28 EEV. W. ST. CLAIE TISDALL, M.A._, D.D., ON THE INFLUENCE 



If we apply these two criteria to the Puranic legends of 

 Krishna, it will be evident why we decide that they may con- 

 tain corrupt accounts of certain events recorded in the Gospels, 

 but that the contrary hypothesis is uncritical. 



It is only right to say that the assertion that these Puranic 

 legends speak of Krishna's Virgin Birth, his Crucifixion, 

 and his Eesurrection, is absolutely devoid of the slightest 

 foundation. 



But, beside these late legends about Krishna's supposed 

 doings, the rehgion of his worshippers has another and far more 

 important aspect, the doctrinal. Two of the most noteworthy 

 doctrines are those relating to Prasdda and Blicikti. The 

 doctrine of Prasada in the Bhas^avata religion o^oes back to 

 about the second centurv B.C.* Both the Yaishnava and the 

 Salva Schools teach that the Deity is full of grace and pity 

 {haruna). This conviction grows steadily stronger and stronger 

 in mediaeval times, — doubtless in large measure through 

 Christian influence — but it cannot be said to owe its origin to 

 historical Christianity. It is rather, in Tertullian's words, " the 

 testimony of the human soul, naturally Christian." We 

 welcome it as an example, one out of many, of the way in 

 wliich " the light that lighteth every man coming into the 

 world " has illuminated some hearts and poured into their 

 darkness some of the dawning rays of the Sun of Eighteousness. 

 The light might have been quenched long since, had not the 

 Gospel message, however feebly, sounded forth in the eager ears 

 of a few of India's noblest sons, and enabled such men, and 

 especially the comparatively modern vernacular poets, Tulasi- 

 Das, Tukaram, and Manikka Yacakar, to proclaim once more 

 these great truths. 



The doctrine entitled Bhakti-marga or the "Way of Devotion," 

 that is salvation through devotion to Yishnu or to one of his 

 Avataras, may be said to be peculiar to Yaishnavism, and 

 specially to Bhagavantism. These Avataras are all personal 

 deities, such as Krishna and Eama. The human soul (Jiva) is 

 held to be an emanation from Bhagavan and to live for ever as 

 an individual, instead of being absorbed again into the Deity, as 

 some Hindu sects teach. The soul is subjected to transmigra- 

 tion after transmigration, until it becomes free (??z2/7j^<7) from all 

 bonds through having gradually grown to perfect devotion 

 (bhaJiti) to Bhagavan. Having in this process and by means of 

 devotion become like the Deity, the conscious, personal soul 



Grierson, "Bhakti-marga," Encyc. of Rel. and Ethics, vol. ii. 



