The History of Hinduism and Buddhism. Charles Eliot
It freely used the terminology of the Sânkhya but the first place in philosophy belonged to the severe pantheism of Śankara which, in contrast to this riotous exuberance of legend and sculpture, sees the highest truth in one Being to whom no epithets can be applied.
In the next epoch, say the twelfth to the seventeenth centuries, Indian thought clearly hankers after theism in the western sense and yet never completely acquiesces in it. Mythology, if still rampant according to our taste, at least becomes subsidiary and more detachable from the supreme deity, and this deity, if less anthropomorphic than Allah or Jehovah, is still a being who loves and helps souls, and these souls are explained in varying formulae as being identical with him and yet distinct.
It can hardly be by chance that as the Hindus became more familiar with Islam their sects grew more definite in doctrine and organization especially among the Vishnuites who showed a greater disposition to form sects than the Sivaites, partly because the incarnations of Vishnu offer an obvious ground for diversity. About 1100 A.D.[27] the first great Vaishnava sect was founded by Râmânuja. He was a native of the Madras country and claimed to be the spiritual descendant of the early Tamil saints. In doctrine he expressly accepted the views of the ancient Bhâgavatas, which had been condemned by Śankara, and he affirmed the existence of one personal deity commonly spoken of as Nârâyana or Vâsudeva.
From the time of Śankara onwards nearly all Hindu theologians of the first rank expounded their views by writing a commentary on the Brahma Sûtras, an authoritative but singularly enigmatic digest of the Upanishads. Śankara's doctrine may be summarized as absolute monism which holds that nothing really exists but Brahman and that Brahman is identical with the soul. All apparent plurality is due to illusion. He draws a distinction between the lower and higher Brahman which perhaps may be rendered by God and the Godhead. In the same sense in which individual souls and matter exist, a personal God also exists, but the higher truth is that individuality, personality and matter are all illusion. But the teaching of Râmânuja rejects the doctrines that the world is an illusion and that there is a distinction between the lower and higher Brahman and it affirms that the soul, though of the same substance as God and emitted from him rather than created, can obtain bliss not in absorption but in existence near him.
It is round these problems that Hindu theology turns. The innumerable solutions lack neither boldness nor variety but they all try to satisfy both the philosopher and the saint and none achieve both tasks. The system of Śankara is a masterpiece of intellect, despite his disparagement of reasoning in theology, and could inspire a fine piety, as when on his deathbed he asked forgiveness for having frequented temples, since by so doing he had seemed to deny that God is everywhere. But piety of this kind is unfavourable to public worship and even to those religious experiences in which the soul seems to have direct contact with God in return for its tribute of faith and love. In fact the Advaita philosophy countenances emotional theism only as an imperfect creed and not as the highest truth. But the existence of all sects and priesthoods depends on their power to satisfy the religious instinct with ceremonial or some better method of putting the soul in communication with the divine. On the other hand pantheism in India is not a philosophical speculation, it is a habit of mind: it is not enough for the Hindu that his God is lord of all things: he must be all things and the soul in its endeavour to reach God must obtain deliverance from the fetters not only of matter but of individuality. Hence Hindu theology is in a perpetual oscillation illustrated by the discrepant statements found side by side in the Bhagavad-gîtâ and other works. Indian temperament and Indian logic want a pantheistic God and a soul which can transcend personality, but religious thought and practice imply personality both in the soul and in God. All varieties of Vishnuism show an effort to reconcile these double aspirations and theories. The theistic view is popular, for without it what would become of temples, worshippers and priests? But I think that the pantheistic view is the real basis of Indian religious thought.
The qualified monism of Râmânuja (as his system is sometimes called) led to more uncompromising treatment of the question and to the affirmation of dualism, not the dualism of God and the Devil but the distinctness of the soul and of matter from God. This is the doctrine of Madhva, another southern teacher who lived about a century after Râmânuja and was perhaps directly influenced by Islam. But though the logical outcome of his teaching may appear to be simple theism analogous to Islam or Judaism, it does not in practice lead to this result but rather to the worship of Krishna. Madhva's sect is still important but even more important is another branch of the spiritual family of Râmânuja, starting from Râmânand who probably flourished in the fourteenth century[28].
Râmânuja, while in some ways accepting innovations, insisted on the strict observance of caste. Râmânand abandoned this, separated from his sect and removed to Benares. His teaching marks a turning-point in the history of modern Hinduism. Firstly he held that caste need not prevent a man from rightly worshipping God and he admitted even Moslims as members of his community. To this liberality are directly traceable the numerous sects combining Hindu with Mohammedan doctrines, among which the Kabir Panthis and the Sikhs are the most conspicuous. But it is a singular testimony to the tenacity of Hindu ideas that though many teachers holding most diverse opinions have declared there is no caste before God, yet caste has generally reasserted itself among their followers as a social if not as a religious institution. The second important point in Râmânand's teaching was the use of the vernacular for religious literature. Dravidian scriptures had already been recognized in the south but it is from this time that there begins to flow in the north that great stream of sacred poetry in Hindi and Bengali which waters the roots of modern popular Hinduism. Among many eminent names which have contributed to it, the greatest is Tulsi Das who retold the Ramayana in Hindi and thus wrote a poem which is little less than a Bible for millions in the Ganges valley.
The sects which derive from the teaching of Râmânand mostly worship the Supreme Being under the name of Râma. Even more numerous, especially in the north, are those who use the name of Krishna, the other great incarnation of Vishnu. This worship was organized and extended by the preaching of Vallabha and Caitanya (c. 1500) in the valley of the Ganges and Bengal, but was not new. I shall discuss in some detail below the many elements combined in the complex figure of Krishna but in one way or another he was connected with the earliest forms of Vishnuite monotheism and is the chief figure in the Bhagavad-gîtâ, its earliest text-book. Legend connects him partly with Muttra and partly with western India but, though by no means ignored in southern India, he does not receive there such definite and exclusive adoration as in the north. The Krishnaite sects are emotional, and their favourite doctrine that the relation between God and the soul is typified by passionate love has led to dubious moral results.
This Krishnaite propaganda, which coincided with the Reformation in Europe, was the last great religious movement in India. Since that time there has been considerable activity of a minor kind. Protests have been raised against abuses and existing communities have undergone changes, such as may be seen in the growth of the Sikhs, but there has been no general or original movement. The absence of such can be easily explained by the persecutions of Aurungzeb and by the invasions and internal struggles of the eighteenth century. At the end of that century Hinduism was at its lowest but its productive power was not destroyed. The decennial census never fails to record the rise of new sects and the sudden growth of others which had been obscure and minute.
Any historical treatment of Hinduism inevitably makes Vishnuism seem more prominent than other sects, for it offers more events to record. But though Sivaism has undergone fewer changes and produced fewer great names, it must not be thought of as lifeless or decadent. The lingam is worshipped all over India and many of the most celebrated shrines, such as Benares and Bhubaneshwar, are dedicated to the Lord of life and death. The Śivaism of the Tamil country is one of the most energetic and progressive forms of modern Hinduism, but in doctrine it hardly varies from the ancient standard of the Tiruvacagam.
9. European Influence and Modern Hinduism
The small effect of European religion on Hinduism is remarkable. Islam, though aggressively hostile, yet fused with it in some sects, for instance