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Deity? It was answered that the lave and the enjoy- ment were only the highest ideals of theix namesakes in man’s own house. God is neither man nor woman; and yet he is both—far he is all and everywhere. Man was, therefore, taught to begin with forming human ideas of God, until his love grew abstract and his mind was abstracted from human things. Did man want to speak to God as to his own friend and brother ? Did woman want to talk her little things to Him as to her mother or to her vhild? Did she want to open her heart to Him as to her hushand and to pour her love -on Him? The new religion supplied all these wants, and in every case man and woman found God exactly as he or she wanted Him to be. The only condition upon which this supply was meted out was free and absolute Bhakti, and Bhakti was, for unlike the Vedic modes of | -salvation, open to call castes and grades of society. On the common ground of Bhakti the highest Brahman met with the lowest Dhed and Mhar, and against a religion so constituted the abstract conditions of Buddhism could offer no charms; for the only concrete charms of Buddhism were fully incorporated in this new faith, with very valuable additions. Austere morality, if not asceticism, was a condition of the Buddhistic faith. The immoral man was an outcaste, who could attain to Nirvana only after a life of repentant humiliation and austerities. But the lover of Bhakti had not
