to
obtain something, whereas a perfect and complete being is one which by
its very definition needs neither change nor addition. Therefore,
whatever activity is ascribed to the creator must not be thought of as
calculating, purposeful endeavour, but as spontaneous, exultant
movement, needing and admitting no explanation, and analogous to sport
and play rather than to the proceedings of prudent people. This view
of the divine activity is expounded by so serious a writer as Sankara
in his commentary on the Vedanta Sutras, and it also finds
mythological expression in numerous popular legends. The Tamil
Puranas describe the sixty-four miracles of Siva as his amusements:
his laughter and joyous movements brighten all things, and the street
minstrels sing "He sports in the world. He sports in the soul."[434]
He is supposed to dance in the Golden Hall of the temple at
Chidambaram and something of the old legends of the Satarudriya hangs
about such popular titles as the Deceiver and the Maniac (_Kalvar_)
and the stories of his going about disguised and visiting his
worshippers in the form of a mendicant. The idea of sport and
playfulness is also prominent in Vishnuism. It is a striking feature
in the cultus of both the infant and the youthful Krishna, but I
have not found it recorded in the severer worship of Rama.

Another feature of Hindu sects is the extravagant respect paid to
Gurus or teachers. The sanctity of the Guru is an old conviction in
India. By common consent he is entitled to absolute obedience and
offences against him are heinous crimes. But in sectarian literature
there appears a new claim, namely, that the Guru in some way is or
represents the god whose worship he teaches. If the deity is thought
of primarily as a saviour, the Guru is said to deliver from suffering
and hell: if he requires surrender and sacrifice, then person and
possessions must be dedicated to the Guru. Membership of a sect can
be attained only by initiation at the hands of a Guru who can teach a
special mantra or formula of which each sect has its own. In some of
the more modern sects the Guru need not be a Brahman, but if he cannot
be venerated for his caste, the deficiency is compensated by the
respect which he receives as a repository of oral teaching. The
scriptural basis of many sects is dubious and even when it exists,
many of the devout (especially women) have not the inclination or
ability to read and therefore take their religion f