s organisations including
the Indian Church are reconsecrating bhakti. Here is a portion of a
bhakti hymn of one of the sections of the Br[=a]hma Sam[=a]j:

"The gods dance, chanting the name of Hari;
Dances my Gouranga in the midst of the choral band;
The eyes full of tears, Oh! how beautiful!
Jesus dances, Paul dances, dances Sakya Muni."

[Sidenote: Bhakti in the Indian Church.]

Between singing the song and acting it while singing, the distance in
India is little. The explanation of a recent Hindu devotee, Ramkrishna
Paramhansa, is: "A true devotee, who has drunk deep of divine Love, is
like a veritable drunkard, and as such cannot always observe the rules
of propriety."[131] Manifestations of bhakti we would soon have in the
Indian Christian Church were the cold moderating influence of Westerns
lessened; and as the Church increases and becomes indigenous, we must
welcome bhakti in measure. Every religious procession will lead to
manifestations of bhakti. In the Church of Scotland Magazine, _Life and
Work_, for November 1904, we are told of a convert at Calcutta: "She
kept speaking and singing of Jesus.... She appeared to the Hindu family
to be a Christ-intoxicated woman." Again, in the _Indian Standard_ for
October 1905, we read of a religious revival among the Christians of the
hills in Assam, where the Welsh missionaries work. We may contrast the
concomitants of the revival with those attending the late revival even
among the fervid Welsh. At one meeting, we are told, "the fervour rose
at times to boiling heat, and scores of men were almost beside
themselves with spiritual ecstasy. We never witnessed such scenes;
scores of people literally danced, while large numbers who did not dance
waved their arms in the air, keeping time, as they sang some of our
magnificent Khassie hymns."

[Sidenote: Saving knowledge naturally superseded by Bhakti in the new
monotheism.]

[Sidenote: An object of bhakti needed for educated India.]

[Sidenote: Buddha, Krishna, Chaitanya.]

[Sidenote: Jesus Christ, the supereminent object of bhakti.]

If what I have frequently repeated in these chapters be correct--that in
the nineteenth century educated India has become largely monotheistic,
it is in keeping therewith that the prevailing conception of religion
should have changed, alongside, from the quest of Saving Knowledge to
that of Bhakti or enthusiastic devotion to a person. Direct confirmation
of that inference, a re