Lippincott's Magazine of Popular Literature and Science, Volume 17, No. 097, January, 1876

"'I and thou, O Arjuna! have passed through many transmigrations. I know all these. Thou dost not know them.... For whenever there is a relaxation of duty, O son of Bharata! and an increase of impiety, I then reproduce myself for the protection of the good and the destruction of evil-doers. I am produced in every age for the purpose of establishing duty.... Some sacrifice the sense of hearing and the other senses in the fire of restraint. Others, by abstaining from food, sacrifice life in their life. (But) the sacrifice of spiritual knowledge is better than a material sacrifice.... By this knowledge thou wilt recognize all things whatever in thyself, and then in me. He who possesses faith acquires spiritual knowledge. He who is devoid of faith and of doubtful mind perishes. The man of doubtful mind enjoys neither this world nor the other, nor final beatitude. Therefore, sever this doubt which exists in thy heart, and springs from ignorance, with thy sword of knowledge: turn to devotion and arise, O son of Bharata!…

"'Learn my superior nature, O hero! by means of which this world is sustained. I am the cause of the production and dissolution of the whole universe. There exists no other thing superior to me. On me are all the worlds suspended, as numbers of pearls on a string. I am the savor of waters, and the principle of light in the moon and sun, the mystic syllable Om in the Vedas, the sound in the ether, the essence of man in men, the sweet smell in the earth; and I am the brightness in flame, the vitality in all beings, and the power of mortification in ascetics. Know, O son of Prithá! that I am the eternal seed of all things which exist. I am the intellect of those who have intellect: I am the strength of the strong.... And know that all dispositions, whether good, bad or indifferent, proceed also from me. I do not exist in them, but they in me.... I am dear to the spiritually wise beyond possessions, and he is dear to me. A great-minded man who is convinced that Vasudevu (Krishna) is everything is difficult to find.... If one worships any inferior personage with faith, I make his faith constant. Gifted with such faith, he seeks the propitiation of this personage, and from him receives the pleasant objects of his desires, which (however) were sent by me alone. But the reward of these little-minded men is finite. They who sacrifice to the gods go to the gods: they who worship me come to me. I am the immolation. I am the whole sacrificial rite. I am the libation to ancestors. I am the drug. I am the incantation. I am the fire. I am the incense. I am the father, the mother, the sustainer, the grandfather of this universe—the path, the supporter, the master, the witness, the habitation, the refuge, the friend, the origin, the dissolution, the place, the receptacle, the inexhaustible seed. I heat. I withhold and give the rain. I am ambrosia and death, the existing and the non-existing. Even those who devoutly worship other gods with the gift of faith worship me, but only improperly. I am the same to all beings. I have neither foe nor friend. I am the beginning and the middle and the end of existing things. Among bodies I am the beaming sun. Among senses I am the heart. Among waters I am the ocean. Among mountains I am Himalaya. Among trees I am the banyan; among men, the king; among weapons, the thunderbolt; among things which count, time; among animals, the lion; among purifiers, the wind. I am Death who seizes all: I am the birth of those who are to be. I am Fame, Fortune, Speech, Memory, Meditation, Perseverance and Patience among feminine words. I am the game of dice among things which deceive: I am splendor among things which are shining. Among tamers I am the rod; among means of victory I am polity; among mysteries I am silence, the knowledge of the wise....

"'They who know me to be the God of this universe, the God of gods and the God of worship—they who know me to be the God of this universe, the God of gods and the God of worship—yea, they who know me to be these things in the hour of death, they know me indeed.'"

When my friend finished these words there did not seem to be anything particular left in heaven or earth to talk about. At any rate, there was a dead pause for several minutes. Finally, I asked—and I protest that in contrast with the large matters wherof Bhima Gandharva had discoursed my voice (which is American and slightly nasal) sounded like nothing in the world so much as the squeak of a sick rat—"When were these things written?"

"At least nineteen hundred and seventy-five years ago, we feel sure. How much earlier we do not know."

We now directed our course toward the hospital for sick and disabled animals which has been established here in the most crowded portion of Black Town by that singular sect called the Jains, and which is only one of a number of such institutions to be found in the large cities of India. This sect is now important more by influence than by numbers in India, many of the richest merchants of the great Indian cities being among its adherents, though by the last census of British India there appears to be but a little over nine millions of Jains and Buddhists together, out of the one hundred and ninety millions of Hindus in British India. The tenets of the Jains are too complicated for description here, but it may be said that much doubt exists as to whether it is an old religion of which Brahmanism and Buddhism are varieties, or whether it is itself a variety of Buddhism. Indeed, it does not seem well settled whether the pure Jain doctrine was atheistical or theistical. At any rate, it is sufficiently differentiated from Brahmanism by its opposite notion of castes, and from Buddhism by its cultus of nakedness, which the Buddhists abhor. The Jains are split into two sects—the Digambaras, or nude Jains, and the Svetambaras, or clothed Jains, which latter sect seem to be Buddhists, who, besides the Tirthankars (i.e. mortals who have acquired the rank of gods by devout lives, in whom all the Jains believe), worship also the various divinities of the Vishnu system. The Jains themselves declare this system to date from a period ten thousand years before Christ, and they practically support this traditional antiquity by persistently regarding and treating the Buddhists as heretics from their system. At any event, their religion is an old one. They seem to be the gymnosophists, or naked philosophers, described by Clitarchos as living in India at the time of the expedition of Alexander, and their history crops out in various accounts—that of Clement of Alexandria, then of the Chinese Fu-Hian in the fourth and fifth centuries, and of the celebrated Chinese Hiouen-Tsang in the seventh century, at which last period they appear to have been the prevailing sect in India, and to have increased in favor until in the twelfth century the Rajpoots, who had become converts to Jainism, were schismatized into Brahmanism and deprived the naked philosophers of their prestige.

The great distinguishing feature of the Jains is the extreme to which they push the characteristic tenderness felt by the Hindus for animals of all descriptions. Jaina is, distinctly, the purified. The priests eat no animal food; indeed, they are said not to eat at all after noon, lest the insects then abounding should fly into their mouths and be crushed unwittingly. They go with a piece of muslin bound over their mouths, in order to avoid the same catastrophe, and carry a soft brush wherewith to remove carefully from any spot upon which they are about to sit such insects as might be killed thereby.

"Ah, how my countryman Bergh would luxuriate in this scene!" I said as we stood looking upon the various dumb exhibitions of so many phases of sickness, of decrepitude and of mishap—quaint, grotesque, yet pathetic withal—in the precincts of the Jain hospital. Here were quadrupeds and bipeds, feathered creatures and hairy creatures, large animals and small, shy and tame, friendly and predatory—horses, horned cattle, rats, cats, dogs, jackals, crows, chickens; what not. An attendant was tenderly bandaging the blinking lids of a sore-eyed duck: another was feeding a blind crow, who, it must be confessed, looked here very much like some fat member of the New York Ring cunningly availing himself of the more toothsome rations in the sick ward of the penitentiary. My friend pointed out to me a heron with a wooden leg. "Suppose a gnat should break his shoulder-blade," I said, "would they put his wing in a sling?"

Bhima Gandharva looked me full in the face, and, smiling gently, said, "They would if they could."

The Jains are considered to have been the architects par excellence of India, and there are many monuments, in all styles, of their skill in this kind. The strange statues of the Tirthankars in the gorge called the Ourwhaï of Gwalior were (until injured by the "march of improvement") among the most notable of the forms of rock-cutting. These vary in size from statuettes of a foot in height to colossal figures of sixty feet, and nothing can be more striking than these great forms, hewn from the solid rock, represented entirely nude, with their impassive countenances, which remind every traveler of the Sphinx, their grotesque ears hanging down to their shoulders, and their heads, about which plays a ring of serpents for a halo, or out of which grows the mystical three-branched Kalpa Vrich, or Tree of Knowledge.

The sacred hill of Sunaghur, lying a few miles to the south of Gwalior, is one of the Meccas of the Jains, and is covered with temples in many styles, which display the fertility of their architectural invention: there are over eighty of these structures in all.

"And now," said Bhima Gandharva next day, "while you are thinking upon temples, and wondering if the Hindus have all been fools, you should complete your collection of mental materials by adding to the sight you have had of a Hindu temple proper, and to the description you have had of Jain temples proper, a sight of those marvelous subterranean works of the Buddhists proper which remain to us. We might select our examples of these either at Ellora or at Ajunta (which are on the mainland a short distance to the north-east of Bombay), the latter of which contains the most complete series of purely Buddhistic caves known in the country; or, indeed, we could find Buddhistic caves just yonder on Salsette. But let us go and see Karli at once: it is the largest shaîtya (or cave-temple) in India."

Accordingly, we took railway at Bombay, sped along the isle, over the bridge to the island of Salsette, along Salsette to Tannah, then over the bridge which connects Salsette with the mainland, across the narrow head of Bombay harbor, and so on to the station at Khandalla, about halfway between Bombay and Poonah, where we disembarked. The caves of Karli are situated but a few miles from Khandalla, and in a short time we were standing in front of a talus at the foot of a sloping hill whose summit was probably five to six hundred feet high. A flight of steps cut in the hillside led up to a ledge running out from an escarpment which was something above sixty feet high before giving off into the slope of the mountain. From the narrow and picturesque valley a flight of steps cut in the hillside led up to the platform. We could not see the façade of the shaîtya on account of the concealing boscage of trees. On ascending the steps, however, and passing a small square Brahmanic chapel, where we paid a trifling fee to the priests who reside there for the purpose of protecting the place, the entire front of the excavation revealed itself, and with every moment of gazing grew in strangeness and solemn mystery.

The shaîtya is hewn in the solid rock of the mountain. Just to the left of the entrance stands a heavy pillar (Silasthamba) completely detached from the temple, with a capital upon whose top stand four lions back to back. On this pillar is an inscription in Pali, which has been deciphered, and which is now considered to fix the date of the excavation conclusively at not later than the second century before the Christian era. The eye took in at first only the vague confusion of windows and pillars cut in the rock. It is supposed that originally a music-gallery stood here in front, consisting of a balcony supported out from the two octagonal pillars, and probably roofed or having a second balcony above. But the woodwork is now gone. One soon felt one's attention becoming concentrated, however, upon a great arched window cut in the form of a horseshoe, through which one could look down what was very much like the nave of a church running straight back into the depths of the hill. Certainly, at first, as one passes into the strange vestibule which intervenes still between the front and the interior of the shaîtya, one does not think at all—one only feels the dim sense of mildness raying out from the great faces of the elephants, and of mysterious far-awayness conveyed by the bizarre postures of the sculptured figures on the walls.

Entering the interior, a central nave stretches back between two lines of pillars, each of whose capitals supports upon its abacus two kneeling elephants: upon each elephant are seated two figures, most of which are male and female pairs. The nave extends eighty-one feet three inches back, the whole length of the temple being one hundred and two feet three inches. There are fifteen pillars on each side the nave, which thus enclose between themselves and the wall two side-aisles, each about half the width of the nave, the latter being twenty-five feet and seven inches in width, while the whole width from wall to wall is forty-five feet and seven inches. At the rear, in a sort of apse, are seven plain octagonal pillars—the other thirty are sculptured. Just in front of these seven pillars is the Daghaba—a domed structure covered by a wooden parasol. The Daghaba is the reliquary in which or under which some relic of Gotama Buddha is enshrined. The roof of the shaîtya is vaulted, and ribs of teak-wood—which could serve no possible architectural purpose—reveal themselves, strangely enough, running down the sides.

As I took in all these details, pacing round the dark aisles, and finally resuming my stand near the entrance, from which I perceived the aisles, dark between the close pillars and the wall, while the light streamed through the great horseshoe window full upon the Daghaba at the other end, I exclaimed to Bhima Gandharva, "Why, it is the very copy of a Gothic church—the aisles, the nave, the vaulted roof, and all—and yet you tell me it was excavated two thousand years ago!"

"The resemblance has struck every traveler," he replied. "And, strange to say, all the Buddhist cave-temples are designed upon the same general plan. There is always the organ-loft, as you see there; always the three doors, the largest one opening on the nave, the smaller ones each on its side-aisle; always the window throwing its light directly on the Daghaba at the other end; always, in short, the general arrangement of the choir of a Gothic round or polygonal apse cathedral. It is supposed that the devotees were confined to the front part of the temple, and that the great window through which the light comes was hidden from view, both outside by the music-galleries and screens, and inside through the disposition of the worshipers in front. The gloom of the interior was thus available to the priests for the production of effects which may be imagined."

Emerging from the temple, we saw the Buddhist monastery (Vihara), which is a series of halls and cells rising one above the other in stories connected by flights of steps, all hewn in the face of the hill at the side of the temple. We sat down on a fragment of rock near a stream of water with which a spring in the hillside fills a little pool at the entrance of the Vihara. "Tell me something of Gotama Buddha," I said. "Recite some of his deliverances, O Bhima Gandharva!—you who know everything."

"I will recite to you from the Sutta Nipata, which is supposed by many pundits of Ceylon to contain several of the oldest examples of the Pali language. It professes to give the conversation of Buddha, who died five hundred and forty-three years before Christ lived on earth; and these utterances are believed by scholars to have been brought together at least more than two hundred years before the Christian era. The Mahámangala Sutta, of the Nipata Sutta, says, for example: 'Thus it was heard by me. At a certain time Bhagavá (Gotama Buddha) lived at Sávatthi in Jetavana, in the garden of Anáthupindika. Then, the night being far advanced, a certain god, endowed with a radiant color illuminating Jetavana completely, came to where Bhagavá was, [and] making obeisance to him, stood on one side. And, standing on one side, the god addressed Bhagavá in [these] verses:

"1. Many gods and men, longing after what is good, have considered many things as blessings. Tell us what is the greatest blessing.

"2. Buddha said: Not serving fools, but serving the wise, and honoring those worthy of being honored: this is the greatest blessing.

"3. The living in a fit country, meritorious deeds done in a former existence, the righteous establishment of one's self: this is the greatest blessing.

"4. Extensive knowledge and science, well-regulated discipline and well-spoken speech: this is the greatest blessing.

"5. The helping of father and mother, the cherishing of child and wife, and the following of a lawful calling: this is the greatest blessing.

"6. The giving alms, a religious life, aid rendered to relatives, blameless acts: this is the greatest blessing.

"7. The abstaining from sins and the avoiding them, the eschewing of intoxicating drink, diligence in good deeds: this is the greatest blessing.

"8. Reverence and humility, contentment and gratefulness, the hearing of the law in the right time: this is the greatest blessing.

"9. Patience and mild speech, the association with those who have subdued their passions, the holding of religious discourse in the right time: this is the greatest blessing.

"10. Temperance and charity, the discernment of holy truth, the perception of Nibbána: this is the greatest blessing.

"11. The mind of any one unshaken by the ways of the world, exemption from sorrow, freedom from passion, and security: this is the greatest blessing.

"12. Those who having done these things become invincible on all sides, attain happiness on all sides: this is the greatest blessing."

"At another time also Gotama Buddha was discoursing on caste. You know that the Hindus are divided into the Brahmans, or the priestly caste, which is the highest; next the Kshatriyas, or the warrior and statesman caste; next the Vaishyas, or the herdsman and farmer caste; lastly, the Sudras, or the menial caste. Now, once upon a time the two youths Vásettha and Bháradvaja had a discussion as to what constitutes a Brahman. Thus, Vásettha and Bháradvaja went to the place where Bhagavá was, and having approached him were well pleased with him; and having finished a pleasing and complimentary conversation, they sat down on one side. Vásettha, who sat down on one side, addressed Buddha in verse: …

"3. O Gotama! we have a controversy regarding [the distinctions of] birth. Thus know, O wise one! the point of difference between us: Bháradvaja says that a Brahman is such by reason of his birth.

"4. But I affirm that he is such by reason of his conduct....

"7. Bhagavá replied: …

"53. I call him alone a Brahman who is fearless, eminent, heroic, a great sage, a conqueror, freed from attachments—one who has bathed in the waters of wisdom, and is a Buddha.

"54. I call him alone a Brahman who knows his former abode, who sees both heaven and hell, and has reached the extinction of births.

"55. What is called 'name' or 'tribe' in the world arises from usage only. It is adopted here and there by common consent.

"56. It comes from long and uninterrupted usage, and from the false belief of the ignorant. Hence the ignorant assert that a Brahman is such from birth.

"57. One is not a Brahman nor a non-Brahman by birth: by his conduct alone is he a Brahman, and by his conduct alone is he a non-Brahman,

"58. By his conduct he is a husbandman, an artisan, a merchant, a servant;

"59. By his conduct he is a thief, a warrior, a sacrificer, a king....

"62. One is a Brahman from penance, charity, observance of the moral precepts and the subjugation of the passions. Such is the best kind of Brahmanism."

"That would pass for very good republican doctrine in Jonesville," I said. "What a pity you have all so backslidden from your orthodoxies here in India, Bhima Gandharva! In my native land there is a region where many orange trees grow. Sometimes, when a tree is too heavily fertilized, it suddenly shoots out in great luxuriance, and looks as if it were going to make oranges enough for the whole world, so to speak. But somehow, no fruit comes: it proves to be all wood and no oranges, and presently the whole tree changes and gets sick and good for nothing. It is a disease which the natives call 'the dieback.' Now, it seems to me that when you old Aryans came from—from—well, from wherever you did come from—you branched out at first into a superb magnificence of religions and sentiments and imaginations and other boscage. But it looks now as if you were really bad off with the dieback."

It was, however, impossible to perceive that Bhima Gandharva's smile was like anything other than the same plain full of ripe corn.

LADY ARTHUR EILDON'S DYING LETTER

I

Lady Arthur Eildon was a widow: she was a remarkable woman, and her husband, Lord Arthur Eildon, had been a remarkable man. He was a brother of the duke of Eildon, and was very remarkable in his day for his love of horses and dogs. But this passion did not lead him into any evil ways: he was a thoroughly upright, genial man, with a frank word for every one, and was of course a general favorite. "He'll just come in and crack away as if he was ane o' oorsels," was a remark often made concerning him by the people on his estates; for he had estates which had been left to him by an uncle, and which, with the portion that fell to him as a younger son, yielded him an ample revenue, so that he had no need to do anything.

What talents he might have developed in the army or navy, or even in the Church, no one knows, for he never did anything in this world except enjoy himself; which was entirely natural to him, and not the hard work it is to many people who try it. He was in Parliament for a number of years, but contented himself with giving his vote. He did not distinguish himself. He was not an able or intellectual man: people said he would never set the Thames on fire, which was true; but if an open heart and hand and a frank tongue are desirable things, these he had. As he took in food, and it nourished him without further intervention on his part, so he took in enjoyment and gave it out to the people round him with equal unconsciousness. Let it not be said that such a man as this is of no value in a world like ours: he is at once an anodyne and a stimulant of the healthiest and most innocent kind.

As was meet, he first saw the lady who was to be his wife in the hunting-field. She was Miss Garscube of Garscube, an only child and an heiress. She was a fast young lady when as yet fastness was a rare development:—a harbinger of the fast period, the one swallow that presages summer, but does not make it—and as such much in the mouths of the public.

Miss Garscube was said to be clever—she was certainly eccentric—and she was no beauty, but community of tastes in the matter of horses and dogs drew her and Lord Arthur together.

On one of the choicest of October days, when she was following the hounds, and her horse had taken the fences like a creature with wings, he came to one which he also flew over, but fell on the other side, throwing off his rider—on soft grass, luckily. But almost before an exclamation of alarm could leave the mouths of the hunters behind, Miss Garscube was on her feet and in the saddle, and her horse away again, as if both had been ignorant of the little mishap that had occurred. Lord Arthur was immediately behind, and witnessed this bit of presence of mind and pluck with unfeigned admiration: it won his heart completely; and on her part she enjoyed the genuineness of his homage as she had never enjoyed anything before, and from that day things went on and prospered between them.