by ANNIE BESANT
The Theosophical Society
Centenary Printing 1974
The Theosophical Publishing House, Adyar. Chennai 600 020 India
[Page 1] We shall find ourselves this morning in a very different atmosphere from that in which we were yesterday, and in which we shall be tomorrow. We shall not now have around us the atmosphere of romance, of chivalry, that we find both in the faith of Islam and in that of the Sikhs. On the contrary we shall be in a calm, philosophic, quiet atmosphere. We shall find ourselves considering the problems of human existence looked at with the eye of the philosopher, of the metaphysician, and on the other hand the question of conduct will take up a large part of our thought; how man should live: what is his relation to the lower creatures around him; how he should so guide his life, his actions, that he may not injure, that he may not destroy. One might almost sum up the atmosphere of Jainism in one phrase, that we find in the Sutra Kritãnga, [iii, 20] that man by injuring no living creature reaches the Nirvana which is peace. That is a phrase that seems to carry with it the whole thought of the Jaina: peace - peace between man and man, peace between man and animal, peace everywhere and in all things, a perfect brotherhood of all that lives. Such is the ideal of the Jaina, such is the thought that he endeavors to realize upon earth.[Page 2]
Now the Jainas are comparatively a small body; they only number between one and two million men; a community powerful not by its numbers, but by its purity of life, and also by the wealth of its members — merchants and traders for the most part. The four castes of the Hindus are recognized by the Jainas, but you will how find few Brahmanas among them; few also of the Kshatriyas, which caste seems wholly incompatible with the present ideas of the Jainas, though, their Jinas are all Kshatriyas. The vast mass of them are Vaishyas — traders, merchants and manufacturers — and we find them mostly gathered in Rajputana, in Guzerat, in Kathiawar; scattered indeed also in other parts, but the great Jaina communities may be said to be confined to these regions of India. Truly it was not so in the past, for we shall find presently that they spread, especially at the time of the Christian Era, as well as before it and after it, through the whole of Southern India; but if we take them as they are today, the provinces that I mentioned may be said practically to include the mass of the Jainas.
There is one point with regard to the castes which separates them from Hinduism. The Sannyãsî of the Jaina may come from any caste. He is not restricted, as in ordinary orthodox Hinduism, to the Brahmana caste. The Yati may come from any of the castes, and of course as a rule comes from the Vaishya, that being the enormously predominating caste among the Jainas.
And now with regard to their way of looking at the world for a moment; and then we will consider the great [Page 3] Being, who is spoken of in western orientalism, not by themselves, as the Founder.
They have the same enormous cycles of time that we are familiar with in Hinduism; and it must be remembered that both the Jaina and the Buddhist are fundamentally offshoots from ancient Hinduism; and it would have been better had men not been so inclined to divide, and to lay stress on differences rather than similarities — if both these great offshoots had remained as Darsanas of Hinduism, rather than have separated off into different, and as it were rival, faiths. For a long time among the occidental scholars, Jainism was looked on as derived from Buddhism. That is now admitted to be a blunder and both alike derive from the more ancient Hindu faith; and in truth there are great differences between the Jaina and the Buddhist, although there be also similarities, likenesses of teaching. There is however no doubt at all, if you will permit me to speak positively, that Jainism in India is far older than Buddhism. The last of its great Prophets was contemporary with Sãkya Muni, the Lord Buddha; but He was the last of a great succession, and simply gave to Jainism its latest form. I said there were great cycles of time believed in by the Jaina as by the Hindu; and we find that in each vast cycle — which resembles the day and night of Brahmã — twenty-four great Prophets come to the world, somewhat, though not entirely, of the nature of Avatãras. They always climb up from manhood, while, in some cases, the Hindu is loath to admit that an Avatãra is a perfected man. The Jaina [Page 4] has no doubt at all on this point. His twenty-four great Teachers, the Tirthamkaras, as they are called, these are perfected men. To them he gives the many names, that you will find applied in Buddhism in somewhat different senses He speaks of them as Arhats, as. Buddhas, as Tathãgatas, and so on, but above all as, Jinas; the Jina is the conqueror, the man made perfect, who has conquered his lower nature, who has reached divinity, in whom the Jîva asserts his supreme and perfected powers: he is the Isvara, from the Jaina point of view.
Twenty-four of these appear in each great cycle, and, if you take the Kalpa Sutra of the Jainas, you will find in that the lives of these Jinas. The life of the only one which is given there at all fully — and the fullness is of a very limited description — is that of the twenty-fourth and last, He who was called Mahãvîra, the mighty Hero. He stands to the Jaina as the last representative of the Teachers of the world; as I said, He is contemporary with Sãkhya Muni, and by some He is said to be His kinsman. His life was simple, with little incident apparently, but great teachings. Coming down from loftier regions to His latest incarnation, that in which He was to obtain illumination, He at first guided His course into a Brahmana family, where, it would seem from the account given, He had intended to take birth; but Indra, the King of the Devas, seeing the coming of the Jina, said that it was not right that He should be born among the Brahmanas, for ever the Jina was a Kshatriya and in a royal house must He be born. So [Page 5] Indra sent one of the Devas to guide the birth of the Jina to the family of King Siddhãrtha, in which He was finally born. His birth was surrounded by those signs of joy and delight that ever herald the coming of one of the great Prophets of the race — the songs of the Devas, the music of Gandharvas, the scattering of flowers from heaven — these are ever the accompaniments of the birth of the one of Saviors of the world. And the Child is born amid these rejoicings, and since, after His conception in the family, the family had increased in wealth, in power, in prosperity, they named Him Vardhamãna — the Increaser of the prosperity of his family. He grew up as a boy, as a youth, loving and dutiful to His parents; but ever in His heart the vow that He had taken, long lives before, to renounce all, to reach illumination, to become a Savior of the world. He waits until father and mother are dead, so that He may not grieve their hearts by the leaving; and then, taking the permission of His elder brother and the royal councillors, He goes forth surrounded by crowds of people to adopt the ascetic life. He reaches the jungle; He pulls off his robes, the royal robes and royal ornaments; He tears out his hair; He puts on the garment of the ascetic; He sends away the royal procession that followed Him, and plunges alone into the jungle. There for twelve years He practices great austerities, striving to realize Himself and to realize the nothingness of all things but the Self; and in the thirteenth year illumination breaks upon Him, and the light of the Self shines forth upon Him, and the [Page 6] knowledge of the Supreme becomes His own. He shakes off the bonds of Avidyã and becomes the omniscient, the all-knowing; and then He comes forth as Teacher to the world, teaching for forty-two years of perfect life.
Of the teachings, we are here told practically nothing; the names of some disciples are given; but the life, the incidents, these are all omitted. It is as though the feeling that all this is illusion, it is nothing, it is naught, had passed into the records of the Teacher, so as to make the outer teaching as nothing, the Teacher Himself as nothing. And then He dies after forty-two years of labor, at Pãpã 526 years before the birth of Christ. Not very much, you see, to say about the Lord Mahãvîra; but His life and work are shown in the philosophy that He left, in that which He gave to the world, though the personality is practically ignored.
Before him, 1,200 years, we are told, was the twenty-third of the Tirthamkaras, and then, 84,000 years before Him, the twenty-second and so on backwards and backwards in the long scroll of time, until at last we come to the first of These, Rishabhadeva, the father of King Bharata, who gave to India its name. There the two faiths, Jainism and Hinduism, join, and the Hindu and the Jaina together revere the Great One who, giving birth to a line of Kings, became the Rishi and the teacher.
When we come to look at the teaching from the outside — I will take the inside presently — we find certain canonical Scriptures, as we call them, analogous to the Pitakas of the Buddhists, forty-five in number; they are [Page 7] the Siddhãnta, and they were collected by Bhadrabãka, and reduced to writing, between the third and fourth centuries before Christ. Before that, as was common in India, they were handed down from mouth to mouth with that wonderful accuracy of memory which has ever been characteristic of the transmission of Indian Scriptures. Three or four hundred years before the reputed birth of Christ, they were put into writing, reduced, the western world would say, to a fixed form. But we know well enough it was no more fixed than in the faithful memories of the pupils who took them from the Teacher; and even now as Max Müller tells us, if every Veda were lost they could be textually reproduced by those who learn to repeat them. So the Scriptures, the Siddhãnta, remained written, collected by Bhadrabãka, at this period before Christ. In A.D. 54 a council was held, the Council of Valabhi, where a recension of these Scriptures was made, under Devard-digamin, the Buddhaghosha of the Jainas. There are forty-five books, as I said; II Angas, 22 Upãngas, 10 Pakinnakas, 6 Chedas, 4 Mûla-sûtras, and 2 other Sûtras. This makes the canon of the Jaina religion, the authoritative Scripture of the faith. There seem to have been older works than these, which have been entirely lost, which are spoken of as the Pûrvas, but of these, it is said, nothing is known. I do not think that that is necessarily true. The Jainas are peculiarly secretive as to their sacred books, and there are masterpieces of literature, among the sect of Digambaras, which are entirely withheld from publication; and I shall not be [Page 8] surprised if in the years to come many of these books, which are supposed to be entirely lost, should be brought out, when the Digambaras have learnt that, save in special cases, it is well to spread abroad truths, that men may have them. Secretiveness may be carried so far as to be a vice, beyond the bounds of discretion, beyond the bounds of wisdom.
Then outside the canonical Scriptures there is an enormous literature of Purãnas and Itihãsas, resembling very much the Purãnas and Itihãsas of the Hindus. They are said, I know not whether truly or not, to be more systematized than the Hindu versions; what is clear is that in many of the stories there are variations, and it would be an interesting task to compare these side by side, and to trace out these variations, and to try and find the reasons that have caused them.
So much for what we may call their special literature; but when we have run over that, we find that we are still faced by a vast mass of books, which, although originating in the Jaina community, have become the common property of all India — grammars, lexicons, books on rhetoric and on medicine — these are to be found in immense numbers and have been adopted wholesale in India. The well-known Amarakosha, for instance, is a Jaina work that every student of Sanskrit learns from beginning to end.
I said the Jainas came to Southern India — spreading downwards through the whole of the southern part of the peninsula; we find them giving kings to Madura, to Trichinopoly and to many another city in Southern [Page 9] India. We find not only that they thus give rulers; but we find they are the founders of Tamil literature. The Tamil grammar, said to be the most scientific grammar that exists, is a Jaina production. The popular grammar, Nãmal, by Pavanandi, is Jaina, as is Nãladiyãr. The famous poet Tiruvalluvar's Kural, known I suppose to every Southerner, is said to be a Jaina work, for this reason, that the terms he uses are Jaina terms. He speaks of the Arhats; he uses the technical terms of the Jaina religion, and so he is regarded as belonging to the Jaina faith.
The same is true of the Canarese literature; and it is said that from the first century of the Christian Era to the twelfth, the whole literature of Canara is dominated by the Jainas. So great then were they in those days.
Then there came a great movement throughout Southern India, in which the followers of Mahãdeva, Siva, came preaching and singing through the country, appealing to that deep emotion of the human heart, Bhakti, which the Jaina had too much ignored. Singing stotras to Mahãdeva they came, chanting His praises, especially working cures of diseases in His name, and before these wonderful cures and the rush of the devotion which was aroused by their singing and preaching, many of the Jainas were themselves converted; the remainder of them were driven away, so that in Southern India they became practically non-existent. Such is their story in the South; such the fashion of their vanishing.
In Rajputana, however, they remained, and so highly were they respected that Akbar, the magnanimous [Page 10] Musalmãn emperor, issued an edict that no animals, should be killed in the neighbourhood of Jaina temples.
The Jainas are divided, we may add, into two great sects — the Digambaras, known in the fourth century B.C., and mentioned in one of Asoka's edicts; the Svetambaras, apparently more modern. The latter are now by far the more numerous, but it is said that the Digambaras possess far vaster libraries of ancient literature than does the rival sect.
Leave that historical side; let us now turn to their philosophic teaching. They assert two fundamental existences, the root, the origin, of all that is, of Samsãra; these are uncreated, eternal. One is Jîva or Atma, pure consciousness, knowledge, the Knower, and when the Jîva has transcended Avidyã, ignorance, then he realizes himself as the pure knowledge that he is by nature, and is manifested as the Knower of all that is. On the other hand Dravya, substance, that which is knowable; the Knower and the Knowable opposed one to the other; Jîva and Dravya. But Dravya is to be thought of as always connected with Guna, quality. Familiar enough, of course, are all these ideas to you, but we must follow them one by one. With Dravya is not only Guna, quality, but Paryãya, modification.
“ Substance is the substrate of qualities; the qualities are inherent in one substance; but the characteristic of developments is that they inhere in either.
“Dharma, Adharma, space, time, matter and souls (are the six kinds of substances), they make up this [Page 11] world, as has been taught by the Jinas who possess the best knowledge.” [Uttaradhyayana, xxviii, 6, 7. Translated from the Prakrit, by Hermann Jacobi]
Here you have the basis of all Samsara; the Knower and the Knowable, Jîva and Dravya with its qualities and its modifications. This makes up all. Out of these principles many deductions, into which we have not the time to go; I may give you, perhaps, one, taken from a Gãtha of Kundãcãrya, which will show you a line of thought not unfamiliar to the Hindu. Of everything, they say, you can declare that it is, that it is not, that it is and is not. I take their own example, the familiar jar. If you think of the jar as Paryãya, modification, then before that jar is produced, you will say: “Syãnnãsti” it is not. But if you think of it as substance, as Dravya, then it is always existing, and you will say of it: “Syãdasti”, it is; but you can say of it as Dravya and Paryãya, it is not and it is, and sum up the whole of it in a single phrase: “Syãdasti nãsti”; it is and it is not.[Report of the Search for Sanskrit MSS BY Dr Bhandarkar, p 95] Familiar line of reasoning enough. We can find dozens, scores and hundreds of illustrations of this way of looking at the universe, wearisome, perhaps, to the ordinary man, but illuminative and necessary to the metaphysician and the philosopher.
Then we come to the growth, or rather the unfolding, of the Jîva. The Jîva evolves, it is taught, by Reincarnation and by Karma; still, as you see, we are on very [Page 12] familiar ground. “The universe is peopled by manifold creatures who are in this Samsãra, born in different families and castes for having done various actions. Sometimes they go to the worlds of the Gods, sometimes to the hells, sometimes they become Asuras, in accordance with their actions. Thus living beings of sinful actions who are born again and again in ever-recurring births, are not disgusted with Samsãra.” [Uttaradhyayana, iii, 2, 3, 5] And it teaches exactly as you read in the Bhagavad-Gîtã that the human being goes downwards by evil action; by mixed good and evil he will be born as a man; or, if purified, will be born as a Deva. Exactly on these lines the Jaina teaches. It is by many births, by innumerable experiences, the Jîva begins to liberate himself from the bonds of action. We are told that there are three jewels, like the three ratnas that we so often hear of among the Buddhists; and these are said to be right knowledge, right faith, right conduct, a fourth being added for ascetics: “Learn the true road leading to final deliverance, which the Jinas have taught; it depends on four causes, and is characterized by right knowledge and faith. I. Right knowledge; II. Faith; III. Conduct; IV. Austerities. This is the road taught by the Jinas who possess the best knowledge.” [Ibid, xxviii, 1, 2] By right knowledge and right faith and right conduct the Jîva evolves, and in the later stages, to these are added austerities, by which he finally frees himself from the bonds of rebirth. Right knowledge is defined as being [Page 13] that which I have just said to you with regard to Samsãra; and the difference of Jîva and Dravya, and the six kinds of substances, Dharma, Adharma, space, time, matter, soul; he must also know the nine truths: Jiva, soul; Ajîva, the inanimate things; Bandha, the binding of the soul by karma; Punya, merit; Pãpa, demerit; Âsrãva, that which causes the soul to be affected by sins; Samvara, the prevention of Âsrãva by watchfulness; the annihilation of Karma; final deliverance; these are the nine truths.[Uttaradhyayana, xxviii, 14]
Then we find a definition as to right conduct. Right conduct, which is Sarãga, with desire, leads to Svarga — or it leads to becoming a Deva, or it leads to the sovereignty of the Devas, Asuras and men, but not to liberation. But the right conduct which is Vîtarãga, free from desire, that, and that alone, will lead to final liberation. As we still follow the course of the Jîva, we find him throwing aside Moha, delusion, Rãga, desire, Dvesha, hatred, and of course their opposites, for the one cannot be thrown off without the other; until at last he becomes the Jîva complete and perfect, purified from all evil, omniscient, omnipotent and omnipresent, the whole universe reflected in himself as in a mirror, pure consciousness, “with the powers of the senses, though without the senses”; pure consciousness, the knower, the Supreme.
Such then is a brief outline of the views, the philosophic views, of the Jainas, acceptable surely to every Hindu, for on almost every point you will find [Page 14] practically the same idea, though put sometimes in a somewhat different form.
Let us look more closely at right conduct, for here the Jaina practice becomes specially interesting; and wise are many of his ways, in dealing especially with the life of the layman. Jainas are divided into two great bodies: the layman, who is called a Srãvaka, and the ascetic, the Yati. These have different rules of conduct in this sense only, that the Yati carries to perfection that for which the layman is only preparing himself in future births. The five vows of the Yati which I will deal with in a moment, are also binding on the layman to a limited extent. To take a single instance: the vow of Brahmacarya, that on the Yati imposes of course absolute celibacy, in the layman means only temperance and proper chastity in the life of a Grhastha. In this way the vows, we may say, run side by side, of Ahimsa, harmlessness, Sûnriti, truthfulness, Asteya, not taking that which is not one's own, uprightness, honesty, Brahmacarya, and finally Aparigraha, not grasping at anything, absence of greed — in the case of the layman meaning that he is not to be covetous, or full of desire; in the case of the Yati meaning of course that he renounces everything and knows nothing as “mine”, “my own”. These five vows, then, rule the life of the Jaina. Very, very marked is his translation of the word Ahimsa, harmlessness: “thou shalt not kill”. So far does he carry it in his life, to such an extreme, that it passes sometimes almost beyond the bounds of virtue; passes, a harsh critic [Page 15] might say, into absurdity; but I am not willing so to say, but rather to see in it the protest against the carelessness of animal life and animal suffering, which is but too widely spread among men; a protest, I admit, carried to excess, all sense of proportion being lost, the life of the insect, the gnat, sometimes being treated as though it were higher than the life of a human being. But still, perhaps, that may be pardoned, when we think of the extremes of the cruelty to which so many permit themselves to go; and although a smile may sometimes come when we hear of breathing only through a cloth, as the Yati does, as he breathes continually touching the lips that nothing living may go into the lungs; straining all water and most unscientifically boiling it — which really “kills creatures, which if water remained unboiled would remain alive — the smile will be a loving one, for the tenderness is beautiful. Listen for a moment to what was said by a Jina, and would to God that all men would take it as a rule of life: “The venerable One has declared ... As is my pain when I am knocked or struck with a stick, bow, fist, clod, or potsherd; or menaced, beaten, burned, tormented, or deprived of life; and as I feel every, pain and agony, from death down to the pulling out of a hair; in the same way, be sure of this, all kinds of beings feel the same pain and agony, etc., as I, when living they are ill-treated in the same way. For this reason all sorts of living beings should not be beaten, nor treated with violence, nor abused, nor tormented, nor deprived of life. I say the Arhats and Bhagavats of the past, present and future, [Page 16] all say thus, speak thus, declare thus, explain thus; all sorts of living beings should not be slain, nor treated with violence, nor abused, nor tormented, nor driven away. This constant, permanent, eternal, true law has been taught by wise men who comprehend all things.” [Uttaradhyayana, Bk II, i, 48, 49]
If that were the rule for every one, how different would India be; no beaten and abused animal; no struggling, suffering creature; and for my part, I can look almost with sympathy even on the Jaina exaggeration, that has a basis so noble, so compassionate; and I would that the feeling of love, though not the exaggeration, should rule in all Indian hearts of every faith today.
Then we have the strict rule that no intoxicating; drug or drink may be touched; nothing like bhang, opium, alcohol; of course nothing of this kind is allowed; even so far as honey and butter does the law of forbidden food go, because in the gaining of honey the lives of bees are too often sacrificed, and so on. Then we find in the daily life of the Jaina rules laid down for the layman as to how he is to begin and end every day:
“He must rise very very early in the morning and then he must repeat silently his mantras, counting its repetition on his fingers; and then he has to say to himself, what am I, who is my Ishtadeva, who is my Gurudeva, what is my religion, what should I do, what should I not do? ” This is the beginning of each day, the reckoning up of life as it were; careful, self-conscious recognition of life. Then he is to think of the Tirthamkaras, and then he is to make certain vows. Now these [Page 17] vows are peculiar, as far as I know, peculiar to the Jainas, and they have an object which is praiseworthy and most useful. A man at his own discretion makes some small vow on a thing absolutely unimportant. He will say in the morning: “During this day” — I will take an extreme case given to me by a Jaina — “during this day I will not sit down more than a certain number of times”; or he will say: “For a week I will not eat such and such a vegetable”; or he will say: “For a week, or ten days, or a month, I will keep an hour's silence during the day”. You may say: Why? In order that the man may always be self-conscious, and never lose his control over the body. That is the reason that was given me by my Jaina friend, and I thought it an extremely sensible one. From young boyhood a boy is taught to make such promises, and the result is that it checks thoughtlessness, it checks excitement, it checks that continual carelessness, which is one of the great banes of human life. A boy thus educated is not careless. He always thinks before he speaks or acts; his body is taught to follow the mind and not to go before the mind, as it does too often. How often do people say: “ If I had thought, I would not have done it; if I had considered, I would never have acted thus; if I had thought for a moment that foolish word would not have been spoken, and that harsh speech would never have been uttered, that discourteous action would never have been done.” If you train yourself from childhood never to speak without thinking, never to act without thinking, see how unconsciously the body [Page 18] would learn to follow the mind, and without struggle and effort, carelessness would be destroyed. Of course there are far more serious vows than these taken by the layman as to fasting, strict and severe, every detail carefully laid down in the rules, in the books. But I was telling you a point that you would not so readily find in the books, so far as I know and that seemed to me to be characteristic and useful. Let me add that when you meet Jainas you will find them, as a rule, what you might expect from this training — quiet, self-controlled, dignified, rather silent, rather reserved. [The details here given are mostly from the Jainatattvãdarsha, by Muni Atmãrãmji, and were translated from the Prakrit for me by my friend Govinda Dasa]
Pass from the layman to the ascetic, the Yati. Their rules are very strict. Much of fasting, carried to an extraordinary extent, just like the fasting of the great ascetics of the Hindu. There are both men and women ascetics among the sect known as the Svetãmbaras; among the Digambaras there are no female ascetics and their views of women are perhaps not on the whole very complimentary. Among the Svetãmbaras, however, there are female ascetics as well as male, under the same strict rules of begging, of renouncing of property; but one very wise rule is that the ascetic must not renounce things without which progress cannot be made. Therefore he must not renounce the body; he must beg food enough to support it, because only in the human body can he gain liberation. He must not renounce the Guru, because without the [Page 19] teaching of the Guru he cannot tread the narrow razor path; nor discipline, for if he renounces that, progress would be impossible; nor the study of the Sûtras, for that also is needed for his evolution; but outside these four things — the body, the Guru, discipline, study — there must be nothing of which he can say: “it is mine”. Says a teacher: “He should not speak unasked, and asked he should not tell a lie; he should not give way to his anger, and should bear with indifference, pleasant and unpleasant occurrences. Subdue your self, for the self is difficult to subdue; if your self is subdued, you will be happy in this world and in the next.”[Uttaradhyayana, i, 14, 15]
The female ascetics, living under the same strict rule of conduct, have one duty which it seems to me is of the very wisest provision; it is the duty of female ascetics to visit all the Jaina households, and to see that the Jaina women, the wives and the daughters, are properly educated, properly instructed. They lay great stress on the education of the women, and one great work of the female ascetic is to give that education and to see that it is carried out. There is a point that I think the Hindu might well borrow from the Jaina, so that the Hindu women might be taught without the chance of losing their ancestral faith, or suffering interference with their own religion, taught by ascetics of their own creed. Surely no vocation can be nobler, surely it would be an advantage to Hinduism.
And then how is the ascetic to die? By starvation. He is not to wait until death touches him; but when he [Page 20] has reached that point where in that body he can make no further progress, when he has reached that limit of the body, he is to put it aside and pass out of the world by death by voluntary starvation.
Such is a brief and most imperfect account of a noble religion, of a great faith which is practically, we may say, on almost all points, at one with the Hindu; and so much is this the case that in Northern India the Jaina and the Hindu Vaishyas intermarry and interdine. They do not regard themselves as of different religions, and in the Hindu college we have Jaina students, Jaina boarders, who live with their Hindu brothers, and are thus from the time of childhood helping to draw closer and closer together the bonds of love and of brotherhood. I spoke to you yesterday about nation-building, and reminded you that here in India we must build our nation out of the men of many faiths. With Jainas no difficulty can well arise, save by the bigotry that we find alike among the less instructed of every creed, which it is the duty of the wiser, the more thoughtful, the more religious, the more spiritual, to gradually lessen. Let every man in his own faith teach the ignorant to love and not to hate. Let him lay stress on the points that unite us, and not on the points that separate us. Let every man in his daily life speak never a word of harshness for any faith, but words of love to all. For in thus doing we are not only serving God, but also serving man; we are not only serving religion, we are also serving India, the common Motherland of all; all are Indians, all are children of India, all must have their [Page 21] places in the Indian nation of the future. Then let us, any brothers, strive to do our part in the building, if it be but by bringing one small brick of love to the mighty edifice of Brotherhood; and let no man who takes the name of a Theosophist, a lover of the Divine Wisdom, ever dare to say one word of harshness as regards one faith that God has given to man, for they all come from Him, to Him they all return, and what have we to do with quarrelling by the way?
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