Christian population of Tamil Nadu and Kerala is between threefold and ten times higher than that of the rest of Indian states. A major reason is that these regions have become the epicenter of Bhakti movement roughly since 7 century AD. Hindu faith has been widely misconstrued by the outsiders or generalists as having impersonal multifarious Gods with no absolute dependence on God for their salvation. As it is partly true, it is also true that a majority Hindus believe personal monotheistic God with the salvation by faith. Dutch missionary scholar Johannes Bavinck, for example, pointed out that Bhakti concept of grace is totally different from that of Christian faith. The Bhakti faith is certainly different, and yet many common points can be located in the Bhakti literature which might be used as necessary contact points for missionary communication. According to soteriology of Southern school(Tengalais) of Bhakti faith, a kitten can be rescued only by yielding to its mother cat from the burning bushes just as Christians being saved only by the grace of God. Bhakti Gods are personal supreme Gods who demand their devotees an exclusive worship to themselves. Since the Bhakti Hindus found themselves as hopeless sinners, they repeat mantras and bathe into the holy rivers yearning for forgiveness. It is strikingly noteworthy in presenting Christian faith in relation to the indigenous faith and culture, although it is conflicting to Christian doctrines in many points. Korean reformed tradition is known to oppose the general revelation in the indigenous faith and culture. Yet what conflicts is not the reformed tradition, but the fundamentalist position in a strict sense. Although Bavinck supports the unique revelation in Christ, he does not necessarily deny the partial light or incomplete knowledge of God in non-Christian worlds as was given by God. Chai Eunsoo also acknowledges that Egyptian gold is also gold. Therefore, it should admit the function of common points between Bhakti faith and Christian faith as necessary starting points and ideas to present Christian gospel message to Bhakti Hindus, although differences should be carefully examined by specialists.

T. S. Eliot had a wide-ranging poetic sensibility by incorporating in his poetry not only the best of European culture and American mind but also Indian thought and tradition. He used Indian ideas elaborately in his poems. This study focused on the elements of bhakti yoga depicted in his poem Four Quartets. Bhakti is one of the three major ways to salvation in Hinduism. It refers to the attitude of devotion to God. The bhakta usually devotes himself to a personal God, such as Kṛṣṇa. Eliot introduced this representative personal God Kṛṣṇa in the Four Quartets. Bhakti yoga emphasizes on loving devotion and surrender of the self to the personal God, leading a devotee to inner transformation through grace. Bhakti yoga considers “humility” as an essential tool to seek the love of God. Going through “East Coker ,” one may encounter bhakti yoga’s ideas on humility. “The meditation on the great teacher” who guides a devotee by example is one of the various paths to bhakti. “The meditation on the great teacher” was depicted in “Little Gidding .” “The concentration” on God is also a very important way to approach God. The spiritual condition does not arise spontaneously, so man must take up the practice of concentration. Concentration requires a devotee to abandon egoism and desires. By this practice, the man may gradually make himself fit for the steadfast directing of the spirit of God. The religious idea of concentration was transformed into poetic expression in “Burnt Norton.” In his poem, Eliot has drawn the ideas of bhakti yoga. The use of these ideas confirms Eliot’s assimilation of bhakti yoga. There is no denying the fact that such ideas of bhakti yoga left its marks on the Four Quartets.