INDIA AND DOMINION STATUS
Sn1,—" Anglo-Indian" tells us that the Hindu religion "extols nega- tion," and that to the Hindu "all action is evil." While this latter phrase is probably somewhat exaggerated, most observers of tie East seem to agree with "Anglo-Indian," but most students of Ili sacred books would probably disagree.
According to the Gita there are three paths, each leading to Yosj or union (cosmic consciousness). There is the path of devotion, culminating in the saint, for example Jesus; the path of wisdom cul- minating in the sage, for example Plato; and the path of action, whirl culminates in the leader, for example Caesar. Thus in Hindui the axioms of Napoleon as well as the sermons of Newman might ft regarded as helpful to the spiritual life.
Moreover, the two great epics of Hinduism, the Ramayana and th story of the conflict on the plains of Kurukshetra, are epics of strife and triumph. The Ramayana extols action. Rama, an incarnation of Vishnu, is involved in conflict with. the evil rakshasa Ravana (the devil). Rama shouts defiance at his foe and darkens the sun with his arrows. Or consider the story of the great battle on the plains of Kurukshetra Arjuna, as readers of Sir Edwin *Arnold's "SO Celestial" will know, loses nerve on the eve of that great conflict Apprehensively he reflects what evil effects may follow even a vic. torious war ; perhaps the confusion of castes (revolution). Krishna) who claimed authority because, as he said, "with one fragment d myself I pervade the whole universe and I remain,' tells Arjuna lii duty is to fight with fearlessness heedless of the consequences. "Tiff business is with action only, never with its fruits." The Hindu by his own sacred writings is urged both by example and precept to coal and activity. Can we not then bring India more wholeheartedly into the war 11 referring Hindus to their own heroes and religious teachings? This a hardly likely to succeed. Consider how in the West we have had centuries of wars and conquests, often of State-sanctioned and State' initiated persecution, of arrogant leaders seeking power, and commercial system based upon covetousness and competition. Re" ference to the Gospels has not cured this and will not. It is justifma by the subtleties of theological casuistry. So today we have lig paradoxical position of Gandhi, the Hindu, disregarding the exarglt of Rama and Arjuna and the ethics. of the Gita, urging Tans-cu' operation, fasting and unresistingly being led in prison; while Christian leaders in this country, disregarding the Sermon on the Mount, are urging retribution against the Nazis. No one objects ta retribution. The Nazis deserve it. But it is as difficult to imagia Jesus sanctioning retribution, only distinguishable from vengeance bl the casuist, as it is to imagine Krishna urging the submissiveness meekness of Gandhi.
Do all sacred writings then fail in their purpose?. Rather, collec"
tively, they reveal a beautiful intelligence which compels respect. the doctrine of inspiration. To the racial inertia of the East is the stirring story of Rama and the dynamic urging of Krishna. TO the Hindu is in some measure roused from the lethargy of his P°. petual introspection. To the active and combative West 6 givci the Sermon on the Mount, and, to soothe the Westerner's ce5se-10 strivings and failings and falls, he is told that the kingdom he strisd r.
Kirk Ella, Hull.
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