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the vain and vexing riddles which have been puzzling the most learned ever since the creation of time. The Bhakta can spare time neither for the reasoning of philosophy nor for the repentance of Christianity in order to save himself from moral evils. His time and energy burn as but one flame of Bhakti. Religion is here made indepeadent of ethical and social codes which are left to live, if they can and as best they can, near the incense of Bhakti, which can only steam up perfume, and, between the perfume and the evil smell, it is only a question of power which one of the two would kill the other. This isnot a unique way of looking at morality. The Sufi belief that he whe is led by love is not subject to outward law, is a bolder and morse unrelenting severance of religion from ethics than the Bhakti Marga ever thought of effecting. In Europe the Brothers of the Free Spirit maintained not less boldly that they could not be touched by any sin that they committed. The Bhakta’s severance of religion from ethics had however the gentleness and the romantic apirit of the esthetic Athenian who declined to believe that sin could presume to dwell with genuine Beauty.
‘ Right or wrong, such was the religion which was overpowering the niasses and driving away the last vestiges of Buddhism from the lower strata of society, after Shankar had dealt his fatal blows |to the philosophy of Buddha. The propagators of this religion
