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Updated: May 10, 2025
For the soul, this world is the plane of existence; union with omnipresent Deity is the climax of existence that the Hindu devotee seeks to attain; yet not in a Hereafter, but as he sits on the ground no longer conscious of his self. "The beatific vision of Hinduism," says a recent pro-Hindu writer, "is to be relegated to no distant future."
"The Indian never knew the feeling of nationality," says Max Müller. "The very name of India is a synonym for caste, as opposed to nationality," says Sister Nivedita, the pro-Hindu lady already referred to, who likewise notes the emergence of the national idea. "Public spirit or patriotism, as we understand it, never existed among the Hindus," writes Mr.
In Hindu phraseology, every conception other than this all-comprehending Deity is Maya or delusion, and salvation is "saving knowledge" of the delusion, and therefore deliverance from it. The perception of manifoldness is Maya or illusion, says a modern pro-Hindu writer.
But the Mahomedans protested that the Hindus would elect a pro-Hindu upon it, just as I suppose in a mixed college of say seventy-five Catholics and twenty-five Protestants voting together, the Protestants might suspect that the Catholics voting for the Protestant would choose what is called a Romanising Protestant, and as a little of a Protestant as they could find. Suppose the other way.
And again, a second pronouncement on caste: "The regulations regarding food and drink are comparatively fluid and transitory, while those relating to marriage are remarkably stable and absolute." The pro-Hindu lady, already referred to, also agrees. "Of hereditary caste," she says, "the essential characteristic is the refusal of intermarriage."
In theological conversations with Hindus, three doctrines very frequently show themselves as a theological background. These are, first, Pantheism; secondly, Transmigration and Final Absorption into Deity; and, thirdly, Maya, i.e. Delusion, or the Unreality of the phenomena of Sense and Consciousness. I find a recent pro-Hindu writer making virtually the same selection.
The pro-Hindu writer often quoted also acknowledges the new pleasure in life and the religious corollary of it when she says that the recent rise in the standard of comfort in India is opposed to the idea of asceticism. Desire, indeed, is not gone, and the cords of the heart are not breaking.
In the beginning of 1904 a great figure of the goddess Saraswati, the Hindu goddess of Learning, was being erected in the grounds of the College. The subordination of the Indian Theosophical Society, at least in the person of Mrs. Besant, to the pro-Hindu national movement may be pronounced complete.
Pro-Hindu enthusiasts may glorify the Hindu social system, and wish to deny the social inferiority of the female sex; average Anglo-Indians may be suspected of being unsympathetic in their statements; but the Census figures stand, and demand an explanation. Where are these 37 girls and women out of every 1000 over five million altogether?
While, most wonderful of all, the accepted leaders of the pro-Hindu Theosophists, champions of Hinduism more Hindu than the Hindus, after whom the educated Hindus flock, are not even Indians; alas, they belong, the most prominent of them, to the inferior female sex! I mean the Russian lady, the late Madame Blavatsky, the English ladies Mrs.
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