Ten Great Religions Part 10

"Bodies are cleansed by water; the mind is purified by truth; the vital spirit, by theology and devotion; the understanding, by clear knowledge.

"No sacrifice is allowed to women apart from their husbands, no religious rite, no fasting; as far only as a wife honors her lord, so far she is exalted in heaven.

"A faithful wife, who wishes to attain in heaven the mansion of her husband, must do nothing unkind to him, be he living or dead.

"Let her emaciate her body by living voluntarily on pure flowers, roots, and fruit; but let her not, when her lord is deceased, even p.r.o.nounce the name of another man.

"Let her continue till death forgiving all injuries, performing harsh duties, avoiding every sensual pleasure, and cheerfully practising the incomparable rules of virtue, which have been followed by such women as were devoted to one only husband."

The Sixth Book of the Laws of Manu relates to devotion. It seems that the Brahmans were in the habit of becoming ascetics, or, as the Roman Catholics would say, entering Religion. A Brahman, or twice-born man, who wishes to become an ascetic, must abandon his home and family, and go to live in the forest. His food must be roots and fruit, his clothing a bark garment or a skin, he must bathe morning and evening, and suffer his hair to grow. He must spend his time in reading the Veda, with a mind intent on the Supreme Being, "a perpetual giver but no receiver of gifts; with tender affection for all animated bodies." He is to perform various sacrifices with offerings of fruits and flowers, practise austerities by exposing himself to heat and cold, and "for the purpose of uniting his soul with the Divine Spirit he must study the Upanishads."

"A Brahman, having shuffled off his body by these modes, which great sages practise, and becoming void of sorrow and fear, it exalted into the divine essence."

"Let him not wish for death. Let him not wish for life. Let him expect his appointed time, as the hired servant expects his wages."

"Meditating on the Supreme Spirit, without any earthly desire, with no companion but his own soul, let him live in this world seeking the bliss of the next."

The anchorite is to beg food, but only once a day; if it is not given to him, he must not be sorrowful, and if he receives it he must not be glad; he is to meditate on the "subtle indivisible essence of the Supreme Being," he is to be careful not to destroy the life of the smallest insect, and he must make atonement for the death of those which he has ignorantly destroyed by making six suppressions of his breath, repeating at the same time the triliteral syllable A U M. He will thus at last become united with the Eternal Spirit, and his good deeds will be inherited by those who love him, and his evil deeds by those who hate him.

The Seventh Book relates to the duties of rulers. One of these is to reward the good and punish the wicked. The genius of punishment is a son of Brahma, and has a body of pure light. Punishment is an active ruler, governs all mankind, dispenses laws, preserves the race, and is the perfection of justice. Without it all cla.s.ses would become corrupt, all barriers would fall, and there would be total confusion. Kings are to respect the Brahmans, must shun vices, must select good counsellors and brave soldiers. A King must be a father to his people. When he goes to war he must observe the rules of honorable warfare, must not use poisoned arrows, strike a fallen enemy, nor one who sues for life, nor one without arms, nor one who surrenders. He is not to take too little revenue, and so "cut up his own root"; nor too much, and so "cut up the root of others"; he is to be severe when it is necessary, and mild when it is necessary.

The Eighth Book relates to civil and criminal law. The Raja is to hold his court every day, a.s.sisted by his Brahmans, and decide causes concerning debts and loans, sales, wages, contracts, boundaries, slander, a.s.saults, larceny, robbery, and other crimes. The Raja, "understanding what is expedient or inexpedient, but considering only what is law or not law,"

should examine all disputes. He must protect unprotected women, restore property to its rightful owner, not encourage litigation, and decide according to the rules of law. These rules correspond very nearly to our law of evidence. Witnesses are warned to speak the truth in all cases by the consideration that, though they may think that none see them, the G.o.ds distinctly see them and also the spirit in their own b.r.e.a.s.t.s.

"The soul itself is its own witness, the soul itself is its own refuge; offend not thy conscious soul, the supreme internal witness of men."

"The fruit of every virtuous act which thou hast done, O good man, since thy birth, shall depart from thee to the dogs, if thou deviate from the truth."

"O friend to virtue, the Supreme Spirit, which is the same with thyself, resides in thy bosom perpetually, and is an all-knowing inspector of thy goodness or wickedness."

The law then proceeds to describe the punishments which the G.o.ds would inflict upon false witnesses; but, curiously enough, allows false witness to be given, from a benevolent motive, in order to save an innocent man from a tyrant. This is called "the venial sin of benevolent falsehood."

The book then proceeds to describe weights and measures, and the rate of usury, which is put down as five percent. It forbids compound interest.

The law of deposits occupies a large s.p.a.ce, as in all Eastern countries, where investments are difficult. A good deal is said about the wages of servants, especially of those hired to keep cattle, and their responsibilities. The law of slander is carefully laid down. Crimes of violence are also minutely described, and here the _Lex Talionis_ comes in. If a man strikes a human being or an animal so as to inflict much pain, he shall be struck himself in the same way. A man is allowed to correct with a small stick his wife, son, or servant, but not on the head or any n.o.ble part of the body. The Brahmans, however, are protected by special laws.

"Never shall the king flay a Brahman, though convicted of all possible crimes: let him banish the offender from his realm, but with all his property secure and his body unhurt."

"No greater crime is known on earth than flaying a Brahman; and the king, therefore, must not even form in his mind the idea of killing a priest."

The Ninth Book relates to women, to families, and to the law of castes. It states that women must be kept in a state of dependence.

"Their fathers protect them in childhood; their husbands protect them in youth; their sons protect them in age. A woman is never fit for independence."

It is the duty of men to watch and guard women, and very unfavorable opinions are expressed concerning the female character.

"Women have no business with the text of the Veda; this is fully settled; therefore having no knowledge of expiatory texts, sinful women must be as foul as falsehood itself. This is a fixed law."

It is, however, stated that good women become like G.o.ddesses, and shall be joined with their husbands in heaven; and that a man is only perfect when he consists of three persons united,--his wife, himself, and his son. Manu also attributes to ancient Brahmans a maxim almost verbally the same as that of the Bible, namely, "The husband is even one person with his wife."

Nothing is said by Manu concerning the cremation of widows, but, on the other hand, minute directions are given for the behavior of widows during their life. Directions are also given concerning the marriage of daughters and sons and their inheritance of property. The rest of the book is devoted to a further description of crimes and punishments.

The Tenth Book relates to the mixed cla.s.ses and times of distress.

The Eleventh Book relates to penance and expiation. In this book is mentioned the remarkable rite which consists in drinking the fermented juice of the moon-plant (or acid asclepias) with religious ceremonies.

This Hindu sacrament began in the Vedic age, and the Sanhita of the Sama-Veda consists of hymns to be sung at the moon-plant sacrifice.[51]

This ceremony is still practised occasionally in India, and Dr. Hang has tasted this sacred beverage, which he describes as astringent, bitter, intoxicating, and very disagreeable.[52] It is stated by Manu that no one has a right to drink this sacred juice who does not properly provide for his own household. He encourages sacrifices by declaring that they are highly meritorious and will expiate sin. Involuntary sins require a much lighter penance than those committed with knowledge. Crimes committed by Brahmans require a less severe penance than those performed by others; while those committed against Brahmans involve a much deeper guilt and require severer penance. The law declares:--

"From his high birth alone a Brahman is an object of veneration, even to deities, and his declarations are decisive evidence."

"A Brahman, who has performed an expiation with his whole mind fixed on G.o.d, purifies his soul."

Drinking intoxicating liquor (except in the Soma sacrifice) is strictly prohibited, and it is even declared that a Brahman who tastes intoxicating liquor sinks to the low caste of a Sudra. If a Brahman who has tasted the Soma juice even smells the breath of a man who has been drinking spirits, he must do penance by repeating the Gayatri, suppressing his breath, and eating clarified b.u.t.ter. Next to Brahmans, cows were the objects of reverence, probably because, in the earliest times, the Aryan race, as nomads, depended on this animal for food. He who kills a cow must perform very severe penances, among which are these:--

"All day he must wait on a herd of cows and stand quaffing the dust raised by their hoofs; at night, having servilely attended them, he must sit near and guard them."

"Free from pa.s.sion, he must stand while they stand, follow when they move, and lie down near them when they lie down."

"By thus waiting on a herd for three months, he who has killed a cow atones for his guilt."

For such offences as cutting down fruit-trees or gra.s.ses, or killing insects, or injuring sentient creatures, the penance is to repeat so many texts of the Veda, to eat clarified b.u.t.ter, or to stop the breath. A low-born man who treats a Brahman disrespectfully, or who even overcomes him in argument, must fast all day and fall prostrate before him. He who strikes a Brahman shall remain in h.e.l.l a thousand years. Great, however, is the power of sincere devotion. By repentance, open confession, reading the Scripture, almsgiving, and reformation, one is released from guilt.

Devotion, it is said, is equal to the performance of all duties; and even the souls of worms and insects and vegetables attain heaven by the power of devotion. But especially great is the sanctifying influence of the Vedas. He who can repeat the whole of the Rig-Veda would be free from guilt, even if he had killed the inhabitants of the three worlds.

The last book of Manu is on transmigration and final beat.i.tude. The principle is here laid down that every human action, word, and thought bears its appropriate fruit, good or evil. Out of the heart proceed three sins of thought, four sins of the tongue, and three of the body, namely, covetous, disobedient, and atheistic thoughts; scurrilous, false, frivolous, and unkind words; and actions of theft, bodily injury, and licentiousness. He who controls his thoughts, words, and actions is called a triple commander. There are three qualities of the soul, giving it a tendency to goodness, to pa.s.sion, and to darkness. The first leads to knowledge, the second to desire, the third to sensuality. To the first belong study of Scripture, devotion, purity, self-command, and obedience.

From the second proceed hypocritical actions, anxiety, disobedience, and self-indulgence. The third produces avarice, atheism, indolence, and every act which a man is ashamed of doing. The object of the first quality is virtue; of the second, worldly success; of the third, pleasure. The souls in which the first quality is supreme rise after death to the condition of deities; those in whom the second rules pa.s.s into the bodies of other men; while those under the dominion of the third become beasts and vegetables. Manu proceeds to expound, in great detail, this law of transmigration. For great sins one is condemned to pa.s.s a great many times into the bodies of dogs, insects, spiders, snakes, or gra.s.ses. The change has relation to the crime: thus, he who steals grain shall be born a rat; he who steals meat, a vulture; those who indulge in forbidden pleasures of the senses shall have their senses made acute to endure intense pain.

The highest of all virtues is disinterested goodness, performed from the love of G.o.d, and based on the knowledge of the Veda. A religious action, performed from hope of reward in this world or the next, will give one a place in the lowest heaven. But he who performs good actions without hope of reward, "perceiving the supreme soul in all beings, and all beings in the supreme soul, fixing his mind on G.o.d, approaches the divine nature."

"Let every Brahman, with fixed attention, consider all nature as existing in the Divine Spirit; all worlds as seated in him; he alone as the whole a.s.semblage of G.o.ds; and he the author of all human actions."

"Let him consider the supreme omnipresent intelligence as the sovereign lord of the universe, by whom alone it exists, an incomprehensible spirit; pervading all beings in five elemental forms, and causing them to pa.s.s through birth, growth, and decay, and so to revolve like the wheels of a car."

"Thus the man who perceives in his own soul the supreme soul present in all creatures, acquires equanimity toward them all, and shall be absolved at last in the highest essence, even that of the Almighty himself."

We have given these copious extracts from the Brahmanic law, because this code is so ancient and authentic, and contains the bright consummate flower of the system, before decay began to come.

-- 6. The Three Hindoo Systems of Philosophy,--Sankhya, Vedanta, and Nyasa.

Duncker says[53] that the Indian systems of philosophy were produced in the sixth or seventh century before Christ. As the system of Buddha implies the existence of the Sankhya philosophy, the latter must have preceded Buddhism.[54] Moreover, Kapila and his two principles are distinctly mentioned in the Laws of Manu,[55] and in the later Upanishads.[56] This brings it to the Brahmana period of Max Muller, B.C.

600 to B.C. 800, and probably still earlier. Dr. Weber at one time was of the opinion that Kapila and Buddha were the same person, but afterward retracted this opinion.[57] Colebrooke says that Kapila is mentioned in the Veda itself, but intimates that this is probably another sage of the same name.[58] The sage was even considered to be an incarnation of Vischnu, or of Agni. The Vedanta philosophy is also said by La.s.sen to be mentioned in the Laws of Manu.[59] This system is founded on the Upanishads, and would seem to be later than that of Kapila, since it criticises his system, and devotes much s.p.a.ce to its confutation.[60] But Duncker regards it as the oldest, and already beginning in the Upanishads of the Vedas.[61] As the oldest works now extant in both systems are later than their origin, this question of date can only be determined from their contents. That which logically precedes the other must be chronologically the oldest.

The Sankhya system of Kapila is contained in many works, but notably in the Karika, or Sankhya-Karika, by Iswara Krishna. This consists in eighty-two memorial verses, with a commentary.[62] The Vedanta is contained in the Sutras, the Upanishads, and especially the Brahma-Sutra attributed to Vyasa.[63] The Nyaya is to be found in the Sutras of Gotama and Canade.[64]

These three systems of Hindoo philosophy, the Sankhya, the Nyaya, and the Vedanta, reach far back into a misty twilight, which leaves it doubtful when they began or who were their real authors. In some points they agree, in others they are widely opposed. They all agree in having for their object deliverance from the evils of time, change, sorrow, into an eternal rest and peace. Their aim is, therefore, not merely speculative, but practical. All agree in considering existence to be an evil, understanding by existence a life in time and s.p.a.ce. All are idealists, to whom the world of sense and time is a delusion and snare, and who regard the Idea as the only substance. All agree in accepting the fact of transmigration, the cessation of which brings final deliverance. All consider that the means of this deliverance is to be found in knowledge, in a perfect knowledge of reality as opposed to appearance. And all are held by Brahmans, who consider themselves orthodox, who honor the Vedas above all other books, pay complete respect to the Hinduism of the day, perform the daily ceremonies, and observe the usual caste rules.[65] The systems of philosophy supplement the religious wors.h.i.+p, but are not intended to destroy it. The Vedantists hold that while in truth there is but one G.o.d, the various forms of wors.h.i.+p in the Vedas, of Indra, Agni, the Maruts, etc., were all intended for those who could not rise to this sublime monotheism. Those who believe in the Sankhya maintain that though it wholly omits G.o.d, and is called "the system without a G.o.d," it merely omits, but does not deny, the Divine existence.[66]

Each of these philosophies has a speculative and a practical side. The speculative problem is, How did the universe come? The practical problem is, How shall man be delivered from evil?

In answering the first question, the Vedanta, or Mimansa doctrine, proceeds from a single eternal and uncreated Principle; declaring that there is only ONE being in the universe, G.o.d or Brahm, and that all else is Maya, or illusion. The Sankhya accepts TWO eternal and uncreated substances, Soul and Nature. The Nyaya a.s.sumes THREE eternal and uncreated substances,--Atoms, Souls, and G.o.d.