Moreover, the Hindu is a thorough _fatalist_. He believes that his destiny is “written upon the forehead.” Nothing which he may do can affect this destiny. Nor does it seem to be a part of the divine purpose. So far as he is concerned it is an irrevocable fate. This belief manifests itself largely in his life and conduct. It is one of the inconsistencies of the Hindu’s thinking that he, at the same time, worships a tribal god in whose hands he believes his affairs to be, and through whom prosperity can flow into his life for time and eternity; and yet he holds, with equal, yea with greater, persistence, the law of _Karma_, that is, the law of works, according to which law alone future life, both to himself and to all men, must be wrought out even to the last detail. It is strange that a man whose pantheon is so crowded as that of the Hindu, and who believes in such constant divine guidance and interference, should, also, at the same time, maintain a theory of life which practically dispenses with all divine action and makes human life the product of a blind and grinding fate. Nothing is more marked as a characteristic of Hindu thought today than a possession by the people of these mutually conflicting and contradictory views of life.
(_c_) Looking at the Hindu from a social standpoint we see him largely affected by the caste system. Not only is his life in bondage to this system, his view of life, too, is thoroughly coloured by his caste sentiments.
Just as ceremonialism covers all his personal life, even so caste observance defines for him all his social relations. There is not a tie or an influence which binds man to man that is not, to the Hindu, a part of the great and all-embracing caste system. So all-pervasive is this social tyranny that a man dare not withstand it; yea, more, he has learned to look at it as the prime necessity of his social being and therefore invariably regards it as the highest good. He may indeed believe that, in the abstract, caste is an evil and that it has been a curse to the people of the land. But he nevertheless maintains that, as it is an ancient part, and a most important part, of his ancestral faith, it must be submitted to in all obedience and regarded as the ideal of life.