to the nature developed of the according
occupations.
The
the castes
caste
are
occupations secular of Whilst each called Vrittis.

to
confine itself to its own prescribed calling, it is said that some to necessity latitude is allowable according
is
expected
in the
of the three higher castes, which however, if too freely availed of (as we see in nonto-day in the case of Brahmanas
case
Brahmana
results in spiritual occupations),
deterioration.
in
Confusion
of Western
castes
generally
writers
on
exists the
the minds
"
subject of the
and
those
"
outside all castes called The un touchquestion of and Pariah. be distinguished (Asprishya) must ability
'*
"
untouchables Panchama
from that of caste. The Pariah in fact his as unclean and

so.
is regarded habits
are
-generally fear of
For this
reason
(that is for
allowed
ta
pollution)he
207
is not
IS
INDIA
CIVILIZED?
use
the water
wells
of the
castes.
Nevertheless
has
been
their hope
the neglect inhumane;

conversion
of the Panchamas fact which has
led to
in
to
Christianity
the
of better
social treatment.
If their
are they unsanitary should surroundings be taught helped to put this right. and There is a strong to remedy movement
these
evils
even
amongst caste two

system matters
those
as
who
to adhere themselves.
the The
between
with the ability in connection and of the castes should therefore
of untouchPanchamas^ be
distinguis
The two
essentials of caste
inter-marriage
are
against
common.
the prohibitions and eating in
As
attach so of social intercourse

not
do regards the latter, Hindus importance to this form much

as
do
Europeans
It
is
a
and
quite
man
particularly
possible to be
the
on
English.
friendly terms
in
:
with
and
to
hold
with
him him
high
in
esteem
without
eating
and
fact,
subject to
the mix
two
prohibitions
one
with
another
castes stated, the in a way is which
208
REPLY
not
the
quote
case
with words
negro,
"
the European
classes.
To
the
distinguished
Washington,
purely
of the
an
educated and late Mr. Booker
In
social we in the hand fingers, yet one
are which all things be as separate as the can
essential to mutual (as in India) there where

is kept there
is
"
in aill things Moreover progress."

is
a
no
rule which Even in humiliation.

"
(a term losing gentleman its social distinction) and his tradesman, at and still less his labourer, do not meet in England, and stillmore so table. Again
England
the
on
the continent,
not generally
do interclass marriages take place. The substantial

in
distinction
is that,
the West,
in
theoretically
flexible, though
class is fact the takes
rise from one class to another only In instances. place in exceptional it may caste is inflexible whatever
India
have
been
was
in the past, in which by not so, as evidenced
some
think
cases
it
of
the
Drona the
and
Vishvamitra.
In India
again
to inter-marriage relating inter-dining is kept rigidly by those
rule
and who
209
14
IS
INDIA
CIVILIZED?
observe
man
In the West a the caste system. dine with his " inferiors " at the may
a
risk of
of eccentricity and of giving offence to those of the same station to do what if he asks them he does. A charge
man
his
own
"
thus regularly associated with who inferiors would probably find that his In the class refused his invitations.
"
India of caste there is no snobbery at all.For instance, an Indian Lawyer I knew,, whom
a man
money,
Court
him
of considerable landed property and used to take his meals at the High his servant with who attended
there
"
man
of
humble
a
perhaps England
earning
a
on
13s. and id.

may
position,, In month.
a
man
moors
lunch
the
occasionally take with the appendage called

"
of aristocracy where wealth
or
a will we habitua lly taking
wealth find
Gillie, but
"
gentleman his meals with

the
of
an
ordinary the hand take his
common
On servant? Br^hmana humblest

with
the
other
not
]
I I
would
and wealthiest greatest Mahar ijah. This illustrates con-/ castecisely the difference between
fovd
excluV
210
REPLY
and class-snobbery. j-siveness
Where
the
latter exists in this country, and that rarely, it is amongst have those who adopted English Bengali told
"
notions,
as
in the
was
case a
of the young
(whose father
friend of mine He the upper ten."

a
rich man) who that he belonged to
and
same
"
learnt the word In the the idea it denotes in England.

way
had
there is in England beneath

"
liberty to do
so
marry may"
"
one
but
those who
be cut off with a shilling" and socially boycotted to possess unless they happen
"
that open the God
sesame
which
many
is wealth.
For
to
of Money It comes obeisance.

in India
we
see
make
the fullest
therefore to this that

ancient
system
an
logically
In Europe change and inflexibly applied. is theoretically admitted cases and in some takes place in fact. As I write these lines I read that proposals have in South Africa been recently all from
published
precluding
or otherwise, coloured persons, Negro travelling on the railway in compartments in mail or other or reserved for white men
notified
trains ; and marriage 211
between
IS
INDIA
CIVILIZED?
white women and Negroes. Those who think that the reasons this proposed which prompt legislation are cannot, sound without the restrictions condemn imposed as regards the relation of castes, the castes and the pariahs. and as between What is the difference in principle between
a
inconsistency,
rule prohibiting
a
men
Negro
or
from
marriage
with white
white when
woman,
association
with
travelling other
(custom excluding
a
relations
prohibiting
in
cases) and and Brahmana
rule
association
say,
a
marriage
between,
high
and
Pariah
In the same way and his women. tions distincthose Indians who protest against being remember the same
are
made
against
themselves
system
should
assumes
that their caste

principle
not here
on
which
distinctions
based.
I
am
concerned
is correct
to
show
which
out
of these views
certain
common
but
to point
misconceptions
and
the
the rule of caste which rational basis on Indian In this connection an writer rests. Message ") has acutely pointed "" Hindu 212
REPLY
out
one
of
the
differences India
of view, and
the
here
mentioned, The former

importance
between has
West.
attached primary to ; that subjectivedevelopment and strengthening of the Psyche and body according to its This principle
as
always
is development
individual
nature
(Svadharma).
have
already pointed out governs also the inter-state and inter-racial relations.
India
has
the soul and former is of primary

strong
held always its material
that,
as
between
the
environment,
importance.
souls and
are
independent
it
of
.Indeed ment environtheir
make The
purposes.
subserve Mr. notion, which
Archer
echoes, theories
that
"
man
rises and
as
Indian to according falls as helplessly and

waves
purposelessly is born of an
country
the
of the
ignorance.
"
ocean
excessive
In
na
been
insistence in the world has greater is free and laid on the fact that man
What the maker of his destiny. is the has to be strengthened which is the bearer of individual
If this
be
therefore
organism
done,
such 213
adjustment
character. is as
IS
INDIA
CIVILIZED? environment
necessary
to
the
becomes
attempt
In India a systematic "easier. been made to preserve and
has
the
transmit
Guna
Ids as of the of the germ-plasm, Weismann calls them, from father to son : in the face of opposition from individual
emotions mainly
"
"
and interests. dependent on

exercise
Spiritual growth
the
organism
is
and
appropriate
on
the
to it.
of the Svadharma This has been kept
in
mind
social
in
the
organism
conquest
evolution of the ; for the social aim
Indian has been
self-
(Jitendriya) self-rule (Svarajya-
for the liberation (Moksha) and On individual the other spirit or Jiva. West hand the social aim of the modern
siddhi)
has
been
largely
environment,
a
the
conquest
of
the
external
which
variance
to effect through
it has sought " Ids of the
"
-entering
into
as
plasm,
so
of the germto more to enable the organism the constitution
adapt itself to the environment. and more fully enter into this I cannot here more
matter
which
is based
concepts
of 214
mental certain fundaIndian Philosophy.

on
REPLY
Suffice to say of the ultimate both mind and

variously
not
that
the
factors
cause
or
Gunas
material
matter
man
(Prakriti) of
themselves throughout
display
but
only
only in
all created being ; not but in the inner matter

or
in the
bodily
psychical
tendency
Sangsk^ra
mind.
dual gives rise to indiviwhich The souls are born into bodies
suitable to them Varnas or were,
Lord
and thus the four castes it is said, created by the to the division (Ishvara) according
of Guna
or
and
Karma,
that is the Svadharma
the
particular the
Dharma
of each
of
being.
Without
acceptance
this doctrine,
caste largely
to
the
loses its significance. According Western this is not so. view

teaching
is that
a
The
as
Christian
it leaves God
soul pure be either its To

such the
a
is by special relation placed
in any
kind
or
good
of body, bad, and
which there
first
may
commences
experiences Eastern, as
notion
for
to
the
many
time.
Westerns, Caste
because
or
is irrational.
a
appears
to the
Western
hardship
does not believe in the past
he ordinarily future births.
215
IS
INDIA
CIVILIZED? is, according

to him,
Man's
this
only chance birth. The
in
that the soul
orthodox is born into a
Hindu
body
or
holds
which
is
suitable
and fixed for
a
to
its previous
; that
merit
man's
demerit
caste
acquirements
a
is
particular
birth ; but that if it is
low caste
he may
by
fulfilling its duties
and
by self-development qualify himself in future births for a higher or the highest

caste.
One
by
caste
reason
does
not
consider
or
itself
social
superior
of
wealth
standing.
of snobbishness is a mark In India a class-distinctions in the West. is not despised because he is poor man and
occupation of humble West. The present
as
Such
he
often
is
an
is in the
caste
tion indicademerit
of the
in previous
measure
of merit
and
births.
Subject
to caste
The there is social association. it now as exists, has in mind, even

a
rules, Brahmana
general
distinctive and high quality which other This is due to heredity largely castes lack. but obviously
not
maintained, the seeing to-day.

A
of many colour true Brahmana should
wholly Brahmanas
not
so,
give
216
REPLY
way
to pride any
more
than
to
any
he will become a sin ; otherwise in this birth and possibly of the Brtomana life. It is a birth in his next lowest mistake
a
so
"
other degraded
to suppose
that the caste-system
is
system
speak Samanya
Those who of group morality." do not know means. what Dharma Dharma
or
rules of Each all castes and all men. morality govern free be truthful, charitable, just, man must
the
general
pride and so forth. It is the particular Dharma bind which rules called Vishesha As a of a particular caste. only members from
matter connotes
of fact the high caste of

more
Brahmana
rigorous
(Niyama) injunctions
on
than
those
imposed
the
Sh^dra.
The
(as recently pointed out by result which H. H. Shri Shangkaracharyya at Kumba-
konam) the latter
can
attain by
minimum
is only to be of Niyama, Br".hmana through a maximum
had
by
the
same.
of the
The do
followers
not,
of the
Varn^shramadharma of
some
like
adherents
religions, hold that

own
those who
are
other follow their
religious faith
less fitted for salva-
217
IS
INDIA
CIVILIZED?
Any
own
one
tion than the Dharma who
themselves. of his
who
any
follows
nonown
caste;
Hindu
follows the Dharma

faith in its truth
of his
religion with
and
in
God
will necessarily rise in the scale of spiritual growth and have that material and spiritual his happiness to actions and which It need hardly be entitle him. do not find these high said that in fact we kept ; nor do Christians ideals always
knowledge
always
keep
theirs. Eternal
is due
Fault
Dharma.
is not
to the
attributable The fall of keeping

it.
the
Hindu the
as
to his not
Thus
Brahmanas
the
" "
respected of Dharma
once were who Guardians of the Treasury
have
now
(in the words
of
H.
H.
Shri Shangkarach^ryya
at the last
"
Pltha
of Karvir ence ConferAll India Hindu
") often
and
contempt."
"
become
Those
objectsof ridicule
who
should
live
in the are now simply and It scramble for place, wealth, and power. in which is no that, in the degree wonder
austerely
they
^
are
are
unfaithful
to
their duties, their
claims
resisted. Sir George 218
Campbell
REPLY
in
his book
dealing
with
the
relation
*'
Blacks India
and Whites I have had
in America, the
says
:
"
of In
experience
varying
of how lived
by
communities rank, and
of people
in culture, have
racial qualifications amicably been
for centuries side: and
together
side
this has
possible in India
through the organisation only of caste." The well-known Dr. William educationist Miller of the Madras Christian College said that
the
solidarity recognised religion
markedly
any
of man in Hinduism
was
more
than
in
other
(" Hindu
Mr.
"
Message,"
11. 383).
An
American
Author
Price
Collier
("The East
pointing
was
no
"
in the West
pp. 222, 223) after
out that in ancient
India
poverty
says
disgrace but birth and caste counted, Now India is being inoculated with lymph
the economic
man
accumulates
new
What a of the West. This and holds counts.
This situation adds to the It is easier to be good existing discontent.

to India.
is
than the
to be rich and
less,
are
none vulgar, but many, being to prefer influenced
219
IS
INDIA
CCVILIZED?
own
the
latter.
Their
miseries
now
were
not
source
enough.
They
have
this
new
of discontent,
standard
the poison of the West ; the The same author says of money."
"
(p. 229) that

India
not
are a
the
European
Christians
who
in
caste
by
themselves
social
will
or
hear
of
much
intercourse
marriage,
African
while Christians refuse to meet Christians even at the sacrament.

strongly them
Much
more
do
they
persist
in the
ostracizing
same
socially."
communion
One
hears
tales
about
and
other
On the other services for natives in India. hand Professor C. H. Pearson said "The Roman has habitually Catholic Church
treated
Black
"
and
White
as
the altar I myself
(National life and

have
cemetery
seen
equals before character 210).

country
a
in this
separate
for Indian the
Christians.
must
Even
when
under
I
was
soil they
was
be
kept apart.
their graves
told that this

not
more
because
were
kept
clean.
I do not
know
the of
which
is
explanation. the
pitiable, the fact or hear And talk yet vê and iniquity 220
of Indian
absurdity
REPLY
";aste.
condemn all exclusiveness let us get rid of it amongst it exists in some ourselves, where of its forms as the money-standard or a worst
of racial prejudice.If
we
Let
us
be honest.
If
we
base form
hold to be
the principle (and something for exclusiveness) let us say its application
in India.
may
said
about
nothing
am
not concerned
to advocate
system.
This
is
matter
the caste for Indians f
themselves
to
to decide.
If they
get
rid of
one
it, it
will
really want| disappear, foii
certainly no But if they
fulfils some
else will hold them to it. do not, it is because it still in their social useful purpose
in defending it from organism, notably disintegration under European influences.
For
the contrary reason, advocate it as the means Hindu
some
Westerns
up
of breaking
social structure and with it Hindu religion. I believe that, with the from removal of all danger of aggression
the
outside influences, the caste system would largely modify itself in a manner fayourable to the views of those now opposed to
221
IS
INDIA
CIVILIZED?
it. Even
some
that the and has

a
caste
of the orthodox do not deny has its drawbacks,, system
dark
side.
But
they
claim
that
it
bright and all, this is the

a
beneficial side also. After human case every with

me
institution. the
To
it
seems
that
caste
some
are
of
not
evils connected to it. Thus necessary
with
the
mere
distinctions need not human brotherhood.
destroy
I know
fact of social the sense of

of
a case
where an Indian servant did things for his were contrary sick English master which which the necessities the of his master which called for, and But in servant's devotion to him accorded.
practice it may
are
to his caste
rules, but
operate
badly.
without doubt abuses in all these barbarisms both matters. There are also some
There
in the
pejorative
sense,
and
in the
sense
development, according of incomplete these latter Western Whether ideas.

always
to
are
But what right is another matter. in the world is without them in the country is apt to eye of another ? The missionary place before the Indian an idealized picture
.
222
A
"
REPLY
of
Christian
'*
Europe
tell against
the
for the actual facts Christianity he which

:
preaches
more own
to the Indian
people
as
being
potent
influence The
religion.
and
some
for good facts are now
than
their
becoming
known
been there for who have have begun to complain themselves of deception. ThoseEasterns that this who, now has
war
ended, will read
the
books
which
parties have written of the contending against the other,willfind a store of material to confound the pretensions with which of
each
each. who
make
wrong
Meanwhile has passed

a
any
a
intelligent
years
Indian
can
few
in
Europe
case
against
it of barbarism
and
in the form
of crime
(letthe criminal
statistics be
compared) vice (intemperance,

slavery and sexual in this unknown
sordid prostitution, white

perversities
country
freedom
in which
previously " Their Elphinstone wrote of which is the point from gross debauchery
they
appear
to most
advantage
and their superiority in purity of manners is not flattering to our self-esteem ") cruelty to children and animals (inEurope, societies
223
IS
INDIA
CIVILIZED?
are
for their protection

to and
necessary"
kindness
love of children are trait a marked of the Indian people and so is their respect life, notwithstanding for animal some modern
the
cruelties amongst
the
low
such
as
In of the towns. and Goalas killing of Europe also there is unnecessary horrible crimes in " sport and animals in connection with vivisection); lack of
carters
"
cleanliness
(the Anglo-Indian
the daily bath)
:
taught evil
his
home-people
customs
the regards and social injustice(such as latter the grinding sweating of the and here exists); poor) ; vulgarity (which scarce
"
"
irreligion ; crude
superstition
religion,
and
many
and so on ; all of them the more odious because parts of is predomian system which nantly organised to-day (as contrasted with ideals of
; political aggression
the
Christian
success.
past)
All
worship
of
mere
material
this is not
to deny
the presence
amongst
some
of great
and
qualities and
the truly
virtues
spiritual
which endeavours general betterment
these make the towards In truth of Humanity.
224
REPLY
if
we
were
all
sane we
self-appreciation
that blame.
no
to effect good others and escape the charge of hypocrisy If the merits ourselves. against of all
people or We should
in our modest should discover quickly is free from country
and
then
peoples
were
balanced,
IndJaT^wouTJ^ppear
are
Men highjn_the^,scale.
noT"y?t Man*.
The
rest
are
Some
have
been
stillcandidates
and are so. for Humanity.
225
15
IX
BHARATA AND
THE
DHARMA
PRINCIPLES OF
COMMON
INDIAN
CIVILIZATION
are
What and
"
then
the
common
philosophical ideas to ia the case referred ? As Civilization and

to
"
which
of
religious I have
the
so
terms
very
are
"
and
sometimes
Progress/'
vague,
varying,
notions
held
"
as
the
meaning
Religion."
In its most
of the fundamental
word
sense
recognition that the world is an Order or Cosmos of which each man he stands in a to which is a part and definitely relation ; together established
with such
Religion
is the
action
based
on
recognition
and
and consistent with in harmony with the
The religious man whole cosmic activity. in feels that he is bound is thus he who the all being ; just as is he who irreligious man egoistically considers from the standpoint everything of 226
varying
ways
to
BHARATA
DHARMA
his limited
regard The essentially irreligious character of such by the fact that, if an attitude is shown
it
self and its interests, without for his fellows or the world at large.
adopted by all, it would lead to the It has of Cosmos, that is, Chaos. negation Ludus Amoris") thus been noted (B.Swift
were
''
cause that the primary every of probably is a fact of profound organic degeneration
moral
attempt
significance.
Disease
begins
in the
of
one
isolated cell to of the

rest, with
set itself up
independently
that
the
result
The
become all its neighbours benign feudalism of health,
its prey. in which
all the members obey a central control, disappears in disease. It is in short in the infernal egoism all of cellular life that
organic
disease springs. In fact there is an in accurate parallelism between anarchism the social community and in the physical
organism.
Life and
same
morality
are
harmony.
are
For the
reason
all religions
in condemning selfishness and in it is the root of all that, in its widest sense,
"in and
crime
agreed holding
(Adharma).
227
These
acts
are
IS
INDIA
CIVILIZED?
the part of the individual
wrong
conduct
on
limited
The
of suffering.. self (Jtva) productive Yed^nta goes further, holding that all
notion issuing
ignorant
(Avidya) of such
in
self,,
whether leading
good
or
or
bad binds
action
to the
to happiness
pain,
world of birth According to the
and
death
(Sangsara).
discussed
this
ideas here
Order
to
or
Cosmos,
the
as
that is existence
Dharma
Universal
arbitrarily
according Law, is not

and
conceived
governed
produced
by
some
God.
and
The
order
or
merely extra-cosmic Dharma is inherent in,
by, all beings and denotes manifested their true nature and qualities ; in fact that them which constitutes what Morality is the true nature of general they
man. are..
The
is thus
Dharma
(S^manya
Dharma)
the
universal law, just as Dharma (Vishesha Dharma)
the
particular
varies with
and
is peculiar
to, each
class of being.
faith To this general concept the common The universe is held of India adds others. to be rooted in desire for enjoyment in the world of form
;
that
is desire which
seeks
228
BHARATA
DHARMA
for itself the manifests either
fruits of its actions.
Desire
in action
(Karma)
or
good
(Dharma)
be may which bad (Adharma).

is legitimate
on
Desire governed
the
by Dharma
path
Marga).
of worldly enjoyment Man's three ends are
(Pravritti
then
Law Means
(Dharma), Desire
(Kama),
and
the
(Artha) by
given
lawful which These are effect. of the
desires known
may
as
be the
Trivarga should
and
more so
Purush^rtha. lest it stray become
But
desire
sin
:
be controlled that the

man
into
more
may
and
master
seek the fourth
Those who of himself. Purush artha or Liberation

on
(Moksha) and
of
increasing
are
the
path
of
ciation Renunlive lives
(NivrittaMarga)
of action bind the individual soul (Jiva) to the world of forms : and necessarily so, because those souls which desire embodied life get
it,whether
or
generally Both asceticism.
kinds
bad.
(Sakama
their activity in such lifebe good But desire action with whilst bad, or Karma), whether good
binds to the universe of form which as such is the worlds of birth and death ; yet there 229
IS
INDIA
CIVILIZED?
is this difference between action
the two, that good
leads to happiness
and
bad
action
to
suffering ; not merely, if at all,in this birth, but (since the soul survives physical death) in future states of happiness and suffering
and
to
in future births
on
earth. For, according
India, the throughout accepted times soul is not born once only but many both in the past and future ; the conditions it manifests on which under earth being
views
(according to the general

effect) the
previous
law
of
cause
or
result
of
actions
present
(Karma)
actions
of
are
births ; just as of conditions
the These
cause
in
future
are
births. called
of
multiple
"
reincarnations
Sangsara
or
Wandering
"
in the Worlds
birth and death. The law of Karma law of action according to which he is and makes made himself what
is the
man
has
himself
of what he will be ; being thus the master his destiny in the Sangsara and having
the power
to transcend
it.
The
being
limited,
is transitory
world, as and liable to
There is however a state of suffering. Peace beyond eternal, blissful,unchanging
230
BHARATA
DHARMA
all words
or
ation called Liberand understanding Nirvtoa, Moksha is or which

the
known
as
fourth This
end
can
(Purushartha).
practice
and aim of naan be realised by the

of purity
of morality, through and by
acquisition spiritual
of
mind
discipline
(Sadhana)
(Aparoksha
law
the Man
direct There
knowledge
a
Jnana).
(Dharma) which,
same
moral in its. essentials, is
is thus
as
that held by
is
enjoined to
all other peoples. follow that law ; the

ensuing
sorrow
sanction
and
of morality happiness and

as a
being
the
necessity
action
and
preliminary condition (Moksha). eternal Spiritual Experience

universe
as
of right of direct
The
thus exists for
moral
purpose^
namely,
man
providing
field upon
suffers and
enjoys the
man
which fruit of his

attain his
actions, and
supreme
wherein
may
end which
is liberation
(Moksha)
from
the
the suffering worlds

attainment
of
of form and thus Bliss. True Eternal
civilization consists in the of upholding Dharma as the individual and general good so the fostering of spiritual progress and
231
IS
INDIA
CIVILIZED?
that, with and
to justice all beings,
diate the immemaybe
ultimate
ends of Humanitj^
attained. The aforegoing

expresses
statement
very
shortly
or
the
General
Indian Excluding
Religion
Bh^rata foreign
Dharma.
to
Religions the
India
such
as
Semitic
Mahomedanism, Persian
Branches
anism
or
and Zoroastrianism,
of Indian
"
Christianity,
the three
are
use
a
and
chief
Religion
"
Brahmpopular
Hinduism
(to
term).Buddhism
except
(now practically displaced,

its influence, in the As
through
land
of
its birth), and
Jainism. said
Professor
Rhys
Davids
was
has
"Gautama's
training
Brahmanical. Hinduism.
to
whole is Buddhism
of product himself deemed

exponent
the
He
most
probably perfect from the

a
be
the
distinct of the spirit as letter of the ancient faith." He was

taught the
Yogi
of the Jnanalaying stress to meditation, kanda ; given the destruction of the thirst for worldly on
who
principles
things
and
on
compassion
as
(Karuna)
does
in
for all the
beings,
just
Krishna 232
BHARATA
DHARMA
Bhagavadgita. he is
an
It is noteworthy here that incarnation A ( vatara) of the Hindu
Religion
of Karma,
and that his A vatara succeeds that Krishna. Shri He Dharma, taught
Sangsara,
deliverance
from
Avidya
experienced
as
practised Dhyana and Samadhi. Buddhism is not, Professor says, atheistic though one
in Nirvana,
this
was
stands underEuropean an why might call it so. It possibly owing to the later developments
of
Shangkarach"lryya which that his Avatara was combated, said in Puranic times to have been for the purpose destroying misleading and Professor de la Vallee Poussin rightly " A mon avis c'est un abus que d'accuser Bouddhistes
d'atheisme
conscience
; au
men.
Buddhism
of
says
les
moins
pris pleine
d'un
des
ont-ils aspects du
is Jainism
divin"("Bouddhisme'*
"
70). Nor
atheistic."
The
state of the
Siddhtota
not
is
that
of
Godhead.
It does
however
is a state with a solitary .identify what Rishabdeva Being. Its first Tirthangkara is
in said have been
the
an
Bhagavata
Avatara
Purtoa
;
to
of Vishnu
and
233
IS
INDIA
CIVILIZED
the
22nd
Arhat
is, I
am
of
the
Jainas,
Shri
as
Neminatha
cousin
told, described
As I may
of Shri and
the
Krishna. Vedanta
regards
the
Jainas
refer my
readers to the address of the President-elect Mah".mandala in Jaina of the Syadvad December
The
Dharma
1903. Indian Religion

and
or
General
is the
Bhsirata
upon
doctrine
practice
are
which
all these three branches
that is, the
doctrines
of Dharma,
agreed, Karma,
Sangsara,
Nivritti above
Purushartha, M".rga
as
Pravritti, their
and
and implications
stated,
"Asceticism" meaning
calls also what Mr. Archer *' Pessimism," the true and
The
Dharma
Jainism
peculiar
is stated later. of which however Bh^rata divisions of the general Brahmanism, Buddhism, as and
have
to
other
doctrines and and
practices
are
themselves,
again
each
subdivided Sects with

it is not
into various
peculiarities
Schools and As of their own.

in terms
possible to speak
of all
these from
varieties
of
Indian
belief I write
of
the standpoint
of those worshippers
234
BHARATA
DHARMA
of the Bh^rata Like all Dharma who are called Shaktas. Schools Indian they the accept other Dharma common principles of the Bharata
the
Brahmanical
Branch
and
present
on
this
basis
particular
version
of
the
monistic
(Adyaitavada)
branch
Vedtota Bharata
of the Brahmanical Dharma. Mr. Archer's
of the
of understanding the subjectis incorrect, he has rightly seized

upon
Though
Karma, the
Reincarnation
or
Sangsara,
which
he
as
and
theories
and
practices
and calls "Pessimism" doctrines fundamental
"Asceticism" of he of
symptoms
the
course
general adds high
Indian
that
"
religion ; though
they
or
are
not
of
spirituality has evolved
idealism and
in the people
upon
on
lived
which To them."
matters,
refute all his statements this short

essay
these
would
not
suffice.
am
only
very
here
concerned
(and that only
in
that the notion general with way) these doctrines and practices are the cause " barbarous " condition of of the generally
the country
that they
235
are
not
and
cannot
IS
INDIA
CIVILIZED
?
or so
be
the
foundations
of
''pure
moral"
religion ; and that they have for evil that the Indian mind
country
can
moulded before this circle of

over
be
admitted
into the
independent
peoples
it must
throw
these principles and wholesome For owing Ved^nta and

to
adopt
something
more
rational in their stead. doctrines the these and

people are said to lack deficient in energetic
; to be without
;" to
the Indian
to
will-power,
be
dominant and
grip
to be
power
on
personality
to
"
desire
a
progress
have of
no
weak
is deemed life which dreamers holding the
unreal
and
cowardly
world fugitives from it. the charge

The
value ; to be
Philosophically
**
speaking
Pessimism"
amounts
to this.
of Hindu,
like the true Christian, says

is
a
passing
thing,
life therein.
may
and However fortunate
that the world so is his still more that of life

men
be for
few,
it is for the body

some
For suffering. with practically little but suffering.
mingled
it is
Therefore
be had in cannot perfect lasting happiness Both of these are obvious facts the world.
236
BHARATA
DHARMA
But all men experience. seek Some Westerns in modern times have thought that it is possible to abolish disease and to sin, crime, and unhappiness,
of present happiness. make it be the world an Earthly Paradise. May The Hindu believes that in the so.
recurring
age
and
or
of time there is a perfect Satya Yuga or with imperfect along But he (whether evil ages. rightly
cycles
it to be believe does not wrongly) be made possible that the world can perfect as regards all beings at one and the same time for all the length of its existence.
if it could, he asks what then ? For he denies that any form intellect or of material happiness can suffice to stay man's
And
longing
which
for that
is his
true
Eternal
inner
state
of
Bliss
theologically
then
pessimist. optimistic.
called God.
is and If this be Pessimism

nature
are great all the religions But he is also, like the Christian,,
For
both
say
that
there
an
is
release Peace,
from
suffering
It is true
has
and that in the "modern"
Eternal
degree and
that
"pro-
Europe
become
237
IS
"
INDIA
CIVILIZED?
gressive either in
it has
the
to ceased Church sense,
be
or
Christian,
in that
Christ
taught
Himself,
that
true
whose
Yoga
of doctrines
and
lasting
Bliss is only
to be had
in the union of the world in his Christ-Nature and of both in the "Father."
In truth much with itself and

much
it has
was
is not honest of this Europe is not Christian at all, however it may Nevertheless use the name.
never
been
said that
Europe
pessimistic
ideas within in particular England."

mation'*
until it took to these new the last half century. England

was
once
But when
when? the
"Merry called Before the "Refor-
ideas
as
which
also
as
Hindus
hold
"
in
this matter,
were
a
Asceticism,"
fully
great
regards dominant. But

of sadness
,,
there is in fact
deal
in
India.
great
Any
and
people have
who
are
inherently
but have
much, fallen and are subject to foreign If they were be sad. not they
achieved
rule must be would
ignoble. miserable Probably
And
then
they
poverty
are
through few
materially and disease.

are
English 238
readers
aware
BHARATA
DHARMA
that
as
a
deaths
deaths
I write this there week from plague

malaria,
as
are
over
over
30,000
and
to
10,000
other
from
not
count
diseases, such is in which

ravages.
diabetes
towns
and consumption
commencing
its
the
on of the mortality speak the battle front. But what of this ? Again Though is very poor. the country portions
We
be better off a large part of it of it may knows never what it is to be sufficiently fed.
Everywhere
there is a lack of food. Though it is of course possible that there is a strain to as native to the Indian of melancholy other highly sensitive peoples, it is to the
material
circumstances
to
we
must
first look
theories of
are
"
rather than " Pessimism."
philosophical Literary men

"
moreover
often apt to take

"
bookish*' views.
are
mistic Pessiin both
utterances
to be found
Indian
and
Christian
literature.
They
do
not necessarily
represent
the outlook
of all
the persons The
has produced them. whose race Catholic Liturgy of man speaks

*'
weeping Tears
in this "Vale of and wailing it calls the world ; a pessimistic as 239
IS
INDIA
CIVILIZED?
was one.
utterance
one
if there
may
see
ever
less Nevertheprosperous-
in the Churches
sleek
men
and
worldly
''
women
these words then

going
commencing customary
Vale about the home to enjoy life thoroughly ; lunch with the with a Sunday
reciting of tears and

"
Whatever
radish sirloin of beef, horseYorkshire sauce and pudding. their Scriptures may say, they
round
or
one the ''Vale of tears" to be a happy loathe to leave. Death are they which
find
sorely
tests
the
sincerity
to
of
those their There
hymn Many
the
same
their would
desire
meet
who God.
is not
defer this visit. of material doubtless
amount
happiness
are
in
too
India.
greatly
sayings
But
many
not
depressed
by
the
of their Scriptures
melancholy if they know of

always degree
them.
The
vital impulse
insurgent
is nearly in
some
everywhere
against
As a matter these sad reflections. is a hold that the world of fact Hindus duality (Dvandva) of both good and evil.
When
it
is
to
relative
spoken heavenly
of
as
evil, this
eternal
is
and
bliss.
240
BHARATA
DHARMA
If the evil aspect
emphasized towards stimulate man

win
way
is sometimes of the universe it is with the view to
sustained
effort to
on a
his ultimate end and not to tarry fraught with dangers.
Mr. Archer
is
"
then
demands
whether
genius
there
in
any
token
Asceticism."
our
of That
spiritual depends
of
course
It does not accord point of view. with his theory that India should learn to " it is nor more ;" want wants where
on
do big adopted will commercialism business." Most in theory at will agree, least, that desires should be controlled^ because, some the restraint, without
strength of natural passion
to sin and
"
is likely to lead
we
crime
the
flame
wants."
of Ordinarily
particularly when desire by " wanting however

as
fan
more
Asceticism
to
more
is
understood
rigorous
rather
control
referring
to
amounting
austerity
(Tapas), positive self-denial, and mortification

of the flesh ; sometimes
associated with
and
the notion
16
that
the
carnal "241
material
IS
INDIA
CIVILIZED?
the
world
world
is evil. As regards is what it, as we make
last the
Krishnach".ryyapadasaid.
dhist the old BudThe nature
to Asceticism the varies according of degree of its practice and the reason for it. Hinduism a amount requires certain of for those living in the Asceticism even
such world, Catholic the

excessive.
as
occasional
fasting, just Neither

the
as
Church
however
are
does.
upon
is
Those
path
of
renunciation
stricter, though
not
to given naturally irrational. Asceticism,

a
whilst and
great
some
(such as
class of Hathayogis
others)have
extremes.
pushed The same
their practices
to
happened
in the
West
in the early days
the Catholic middle

the
American
of Christianity and. ages. Professor Hopkins,

who
writes
Orientalist,
superciliously of Indian religion says that is not Asceticism part of Christianity. This
extraordinary is his own I suppose

rate
statement
about
what
any
ought
at religion, or what to him, is a to be known
gauge
of the value religions of India.
of his opinions
on
the
Jesus
has
said in His
242
BHARATA
DHARMA
Yoga
doctrine
that
men
and take up denial. So far from " wanting

they moth
save are
follow Him
should leave all, the cross of self"
more
wants
"
not
to lay up
corrupt
morrow,
the treasure
;"
which
not
"as
and worm for the
they
to
are
to
but
be
the do
toil not neither lilies of the field ; who find hundreds And we so they spin."
men
and
were
women,
they
in the who Him, following abandoned
of belief that
the
extreme austerity ; practised and Stylites standing on a pillar, Heinthe rich Suzo torturing himself throughout Labre keeping himself dirty years, Joseph
world Simon
and
of
verminous,
Schiedam
blood,
the Blessed Lid wine and drinking the water mixed
with which
pus,
and
she had other
washed
scales of skin with the limbs of lepers
In all this suffering diseased. discover the usual one can exaggeration teachings of western of the coarsening
and
Jesus.
and
Mr.
Archer
brings
creatures
a
up
"the
filthy
with of fact
disgusting
"
daubed
matter
ashes
most
and so forth. As quite of these are
clean,
the ashes
243
IS INDIA
CIVILIZED? the
morning
being
applied
after
bath.
seem
Some
classes of religious mendicants

view
to outward
persons
exhibit " Asceticism fraudulent,
dirty; and a doubtful, a

"
number
of
not when for ha'pence.
Some
are
truly spiritual
men.
Mr. Archer
misunderstands he says when
the doctrine of detachment

it is not
(what
"
Indian the
doctrine
profound is so to him of
a
at all
?), but
merely
exaggeration
common
and
somewhat which
pusillanimous
rule of prudence"
is "anti-social", "incompatible
with
rational and
destiny"
ethics", "hedging in the like. As
against
so
many
his depth. he is here beyond other matters does Detachment mean not necessarily from the world, but is away remaining
compatible including
means
with
every
action
therein,
all forms
that what
It social service. is done is so accomplished

of
without
fruit.
selfish purpose does A man who
and
not
for the it
will profit will be advertised, by it, because he will get social credit, or because he will go to heaven, is not superior
good because he
because
244
BHARATA
DHARMA
to him
who
does
for good's sake and himself. One is reminded here of the wellknown Hymn of St. Francis Xavier and of
what
all this defcachedly hope of gain without
for
St. Bernard
says
of the
''
"
mercenary
worshipper.
To quote
work
non
the words
"
century
Non
teenth of a sevendiligititaque
nisi Deum*'
Deum
qui
Deo
quaerit
ix
"
(Amor Poenitens
like the western
"
monk, so because of their dispassion (Vairagya) and not because according to Western notions and
in Bookmaker's
"
those who, leave the world, do
Even 5).
language
they
"
are men
ing hedgare
on
anything.
Seeing
that
by various worth and animated of varying that to deny motives it would be hazardous
some
of these may
have
been
actuated
by
fear of the world or motive. other weak When all is said the instances of true and
rigorous
asceticism
anywhere
are
rare.
Man
is
so
prone
we
to pleasure
not
worry
and
that
thought
need that
fearful of pain the ourselves over

is in danger
the world
from
in
asceticism.
It
age.
was
never us
less
so
than
the present
Let
however
encourage
245
IS
INDIA
CIVILIZED?
the
simplification
counter
of life
to
even
at the
cost
of running
the
trader's philosophy.
Let freely
matter
more
us
look
then
at
the
we
matter
broadly
see
and
as
a
and
shall
that
of fact there is no religion which logically balances the justly and
of the life of the world and the life of Its principles are spirit than does Hinduism. This is seen opposed to all false Asceticism.
claims
in the Purushartha,
the Ashrama, the

two
and
paths
the
of
distinction
of
life upon
tion enjoyment (Pravritti M^rga) and renunciaThe Trivarga of the (Nivritti Marga).
first
are
Morality
(Dharma),
means
moral
desire
(Kama), and
wealth
the
(Artha), namely,
and so forth, by which lawful desires lawfully in the be may realized. Man In to seek all these. world is encouraged life was lived as the the first two Ashramas
continent
student
(Brahmacharyya)
the married
rare
householder all were fourth

to
and as (Grihastha). Save called upon Purush",rtha which

man
exceptions
to
marry.
The
is
Liberation
(Moksha)
246
is
BHARATA
DHARMA
forest bent in the subsequent exclusively life (Vanaprastha) and the as mendicant
(Bhikshu), who,
own,
union
without aught to his death, and wending Source the with of all.
stages
;
man was on
of
his
sought In the of
first two
the path
enjoyment
worshipping
that
is in
were
lawful the
enjoyment
when
God; duties
last two
household
old age
made
was
on
wended
cing and commento death, entry
done
was
the path
sought
universe,
of renunciation and union in not with Spirit as embodied but

as
the
was a
transcending
it.
This
the few
round highly
path
for of life for all, except developed souls who might

of renunciation
at
once
enter
the
the stage of the beautiful and householder. How supremely balanced this ancient ideal was, can none
without
first going
through
know
but those
who
have
studied
it and
fathomed
the profound
it rested ; principles World and God in one
principles on which harmonised the which Whole. passed

a
This
like
glory others. vision
has
to-day
largely it remains
Nevertheless
wonderful
247
IS
INDIA
CIVILIZED?
which have
only
seen
truly civilized people
could
This
"
and practised. blending of worldly

"
life free from Source

is
Asceticism
with
its underlying
also
ShUkta effected in the consciousness of the unity of the Activity Peace from of Forms and of the Formless Power Whose (Shakti) they issue. As the profoundly Kul^rnava Tantra
are
says, Yoga
one
and
worldly
enjoyment
then
(Yogo
bhog^yate)
the world itself is made the seat of and liherdtion (Mokshayate Sangsarah). What modern
western
doctrine
to
not
surpasses
these
man
principles
taught
according that he need

may,
which
is
flee the
for therein he
in himself, and
world, harmonize
?
the Ultimate
For and
such,
Reality
Its Appearance
and but
one*s
one's
country
family,
of the
the whole
world
are
forms
Mother-Power
them
is
(Shakti) and
and
a
service
service
worship
of
of Her.
This
the
Then
synthesis of wonderful Spirit and Body. conflict between when all is realised as the Supreme
doctrine
is
Consciousness,
desire therefor 248
is burnt
out.
BHARATA
DHARMA
Without
ascetic rigour that
it has
The
statement
Indian
passed away. doctrine is "a

"
is flat flat negation of the value of life Life is supremely nonsense. valuable both as the finite expression of the Infinite Being from
which
it
comes
and
as
affording
the
opportunity
man
may
(the only one) through reach It. Over and over

of the value
is
which
again
the Scripture speaks birth which

so
of human
hard
to get (Durlabha) and
which man of births does of

it
has only
attained
after millions
Constantly striving. of upward to him himself warn avail

opportunity
to
"
this
rise
higher,
for
otherwise
he becomes both
has
value
self-killer.'*Life in itself and the stairs as

a
(Sop".na) which up
man
mounts
to his
end.
many
It is therefore of course real. Like critics of Indian beliefs Mr. Archer
talks
are
foolishly
of
Reality.
The
Indian
"
(we
told) does not believe in the reality of the In fact he is said to be only world."
artistic at the principles for
cost of the
betrayal
which
India
of the Mr. stands.
Archer
apparently
therefore thinks it would
249
IS
INDIA
CIVILIZED?
be dangerous
real
to
a
to trust
the
Hindu
with
so
thing. He
might
not take
it seriously,
the
danger
his
not
" '*
Through
he
himself others. of and fatalistic doctrine of Karma

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

in
an
produces
the
as
same
sense
of reality
any
Indian Indian
their
mind
it does
in
too
other?
And
philosophers
notwithstanding
"
"enervating
meta-
their support. sense give common physic Of the three standards Nyaya-vaisheshika, Stokhya, Vedanta, first two the and
expressly
contend
for the
"
reality
"
of the
in
But it is world. Vedantic schools, in

socalled speak
sense
also
one
real
the
of which
May^vada
"
'*
Vedanta)
world.
"
only (the hear we

in what
of the
?
term
unreal
But
The
according a thing may

this form
be understood must real to its definition. Whilst to others
"
be real although it changes, in the truly real is that of Vedanta
250
BHARATA
DHARMA
which
was,
which
is, and
"
which
will be, And
changeless
in all these
"
three times."
this is God
as
only, it is, and as it
as ever
it was
in the beginning
end," to borrow
will be world without Christian parlance. When

says
therefore the Vedanta

"
"
that the world is

sense
not any
real other.
it means
in this
us
; but not in
It is real to
cause
or
whilst
it lasts
is
and
an
its material
Maya
Shakti
unexplainable
(Anirvachaniya) mystery
which, whilst not real, is also not unreal. The Western day that some also admits this universe must pass. No Theology that I
ani
same
aware
of teaches
that the world
has the
the great reality as God. Shangkara Vedantic doctor of this school expressly who refutes the Idealism of those Buddhists
were
alleged
to
deny
the
reality
of the
objectiveworld, saying
outside world
inner
(as he does) that the

real as it. Both are
as
is everywhit
the
the
as
an
mind
creation
a
which perceives of the Lord (Ishvara) and

on our
exist
as
real parallelism dichotomy apparent

in which
plane
and
ciousness Consof that supreme there is neither without 251
IS INDIA
nor
CIVILIZED?
within. world is a
man
It is doubtless
''
said
that ? Not
the
to
Dream
":
but to whom
to
in the waking
state, but
the Lord,
the
Consciousness as projection of whose Divine Imagination (Srishtikalpan^) it is.

But
as
school is so philosophically to hold that there can be an

no
fallacious
out object withto
there
perceive it.
being
some
Consciousness
Lastly
there
is the
doctrine
of Karma
and Sangs^ra, regard

as
which missionaries commonly their greatest obstacle in the way
of the Christianisation of India, and which Mr. Archer has discovered to be also a political Other English writers, with obstacle. solicitude for the welfare of thiscountry, also deplore the alleged ill-effectsof the doctrines
of Indian and
some
philosophy few
on
the Indian
people ;
lamentations.
one
these of the latter, re-echo These doctrines are said to be of the
of the
causes
will, absence of energy for Progress which

*'
"
of enfeeblement and disinclination
stand in the way

the
principles
of
of
the
full application
of 252
BHARATA
DHARMA
Western
appears
political "Liberalism'' to be Mr. Archer's creed.

a
which.-
chief cause " life is a of their indolent notion that shorelessexpanse in which generations rise and fallas helplessly and purposelessly as
waves
The doctrinesare, it seems,
in mid-ocean,
the individual life
being everywhere dwarfed and depreciated" to cite Mr. Archer's words. Moreover the
of those things which convince him that India is not spiritual. These theories he says are
acceptance of these doctrinesis one
"shallow"
"
an
and the second in particular is untutored savage fancy borrowed pro"

"
,/*Ui^
bably from aboriginal tribes." The theorjr is an empty one and there islittle of proof' spiritualgenius in having evolved it (the
^-^^
gotten) aboriginal authorship is momentarity forlessin having clung to it and still

for three thousand
some
years."
This implies
considerable obstinacy in the Indian people. I am sure of this,that they would only be too glad if the doctrine could be shown to be untrue, for the thinking and them have a spirituallyminded among
253
IS
INDIA
CIVILIZED
birth in the suffering of repeated however they would say is : worlds. What Show truer doctrine any and prove to me
horror
"
"
than
mine."
Their
reason
reject the theories

other creeds and
which
compels them Christianity offer them.
to
or
persons
Nor,
their theory be right or wrong, are whether they foolish in this refusal. The philosopher Hume, and if I remember rightly Cudworth also, considered the most
as
the Re-incarnation
Doctrine
rational theory
Professor William
of immortality. For Knight Prewrote

"
existence
forms)
(a doctrine which assumes several has fewer difficulties to face than
the rival hypotheses."
am
or
not
here
concerned
errors
to establish
its
truth,
to refute the
of Mr.
Archer
be admitted and others as regards it. It may its difficulties. And it has that what theory has doctrines not? Indians whose
are
criticised would
do
well
own
if they
their critics to state their

in
asked theories first,

that
which
case
it may
be found
they
involve
still greater
an
difficulties. Cardinal
Newman,
admittedly 254
subtle mind, said
BHARATA
DHARMA
in
his
Apologia dogma
that
there
was
not
Christian
infested was not which and that speakwith intellectual difficulties, ing for himself he could not solve any of culty Theories with such abundance of difficannot, it will be said, be rational. It to those who even are seem, not its
them.
may
adherents, that there is a truth underlying doctrine, whether or not this reincarnation
its Indian
form
in it.
of
Karma
and
Sangsara
correctly
fully,
and
every
respect,
expresses
Further
impartial
view
thinker
it is obvious to any that from the point of

are
of
reason
there
less difficultiesin
in any
are
the Indian
doctrine than
other.
true
or
But whether they

are
the theories
"
not
certainly not
shallow." that
any
"
Professor
William
Knight
says
determine
by
the
timately could legiquestion of belief

if we
number
semper,
the quod of its adherents quod ubique, quod db omnibus would

more
apply
any
to metempsychosis
fully than
the
to
other."
Once
the greater "5ivilizedworld (nearly two-thirds) of the Earth's number 255
practically it, as embraced
whole
IS
INDIA
CIVILIZED? been has known

since
do. It has peoples now the dawn of history and both primitive peoples learned.
native
been
the
seems
held
by
Whilst
and
and the doctrine
highly
to be
a
ineradicable
growth
of
the
oriental world, it appears since the spread of Christianity rather as scattered instances in the Western It is said to have world.
been held by the ancient this is disputed) by

some
Egyptians,
(though
notably by Empedocles, taught and the Neoplatonists, and was the Mysteries ; it was also held by some
of the Greeks,' Pythagoras, Plato

in
of
the Latins, and by the Gauls, the Druids, and followers of the Edda. It occurs in primitive Christianity ; such as (to take a notable
instance) in Origen.
that
In fact
some
contend
the
Christian
assume
Gospels
it.
"
interpreted
in the
appears
new
(See
"
when rightly Reincarnation
Testament
by J. M. Pryse). It
in Europe in again sporadically What however the Middle Ages. resisted
this belief
not
was
the the
Semitic
Judaism
(I do
its two
speak
of
Kabbalists) and
and
Semitic
offshoots, Christianity 256
Maho-
BHARATA
DHARMA
medanism.
aggressive
Christianity,
an
(historically)
and persecuting religion, either largely drove it out of Europe or prevented

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

17
More
IS
INDIA
CIVILIZED?
and
others ; and
the philosophei's Cud worth the French EngUsh and Figuier, Brewster;
and
Hume
scientists Flammarion,
Theologians Christian Modern the and Julius Erjiesti, Ruckert, Muller, Dorner,
Edward
are
Beecher
and
W.
R. Alger.
may
There
be found
many
others whose
names
in the works poets,
the
of cited as also large numbers A recent Seers of their race.

Professor
Pre-Existof the of
work is that of the metaphysician McTaggart who in his Essay on

ence
argues
that
the
Immortality
The case Soul involves its pre-existence. is remarkable. the Revd. W. R. Alger
In
the
first Edition
of
his
Work
as a
(1860) he
"plausible
the characterised delusion unworthy
theory
fifteen years
with
But after of credence." starting of study he, though
this unfavourable conclusion and with all the natural prepossessions of a Christian in the last edition (1878) gave clergyman,
the final result of his ripest investigations the doctrine. in endorsing and advocating
Mr.
"
Archer's
is only
allegation
amongst
of its
many,
"
one,
ness shallowinstances
258
BHARATA
DHARMA
of
he
the unreasoning
prejudiceswith
beliefs. Not
let
us
which
to mention
judges this
country's
names,
other great
take
only.
that of
the world -renowned he nor they were shallow been

was
Buddha
"
Neither
"
untutored
which and
"
savages
or
thinkers
they
must
have
what
if they
in fact
a
adopted
"
preached
Neither
Western
theory. shallow however this nor some
critics understand have

on
other these doctrines :
since they
principles Karma
sufficiently studied the the they rest. For which

not
doctrine
a
is distinctly metaphysical.
It is not
has
a
mere
strong
empirical generalization but rational basis. It is not to be

some
identified, as
the physical
Western
writers do, with
of causality.- The gist of is that it is opposed the criticisms made to the freedom of the will and to morality.
law
Both
can
these statements
are
as
wrong
as
any
be. All
Western Idealists,
as
does Brahma-
in the midst nism, posit a Self unchanged Therefore the of Its changing experiences. Kartta (Doer),the Karma (actiondone) and
259
IS
INDIA
CIVILIZED
the fruit or result of the action (Phala) must Karma being distinct be distinguished.
from
That
the Kartta
cannot
dominate
the latter.
with, but
is, the Self is not co-ordinate
distinguished
from, the action it determines.

in
We
may
compare,
this
connection,
Kant's
distinction
between
what
he
calls
the Intelligible and The
Empirical according
characters.
to
Self
as
is in
fact
Indian
notions
free
as
it is according
to Western
Indeterminism.
"
To talk
"
as
"
some
inexorable though
"
or
fatalistic
man
law
a
do of tha of Karma,
i"
as
it reduced
to
machine,
the elements of the misunderstood All Indian schools admit the possibility subject. inexorable were of liberation. If Karma
to have
it be possible to gain could is thus the proof of liberation? Liberation What however man's essential freedom.
how
the doctrine says

action he must
is that when
man
does
an
take the consequences
(Phala)
it
or
he of it, and this whether Lack of knowledge not. instance,
remembers
or
memory,
a
for
of
an
injury suffered by
260
child at
the moment
of birth does
not prevent
the
BHARATA
DHARMA
consequences
of
injury ensuing.. If through

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

as
arbitrary, would
say,
and
in its result,
the
Hindu
unjust will of God.

261
IS
INDIA
CIVILIZED?
this point, it is sometimes said doctrine fail to that the ethics of the Karma
Leaving
draw
between
that
vital
distinction
which
exists
This also is and bad action. Wholly quite wrong. unselfish good action does not bind, and with (Nishktoia Karma) good
true spiritual knowledge
leads to liberation.
is action
Selfish, though
done
leads
with
to
good, action, that desire for fruit (Sak^ma

in
Karma)
in this world and Heaven. Action is both selfish and which bad leads to suffering in this world and in
happiness
Hell.
There
is thus the most
emphatic
tinctio dis-
Hinduism all three. What says is that liberation from the world cannot by good actions, if done with be had, even between the desire to get benefit for oneself in the be free of the world a man can world. How
who binds himself by his desires to it ? As long as man has any though selfish, even
legitimate, highest
desire
he
cannot
attain
the
that also charged in the doctrine for social there is no room This is possibly service and philanthropy. by interpretation based an erroneous on
state. It has been
262
BHARATA
DHARMA
some
Indians
who,
like
some
Christians,
are
ignorant
use
ture. of the true meaning of their ScripThus it is sometimes said that it is na to alleviate the lot of a suffering man
he
is working
out his Karma
because
and
this would of Karma.
be to interfere with But
the operation
does the objectorknow this ? Is he the Dispenser of Fruits so as to

how what has been
? awarded has brought
know
man's
Because
upon
bad
Karma
him
suffering, it does not follow
that
it is to be
It in fact may be unmitigated suffering. his Karma to suffer subjectto certain relief. Moreover, and this is the principal point, a
man
who
reasons
refuses help to others, whether

or
for bad
such Karma
otherwise,
stores
up
for himself.
Instead
therefore
putting
forward
himself
futile objections,
to social service, and
of let him
devote
The which
accepts
principles the
of
the
thropy. philanVedanta
require
Karma
serves
doctrine
another
this ; for he who
serves
the
Self.
reasons
The
based gives profoundly for all charity and brotherliness.. tliis absurd 263
charge
Vedanta
Dealing
with
that
the
IS
INDIA
CIVILIZED?
in morals
Vedanta
says
is defective
Dr. Deussen that the
"the
fact is nevertheless
purest
highest
and
morality
of
is the
immediate
consequence
the
Vedanta.
as
The
highest
Gospels
law
fix quite
'
of morality
But
correctly Love your
the
yourself.'
why
the order of nature only "The

in myself
answer
should I feel pain

not
as neighbour I do so, since by
and
pleasure
?"
and
in my
neighbour
is not,"
(he says,)"in the Bible

in the
great
but it is in the
'
Veda
'
formula
gives,
That
thou art
(Tat tvam
asi) which
in three
metaphysics words, and morals So it is said Paropak^ro hi together."

"
paramo
dharmah
the
highest
as
(" To do good to others is religion.") It is true that in

in Catholicism,
as an
Hinduism,
numbers
have
friend
left the world. Perhaps, of mine has said, it was who

gave
a
Indian
Shangkar",ch^ryya
ascetic
predominantly
character
to
preserve
and
other-worldly
by his Maths
to conduct,
wishing of
the
incoming
teaching
Hinduism
I think
we
against
may
the
go
Moslems.
further
back
the
cause
in Buddhism
which,
264
and find being in this
BHARATA
DHARMA
less
balanced
than
Br^hmanism,
over-
stressed the way

part
of renunciation.
For
my
I do
or
recluse
that the true Indian admit the true Catholic Monk or Nun are
not
useless. The All humanity which

striving
objection is too materialistic.

is raised
a
in
their
persons
shed
spiritual influence
upon
the
world
around
them.
Nevertheless
there
as
is nothing
antisocial in the Vedanta

"
cream such, nor in the Gita, the of the Upanishads," which teaches the doctrine of
selflessaction in the world. So too the essentially practical Shakta version of Vedanta holds that " the tion." world is the seat of libera-
and other difficulties largely are discovered simply because those have wished who raise them to find them.
"
"
The
truth
is that
this
Let
us
now
leave
Are
the facts.
philosophy and the Indian people

or
look at
inactive and without will is this political movement
hope
in
wholly ? What
has What which
roused
are
Mr. the
"
Archer
to
India which write his book ?

"
social reform
movements
; some
Mr. Archer
and others approve 265
IS
INDIA
CIVILIZED?
because is thus, in part activity perhaps at least, drawn off from what they think to
be inconvenient
are
political directions?
What he and the
the
movements
(retrograde
.
as
would Br^hmanism
'*
they
call
them) manifested
still to
by
which
?"
his
the
disgust
religious
rears
its head
What
and
"
are
movements
to restore
revivify
aggressive
Hindu
antiin its
religion
which
he
calls
rationalism," essentials is religions?
though
one
Hinduism
the
most
of
rational for
of
The
position
instance
is that even by Shangkarach^ryya assumed Veda irrational. would be no Yeda if it were
Some
will say
that this activity
is due
to
Christianity, others that it is due to Western doctrine, secular influences. If so the Karma
in the
not
case
of those who
in it
were
stood
is
the that
still uphold it, has But way. still more long
strange
before
Western and
influences
at work
in this country,
for thousands
now
of years, India has lived and survives under the load of this supposed
anti-social soul-deadening, will-weakening, doctrine of Karma and still and Sangs^ra 266
BHARATA
DHARMA
(as obstinate] y " its head." rears

strength
to do
so
Mr. Whence
?
Archer
complains) has it drawn the

this
Notwithstanding
lack of volition it is evidently alleged to be Her difficult to destroy resolution Western Another Herself. journalisthas
offered the has endured
"
" Hinduism that explanation because it has failed." Others
"
to have will think that it is not necessary to senseless paradox, recourse and that the attention of the writers has been given to
"
"
progress
in the
common
even
Western
and
material
sense,
and
to hustle, fuss and
self-advertisement,
rather than to the strong,
action, which silent will, and unobtrusive have sustained this country the throughout
ages.
367
BRAHMANISM
BRAHMANISM
is to-day in India which important branch of the Bh",rata is based on but Veda (a profound
the most
Dharma
only superficially understood concept) and is subdivided into several sects who pret intertexts in differing ways, the Vaidic
worship
God
under
some
particular
respects
aspects,
vary.
whose
are, as
rituals in I have
and There
out,
often
elsewhere
pointed
matters
of substantial
there
are
agreement
; nevertheless
others of difference such
(for example) the identity or otherwise Spirit, with of the individual and supreme differences as to the nature consequential
as
of the state of liberation (Moksha). Some differences hardly the of these affect question here discussed but there in in this matter, of importance
are
so
others far as,
268
BRAHMANISM
whilst all forms of Hindu to the criticisms answer
belief provrde an have been which

contended I here shortly
strongly
made
against
them, the them
it may
be
(as I do) that

describe
meets
form
more
and
effectively than others. India has appreciated, as one of her people has said, the dignity of objective facts daily sense She experience. and would
''
"
have
nor
been
very
such But ignored. according

experience.
to
do
silly if she had not done facts allow themselves to

experience is not
to
so
be
limited,
sense-
Indian There
notions,
is spiritual in the
experience
which is recorded has been attained
Vedas
in varying
and degree
which by the
This considered as authority spiritually wise. (Shabda Pram ana) is the instrument
karanam) for the attainment of (Atindriya) truths. These supersensible

(Pramayah
truths, though
yet
man
attainable
not
inconsistent
only by Veda, For reason. with
are
as
is made
cannot
what No be spiritually true.

of
piece,
greater
is irrational
country
reason
has
placed
reliance 269
on
than
IS
INDIA
"
CIVILIZED? A
saying reasonable from a boy."
Indiai should The
has
done.
be accepted even Tantras of the and based

on
Sh^kta
the Vedantic the
Agama, texts,
accepting
teach
the
identity
of
individual
Jlvatm^) and Supreme (

proclaim that verily Brahman,"
and
manner
"
Spirit (Paramatm")
this (the world) is in a different though
All
from
is May", is
those
who
sense
hold
that
the
universe
term
in the in
in which
that
used
the
transcendental
of
(Paramarthika)
chSryya's
may
section
ShangkaraIt
two
interpretation
of Vedanta.
these
however
be
doctrines
experience with,
or
belong
and
cross,
that argued to differing do
fields
of
therefore
one
not
another.
conflict I have
explained
this and
other technicalities elsewhere.
Here
the
matter
I very
shortly
deal
with
as
from
its practical
aspects
the principles on which Indian For that civilization civilization is based. has a religious basis and a spiritual aim constituting
and organises be attained.
society
so
that
this end may

it is necessary
For this
reason
270
BRAHMANISM
seem may which English reader. alien to the subject to an touches the root of Indian thought always
to
enquire
into
matters
things. According
to
a
Sh^kta
teaching,
the
Universe
"(Shakti)
^'
of the Power manifestation Consciousness or of the Supreme

is
is theologically
"
Self which
the good
aspect
as
and
auspicious
or
His
known
of manifestation the Great Devi, or Divine

two
are one.
called Shiva God, who in is of Power

Mother
of
all.
The
Consciousness
are
:
(Shaktiman) and Its

are
power
one.
They being
twin
aspects
of the One
Shiva
the
aspect of Spirit or changeless Consciousne^, and Shakti being the kinetic
static
or
in aspect of Consciousness, changing Its infinity into which it veils and negates
finite forms.
For
creation
is the
(Nishedha-vy^parari^pa
Shaktih)
negation ation limitor
infinite All of the Infinite Consciousness thus He

as
(Purna). The Itself. finitises

and Its Power, Themselves in Perfect
or
and Her,
or
Consciousness
resting
are
transcendentally
.(Svariipa-vishrtoti),
271
the
IS
INDIA
CIVILIZED?
Ideal
Universe,
the
formless
state
of
supremely
blissfulLove
(Niratishaya
premii-
spadatvam
experiences universe
in which the Self anandatvam) its Self (in Whom the whole consciousness.
is)as pure
ness Conscious-
its Power, that is,^ manifests through Itself to itself as the limited It presents
universe. ripening
This manifestation
in consciousness
is due
to the
of
the
impressions
past
(Sangskara)
which of
consciou subleft by
into
experiences
and
evolve
mind
and
matter
persent
experience.
This
is the
in
own
worldly imperfect and

which natural
finite universe loss without

changeless
man
of forms of His
Shiva
and
as
"
Beatitude,
enjoys and suffers

beings.
nature
and
though
all other of His own

man or
sentient
God,
as
blissful, yet
through and Consciousness

matter
suffers and enjoys. Spirit involves Itself in
and
then This
gradually
process
therefrom.
of forms
evolves Itself is the Evolution and human
through
plant, animal,
degree bodies, which in greater and greater Consciousness admit of the manifestation of 272
BRAHMANISM
-or
the
immanent
man
Shiva. animal
man
The
difference
between
and
degree. But with
is not of kind but entrance is made into
Shiva the world of conscious morality. thus the Soul of the World and the world Himself as Power (Shakti). Man who He is divine. and body spirit, mind
divine body. being
not
is is is is
only these
as
spirit but
are
as
mind
For
none
divine
is
a
"
power,
and there
other.
Man
littleBrahma that is,
Spheroid"
microcosm. is within
"
(Kshudra-brahm^nda)
Everything
him.
As
is outside which Tantra the Vishvas"ra
says
What
is here is there.
"
What
is not
here
is nowhere Yarmeh",sti na
(Yadihasti
tat kvachit).
tadanyatra
There
is
no
eyes into the heavens to need to throw ones find God or Shiva. Man as spirit is God. Man as mind and body is the Power (Shakti)
Man is thus God and His Power. of God. As God's power, man and the universe are it changes real. The world is real though
The world is and does not last for ever. the experience of Shiva in the form of all beings and His experience is never unreal. 273
18
IS
INDIA
CIVILIZED?
Effort is real. Effort is possible because is the free master of his destiny. man There
is
no
fatalism. he
Man
has
made
himself
he
now
what makes
is, and he will be what himself. What is to be the It must
manner
of his striving ?
be
according
to
to make (Dharma) morality with a view and with the consciousness good Karma (in is one that man the highest) the with
Active
Spirit in its form

have
as
the
universe.
To those who
on
life, every
a
this outlook (Virabhglva) physical function and thought
being or religious rite (Yajna). Every in that form. Mother thing is the great
is
Whilst and
life should
be lived with
is
no
simplicity
restraint,
may
cism, of ascetithose who really wish for it though forms adopt it. Thus, whilst in some
there
need
of ritual there is fasting before worship, it is said that K"lik", is angry with those who For if Shiva and Jiva thus worship Her.
"
are
no
one,
why
to
give pain to Jiva ?"

renounce
There
is
need
anything
which
except
illill-
thinking
fruit.
and
ill-doing
can
man
bring
For
what
renounce
when
274
BRAHMANISM
all things
Mother?
and To
beings
renounce
are
seen
to
be
the
them
renounce
consciousness
is
to
such with Her. To
cherish wife and help fellow-man,

or
children, to feel for and

to
serve
one's
country
race
is to
serve
and
worship
Her.
The
service of them
is service of the Self. What

"
is the end of effort ? Full self-realisation by mind Spirit vehicled matter and
a so
that
man
is
truly
in
conformity
harmony
with
the active immanent
and Shiva
and then
the
developing
the
in unity
realisation with the formless and gaining of forms.
world-process; final of man's
and
end transcendent
from is the
Spirit
thus
final liberation
True
progress
the world
release of Spirit from the bondage It has been seemingly in which involved. True civilization is the organisation of gradual
society, so that the his community may immediate
individual
attain
man
and
its
his
and
and the
and final end, that is enjoyment liberation (Bhukti and Mukti). For
was the good general Indian social organization.
object of the
And
the
com-
275
IS
INDIA
CIVILIZED?
munity
has
this doctrine for Ananda

no
itself. There is in governed itself no depressing Pessimism

or
Bliss is
seen
in all ; there
no
is
asceticism
since
for those
the
therefor,
feel who doctrine is

is
no
call
of
one
enjoyment
or
(Bhoga).
There
man
Fatalism
to
lack
of will, for of his destiny

past
is known
be
master
for
his
Anti-social for life with charged is fully lived in the world in the knowledge that man and his fellows and all beings are kindred
Whether
or
and being
and alone It future.

"
responsible be cannot
"
expressions
of the
one
Mother-Self.
as
its teachings it must
be accepted
that
true
not
be
conceded
this is
grandiose and all inclusive doctrine. In another book of Mr. Archer, criticising
H. G. Wells
says
"
Mr. he
God
latter
the Invisible King,"

"
that
the
has
come
good
;"
deal in contact
with
Indian
religiosity
and
that
"
this craving
to
an
for something
to
worship
points
almost
uncanny
of the spirit of Asia in a fine recrudesccDce He intelligence." It is European adds that an Asiatic epidemic of possible
"
276
BRAHMANISM
be one of the sequels of the religiosity may He says " It has sometimes war." seemed
to
me
that
the
one
great
Western
nobody ' Nobody
Christianity
very
'
of advantage lies in the fact that

believes
in it.
seriously
a
accurate mathematically expression, but it is quite in the line of the You have to go to Asia to find out truth.
is not
what
religion is. will

serve on
If you
as
cannot
get
so
:
far,
but
you
Russia
half way
house
to study religion
must
go
its native heath
to
India.
between
I cannot
believe that
anywhere there
Suez
exists that healthy
Singapore and Godlessness that
lack of any
any
outward
"
real effective independence is so common power which

"
of
in
In the and around all Christian Churches. land of Om like freedom of the anything
spirit is probably rare very very and difficult. The difference does not arise from
any
lesser stringency in the claims Christianity to spiritual dominion,
of
but
gence from a deep-rooted diverrather I imagine Western in racial heredity. We

Aryans
have
behind 277
us
the
serene
and
IS
INDIA
CIVILIZED? of Greece
splendid We are
knowledge
rationalism
and
Rome.
to the
was
accustomed
that
om^
from
childhood civilization
founded
by
two
mighty
aristocracies
of
intellect, to whom
were,
as
they
are
the religions of their day to us, nothing but more

We
or
less graceful
of the
fairy tales.
men
know
that
ever
many
saw
greatest
the world
to
while
phrasing
their relation
the
Deus
in various were ways absconditus free from that penitential supplicatory utterly
ness abject
which
is the mark
of
of Asian
the
is
salvationism.
conscious
rare,
And
though,
course,
filiation to Greece
the
habit of mind
world and the
and Rome holds up which feels

no
a
its
head
in the
childish
craving
not
rare
to cling to at
skirts of
God
is
all." This interesting passage It is true that invites a lengthy comment. have no large numbers serious belief in
Christianity.
With
a
much
here revealed many All fellow-feeling. the glory that that

was
of the attitude Western will have a
grandeur
classicists will salute Greece the was and it is in the Rome, and
278
BRAHMANISM
English
ness,
temperament
or
to dislike all
abjectI must
religious
on
otherwise.
But
pass
Archer
that the observation with has here again misunderstood of his Being
criticisms
on
''
Mr.
his
subject. Many
WelPs
"
Mr.
"
" God-King and are effective, but will not be so as applied to logically developed the metaphysical
Veiled
Indian
concept
of
Ishvara
and
Para-
brahman
the supposed are sources which Mr. Archer of Mr. Weirs theory. If,however
understood the Doctrine which claims to be the highest thought of India, he would
know
that
it
on
on
teaches
any
that
man
is not
dependent
power
outward
and
any
but
himself
as
extra-cosmic Self ; that it as
completely
affirms,
the claims of reason human spirit, and
and
that
other doctrine, the freedom of the

"
it is
utterly free
of any penitential supplicatory If such a charge be made can

against
some
abjectness."
at
all, it is profess forms of

man
of
those
Christianity,
and those Indian dualistic beliefs which make dependent before, and a supplicant
279
who kindred
on,
IS
INDIA
CIVILIZED? is not his Essential Self.
some
Power
which
In fact, the Christian

high
charge that
against
the"e
not
doctrines
is
they
are
penitential or supplicatory but err through that blasphemous overweening pride which himself (in his essence) Divinity. makes man Mr.
Wells
his But
speaks
"
of
him
"
who
as a
''
has
not
accepted
*'
God-King
masterless
man."
"
is it really,"
sense,
a
Mr.
Archer
asks
to be
to
our
Western
man
misfortune
one
masterless
If any
is irked by
Catholic Church that condition, the Roman According holds wide its doors for him."
to Sh".kta
Vedanta,
makes
man
is his
to
own
master.
The
self
homage
the
Self.
World-enjoyment
is Its peaceful
is the self's and Liberation The heroic-man nature.
(Vira) does not flee from
the world
through
fear of it. His doctrine is not anti -social, for life is fully lived in the world in the knowledge that all men all other and
beings
are
kindred Nor
expressions
of the
to
one
Mother-Self.
other
does
he
cling
any
than
the Self. He
his
grasp
and
wrests
holds the world in from it its Secret.
280
BRAHMANISM
There
is no
fatalism
to
is known
lack of will, for man be the master of his destiny

or
responsible alone and from Escaping future.

driftings
yet
for
his
past
and
of
an
all the unconscious has not Humanity which
illumined realised itself, he is the developing all master of himself whether

his powers
therefrom
But
earth, or at his will.

on
"
seeking
"
liberation
the
Rationalist
may
say
that
dreaming all this is only the metaphysical Well, what do Mr. of the Indian people. Archer of thinking and those of his way
offer them
more
"
in its stead? They

''
"
are
to want
to cultivate
?
man
wants
and at the mundane

as
"
same
time
higher
ideals." Why
unlikely,
more
Let
in
"
us
suppose
process
that, of from
for
is not wanting
the
wants
should
turn
"
higher
more
mundane
popular
ideals
lower
"
and
elect
the
for which Western civilization mundanities It is then offers so luxuriant a provision. to loyalty to Appeal said should be made
"
Humankind
what is
"
with Humankind
capital letter. But that we should be
281
IS
INDIA
CIVILIZED?
loyal to it ? Since
natural
the they
first
men
fell from
been each
harmony
enemy,
have
others
except
taught
them
better.
is
"
where religion has Mr. Archer says that

to kindle
a
all that is needed
sentiment
(one
an almost say) vO awaken instinct of loyalty to something higher than our personal and family interest : something
might
not
ourselves that makes demands righteousness." He
for
or
rather
here perilously
meta
the approaches contemned What is this " something ?"

"
"
physic.
How
does
something
it
"
demand
?"
? If it does, why
something
How
do
we
know
call that it for
exists ?
What
warrant
has Mr. Archer
this affirmation
not
ourselves ? Higher the conscious
and, in particular, that it is Why that it is not suppose Self ? What

is it that
it should make demand does it a and why do so ? Why obey the demand should we do not ? All if we and what will happen such
half-baked
thmking
ill-qualifies for
criticism of the great
Philosophies of India
is
a
which who
say
that
there
Supreme
Spirit
by
is manifested
by all beings
bound
282
BRAHMANISM
righteousness
nature
(Dharma)
as
the Law
of their
and that there is
universe.
one
ordered and just It is this Supreme Spirit which,

an
is higher Self of man, the than the personal interests which are Self expressions of the limitations in which Loyalty to binds itself through Its power.
with
thQ Inner
Humankind
manifestation
is called for, because
it is the
of the
as
one
and manifests happiness and

harmony order and
all men.
Spirit which is in Its sanction is the

which
suffering
or
follow
in
with,
resistance
to, the
world-
is a therefore world-peace which reflection of the Serene Ground of all that is. What is the proof of all this ? The worldknows that experience who of every man
ill action
leads to suffering
which
our
spiritual experience who

are
and the higher is had by those

;
Masters
of
Race
and
tions Incarna-
of the Soul of the World.
283
XI SELF-EXPRESSION One
greatness
may
argue
of Indian that
will as to the civilization, but the fact

as
one
will
remain
the
a a
Indian
people
have
been, and by
stillare,
;
subjectpeople governed
fact
which, it will
foreigners
be
contended, is inconsistent with by them of true morality.

world-path
the possession For on the free
(Pravritti-M^rga) a
spirit which
and
independent
do the work
courage,
looks
to itself to
of
the
self and
does
it with
to racial and adherence In short, a complete ideals is morality. and free manhood is true morality and those
vigour,
who
are
politically and
very
culturally
it not.
subject,
by
that
fact have
Freedom,
again,
is the sign of true spirituality. That
glorious word its fullest sense
Svîrajyasiddhi involves
in
the effective rule of the self
by the Self in all the planes spiritual, mental is not, as and material ; for this autonomy
284
SELF-EXPRESSION
in the Western material and
of the word, merely of the political, but freedom

sense
soul ending in Liberation Mr. Archer and others of this- world
itself.
present
subjection
or
morality of India
to
attribute the lack by the evidenced

to
an
arrested
on
development,
which
the vicious principles

and
way,
its civilization is founded false ideals it holds. In the same
to the
some
lay to the charge

"
of the Christian
peace
on
religion
to
men
which
preaches
*'
earth
Carnage the present and its will In either case the fault of Hate. wealth lies not so much (if at all) with the principles, but is due to neglect wrong and
of good application
those
to
of them, profess
to
and
to the
failure of
who
hold
these
principles
them rightly, and to make the In judging, moreover effective to-day. cause of the present state of India, it must
state
them
that all peoples pass through periods of rise and decline, of activity and which governs rest, according to the rhythm
be remembered
the whole
past
universe. India has been
for sometime which
in
cycle of depression 285
IS
INDIA
CIVILIZED?
may
either Her approaching India's final Pralaya ; or merely

mean
death
a
"
state of
inertia, corresponding
to the Nitya
Pralaya
which from
is
one's
daily
slumber
(Sushupti),
which
morning
in the she will rise refreshened day. If it be the first, of a new
then
time
India
as
has
been
preserved
the
West
and
new
until such Eastern
civilization are ready to receive the truths If it be the second which She has taught. be put forward (and the stirring of life may
as
showing of Her
way
it) India
will, in
the
essentials
civilization, remain,
in whatever
may
her external
social structure
to meet the needs of the time. be re-formed In either case these essentials and in such " India sense will endure until the World"
dissolution. I here, however,

as
as
particular expression existing in fact to-day. Before

a
we
the
speak of India of those ideas

first sense
cause
conclusion
must
in
the the
is
reached,
present
ascertain
of the
they are conditions and see whether It will be time then to consider removable. Her civilization is at fault. Those whether
286
SELF-EXPRESSION
are
present
causes
conditions
which
were
attributable both to in operation before the

which is the
arrival of the English and to causes first cause The have since arisen.
decline
inertia which rendered to the Mussalman invaders, and
or
same
India open
the second
includes the
causes
which
together with other special have come into play by reason
of the introduction of the western tion civilizaof India's present rulers through whose influence, on the other hand, this country
is again vitality. is wanted is wonderful to
showing
signs
of
freshened
What
is Power
see
(Shakti). It
throughout the
how
world, in East and

is spreading
West, this idea of Power with
concomitantly
man's
the
consciousne
of
there
be
one
people
If essential Divinity. doctrine (whatever whose
be their practice) preaches self-reliance, it is India. For She alone has taught in its
fullest form to-day due

want
the
doctrine
of
the
Self.
If
all are not self-reliant in fact, it is ignorance to bodily weakness, and
of appreciation
of these truths. 287
It is
IS
INDIA
CIVILIZED?
"
curious to note
"
nations
the so-called have of the West
how
progressive
been
a
self-
reliant in fact, notwithstanding
religion
which,
preaches
humility,
and dependence, and how in self-reliance lacking despite

that what claims teaches
self-abasement India has been

the fact
to be the highest
form
of
its religion
that
man
is the master
of his destiny, that he is essentially one (Prapancha-Shakti) with the Cosmic Power and
that complete
autonomy
(Sv^rajyaDharma
is
siddhi) is his goal.

a
The
of
Sh^kta
perfected
type
this doctrine
of the
worship Power
of this Mother-Power. (Shakti) is physical
and psychic or mental, Shastra teaches that

of all power. " Inner Woman aptly
make
mass
and
man man
a
material spiritual. This

is
a
or
Magazine
is this
In every
"
there
as
Shakta problem
Sgldhaka
is how
to
called Her. Her awake of

men
we
The
(Prabuddha).
must
commence
With with
the
the
vehicle (SthOla deha.) The first fact we notice is the weakness of the This is due to the great poverty body. of
gross
physical
288
SELF-EXPRESSION
of the Indian people. And so food for it is the is Power, Food is lacking. the
mass
material
source
psychic Power.
of Annam
both
and physical tation, Saluis Brahman.

Ill-nutrition
some a
therefore, to Annam. induces deaths India
disease.
have
As
taken
I write in place
30,000
and some from Malaria, due in part at least, weekly it is said, to disturbance of natural drainage embankments caused by railway and
to the silting up
from
Plague
in week 10 to 12,000
of rivers.
The
Sanitary
of
Commissioner
India
in
a
with
the
Government
review
between
that
more
July
of the plague epidemic 1918 states 1898 and June

a
million and a quarter deaths from this disease have been recorded too, is rapidly Consumption, in India. spreading. An English doctor recently told " decimating his me (I use that it was
"
than
word) the student population and poorer In varying in Calcutta homes to-day.
own
on these deaths have been going numbers Effects breed again their for years past.
causes,
and
19
we
therefore
see
lack
of atten-
289
IS
INDIA
CIVILIZED?
tion
to
those which
principles the
of
hygiene
and and
sanitation
customs
ancient
Smritis
to-day.
and
prescribed, as does Western The between connection
science
poverty
by the fact that it is disease is shown the poor who suffer. If food nearly always be unhealthy, be wanting and if the body
For the mind is the mind becomes weak. Without health and strength fed by food. there is listlessness, sadness, and of body
lack of will and and then let us
energy.
see
Let India
be fed,
appear. these will diswhether It is not, as Mr. Archer and others and Transmigration,
not which
are
suppose.
Karma
what
ticism Asceat
and fault, but
primarily
lack
Then
disease.
power
the spread of in the renewed body mental and
of food
The
will generate. is the mind

on
soul
and
the
body
is
it. If the people's soul be lost, then all is lost. It is not yet lost but it is yet
dependent
not
wholly
out of danger.
When Minute through
in
1834
Macaulay's that India

was
Educational
to receive
decreed English
it
education
the
civilization of the West, 290
SELF-EXPRESSION
said, that ancient firstto any great degree moulded India was India was by foreign invaders and a new
was
then,
it has
been
born.
was
a
Professor Seeley wrote

more were
that
"
never
momentous
question
discussed.
'*We
led
civilizers and the great remains
boldly as out stand Minute Macaulay's teachers.

to
landmark
in the History
of
considered as an institute of we when civilization. It marks the moment deliberately recognised that a function had
our
Empire
developed
which Rome
on
us
in Asia
similar
to
that
an
fulfilled in Europe."
To
Indian, self-conscious of the greatness of his be gall and civilization, it must country's
wormwood
*'
to hear
"
others
"
speaking
"
of the
education
and
civilization
some
of
India.
India who has taught truths which our race

"
has
of the deepest known is to be

civilization
educated."
ranks known
with
She
the
"
whose
ancient
greatest
the
is to be
was necessary policy of English in the sequence wise, of Indian history; otherit would not have been initiated and
civilized." Education
world And yet
has
this
291
IS
INDIA
CIVILIZED?
carried out.
are
If the Indian
not maintained,
tions spirit and tradiif Indian vitality
ebbs, then the Indian people must fall into tutelage. This resolution "to civilize" and the work
aspects
done
thereunder
has
been
in several
But like benefit of India. all else it has had its evil side and dangers. For Hindu the runs, as there proverb
for the
is nothing
It
was
wholly bad nor yet wholly good. life and a new good in that it gave
The evil outlook to this country. widened has lain in the fact that the Power of the
West, tended working
in
a
weakened
Indian
body,
to overlay
arose,
and
suffocate
the Indian
soul. A class
exists, which
to
to extent, and still, some Western, finding everything
be
good,
heritage;
imitative
neglected lost which lived
its
own
ancient
and
soul-life, becamethe borrowed upon

its
own.
ideas of others and

way
not upon
This
lies. We be can never soul-weakness through strong others' souls, great though be roused from without, they be. Life may but
source
action
must
proceed
own
from
the
inner
which
is the
Vital
Self.
We
292
SELF-EXPRESSION
talk and a sleeper but he must awake Each hemisphere power. walk of his own learn from the other and the West can can Her the to India bring with profit to
may
knowledge
century
it has
when
gained
was
during
the
last
in a wrapped But the true function of crust of inertia. English Civilization is to act as a blister to
India
rouse
"
India from
What
a
this inertia.
"
pessimistic
view
some
one
The remark said to me. Western of the ordinary
is characteristic
which standpoint to be not regards the function of the West the arousing of the ancient spirit of Indian life,but the supplanting civilization to new To me civilization by its own. but rather there is no ground for pessimism in the fact that other cultures for
of that
rejoicing
my
own
will survive. The whole world a variety of vital selfwill benefit from active cultures, justas it will lose by the than
suppression
will
of any which imitative suffer by I believe, Live and 293
are
of worth,
and
automatisms. cultural in India, with
Svadharma.
let live.
Each
to
IS
INDIA
CIVILIZED?
are
'*
his
terms
own.
"You
always said
;
speaking
to
in
me.
of I
difference
so
another
Yes
do
speak and
in
for
difference
with
is
present
fact
is
deal
facts.
Difference
want
no
Nature
itself
and
also
But cultural or other Kidgerees. Unity is an believe that there

all these
behind
differences,
the
expression
of the
and
to
or
One
on
Self.
that
And
varied if we
shall
recognise
act
our
belief, we
each
hold
without
may
hate
self-expressions It oppression of others.

on,
own
well be that as the world goes between differences civilizations lessen. For all we know they may
the
may
some
day
disappear.
But
meanwhile
the duty
of
type in accordance each is to perfect his own become so that he may with Svadharma,
fit part
may
which of the future cultural unity is that in this material be. The reason
as
world,
in that
are
of spirit, all types

one
when than
perfected they
are
closer to
another
in their undeveloped
a
and imperfect
state, and
good
be made
up
never cultural whole can I have, of indifferent parts. 294
SELF-EXPRESSION
therefore, my I
see
moments
of angry
wonder
a"
the
increasing
fine and (in an life of India, the betrayal
vulgarization of the Eastern sense) aristocratic

or
neglect of past tion traditions and culture, the senseless imitabecause they simply of foreign ways foreign the are many shams and and
Indian life. Not the falsities of modern learn least thing which this country can from the British and the Irish (with else
which they
can
teach) is the
necessity
of
faithfulness to racial ideals.

and
are
They
look to,
are
true to, themselves.
They
next
not
to
always others.
looking
up
for
the
cue
Little that
as
is foreign there may
But such adoption
is adopted. be is fully
self-determined and not accepted in servile How dependence many upon others. Europeans have been even in paitial degree
"
hinduized
"
(if that term
can
be applied
to
any)
have
as
who
with the thousands compared been anglicised ? This does not

that
necessarily show is per se superior

that the
English
to Hindu
are
civilization civilization, but

more
British
for the moment
295
IS
INDIA
CIVILIZED?
To
a
vital than such

race
the Hindu.
seems
Western,
true to
ideals, it
inconceivable
a
that
should adopt with avidity language, its own; neglecting
foreign
as
also and
foreign ideas
even, as
and
seem
customs, to
neglecting
do, condemning its past cultural inheritance. And yet such has happened have become, as I have and many
some
sons mind-born This is the (Manasaputra) of the English. for the obvious reason poverty of much of
elsewhere
said, the
mere
the
political though
thought
cast
in
this
Country
which,
in the
are
thought-mould
of political
of the English,
who
masters
nevertheless should inspired by Indian ideals and to the particular Indian need.
thinking,
be
have
original,
an
eye
Like everything
else it should take count of the past history, inherited the character and the wants of the Indian aptitude and people. I he thought
"
once
asked
leading
Indian
why
in this way,
was
Because
and his apt answer I have had English an

is he could not (naturally
education."
at
That
least) think
otherwise. 296
Politics
has
SELF-EXlf'RESSION
been
in the West something accounted are, they in truth often soiled, and for the politician has not seldom a professional
living upon, fellow

which
men.
instead high
It
was
of serving, his in India wisdom Brahmana

caste
enjoined that the
should live austerely and not seek wealth. As acutely pointed out by Sj. Bhagavan Das in an address recently (November 1918)
given
at Benares,
Ancient
Honour,
Brahmana,
Power,
As
respectively. and Vaishya Politics however need not be so. is the Author cited says, the firstcure
and Kshattriya
India partitioned between Wealth the
the application
Atmavidya,
governs
or
of the Indian the Science
principle that
of the Political
Spirit,
as
all civic affairs.

are
other activities
next
thus
is the cultivation I say Indian culture.
spiritualized. of a freely-moving
""
all The
freely
moving,"
to develop have freedom for each must himself and to determine the essentials of lines, he, the culture, which, in its general
as
an
Indian,
compulsion
will naturally and without follow. All institutions tend
297
IS
INDIA
CIVILIZED?
to crystallise.
What
an
growth The
becomes cultivation
product obstacle to it.
has been
of
of these Indian
principles and
fore there-
will spiritualize the individual,

the political
are
and
other
institutional
expression
forms, which
the outward
of
the collective life of which forms and change of form
he is a part. Mere
depends
on
those
who
effect little. All The them. work

will require
as an
application
of these principles
an
and
attain
ethical
in
as
well who
lectual intelthe the
value social
seed of Indian what plant.
economic expression
grows
those
control where
organisation.
Thirdly
culture is held and from

it will sphere,
fostered,
Indian
be
an
In
every
the
subserves.
outward it Spirit which of the Indian Indian, being And the forms
to the needs,
political and form an will be
will be suitable all the

material,
and
advance
interests, spiritual, intellectual
of the
the
past
Indian Her
people.
India
and has
had
in
political, economic,
organisations
industrial
and articulated in
educational
a
true
and
coherent
social
298
SELF-EXPRESSION
organism
was
which,
like all living
organisms,
and self-renewing, self-maintaining borrowed not something and mechanically Is it to be said from without. operating
that India which
evolved
the
for
Herself
in
such an organism is incapable past of
devising Her days
another
are
for
Herself
now
If
so
to be creative
for She has ceased numbered lingering on and is merely of those what She
can
under
the impulse
immense
was.
forces
Her which made If so the most She
oifer, and
that
is
valuable, is a contribution to those spiritual in the West are forces which seeking to their peoples. amongst establish themselves
She days
will then,
get
as
at
least, in Her
declining
same
the
benefit
of
these
principles
through death
the
applied by others infirmities of old

peace
and
age
pass
and comfort. let us not think of this. To think of death in the is to begin to die, and that is why
ageing
comes
in greater
and But
the
thought We
of
are
death
uppermost.
we
until
have
relinquished 299
readily not really dying hold on life. our
so
IS INDIA
CIVILIZED
But
the
Indian
is all very
solution.
good, are them?"
'' This say : reader may well ; but what is your practical General Principles, however
not enough.
How
The
question
or
shall we apply itself is that of a The

a
is sick soul which and healthful no
invalid.
put
living
sooner
question
than
its own
they
answer
it.
problems. adjusts itself to book

is not
Life always solves truly living organism
its circumstances.
This
concerned with such political if it were, the answer, solutions, and even to be both true and useful, must come
from the
Indian
know
People
themselves.
or
If
,
they do not
way
to remedy
their needs, them, how can
in what others do
so?
excellent people, however be, (and in particular their intentions may their own in fact are),must cases act on
A
foreign
principles, and can India needs what
only
as one
learn
man
so
much of learn can
for a is, except another who concerning humanity, common entirely alien to him. But even a still stranger, and of course
more
so
anindian
himself,
can
learn much
in
300
SELF-EXPRESSION
the way
by of solving every Indian Problem Character studying the Indian past and. the in conformity existing to-day which is most with the Principles
gone
or
already
organism.
the produced which disappearing social

an
From
these
were
discover
w^hat
its
will analysis fundamental

application.
principles and How very f 3W
their have
practical
done
with
this ?
rare
What
the
English-educated,
mainly
study,
are
exceptions, the principles of Western its institutions
Civilization
particular, them,
to
and
those
and
who
in
rule
of the they
Englisli
a
whom
look for
gift from
(the English) store. It is the same I am not aware of a single with Law. prudence to construct a attempt system of Juristheir
based
Principles.
Austin,
on
One
may
Indian essential find a study of
and of the of Savigny American but not of the Smritis and jurists the principles on their injunctions which Bentham, proceed them. and There
of the
are
institutions based
of
course
on on
books
specific aspects
of Hindu 301
Law,
but I speak
IS
INDIA
CIVILIZED?
of
on synthetic work I will only
Indian
say
prudence juriswith
steep
this people
conviction,
that
in
if the Indian their
themselves
who that
every
have
if those culture, and lost, regain their Indian Soul, will

give
an
Soul
Indian
answer
to
Indian
suggests
problem
to
Soul
which itself. The and To
the
Indian which
Soul
replies with which thoughts
will that all
be
spiritual
to
will
success
maintain
endowed itself frona think

the
follows.
shadow We him.
our
or of another is to be his Chh^ya on, which is dependent and follows,
ourselves
craves.
nature
alone can give what In short India should
have
her
can
own
and
solution of political problems, have it, if She be vital enough

it.Will in time.
to achieve to really ivill
achieves
all,
either immediately
or
So again, in religion and philosophy we find the Chit-system to the applied even hold to because Upanishads; some which
some
Western
approval. against
or
other
may
has
given
them
set
his
One
one
legitimately
off
Western's
depreciation
302
SELF-EXPRESSION
another Western's of the Upanishads

is true,
'
praise but if the doctrine, is true, it is so because it

even a
and
not because
Western
think so. may philosopher of world-repute dependent This same spirit is observable in in the case of a Bengali "smaller matters, as invited by an friend of mine was who
anglicised
^*
countryman
"
to
come
and
taste
puffed rice
out
from the
America,
common
which
turned
and despised "50untry Murhi, yet not so fresh and good ; So, from America." but then it " had come
only
to be
again,
the
ancient
custom
as an (Dahi) which some tice old folly was respected as a scientific pracProfessor Metchnikoff discovered when
milk
of taking looked upon
sour
the Bulgarian forth, for

"
Bacillus
:
"
and
puffed rice religion, literature, philosophy, art, science institution and manners. To use the recent Housman of Mr. Lawrence decide whether She must wishes Herself or a reflection of others. movement of India for the Indian
"
and so is to be found in
so
on
words
India
to
be
Is the people
move-
to be accompanied
by
subsidiary
303
IS
INDIA
CIVILIZED?
ment
for India
to be
peopled
taste.
or
by
Indians
now
coloured
trying
to European to find Herself,
Is India
somebody
else"
Her
own
soul
or
another's."
It is in the
that
gain
Indian
of
power.
cultural
inheritance
people
the
mass
the
Indian
The
same
will of
mental
is true
against
spiritual power.
as
I hold
am
themselves
wholly to Indian
such
not
religion
because
it is believed to be true, but because
it is Indian.
most
an
sacred
essential
This is to prostitute what in man's Honesty nature. of true religion. I

am,
is
i"
ever, how-
equally against those who, without belief in Christianity and without desire become tians, Christhat their children should hand them
over
to Christian
Mission
they are cheap, or schools simply because because such education brings other worldly The spiritual result is that advantage.
mess
in which
the
educated
the
worst
Indians
Englishof some mind This is flounders to-day.
clear and there is no
of all Kidgerees. will be admitted

true power
One
by
thing
is
all, that
on
unless it be based
304
SELF-EXPRESSION
and
Mahosupported by religion, Hindu, Christian, Positivist or whatever medan,
Christian may still be an else it be. A to the Indian provided that, in holding essentials of Christianity, he does not also
think
it necessary
to
become
of
"
Sahib."
India
some
has
many
forms
of the dualistic systems to Christianity, resemblances
religion, and bear marked
differences
Religion
is
though
there
also be.
Indian
is but one identified with what that based on Advaita form of it, namely Again the facts and principles Vedanta. that is, worship of Indian Sadhana, and
too often
spiritual disciplines, are For my misunderstood.
(in
some
either ignored or resempart I see blances Indian principles and
with, in particular, the Catholic form ritual) of Christianity
"Shakti
and
dealt with this in my I have Shakta." therefore

.
I have
wondered
why
often merely destroying the Hindu
the Christian missionary attacks Hindu religion, and
so
by
*Hhrows religious sense the baby the bath,'* instead of out with rather seizing upon those general principles, 305
20
IS
INDIA
CIVILIZED?
doctrines, and practice which either agree faith, thus with, or are friendly to his own
making
structure
these
the
basis for the

to
see
Christian
a
which together
he wishes
with
a
built.Such
method,
may
effect something darkness heathen against

"
really saintly life, declamation where

"
will produce
nothing Further
but
we
well-justifiedresentment.
see
can
to-day,
particularly
communities
in
Southern
following
India,
caste
Christian
and
other rules of the be said It may Hindu social organism. in Christianity inherent that the Semitism
it antagonistic It must culture.
to Aryan
makes
and
however
the
principles be remembered
of
that,
though
was
predecessor the
so
Christianity
Testament
many
Judaism,
might
are
and well disappear, concerned, New
Old
as
far
to-day
without
any producing is Christianity
sense
a
loss, spiritual of Dispensation. It

of
traces bears, in its orthodox form, some its Judaic origin, but these are becoming
of
less and less moment

though
for the mind of to-day, the fierce old books have recently 306
SELF-EXPRESSION
been
put
to
the
or
war-passion
of encouraging Moreover, as other.
use
some
I have
already pointed out, Christianity as held by Indian, free from the tutelage of Western an
ecclesiastical authority, may interpretation colour. which
so
receive
new
on an and so take It is I believe the knowledge
Indian
of this
makes
some
missionary
organizations
chary
of letting Indian
Christians So
even
really
an
manage
their
Bishop
own
affairs.
Indian
may
see
Co-adjutor to
the lines."
be given an European that he does not go off

''
The
of character Missionaries, much

point of view
absorbent peculiarly is, amongst Hinduism the feared, and

from
their
rightly enough. As regards the races Europeanisation a of Non-European

recent
pronouncement
of the Catholic Vicar

"
is very noteworthy, of Nigeria " Catholic Herald of India (reportedin the Apostolic
26th
Feb.
1919.) Lecturing
Mission
Right Rev.
West
African
in aid of the Hall, in St. Mary's
Belfast, the
Dr.
was
Broderick,
declared that "the idea that
fostered by
of the
Rome
in regard to the evangelisation
307
IS
INDIA
CIVILIZED?
African
was
was
Africa
peculiarly national idea. It It had been for the Africans.

a
out by St. Francis Xavier, and it pointed been his Lordship's had also, experience the that for the most pagan part who
adopted European To of its virtues.

Africans Catholic establish African
way
civilisation adopted
ensure,
none
therefore, that the
would Church
an
still be
was
Africans,
the
to
an
endeavouring priesthood
hard
and
African
sisterhood, trying in every possible brain to utilise the that power

was
undoubtedly
possession
to
be
found
The
in
the
of
the
natives."
Hindu
which
religions however
meet
have
that in them
capacity
are
of needs Prima temperament.

those
the
every
and
facie they
best for
have evolved them. ancestors whose Even if those who hold the contrary must, to have that some admit reasonable,
at all. religion is better than to have none be are they Before rejected let them
If they are examined. knowledge fail in giving

some
then and
or
found
to
inspiration,
other should be adopted 308
devised.
SELF-EXPRESSION
recent missionary
book (" Goal

the
of India
prayer
"
by
W.
E. S. Holland) quotes
the Indian
with
which
National
its sessions,
most
which, gracious God and
Congress opened beginning "Oh with

Father
"
proceeded
sentiment
to
with
Christian
of
wording Holy
"
and "Thy
speak
"Providence,''
Thy
name,
unworthy
servants,"
spirit and will,

so
"glorify Thy
winds
author
up
name
and "Amen." they

over
forth and
then
the
with
"Why"
Hot
to
asks
"do
come
Christ
and
acknowledge the Christian

The
Church?"
real
users
His
answer
is incorrect. that
answer
is not
of this prayer Christianity

language
and tional believed in the instituauthor missionary
the
the
of
of the Western
but
was
religion
imitated justas political agitation and the cultural forms of thought of the West are It is true, however, imitated. that though
the English-educated
Indian
does not
as
rule accept
any
"Christianity,many by its spirit and

even are
creeds of of the Western have been largely affected

even
forms.
be
Those who
sometimes
to
found
309
IS
INDIA
CIVILIZED?
unjustly depreciate
that
account.
their
an
So
a
people on English- educated

that Hindu
Boy
own
Bengali
boys
were
told
friend of mine not fit to become

to
Scouts,
because
thought,
the latter had

a
and of the Linga.

statement
was
Hindu
impure eschew boy think would
This offensive and ridiculous from a misa suggestion sionaryThose
Hindus
worship the Linga see nothing it. It is the missionary and

Westerns
who indecent in
some
other
It
was
who do Svtoii
India
so,
so.
Vivekananda
who
said
that when
becomes
English, She dies.

steps towards
If this be
such
a
all intermediate spell
When the weakness. Indian sufficiently nourished and healthy has sought for mental and spiritual power
result
own
in his
to get
cultural traditions and has failed it, it will then be the time to discuss
his want
whether
of
success
is due
to
his
to the faulty princior alleged Barbarism, ples of his civilization or not, and if so in
what
respect
and
degree. has been

for sometime
There
is now
and
310
SELF-EXPRESSION
past
re-action
a
towards
Indianbi. culture
rising racial consciousness, and,. lately, to the exposure nesses of the weakof some
due
to
of "W estern War.

^'
civilization by
many
the Great
now now
There
are
who
say
Physician, by
heal thyself."
some
It is
also
perceived
that
political independence fruit, if in the process,

lost.
effort towards real will bear no the Racial Soul is

the
In other words,
importance
the cultural question

as
is of equal
the political
one.
It is possible
western
as
that, in this reaction, everything future be in the near may

as
unduly
some,
disparaged,
it
was
formerly,
by High
to
indiscriminately is
now
more
praise
appreciated. frequently given
If it be held that Indian. all things this is sometimes overdone, it is a fault on is better than the right side. Anything servile
other's
reaction imitation
to, of, and submission it is just this judgments. But
towards
we
independence
see
of
spirit
which
happily
Archer
in India
to-day He
of
complains. " insensate stantly speaks of the
which
Mr.
conr
arrogance"
311
IS
INDIA
CIVILIZED?
of the Indian
'
ing people and of their overweenhe calls pride in the civilization which Barbarism.' He denies that they, or any-
" Chosen People." other people, are a To have a better idea of oneself than facts warrant is not an infirmity of
the the
is
a
Indian
apt to
people only. regard

as
a
"
So
an
Englishman
*'
foreigner
(even
A
Western)
amusing
something
inferior.
quite
and recent instance of this occurred in the case of an English lady on a visit to Germany The lady just before the War.
complained
annoyance
to
the German they
caused Police.
friend of mine of by the rules imposed On

being told
the
by
that
existed for all foreigners (Auslander) " But I am not she exclaimed indignantly So I am English woman." a foreigner. an of the inferiority of l^he foreigner, that she could not imagine in the that under any even circumstances,
strong
was
her notion
heart of Germany, to she could be deemed be one. Most Englishmen entertain a high idea of their country and its civilization and
the claim
is
even
heard
that they
are
312
SELF-EXPRESSION
Their leaders of the world. moral English has been voiced in much greatness Imperial an some literature and is with Cult. We have all heard of German claims
the
"
"
though
"
Deutschland It does
ueber
not
mean
is mistranslat alles " Germany
"
above
everybody
interest above
even
else'' but the nation's Yet that of the individual. of

an
a
in the
midst
Teutonic
recently
vauntings,
against complaints English author has
which
published could hardly
book
be
a under found in any

"
title but
Christian political England, for it is called Therein its author, Mr. A. C. Imperialism." Hill, an destiny
growth been enthusiastic
believer in the imperial
that the of Britain, seeks to show has " on the whole of Her Empire
A
more
ruled by a religious impulse." absurd and inflated claim it would England to imagine. acquired Her
not
be hard
Empire
serve
from
Herself,
which
religious impulse be the whatever

"
"
but to
spiritual
ends
She
may
have
forwarded.
character
as
He
then that
of
unconsciously glorifies the British

a
thus
race
{pace Mr.
313
IS
INDIA
CIVILIZED?
Archer) "Chosen
holding been
of God for a high mission "/' that British theories of life " have
"
stamped
;"
approval
keenly
the seal of Christ's with that no has been more nation of that Epitome
the the
sensible
;"
moral
"
value
of
Christianity England known

so
literature
as
is an
of Life
"
of it has been
so
on
to all thinking
men
and
course,
and
too
forth.
One
cannot,
of
place
much
stress upon
the opinion
are
of any
individual
author,
but there
have
some
vaunted
things
England's
rightly
own
others who greatness and in
many
enough.
Thus
Mr. Hill
(though his
high
key) thinks
"
claims are pitched in a that he has been surpassed.

"
For his assertion

part
of
superiority
on
our
is coupled with a condemnation of ling Kipthe popular Evangel of Mr. Rudyard

"as
being
too
reminiscent
Much may swashbuckler." Novels which, though works of imagination, life.The distinguished reflect contemporary
"
of the be learnt from
Gissing (" Crown novelist the late George 51) gives the following picture of of Life
noisy patriotism,
inflamed 314
by
the bottle.
SELF-EXPRESSION
"
Piers, have
you
an
ever
felt grateful
the
enough
seen
for being the world
born
Englishman
:
? I've
and
I know
Englishman
is
Let all the rest of the the top of creation. I've seen hang. of something go world have any and I don't think we other races I don't exactly right to despise them.
'
despise
say
them
'
replied
are
Alexander
"
'
But
that they
a
lot !
shabby
a poor with us compared lot ! We (English journalists)
guard
the national
honour.
Let
any
confounded
foreigner
has to reckon
it means
war,
insult England
and
us
he
A word from with us, war Piers, glorious
and
with
triumphs
for
means
the
race
and
civilization. the
England
nations and
civilization: We don't count. must It is the for

cause
other armed
be
triple armed. I stand
tion. of civilizahonour, England's

sea,
England's
supremacy
same
on
In the
character
work
to
written
say
:
"
and land." in 1899 another

"
is made
We
ought
to
be rapidly outgrowing there's going back

"
warfare.
a
Yet
we're
"
military
everyone
fighting
is glorified by
reaction who has
315
IS
INDIA
CIVILIZED?
no
B,
loud voice and in England."

Another,
"
country
more
than
in
Our
us.
work We have
lady character, says in the world is marked

no
course
(p. 193)
out for
choice
we
cowards.
Of
turn we unless shall be hated by
We other countries more shall and more. be accused of rapacity and arrogance, and is disagreeable in a everything else which
large way ourselves

the task
! We
can't
help that. If we
legitimate
that
we
is
enrich for reward

means
perform.
enlightenment.
England
Let
liberty and
England
We must spread to the ends of the earth. ! We can't stop, not be afraid of greatness back. Our politics have still less draw become
greater
our
religion.
Our
rulers
have
in
the
ever responsibility than was they world's history and
known
will
be
equal to it." Then there the

gaze
"
are
those
who,
going
beyond
wider
Nation,"
over
sweep
their eyes
with
"Race."
These
the
"
of "The Race," Drivers of men
"
picturesquely the "Beak of Power," and so forth. Major
speak
316
SELF-EXPRESSION
of the U.S.A. Army the effects of tropical light Woodruff

says
in his work
on
on
that
the
white
skinned, and
white men blue eyed, command,
Aryan,
ever
born to government
leaving his primeval, overcast and foggy

ever
home
commands
ever
the world, and
too-white
types
light he
the rest of and governs perishes because of the The dark encounters.
labour for the white will not who perish, but will ultimately inherit the earth, for mastery of their capacity not because and
government,
but because
which
pigmentation
resist the
ravages
enables of the sun.
of their skintheir tissues to
widely
cation glorifinovelist voicing this modern of the Race makes one of his characters " And I look at the four of us at table say Captain West, his daughter, Mr. Pike and
popular
"
myself
"
all
fair-skinned,
blue
eyed
and
perishing, yet mastering and commanding, like our fathers before us, to the end of our type Ah on the earth. well ! Ours is a
lordly
doomed
history,
though and to pass, in our time
we we
may
be
shall have
trod
on
the faces of all peoples, disciplined
317
IS
INDIA
CIVILIZED
?
ment, governwe
them
them obedience, taught and dwelt in the places them by the weight compelled of
arms
to
have
own
our
right the
to
"
build
by
for
us"
("Mutiny
p.
of
Elsinore
in
Jack
London
might
161
published from some

was
1915). One
suppose,
criticisms, that this type of view This is not so. confined to Germany.
The
other
Race- Worshipper, similar of

are
Imperialist, found The

people.
types
are
and in all the

have
peoples people
the
a
West.
great
Anglo-Saxon
They
maintained
their greatness,
and have
to-day
largely reached the height of their power by the strength of their race -consciousness to racial ideals. They will and adherence
be greater
still when
they
which all other greatness There is a wôrship of Race the

same
also recognise is not their own.

which has in it Motherland
truth
as
worship
and however,
of the natural like all else, become
of the Mother.
It may
voiced in a blatant and is even then, to me, greatly the hypocritical

cant
corrupted and offensive form, but
preferable
conceals
to
which
under
318
SELF-EXPRESSION
interest pretended for them and contempt
for
a
others
real
search Archer
for its own
good.
restless and selfish If there be (as Mr.

it does not
says) arrogance
in India
exist elsewhere. weakly The English, as other

cause
peoples, have
good
proud of many achievements. Though Patriotism to tends always exaggerated claims, there can be no question
to be
Facts are the of their race. of the greatness But the sense proofs. of racial superiority have they and as which other Westerns Eastern the regards degree by their energy in (justified
some
and
the actual fact
of dominance) is likely to, and

an
does, lead to
narrow
inordinate
self-appreciation, and
obtuseness
types
exclusiveness
when
of
standing, under-
estimating
different from pointed Western

to be
out
their by
own.
of culture It has often been

writers
own
Indian
to
that
the
is wont
measure
take his
of
standard
and all to be
the
excellence
falls short of it is considered or either bad or of little worth absurd. There are but few who will judge another which
319
IS
INDIA
CIVILIZED?
spirit. This obtuseness, and lack of insight, bred in the spirit^ of race-pride is, it has been rightly said, the source of great cleavages not only between
culture in
detached
and Oriental peoples but between On the other hand, the former themselves.
Western it may
that there is racial conceded There in India as elsewhere. are,
a
be
vanity for instance,
considerable
without reason people who airs; for instance, those
number of give themselves

are
who
always
yet
talking
never
of their
great
Sh"Lstras
read them,
and
those who,
and being
in
futile way
western
materialists
themselves,
have
materialism always on their lips,as benighted in spiritual were if all Westerns Indian An darkness. ("Modern writer
Review
") after referring

by
an
to
some
vations obserto
English
War
author
was
the
effect that the present of the and

to
the outcome
prevalence
materialism,
every enable there are to-day
of Western civilization said that he did not do so Indian (and worldling

many
such) to
"
vaunt
Indian
spirituality ; adding 320
man
is to be
SELF-EXPRESSION
judged
best not by the ideals of the
men
of
the
his country,
dead
his
as
or
living, but
by
ideals to which
Most
of
us are
own
life bears
witness.
materialistic as most are Westerns, with this difference that we a feebly and languidly materialistic on small scale, whilst they are strongly and energetically materialistic on a large scaleBut the real question is, are we living up to it ? It should also be considered whether we idealists are to as are ready as Western admit There
as
ourselves." reform the other hand, in this country, are, on in the West, truly spiritually minded men,
our
faults and
for without some spirituality, no civilization, It is the fact inefficiently, endures. even
that
there
there
are
are
"
"
chosen
peoples
just
as
exceptionally endowed Greece was a chosen people
duals. indivifor her
art and philosophy ; India for wonderful her religion and profound metaphysic ; and other peoples have been, in various ways^
distinguished.
321
21
XII
SANGSKARA
INDIAN
ACCORDING
AS
THE
ROOT
OF
CULTURE ideas
child is not is tabula rasa. On
a
to Hindu
a
born the
with
mind
the
which
contrary
mind
bears within
past
it the in
history
previous
of
countless births, which

on,
experiences
have
left certain impressio

in, it. These constitute
are
called disposition
and tendencies These Sangsk^ras. of the
the
mental soul or (Antahkarana). The Sangskara covers
body both,
(what
innate
are
called in Europe,) instinct and ideas. Just as there is an individual,

a
there is
common
racial, Sangskara,
shared It is by its manifestation particular Race. is an Englishman, a man that we know whether
an
tendencies
that is, certain by all men of a
Indian,
Frenchman which
It is the Sangsk"ira
of
a
and so forth. forms the essence

it is the quint-
man
or
For people. 322
SANGSKARA
essence
of
past
thoughts
and
acts,
their
generahzed result in the most therefore that which really

in embodied into the man, explicates character, disposition, thoughts
form.
counts.
a
It is The
Sangsk".ra, when
particular
particular and
acts
of
that
man. a
The
man
Sangskara
or
(Bfja) of
the root of Type.

is,in the realm
the seed It is collectivity of men. This general Racial Soul
is thus
justas, in the
continuous
of mind, that which persists, have the realm of Life, we
and in the realm for chemical a and substratum of matter, There is always something physical changes.
germ-plasm,
continuous,
from
which
absolutely varieties issue.
or
relatively, The present

has
collective
Indian
through
Sangskara
an
been
of
acquired
time,
immense
period these
and there have
though
been
throughout
ages
changes,
more
there has yet been

than
an
uniformity the
An Europe. peoples of by Indian to-day, uninfluenced orthodox English education, living a truly Indian
of
marked Western
that
life, is very
like the Indian
of the past.
It
323
IS
INDIA
CIVILIZED?
over
is the
modern
same
man
born
man
again.
woman,
But
the
English of
the
and
though
strain
as
of
course
same
general
more
their ancestors,
are
yet
dissimilar.
has taken
modification producing
character
we a
of Sangskara somewhat
place
of
"
different
type
see
and outlook on life. The picture Bull is jolly John of fat and
"
scarce
to
be
found
character, amongst
either in physique present day Englishmen.

is slowly
or
The
same
process
going
on
in
India under the influence of Western tion. educaA modified character is being produced, itselfproductive of Sangskara which will in
time give
developed
birth to other similar or further forms. How is the Sangskara By

action
or
acquired
Karma.
cular Parti-
actions, and
by this term produce
is included
all thoughtThe
man
activity,
like
says
results..
"
Chhgindogya
thinks
so
Upanishad
A
As
he becomes."
man
who
is
always
thinking
of possessing this reason

particular
as
of money it, becomes
the pleasure It is for miser. and
that
are systems all moral of right regards the formation 324
SANGSKARA
habits. Their upholders

wrong
may
know
that
single
act (not greatly
important
in itself)
lead to another, and this to yet others, tending to the formation of a habit which itself become to be so as may confirmed
Let almost ineradicable. so the habit is one which

West,
namely
man
us
suppose
that
in
prevails When over-drinking.
the that
particular bears
past
on
it
an
dies, his soul or mental body by its impression produced

a
acts, and
on
tendency
to reproduce
these
acts, when,
given
or
to do
so.
is opportunity rebirth, an This impression, tendency,
disposition is Sangskâ.
with
a
again
tendency
soul is born this bad towards The
be controlled nevertheless can from actually manifesting repressed and itself. So again, Indian civilization has
habit, which
And hitherto been of a spiritual character. this is because the Indian child, himself or herself the product of a long line of ancestors
taught
to take
trained
from
spiritual view of life, was to be devout, early infancy

a
reverential, and upward -looking her thoughts, and obedient to a
in his
or
discipline
325
IS
INDIA
CIVILIZED?
to
secure a
which
has been
framed
spiritual
result. If however
as
it
now
the state of affairs, such English- educated exists in some
families, be extended throughout India, then this particular Sangskara will be suppressed
and in lieu of it we shall have a type which is lacking in reverence, intolerant of control,
independent
to the extent
of disobedience, with
the here
realistic, concerned
merely
and
now,
sceptical of, or denying,
the existence
Such a Sangskara of God, and so on. if developed in successive bodies is strengthened be produced of until a character may nature that self-destruction such a demoniac follows. Sangskara, let it be noted, is not in itself,that is
apart
as
Sangskara
and
from
its manifestation
considered in bodies, a
act.
particular
something
past
thing, general,
thought,
an
or
It
is
essence
of
gives
various again
a
particularities,
which
future birth to them. Sangskara
It is true that
particular
contains and potentially gives birth to particular beliefs and action. the essendistinguish between But we may tial
part of
a
Sangskara, 326
that is
as
general
SANGSKARA
tendency,
are
the particular acts which and the fruit of it. Thus a religious Sangs-
when manifested, which, itself in a particular Hindu or

form
view
may
kara
displays
Christian
be considered
from
the point of
of the general
which for example,
disposition and of that is the particular fruit of it. Thus, if

a
Christian
missionary
were
desirous of wisely proceeding to forward his faith among the Indian people, he would in the firstplace take
care
not to
injure the
general religious disposition and tendency^ the faith and devotion spring from which Above the Indian Sangskara. all he would
not
shock
devout
chill that disposition and character by ridiculing its particular

or
manifestation
a
and
thus sowing
the seeds of
scepticism
on
himself.
care
which might ultimately recoil he would take On the contrary

to foster this general
every
part
of the
Sangskara
"direct the attention to the particular manifestation, leading the Indian away from it and in the direction he
and
would
wished
"
say
his mind Keep your
to go.
In short he would religious feeling, but direct

327
IS
INDIA
CIVILIZED?
you,
us
it in the way
I show Now
and take
a
not
case
as
your
people
do."
let
of less
A
in
interference
Hindu
the
"
the past experience. with Reformer," believing generally

practice of the
and tradition, is however

matters, astray
teachings
Hindu
some
of opinion
conduct
that in
belief from
and
have
gone
the right path and have Indian incompatible truth. with
become He
is
dealing
with
may
an
Indian
tend
child.
The
the
"
latter's
Sangskara
towards
adoption
accepts,
the " Reformer of not only what but also of what he rejects. The wise, will foster the Sangskara
way,
latter, if
in
every
except
in the
particular
he
desires to of the of the his

own
it. Thirdly take the case modify If the Sangskara Orthodox Hindu.
direction child works in the same he will simply foster it. Lastly
case
as
assume
the
where
there is
altogether
Indian
attempt
resolution to supplant by culture another.

meet
Such
an
will
with
some
resistance natural is the result of of the Sangskara which It is not easily centuries of past experience. 328
difficulty because
of the
SANGSKARA
pushed away, by another.

great
nor
can
it be wholly
destroyed
will do
a
But
perseverance
deal. Let the first generation which is a foreigner gains naturally weak-(for when
people that people must another rule over be weak)-be dazzled by the pomp and power
Let them and succeeding of their Rulers. be told that this Power and all generations
the good things which
a
accompany
it are
the
the
fruits of teachers
superior
civilization. harp
upon
Let
constantly
ority the inferi-
of the
ruled, upon
the inferiority of
their religion and philosophy and art and Let the first be of their social institutions.
called
tion, crude superstition, or idle speculaas an the second interesting and

a
of value. otherwise Let Let art be called barbaric and so on. this be repeated in season and out. Further antique
not
relic but
be of a foreign type in education is is specifically Indian which all that ignored. let it be made Then clear that
let the
the way
to
*'
get
on,"
success
to get
appointments,
and 'emoluments like one's as
is to
Rulers
oneself make Race their and
329
IS
as
INDIA
CIVILIZED?
in any an case possible, and make English education and a degree following thereon indispensable to State and professional In this and other ways employment. the Sangskara, is
so
acquired
through
centuries, the- Indian
repressed, by another
that
is
a
outlook and lost. But temporarily
character
partially Sangskara
and is a
The work of Ages is not to wonderful thing. be done away in a century. And so with even we see something which disconcerts the lay
or
a recrudesreligious missionary, namely cence it of the ancient Sangsk".ra, wherever
a
is given
chance
of display.
This is the
"Call
of the Blood."
The
place
illustrates above in India amongst
what those
;
has
who
taken
are
subjectto foreign influences

the
great
mass
for, of
course,
of
the
people,
are
without though
foreign
not
education,
are who largely^
influence.
by western wholly, untouched The Indian Sangskara has been
or prevented, itself. It has
hindered,
been
from
developing
by foreign
overlaid 330
SANGSKARA
influences.
to
remove
All that is primarily required is hindrances the these when
ancient Indian spirit will manifest itself. This is self-expression. But it may
itselfby
be said by the advocates of that they do not desire this, at "Progress" India they any rate without qualification.
fear
would
no
have
be stagnant. They need such fear. Nature will, and always

then
care
does, take
allow
Her
to
of herself, if men do so. India in
will only
the
a
past
evolved
organism,
for
herself
ideas
and
social
with
the
its customs
expression
which
were
and practices,, of Herself and

As long
as
suitable
remains
to
a
Her
needs.
She
so
living organism
She
will do
All that is required is to free the again. Sangskara from the superincumbent foreign
mass
which,
being
to choke
is threatening unassimilated, it. This Sangskara is the
Bija or Seed of Indian
Culture.
From
I have no else grows. partizan Whether serve. India should go in one is for Her to say. Personally or another way
I should like to
see
it all interest to
what 331
is of value
to
me
IS
INDIA
CIVILIZED?
But preserved. likes but what It may counts.
after all, it is not what one is good for others which
possibly be that India, it free to develop herself, may a produce future very different from Her past. The demand
here
made
is that
to Her
She
nature
be free to and
its
develop
wants,
according
India
forms
or
might
thus
present
Buddhism hand
Dharma
of religion Mahomedanism.
Her abandon for Christianity, On

own or
the other
present
She might and
adhere
to her
its social organism,
again
She
forms of adapt herself to new life and thought, consonant with some of the economical and industrial and intellectual
might principles of the day. may stress, in future
Possibly
more
all religions than they have

active
aspect
generally
of the
now one
hitherto Brahman.
me.
done,
None
the
I only Spirit,enshrined in the collective Sangsk^ra'

concern
of these matters wish to see India's
.given She regains
free play, having

cultural
confidence
that if
right and
t freedom,hat is the full She opportunity of self-expression,

in the
will produce
end what 332
is good
and
SANGSKARA
suitable for her, and what, having regard to Her great past, will also be great and thus of benefit to Humanity at large. JSTogood result will be got by the adoption of Mr. Archer's in India in the Future to give suggestions he up the illusion of a glorious past, which
"
"
does not exist, and to conform Herself to the Western Life is not spirit and ways.
says
thus fostered.
man
The
main
thing
for which
" Be should strive is self-expression. y oneself He should always be true to his nature and express himself, and not others. The one is the path of life and the other of
death.
essence
This injunction to he natural is the It is also taught of Taoist morals.

which preaches
in Hinduism,
Svadharma
which has been well described by Professor P. N. Mukhyop^dhyaya the individuals as

particular current in the great stream of the flow of cosmic evolution. As the Gita says,
better
than
is it to that
follow
one's
own
Dharma
exalted.
Nietzche
another What asks

"
of
however saith Thou
thy
conscience
?" and what
"
answers
thou
art not.
come shalt not beNever be virtuous
333
IS
INDIA
CIVILIZED?
As
beyond
sayings
thy nature."
with
some
other
of his, this seems paradoxical and immoral. It is not so when rightly understood. What is meant is that one should
strive to be good
according
at what
to
one's
nature,
one's
not
aiming
at
once
is beyond
capacity.
This
is not possible
will lead to despondency, discourages encourages and further effort. If we to perfect endeavour the limits of our nature, ourselves within and
that is to the
we
of achievement failure, which
extent
immediately
have attained we shall, when further a a level to this, be on make
possible, in success
true
advance. What
then
is to be done
In the
first
are practices which place all ideas and foreign and unassimilated, and which part of the merely cloak, and thus form no
racial spirit should Spirit will then
be cast
regain
off. The Indian its liberty. It
and fostered should then be strengthened by the food suitable to it : that is by the food it naturally seeks, and not the food
which
others think
is good
for it.
Then
it
334
SANGSKARA
may
nous, indigeassimilate any food, foreign or Foreign matter is not that it pleases.
necessarily bad in itself. On the contrary for India. of it is good and necessary much if it would, shut This country cannot, even itself up in
"
"
glass
case
and
cry
nation contami-
when West which

possesses
approaches anything fund of knowledge a
it. The from
and practices which be of service to it. But the point may it were as is this : these must not be worn be for the body, but they must a garment
"
it must
draw,
eaten
and assimilated and thus form part of has thus itself. Every the body nation But to been indebted another. vital
nations
do
not
merely
borrow
and
copy.
They
becomes
assimilate,
our
own.
and what As I have

to
is assimilated
Greece
is said
have from
said elsewhere, in her borrowed

But
artistic beginnings
Egypt.
She
it assimilated what She thus took, and made into Herself, diiferent that so something
"
in it. And the model has ceased to appear is useful so with India ; let her take what from the West A it her own. and make
335
IS
INDIA
CIVILIZED?
new
a
Sangskara
variation
not
on
will develop
which
let her
India's ancient for this way copy, merely lies.

what
will be But theme.

a
sterile automatism For these reasons
is called "National
Education" There
are
some
is of the
highest
importance.
They
Is 2
+
ask 2 any and

is.
of it. who are contemptuous is knowledge "how national?" the

so on
less 4 ?
in India
than
in
Europe
not
They
profess
in fact
to understand
"
what
"national
^Lud perhaps such is the in this country quarters of vitality in some do not. These that some objectionshave
an
tion educalow ebb
air of smartness
but display considerable

to bring- up
misunderstanding. National education Indian

as
means
an
an
an or
Indian,
any
one
and
not
like
Englishman hard
were
else. Is there anything to understand in this ? If one

an
to
ask
Englishman
is meant
understands up his boy

laugh.
a
what
as
course
he whether by bringing
"
an
Englishman
he does.
sent
Of
who
he would There may be
"
few
have
their
children
to-
336
SANGSKARA
Germany
or
or
to French
or
Belgian
as
''
convents
Austrian
mass
schools, such would

say
Feldkirch, but
are
the vast
We
not
concerned
to criticise the foreigner.

our
What
boy
amongst
ways
is
to
own
is best for
us.
I want
my
be
in
English
boys;
English
manners
surroundings learn to the

country,
of
his
and to receive the

a
knowledge
to and himself.
ours."
which become Foreign
is given to English an
ways
gentleman
and
gentleman habits are not of

the
The
British and this

reason
-consciousness Irish is very strong, they

are
Race
and
for
what they are, mountIng in the case of the English to the pitch they now are. at which of exalted Power That Race-consciousness tells them what to
do,
and
they
are
not
therefore
always-
solving
intellectual problems, or putting up theoretical difficulties. In India I have

it said that
not
an
heard
education will that all Western

shut
out,
exclusively Eastern do. If this means should not be But the sense. also is not
knowledge
it
is indeed
advocate
22
of National
Education
337
IS
INDIA
CIVILIZED? however
he desires is
an
without
it. What
education
for Indians
under
the
general
He wants that educacontrol of Indians. tion to be given from the Indian standpoint Whilst he desires to see taught, all
Western
knowledge he
of also
an
objective
wishes
scientific character,
that
art, and philosophy, religion, literatin-e should not be neglected as they been in varying degrees up to the have
present
an
Indian
time. boy
Take
History.
Why
should
Indian
English
taught
country
study the History of the in England and in India and be

or
nothing, as it was
next
to nothing,
of the came? and
before the English

he
Why
should
learn
European
and be ignorant of his ? Why own should he learn to draw and models, however paint after Western good they are of their kind (and in India
American
philosophy
generally
not
that), neglecting
of principles and examples lastly and above all should Why his own taught particular form
the artistic his country ?
he
not be
of Indian the
neces-
Religion ?
Only
those
can
deny
338
SANGSKARA
îty of all this who "uch little present
regard Indian culture of be that it may worth

But
discarded
altogether.
those who
take
pendence. form of indethis stand cannot claim any If, according to modern views, the relative values of a culture are in such a
case
any
test, then
is inferior and into what is of worth are not fitto manage or racial education their affairs. National
is necessary
culture people whose incapable of development

a
of the if real Racial Spirit. It is also necessary What is education is to be given at all. " to educate,'* but to educe,'' to draw out? be drawn What can out but that which
for the
conservation
*'
That in a is potentially present child? It Indian Sangskara. which is present is the
is that
which
must
be drawn
out,
fostered
by every educational strengthened and food, foreign or Indian, which it can digest. But at firstand for the weak state in which
some
are,
an
Indian dietary is the best.
friend Mr. Havell, late my asked once Principal of the School of Art, why he did
not get
a
good
selection of photographs 339
of
IS
INDIA
CIVILIZED?
Western
Art
including
the Italian His

answer
was
Mast
em
for the Art
Gallery. above.
as
what
I have
these
given
He
Masters
others
" I admire said do. But my boys
them and lose their artistic copy will merely must take one diet. The selves. The weak like they can eat strong what without
injury to themselves."
In
which
conclusion
is made
I mention
to every
an.
objection
ment of developin
form
of
"
Race- consciousness.
"
Disraeli
Sidonia
believe
All is Race." Some said still it. Others dissentient. They are
"
think
are
that national
and.
race-
consciousness of
mere
representations
savage
to-day
the
ancient
tribal consciousness
see
and thus
something
to be rid of. They

men
that it leads
and to strife. The Nietzsche goal therefore isInternationalism. he said " Is there a single put it well when
to divisions among
idea behind
this bovine
can
nationalism
? What
positive value this arroga*nt
there be in encouraging
everything
common
self-conceit, when
to-day
points to greater
"
and
when
more
interests
at
moment
the spiritual
340
SANGSKARA
dependence
are
and
denationalisation
paving
which
obvious
to all are
the way
for the
and fertilizations reciprocal rapprochements up the real value and sense of which make may present day culture ?" Internationalism
be in
some
future time.
So far from desiring

kind
I would see belief is firstly
can
to foster quarrels of any
them that
But my all disappear. true Internationalism a

upon
only
be
elements, and that good can only be had by, in the first elements to its each Race-spirit place, developing founded
good
utmost.
In
other
words
the
development
be according to must of the individual man he is law his own (Svadharma.) When
perfected in this he will be a true citizen of International State if such there ever an in so backward be. Moreover, many a are
condition that such an idea is incomprehensible
prematurely
as
alism Internationto
them.
If
they
forced
into
its practice
would
its
ruin the Internationalistic idea.

in the best elements knowledge, namely
man
For
are
success
required, tolerance
and
the service 341
charity, at of Humanity
IS
INDIA
CIVILIZED?
large.
Man
must
learn
his
own
true
interests and
those of his family

serve
first before-
he
can
truly
and he must Race, and Nation

serving
present
the interests of his race, learn to serve his Country,
before
he
is capable
of
Humanity talk We
of
at large.
With
Brotherhood
must
all the few how
practise it !
a
lower
always
stand
rest
on
then work at firston round of the ladder. There are, and in every country, who will be some,
a
higher
rung.
Such will lead the

there
a
of
their
fellows
is
in due
time*
Secondly
applicable principles
great
there
to
India.
Indian
reason special I believe that the
of
civilization
are
of
belittling those of Without value. others, I think that it will be to the benefit
have of the world at large that it should the help of the Indian infused by people
the
Indian
for whom have no
spirit, and not servile imitatorshave no place. We Westerns we for disciples in

matters
need
are
in
which Indian world
we
the
masters.
In order that
culture should take its place in the it is necessary that the Indian Spirit,,
342
SANGSKARA
has produced that culture, should be fostered. This is for the world-good, and for be our race, we this end, whatever should
which
all render our of the World.
service, and
thus
be Friends
(Jagadbandhu)
343
XIII
SOME
India
momentous
CONCLUSIONS
approaching
in its history.
is
now
the To
most
epoch why
answer
the question
into the
this is so
would
lead
me
subjectof practical politics which
do not here discuss. The country will also be subject to the play of monster economic for sometime forces. Already past, and Indian degree
markets
have
up
been
those
in
increasing
linked
with
of the West
showing in Her
poor already with results to Her first time For the themselves.
history she will be thrown

vortex,
into the
World
cultural and political, economic, ment social, from which her past form of Governbelieve providentially) has (I preserved
Her. Her
Will
She
have
feet in it ; I hope
the strength to keep The next She may.
344
SOME
CONCLUSIONS
question remain
is, will She Indian ; that
keep
Her
feet
and
is, will She
preserve
the
essentials of her grand But hope. Again that is my
civilization. if so, it will
be
because
She
has
had
the
strength to guard and uphold Our Western civilization is a great "Self. We is called a What Eater. consume.
**
will and the Her Indian
higher
standard
us
of
we
life
"
has
hitherto
more
meant
more.
with
that
consume
and
*'
Industrialism
increased
more our
instead
Western
of satisfying,
has
want
needs.
We
own store and if our has not satisfied, then have to we gone It has been well said by that of others. Mr. Lawrence in the purHousman that suit
wants
;''
''
had i)ecome every country of wealth in more or less degree non-self-supporting from within, dependent to control on power
or
to
influence
favourably,
to
its
own
interests, outside conditions. And the more it was dependent for its prosperity, or for its
sufficiency, instead of from

in
or
supply
from
more
involved
within, the larger the

345
without it was
international
IS
INDIA
CIVILIZED?
has ended in struggle for existence which devasting the bloodiest and war most
known
accounts
to
human
history ;"
the
final
yet to
of which,
I may
Her be rendered. India must on Herself unless She is content guard to preserve
to be assimilated
to others
add, have then be
and
can
to
thus
lose Her
strength
Racial
to
save
Soul.
Where
as
She gain
Herself,
cultural
Herself,except
The by
all
from
Her
own
inheritance.
universal
assertion
and
adoption
peoples of the noble and essential principles lead to a of Her spiritual civilization would world-peace. The East has
greatest
of all the spiritual teachers. India has taught

is in its ultimate
been
the
home
that the Universe
ground
Spirit ; that what is material is the expression of the Eternal Spirit in time and spacer is essentially either that self-same that Man
akin to it ; that the by a Just Law Universe is governed which is the very nature of its true expression ;:, is that all Life is sacred ; that Morality
a
Spirit, or
part
of,
or
the law of humanity,
which 346
is the
master
SOME
CONCLUSIONS
of its destiny
sown
and
the
reaps
only
what
a
it has
that
universe
has
moral
must
purpose,
and
that the Social Structure

as
be
so
ordered
to subserve
another sublime truth which of Her high civilization, which
it ; and many is the warrant

may
yet
bear fruit not only in India but throughout

the world, thus the Karmabhi^mi.
justifying her claim
to be
Every
continue
race can every and only to truly live by being himself, by
man
being
itself, otherwise But this

to
race
he
and
they
are
nothing.
continues
greater
worship
will not perish if it the Mother-Power
than the greatest, manifest in the littlest, in Shakta worship seen not a? an
image
but joyous, crowned of sorrow, with ruddy flashing gems, clad in red raiment^ {Lauhityam etasya sarvasya
more
vimarshah)
effulgent than millions of rising suns, hand granting with one all blessings and with the other dispelling all fears.Hinduism has deeply fear is an that perceived
essential of the (Pashu) in man. mark animal and of the fearless win The
animal
347
IS
INDIA
CIVILIZED?
*allworldly
enterprises
and
fearlessness
is
also the sign of the illuminate knower. In India in order case any must
live be faithful to Herself
as
to
each
must
be
faithful to himself.
"
As the Indian religion
scripture
is
says,
The
greatest
Truth/'
to
which
'"
means
all honesties. scheme

"
According
the natural
Orthodox/' or
None
of things each whether Reformer," must act as he for the benefit of his
act
sincerely
country.
believes
are
doing
wrongly
who
according
sincerely endeavour
to their conscience
thought works
out and
and judgment, held. All honest Worldends of be the
for
the
Ishvara
the World-Lord,
aims
whatever
means.
difference in
may
and bind
Sincerity
have
they
be
right
link to
to
the
forsake
all. None their duty as
it to be, because they sincerely conceive fancy that what for will they work may How they know this with can not happen. certainty
"
And
even
if they
could, it is the He
design
of Ishvara
that what
wills to be
obstacle about after every shall only come For these has been thereto surmounted. 348
SOME
CONCLUSIONS
obstacles
should
we
are
part
think
of His wisdom. of failure. Those
Never
who
do,
to fail. But if we look already begun that to fail at things largely, we shall know have is nothing to succeed : if we striven
have
it that effort and its result, limited though We be, is achievement. are all {though
free)in the service of the

the and
World
in
-purpose,
organised
matter
expression
time,
space
Reverence, whatsoever which
spiritual Self. therefore, to the highest Self by of the undying

name men
may
call It
"
Self
is both
immanent
are
in
forms
which
Its Power
it.
some
the universe of formand yet
lessly transcends
But there
are
in this country
who,
in this period of transition
due to foreign
such things
scepticism and influence, believe in none of
as are materialist, and who though than any often less usefully so, Western. Modern Western civilization, great
though
as
in several respects
it be, is, in
so
far for
it is divorced
from Such
religion,
persons
poison
Eastern
peoples.
in fact think
that India has suffered through 349
its religion.
IS
INDIA
CIVILIZED?
"got
on''
She would,
without
recent
they think, have
better from
it.
Such
have
learnt nothing
like a events and present which, flash of lightning, make clear the dangers which
men
amidst
have
walked
in
ness. darkthose
who these them,
If, notwithstanding hitherto been have

great
warning, the
custodians
or
of
traditions
neglect
reject
they
deserve
will themselves perish and will to perish, or they will suffer a worse
a
lot, namely
lasting
deprivation
of the
high place in the world which the greatness to make for of their forbears had sought They them. just exist, but as what may and how ? As against such a possibility the
Indian may facts drawn Hindu
derive encouragement
from
from
two
his history. The firstis that
itself survives civilization, which to-day, has absorbed other cultures. This is, in itself, evidences to of adaptability " It is because it has circumstance.
swallowed
up
every
religion which American writer East in the West
civilization and every has mixed with it that an

"
(Mr. Price Collier in The 177) justifieshat he w

"
"
350
SOME
CONCLUSIONS
finds to be the British attitude

such intimacy
in refusing
of intercourse
as
would
entail
the mixing up of one civilization with the the British Only thus he says can other.
retain
their individuality
and
thus
their
The second point is one of which control. Leader ") has friendly a critic (" The " in Reform me. movements reminded
"
India justify the changes by reference to Western appeal

"
they advocate not but by precedent
to
ancient
'*
Texts.
The
impulse
have
on
to
such from but
doubtless may reform the impact of the West

not necessarily
arisen
the East,
that
it does
follow
the
proposed are, in themselves, opposed to true Indian principle and practice. It may changes
be the evidence of Heart of the Hindu
striving
from the very

to persist,
Consciousness
by adapting itself to the new which has been thrust upon

my
environment it. Firm as is

true
value is lost,and therefore that the basal ideas never after, imperishable, here or hereare of Hinduism
conviction
that
what
has
uprising according to Indian notions I yet world after world as the eternal Veda, 351
IS
INDIA
CIVILIZED? Arya Dharma

is to be
clearly
now
see
that
to
the
an
submitted
ever
has
experienced
attack greater than it in all the Ages. One
cannot
may
be certain what the immediate future distinguish between the be. We must
present
Indian
may
People
and
their
ideas, which West,

evolved
the
whatever
them. We
and will pass over happens to the race

must
cultural into the

which
distinguish between
question
of the
re-juvenation
and
of the
present
Indian
People
the persistence
the spirit of the ancient culture. in case eternal and will live in any
races on
of This is
newer
the
or
exhaustion
of
the
Asuri-
Prakriti,
the present
It is obvious
egoistic cycle. to all that East and West

a
are
being
gradually
has almost of the past.

separatist
linked up in entirely destroyed

There
can
which the isolation
way
thus
a
be
a
no
culture.
As
result
purely Common
Human
working
Consciousness
for
a
is arising
common
moral
iswhich end, in dis-^
regard of allracial and geographical barriers/ in the As I have said cultural conflict may future give increasing place to co-operation,
352
SOME
CONCLUSIONS
an
which
not
a
but still dangerous, dream.

is to many
idle,where it is^ If so, the future
world -civilization will be in a form which is the resultant of the interplay of the forces, spiritual, moral, and intellectual, which have
contri buted to its making.
which the future. The which counts, since it makes present survival well being of the and Indian people will foster the spread and
acceptance
with
the
present
concerned is the only thing
am
of their culture.
survive
as
Will Indian
have
among
they
specific living
organism
known
substantially such as we it ? There are some peoples said to be disappearing. the custodians of the Indian
are
them who
who
are
Those
tradition
may
other cultures. bonds, which hold

may
to themselves surrender The dissolution of the social
that organism
together,
cease
be
so
loosened that it may

be that,
as
to be
such.
It may
with
the ancient
Greek
and
culture, Indian Religion, Philosophy few linger on Art may a amongst
of the ancient the millions educated by adherents
tradition, amidst or their Western
353
23
IS
INDIA
CIVILIZED?
westernized
Governors,
(of British
or
Indian
ways,
blood) adopting
serving
their thought
the subordinate
and
them
as
instruments
If so, of their giant industrial undertakings. " it, India," as the organism have known we
will
have
gone.
On
the
other
hand,
be the material changes which the whatever bring, however future may much the present be altered, its spirit may may yet organism
survive
new
with
body,
root
sufficient strength it may then which
to infuse the
attain, with
those Indian
From
ideas
are
which,
as
the
seed
of
Being,
that which
truly
counts.
the Indian plant. has
Indian
future
however
seed will rise again another None the can yet say what
in
store.
thus
It
behoves bestir
all who value those ideas to for their conservation. themselves
In any
case
the chief religious and
phic philoso-
concepts
imperishable. hold to them
of India are,in their essentials, Whether the Indian people

or
not, they
will be wealth Aryas
taken of
up
and
added
to
the
cultural
white
the
greater
varna
amongst
the
(Shukla
from
pinggala
kesha) of the
354
West
SOME
CONCLUSIONS
whose
Eastern
branch
in
ages
past,
the
coloured peoples of ancient India, in part at These essential ideas least, received them. because, as case remain will then in any
humanizing
man
for
the
which
they
a
place and
before
spiritual him, they
end
are
those of
great
true Civilization.
355
WORKS
ON
BY
ARTHUR
AVALON
SHASTRA
TANTRA
BS.
A. sh.
T antra nirvana
of the Great
A Tantra),
Liberation,
(Mahafrom
the
Translation
Sanskrit, with Introduclion by Arthur Avalon

Hymns
to the Goddess,
and
mentary Com...
8 0 10
From
the Tantra
and
other
Shastra
and With
tlie Stotra Introduction from

Avalon
of
Shangkaracharyya. and
Commentary.
by Arthur
Translated and
the
4
Sanskrit
Ellen
.30 I. The
Principles of Tantra,
tratattva
Part
Tan-
of Shriyukta
Shiva
Chandra
Mahodaya.
Vidyarnava
Bhattacharyya
Edited
Introduction with an by Arthur Avalon do by Part
and
mentary Com...
8 0 10
Do
Introduction Kanta
Avalon
''Wave
II. With
an
Shriyukta
Edited
...
Barada
by
Majumdar.
...
Arthur
...
12 0 15
of Bliss* (Anandalahari)a
Arthur
"
trans-
lationandCommentaryby
'"
Avalon
1 8
(Mahimnastava of Shiva Fushpadanta)sitranslation and commentary

Greatness
of
with
by
Arthur
Avalon of
together
Sanskrit
commentary
...
Jagannatha
...
Chakravartti
...
18
356
Origin
of the Vajrayana
Avalon
in
...
Devatas
...
by
...
Rs. A.
Arthur
sh. 1 0 8
Studies
Mantra
Shastra
by
Arthur
of the
Avalon.
Part I.
(1)Causal Shaktis
of the
Pranava
(2)Kalas
Part
Shaktis,
The
Nada,
Tattvas;
IT,
(1) Shakti,
(3)Bindu; Part III (1) Maya Part III, (1) Kanchuka, (3) Hangsa; Tattva, K^makala, (3) (2) Ashuddha
Varnam^la.
A
(3) (2) (2)
Reprinting,
annas
a
few copies left 12 at

concepts
part 0 12
des
...
Quelques
Hindous.
fondamentaux
...
Par
A. Avalon
0 8
TANTRIK
UNDER GENERAL
ARTHUR
TEXTS
EDITORSHIP OF
AVALON
Vol.
Nighantu
I.
and
Tantrahhidhana
MudraNighaniu.
with
"
BtjaTan-
trik Dictionary,
Vidy^ratna with
Edited
an
by
Taranatha
in
...
Introduction
English
by Arthur
Avalon
"
2 0
Vol. II. Shaichakranirupana,

on
the six centres
of the body with
work by Purof
nananda
Svami,
Commentary
"
Shangkara.
Pdduhapanchaka
fold ("Fivecom-
footstool of the Guru
"), with
357
ofKalicharanaand the Tika of Vishvanatha

Patala
an
mentary
Notes
on
fromRs.A."A.
the Second
Kalik^ Tantra; with of Kaivalya Introduction in English by Arthur

... ...
...
Avalon Vol.
2 0
III.
by
Prapatichasara
Tantra.
"
Edited
an
Taranatha
Vidyaratna, by
...
with Arthur
...
Introduction
...
in English
Avalon
Vol.
3.0
IV.
Kulachudamani
Nigama.
"
Edited by
Girisha
an
Chandra
Ved^nta-
tlrtha. With
"
Introduction Maitra
Tantra,
...
by
...
Akshaya Vol. V.
Kum^ra
Kuldrnava
2 0
"
Edited
by
Taranatha
Vidy",ratna,
with
tion Introduc-
in English
by Arthur
Tantra
Avalon.
(A
3 0 4
fulltranslation of this
...
..
is in preparation)
... ...
Vol. VI. Kalivilasa Parvati English
Tantra."
-Edited
by
Charana
Introduction
Tarkatirtha
by Arthur
"
with Avalon
A Bud-
2 0
Vol. VII. Shrichakrasambhara,
dhistTantra,
with a Arthur
Vol.
edited by Kazi
on
...
Dausamdup by
foreword
Avalon
the
Vajray^na
VIII.
First by
Part
Tantraraja
Dr^vida...
Edited (fiadimata)
dhy"ya
Mahamahopa-
Lakshmana
Sh^stri
3 0
358
In
the Press.
Vol. IX.
The
Second
...
Part
of
same
is
in preparation
Vol.
X.
Kamakalavilasa^
Tantrik School by by
Prakarana
of
the with
Kashmir
Punyananda
Anantanatha Vol. XL
Commentary
Advaitabhavopanishad,
Halyu-
panishad^
With
Taropanishad^
Kaulopunishad.
Avalon...
Introduction
by Arthur
To he
LUZAC
had\pf
TRACKER
SPINK
"
CO., LONDON. GANESH
" CO..
CALCUTTA. TARAPOREWALA
" CO., MADRAS. "

SONS, BOMBAY.
359
PRESS
"
NOTICES
has been
much
more
Foreign
mainly
domination political.
than social
It is the
cultural
is the
and
conquest
one,
of India
insidious
its
which
in
reallybut
culture
important
permanent
its
cause
in
to
results. the soul
Alien of
threatens
swamp
obscure
India,
to
the Indian
latest is
culture.
Therefore
is
most
Sir John
opportune.
Woodroffe's
book
His
style
simple
and
convincing.
The
are
fundamental examined
principles
of Indian
power
culture insight.
with
purpose
great
of
Sir
John's
India
working
is to defend
the minds
to create
of young
a
against
defilement
own
"
strong
faith in their
ideals and
"
for this
India will be very "Powerful Many

wise
grateful.'*
The
Commonweal.
exposition
of Indian
social
its
culture
religious
pages.
are
political,
and
inspiring
to
serves
observations
We
can
abound
in
commend
its perusal
all who
to
seekers
the
after the truth.

to
If it
some
induce
Europeans
abate and
more
of their racial
and the
pride, Indians their
prejudice
to have
a
intolerance,
correct
appreciation
of
as
a
culture,
then
it must
be
regarded
360
most
moment
opportune
publication
the
great
at
the
present
when has
West
shaken
in the catastrophe the faith in the basic principles
of Western stimulus
enquiry."
''
"
culture
and
has given
powerful
to the
spirit of introspection
and
The
insight
Leader,
into what
Deep
is of true
an
value
in
Indian the
more
culture"clear
with
effective because inspiration conception of India that is the great His conception in the book. of life is
Indian
book
page
all enthusiasm restrained. It is his
through
all
one
and
through.
I have
read
this after
afternoon
marking of
our
page
its trenchant
pen
criticisms
detractors, culture
its
pictures
of Indian
life and
and
especially
some
its illuminating
our
description really
one
of It
an
a
what
is
as
of
once
philosophies
as
mean.
if
again
of old,
heard
ancient
Guru
book
talking
to
his disciples.
home."
It is
noble
for every
Indian
"
Sir John
India ( C. Jinarajadasa) -"ISIew an has already abiding earned affections

and
place in the his intimate
of
our
countrymen
by
profound
studies
and
his Hindu
enthusiastic
exposition
of Hinduism of the basis

in spite of the tion of composifind must
of
culture.
nature
a
The
volume
ephemeral has
of the incidents
permanent
value
of every
and
place
in
the
library
self-respecting
361
Indian.''" monthly
"
Central
Hindu
College Magazine,
Hindu
more
the
organ
of Benares
and
much
University.
are
This
matter
explained
points
out
with
wonderful
lucidity.
view
Sir John
that the true
of human
supports
to,
evolution and
is the
Eastern
position
one
and
illustrates also
using
his the
by
and
reference
and
clearcut
system
meaningful
nomenclature
of that
of Hindu
he
is
Philosophy
such
a
and
"
Religion
The
of
which
master."
Hindu
{Dr. Subramanya
"
Aiyar.)
the
So
ably
indicates
basic
principles
of
Indian
charges
and
Civilization and
with
such
repudiates
the baseless
righteous
one
"
commendable indignation as by birth has by
enthusiasm could
have
the^
befitted
culture
who
inherited
every
deserves
in
study
sincere
believer
book"
Indian
thoi:^ht. An
from has
a
crushing
that the
grasp
reply"
start
admirable to finish
and
and
in
shows
author
of the
masterly
situation
sympathetic he who
goes
whole
through
it will
find himself
touch
"
with
the
essentials
of Indian
tion." civiliza-
Prahuddha
John
the attacks
Bh^rata.
has
"Sir
expose
Woodroffe fallacies
recently
done
well
to
underlying reiterated of
"
certain
is
time
old deeply
imbued
with
the
spirit
Sh^kta
Vedantism,
362
and
it is from
this point of view
that he defends fine chapter

various
Indian
civilization.
In
very
Sir
John
Woodroffe
exhibits
the
opinions
held about
India and
her civilization."
"Servant "Contains
freedom from the by
R. of India {Profef"sor D. Ranade).
high
intellectual
or
qualities
with
prejudice
informed
not
a
nonsense
on
"
of any
the
kind"
written
and
best
one
work
subject
India
Hindu."
United
Native
States.
"The
every
book Indian
demands
the
close
attention
of
his country.
to appreciate
who is interested in the future of It is an invitation to us urgent

better both this
sacred
it, and
trust
and
the
near
firm and
author much
besets peril which faithful in the hour
to stand
of ordeal.
great
are
The
develops
quiet
his theory
and
with
skill and
strewn
depth
the essays
throughout
tions
tempts
"
with acute with
and penetrating
a
observâwhich
expressed
one
lucid
solidity
"
constantly
to quotation.'
^'Arija. and
those
Is
throughout
thought-provoking
passages.
replete with
on
interesting
But
whom
Sir John's
from
eulogisms
will drop ponder
like
on
manna
Heaven
has
what India
h (else)e
should also It would to say.

a
be well for
if instead for which

material
of cultivating
blind racial will
vanity,
{?irJohn's
to
book
furnish
we
ample
the
unthinking
bigot,
363
concentrate
our
attention
on
those
by
so
other doing
it
lessons
we
preached
by him,
for only
would
"
contains."
"
a make Modern
right use Review.

is
a
of the
truths
This
noble
work
trumpet
call to the and tiveness distincof India

a
Indians
to realise
their
greatness
and
"
to build
the great
future of
loving
"
and Hindu
intimate
student
great
culture."
Message.
deep for debt this of gratitude timely
"
"India John
defence
aspects
owes
to
Sir
in
Woodroffe
of
volume
Indian been by
so
culture
certain
social
have
satisfactorily
discussed
of
our
and
defended
this erudite
defender
social
over
civilization
that if the Indian

to read
reformer
would
care
and
think
them,
much
towards will prove orthodoxy of his rancour is India's Civilization baseless. greatest misunderstood foreign by
many
intellectual
imps
both
to
can
and
indigenous. minds
as
It is Indian
the
case
consolation
or
find that
realise it
great
so
foreign
well
in
Knowledge
teaches
course
of the inner kind of patriotism but one

and
of Sir John's. capability of the Ego

which It is
as
is of
universal
not national.
silly
to hug
as
the degenerates
of
our
own
nationality
continents.
to hate the great to stand
souls of theother
But
for their rights when

of every
oppressed
man
is
the privilege
right thinking
and
364
words
fail
us
in
; may
thanking
they
Sir
ever
John
more,"
"
for
his
humane
duty
be
Mahratta. Hindu
ardent
*'Sir John
religion and
admirer
writes
profoundly of
which
of the he
is
an
culture
and
his defence
of Indian
civilization
is informed
with
to
glowing
enthusiasm. the
not
He
finds it easy
Archer.
confound
will
it.
rationalist
Mr.
every
The
that
book
reads
please
no
Christian
student reading,
But
occidental
miss
of
for
Indian
politics
should
in
the
it explains point
much
the
Hindu
was
character
obscure
and
and
of view incomprehensible.
Hindu the
that
before
The
Author which best
believes has
that the ancient

throughout
culture
perished and
ages,
is the
for India
he is fearful lest it be lost in the which will follow

"
political maelstrom
the
war.
Capital,
of Sana-
Great
tana
"
erudition"
sturdy
Daily
champion
V"hdivm2i.~ Indian
News.
effective and crushing rejoinder--the distinguished deep work of a scholar and truly merits thinker" a very wide circulation
in this country.
Most
It is
profoundly
philosophic
study
"
of the
Bind 7isthan Review. subject:'-of

a
The
constitution
can never
politically dependent
to
people
appear
advantage
because
it is the
interest
of the
politically dominant
365
people
to
discredit
as a
everything
inferior.
belonging
Author for truth
to
the subject race been actuated by

a
The
has
and
strict regard
desire for the establishment
of true
what
in
Dharma.
is
mean, own
He
has not spared
from
criticism
calculating,
countrymen,
vulgar,
nor
inhuman
he
or
his words
or
has
is low
minced
in
condemning
or
what
in
servile
selfish
imitative
Indians
aims,
by
most
the
highest
Actuated of to-day. he has really given

convincing
a a
remarkable
and
book
"
on
difficult and
much-abused
theme.''
Bo?nbay
Chronicle.
"
Ably
a
written
defence
of Hindu
It would
as
Civilization
have
an
by
profound
scholar entered
been
better if he had
protest
much
emphatic of Hindu define

"
against
as
the prevailing
has
"
abuses
to
society virtues
"
he
taken
care
its
and
ideals."
Everyman's
to
Review,
It is
rather
unusual
find among
Judiciary Neo-Hindu
the
an
British
apologist
members
of the
the claims
Indian of
the
for
revivalists
Extreme their and allies the Nationalists. It is in this role that we find
Sir John
modern
the book
on
Woodroffe Saul
among
figuring
the with
as
sort
of of
prophets"
an
much
is occupied
unworthy
attack zation." civili-
Western
and
particularly
Christian
"ili/ac^ras Mail.
366
*'
From
keen
to
sense or a
irritation
and
annoyance
we
passed
sorry
feeling
of contempt
touched
by
of amusement whatever
that the Absolute else the

Author
(or
the Spirit
to call
wishes
it)should
indulge
in the bad
joke of this
conflict. John There
consider both Mr. Archer and Sir ..We in this episode Woodroffe a nuisance...
is
an
absence
of clearness
even
of logic this
person who presents such a position as ...A is not really and truly tbe friend of India.
"
The
Indian
Philosophical
Review
(Professor A*
Widqery)
Rechauffe' of
more
or
less familiar
arguments"with
new
the
thought"
and
loose
vague,
illumination
of any
obscure"
illogical
antithesis
and
disingenuous
"
assertions"
vagant Extrafrom
abstraction
cannot
be exempted
the charge
of bias.
His
interpretation
of the
West
suggests
abstractions from
aspect
that with all his metaphysical he is unable to distinguish form Vapourising,

essays
reality"
nebulous.
not
The
obscure,
without of
of these familiar; their being

issues,
very
is when
style
is provocative
stimulating. multiplication
The
confusion
the
of sketchy
extracts
the breach context, without of simple rules of logic a and running no that gives speech for the division into Chapters reason make
367
altogether and
book
which
is very
when
"
hard
to
read
still harder
to remember
read.
Englishman. whom He
the has
'*
Sir John
may many
Wood
follow
years
roffe is
with in
guide
reader lived
confidence.
and
India
has
shown the
him?5elf
spirit
not
nor
to
be
in
real
on
sympathy
with
hand
own
of the
East;
the
other
he has
people,
lost touch
with the ideals of his
been
blinded
so
by
as
nor
the
to
essential
beauty
of
Indian
present
tradition
be
does
or
unware
of actual forget
defects ; who do
so
he
that
those
must
write
against
in praise
of India
with
with
exactness,
discrimination, of
mere
and' the
latter
the
avoidance He
puffing general balanced thoroughly

"
statements.
is definite and
and
gives
one
"
the impression
of being
reliable." the
Theosopkist of
[A de L).
fairness
admire
spirit
absolute
with
which
"
Sir John
should
Woodroffe
has approached
by
every
the task
be studied
to
carefully
Indian
mould
who the
aspires
lead the of his
people
and
to
"
aspirations
countrymen."
Indian
*'
Review
whole
to
(Hon
book
every
Mr. Justice Seshogiri

is replete
one
Aiyar^
suggestions
The
with
useful
who
is interested
in
culture"Sir of Indian understanding to the devoted has years many John who brings to his studyof Indian religion and who
proper
368
task
frame of mind and abundant judicial

the difficulty in proving Mr. Archer's conclusions." loves who His does.
has no sympathy utter hollownessof

"
Vedanta
"
Keshari.
not
seen
We
have
as
any
one
Bharata
Sir John
Woodroffe
pre-eminence
consists in this that he has said that the service (Seva) Bharata is the service of
of Shri Bbagavan."
Utsava
(R.D,M.)
By the
same
Author
BHARATA
COLLECTION
OF
SHAKTl
ADDRESSES ON
INDIAN
CULTURE.
Second Edition.
Price 12
"
Annas,
The
thoughtful
foreigner, a true Muni
sayings of an Freethinker or
"
honest
*'
as
he
himself interprets the Hindu

to be in the hands
terms
ought
of every and
Indian.
self
give
him
thought
It would The respect.
Christian Orientalist
Missionary
are
and
the
Christian
the two great factors of Indian fight the third factor We denationalisation.
less successfully. We or the politician more have fought the Missionary and defeated bim generally but the scars of his early attacks we
369
24
are
unconsciously
Thus
when
bearing
we
as
run
acceptable badges
down
as
"
we
are
unwittingly
showing
ourselves
Chelas
a
the
mediocrity
we
of
Europe.
cast
Like
of living
organism
trying
system. to
must
a
bore
home
off the foreign matter into our intellectual

not
spare
Sir John
does He
the
Indian
mind
that
in its analysis.
our
has very
often professed incapacity and sometimes often our confusion. The little book is one
so
ably shown Vairagya is more phic philosoof those

a new
go to make which would productions It is a protest in this country. age
against
cultural suicide of a civilization designed Modern Review. its past to live for ever-"
"
by
"
Sir John
Woodroflfe
rarely says
anything
element of originality in it. which has not an He makes a powerful plea against the cultural
conquest
of this country
.a
by
the
we
nations
of
the
to
West..
the
vigorous
plea which
every
commend Indian.
as
notice
of
true
born and
Sir his
a
John's
is bold sympathy is deep and scholarship
fearless
he
erudite"
has
clear
and
perspective
view
of
our
culture.
Bazar Patrika, -Âmrita ** The of the booklet is studied with whole of thought and thrilling insight shining gems
into truth... this sterling
faith in the
profound
individuality
of India, in the glorious
future
370
which
She is bound
mission
every
to work
out for
Herself in
the great
animates compiled
She
word
is to fulfil in the world,
spoken
in
the
addresses
in
in
this
book.
We
cannot,
fact,
overestimate
the necessity
India, of every worker himself with a copy of this compilation

is
our
of every in Her cause,
of furnishing
student
and it of
in
ardent wonderful
wish
that the
great
exponent
the
more
Tantrik
time
to
lore
to
come
often make
of India forward, his
would
as
addresses, ideas to the keen

in
our
these
contribute
weighty
going
on
intellectual struggle
round
country
our
practical
problems
of
re-organising
lifeand thought.''-F7'abuddha
is not
Bh^rata.
"
Inspiring
title" he has
what
given
to many,
understood sympathiser
upon
the soul of India.

with
He
is
thorough and
Indian
aspirations
has dwelt
our
the
real aim
and
purpose
to be read by every efforts. Ought He will then have a patriotic Indian. clear strength in his onward vision and feel a new
of
struggle." TVew; India. " Each of these papers
is overflowing
to
with
to
thoughtfulness
Bh^rata.
to
and
desire
do
good
read
ask every English educated man"" it. It will give us for our reverence
culture
We
natural
and
will
save
us
from
the
thoughtless
spirit of imitation."
371
"Politically India is dead, this is bad enough but if cultural conquest follows the political
then
mere
She will be truly dead. name and Her culture

room
Is India to
be
assigned
or
to
the
to
cold be a
up
of the Oriental scholar
is
She
living
form/*
with
Sir John
as
Woodroffe
takes
as
the question
youngest
much
enthusiasm
us.
the
answer
Nationalist
one
amongst
His
is is not
John
Sir ..but light, blind to the difficulties. Searchof courage

and hope,.
"
SOME
THOUGHTS
BY
ON
EDUCATION
PROBÊSSOR
PRAMATHA.NATHA
MUKHYOPADHYAYA
WITH
FOREWORD
BY
SIR
JOHN
Price
WOODROFFE
Re. 1.
To be had
LUZAC
of
SPINK
"
CO., LONDON. GANESH
THACKER
"
CO.
CALCUTTA. TARAPOREWALA
" CO, MADRAS. " SONS,

BOMBAY.
EY,
.TE
of
in
re
ML BOOW B"""^^W
rr6 ^
\-40Tn
20m-l.'22

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2012-10-03 20:06:50 UTC

506c9b9eac31e 128.113.164.111 United States

I. Civilization and II. East III. What IV.

Example Reply Dharma, and of The Indian

printed Edition Revised

the title of this Even the most

antipathetic India has a

civilization (as he would say) There is an acute difference as

render its actual But (apart from

be held particular case Power-holders which cultural

moral, and It is with Mr. Archer

finds India to be barbarous.

of sufficient intrinsic value as

civilization, there from apart which, stated,

Unlike suitable objectof reply. run of criticisms it is written

of the cultural at that) for it assails attack, (and vehement ii

I greatly prefer a to insidious attacks made

which glorious, but

onslaught Lastly the book

political aspirations." it if you persist in your

questions this agitating

religious and political,which are for the of the influences making

racial^ at the back

principles is not a In judging

of a civilization we fundamental principles.

the test of Ayurveda.

period of nearly thirty years between of the divergence The greater

is this charge be made can ways,

which, in varying degree in different

guish also distin-

value and what further some matters

is essential and what There is mere crust.

shapeliness that any

racial consistency intellectual and

culture has present

of their general applications. are which still happening

of speech Indian " leader English which

said that standards

possible to conceive of any less a leading, Englishman

ordinary, much Irishman, or

of, admirer French that

the standards according his aspirations should be set. Is it

I exception the door to a

civilization be broken disintegration

another has^ which

the introduction Eastern the

zation civiliof Western peoples ? Its poison

can others. Who War will not

point this and possibilities which Moreover there is a party amongst

political order may

be powerful enough In every the way,

in the endure history.

moral over More-

Peel's statement 169) that in Europe,

Mr. approval (" The Future of

fied glori121). But bloodshed is (120,

not all. For