Reviews

Rabindranath Tagore. A Centenary Volume 1861–1961. (Published by the Sahitya Akademi, 74, Theatre Communication Building, Connaught Circus, New Delhi. Rs 30.)

Indian literature, Tagore Number.(Sahitya Akademi, New Delhi. Rs 4.)

Rabindranath Tagore–A life story: by Kshitis Roy (Publications Division, Delhi-6. Rs 2-50.)

Among the numerous publications which saw the light of day in connection with the Tagore birth-centenary celebrations the world over, the palm easily goes to the centenary volume presented by the Sahitya Akademi. Prepared under the guidance of Dr Radhakrishnan by Krishna Kripalani (one of the most knowledgeable of Tagoreans alive to-day) and his associates, it bears the hall-mark of quality on every page. With a choice collection of articles and art plates, it is indeed a remarkable production, sumptuous in size, tasteful in get-up and satisfying in every respect.

Fittingly introduced by Jawaharlal Nehru in a heart-warming tribute, the volume opens with an eloquent summing-up of the message of Tagore’s life and work by Dr Radhakrishnan, in which he seeks to capture the vision of the poet and grasp his essential spirit. The personal memories section is particularly rich. His niece Indira Devi Chaudhurani looks with amused nostalgia on her childhood days constantly brightened by the merry twinkle and unfailing personal magnetism of a musical and mischievous uncle. To the father’s innate nobility and unpredictability of temperament, son Rathindranath bears ample testimony. More touching in some ways are the vivid reminiscences of his Argentine hostess Victoria Geampo (known to Tagore endearingly as ‘Vijaya’) for whom the poet’s visit was an unforgettable event. The days he spent, under her ministering care at her villa on the River Plate, left a lovely, haunting impression that was to last till the end of his life. Her cushioned chair is preserved with care in the library corner in the museum of his personal effects at Santiniketan to-day.

Celebrities of the world like Albert Schweitzer, Robert Frost and Pearl Buck adorn the collection with special articles which have an appeal distinct from conventional homage. There is a comprehensive survey of the impressions of Tagore’s Odessey of the West and the East soon after the Nobel Prize award and several times later. It is made, country by country, by writers with first-hand knowledge or collected from contemporary records and other authoritative sources. The bulk of the volume is taken up by substantial studies by seasoned scholars like Buddhadeva Bose, Nihar Ranjan Ray, Annada Sankar Ray and, Bhabani Bhattacharya, on different aspects of the genius and achievement of a myriad-minded poet. An exhaustive chronicle of 80 years of the life, as well as the detailed bibliography at the end, adds immensely to the value of this souvenir as a reference book. A casual observer may, however, go with the impression that the names from Bengal seem to dominate the list of Indian contributors.

The art plates draw attention in their own right. The frontispiece, (which also adorns the dust jacket) by Abanindranath is a rare painting in colour, showing the poet “in the thirties”, as a solemn dandy, complete with his pinenez, short ringlets and professorial beard of formal cut and all. Rothenstein’s pencil drawing, Muirhead Bone’s dry-point etching, Epstein’s sculpture, Ramakinkar’s woodwork, are also beautifully reproduced. The volume is a god-send to all booklovers. It is, in fact, a concise encyclopaedia of Tagoreana.

The Tagore number of the Indian Literature, naturally modest in comparison, is also a useful publication, in which the editor has taken care not to duplicate any features included in the centenary volume (except a dry-point etching). In addition to its respectable complement of well-informed articles, there is a useful section of bibliography, including a list of articles on, and by, Tagore in American journals, and another of his short stories and novels in English translation. Kshitis Roy’s is a popular handbook on the life-story of Tagore, obviously meant for the youth and the general reader. Written in simple and easy style, it highlights the main events with an intimate glow and is illustrated with quite a few line drawings and photographs.

Excursions-A Journalist’s Miscellany by V. K. Narasimhan. (Vyasa Publications, 12, Thambuchetti St., G. T., Madras-1. Rs 2.)

A Philosophy of Love by Verrier Elwin. Rs 2. An Outline History of the Indian People by H. R. Ghosal. Rs 3. Publications Division, Delhi.

Mr V. K. Narasimhan is a journalist of distinction and experience. Starting on ‘The Hindu’ as an unpaid apprentice over three decades ago (as he himself tells us in one of his articles here), he has risen to a position next only to that of the Editor. He is known for his original approach to problems, and versatile interests in journalism, as in life outside in general, for which there is ample evidence in his “Excursions.” Described as a journalist’s miscellany (‘avial’ as the author puts it in his homely idiom), it is really a mixed bag–an engaging collection of essays on men and things, on life and journalism, on economics and politics, as they appear in free India. Whatever be the topic he discusses in these excursions from the daily grind, he reveals a lightness of touch coupled with a seriousness of purpose. While the discussion on State monopolies and the plight of the citizen is very much in his line, his memories of night duty as a Sub when Madras was bombed are exciting to a degree. He retains his perspective in paying tribute to his mentors, like Kasturi Srinivasan, K. P. V., and Khasa, as well as in outlining the duty of journalists to keep up their professional standards. He can be lively when in the lighter vein, as Mr Raghunatha Aiyar points out in the appreciative foreword.

The subject chosen by Dr Verrier Elwin for the Patel Memorial Lectures in 1961 was ‘a philosophy of love’, which might strike the reader as rather vague and generalised, if not altogether hackneyed. But he manages to treat it in his own individual and compelling manner. Love, as it informs the basic message of Gandhi, in nature, in government and tribal life, in all its manifestations, is covered in a poetic, rather than a pontifical, way. It is urged as the only method by which the process of integration started by the Sardar could be completed. Presented in a slightly different form, it appears as tolerance, detachment and assimilation which characterise the Indian tradition, as explained by Ghosal. We have had many chronicles of Indian kings and wars–not many or none at all by way of the history of the Indian people. Our Trevelyans and Greenes are yet unborn. This is a good beginning here, though a modest one. It was a prize-winning essay in a competition held by the Central Ministry of Education.
–D. ANJANEYULU

The Upanishads (Gateways of Knowledge) by M. P. Pandit. (Published by Ganesh & Co., Madras 16. Royal 8vo size. Pages 175. Price Rs 6.)

There are pretty many books written by occidental scholars, on the Vedas and the Upanishads, and the religion and philosophy those ancient texts propound. But alien as those scholars are to the traditional Indian way of thinking, they do not have a proper perspective of those texts and often miss the kernel of truth therein. To those scholars the Vedas are nothing but the babblings of primitive and nature-worshipping Aryans that flourished in the infant stages of human progress. The Upanishads, though treasures of sublime thoughts, are yet a bundle of inconsistencies and incoherent utterances. It is a far cry, these scholars say, from the Vedas to the Upanishads, and they have nothing in common between them. Even the many modern Oriental scholars of eminence, with but a few exceptions, follow suit and copy their views without any qualms. It is also to be noted here that none of these eminent and renowned scholars could glean from the Upanishadic texts any practical hints as to the realisation of the Reality Par-excellence. To all of them, they are only theoretical speculations; various Vidyas or practical methods like Sandilya Vidya, Prana Vidya, Dahara Vidya, etc., did not catch their eye and, even if they did, they never cared to expatiate upon these practical aspects, though there are, even now in India, some humble seekers who follow the traditional path, practising these Vidyas.

In the first two introductory chapters of this book Sri M. P. Pandit contradicts and combats the above views, gives a correct perspective of the Vedic and Upanishadic lore in its fulness, and attempts to instill the traditional Indian views into the minds of students of Samskrit literature and Indian Philosophy, in a rational, authentic and convincing manner, basing himself on, and mustering strength from, the writings of Sri Aurobindo and his disciple Sri Kapali Sastry. He proves, with relevant quotations, that the Upanishads represent a continuity of Vedic thought, that they are not only treasure houses of philosophical speculations, but also manuals of Sadhana, and the apparent contradictions and inconsistencies are, in fact, nothing but the result of different experiences of sages in different planes of thought and experience. After thus clearing the path through all the thorny shrubs and hedges in the shape of misconceptions about the Upanishads, the author in the third chapter, The Philosophy of the Upanishads, takes us round the shrines of the sacred texts and delights us with the panorama and the grandeur that are of the Upanishads. He presents before us in lucid language, and a masterly manner, the main tenets and teachings of the Upanishads, and any reader who makes this chapter his own is sure to reap a rich harvest in the shape of Upanishadic knowledge. In the fourth chapter the author explains in detail how the Upanishads are manuals of Sadhana also. How we wish the author had dilated more upon this aspect, codified in one place all the Vidyas mentioned in the Upanishads, and made an attempt to give some practical hints thereon to the modern seeker! Here ends the first and introductory part of the book.

In the second and the main part of this book covering over 120 pages, the readers are taken inside the heart and sanctum sanctorum of the Upanishads proper. The author comments upon three Upanishads, Isa, Kena and Taittiriya, wherein he consistently and faithfully follows, and profusely draws upon, the views and commentaries of Sri Aurobindo. The chief aim of each Upanishad is explained at the very outset of the commentary. For instance, the teaching of the Isa Upanishat, as quoted by the author from Sri Aurobindo, is “The reconciliation, by the perception of essential unity, of the apparently incompatible opposites, God and the world, Renunciation and enjoyment, Action and internal Freedom, the one and the Many, Being and its becoming, the passive divine impersonality and the active divine personality, the knowledge and the ignorance, the Becoming and Not becoming, Life on earth and beyond and the supreme immortality”. While commenting, the author explains where Sri Aurobindo differs from Sankara as, for example, the phrase ‘Isa Vasyam’ is rendered in the sense of “to be inhabited’ by Sri Aurobindo, whereas Sri Sankara renders it as ‘to be enveloped’. This latter meaning Sri Aurobindo points out, says the author, “goes counter to the general spirit of the Upanishad which, at every step, reconciles the apparent opposites in manifestation”. Similarly, there is difference of opinion in rendering the words ‘Karmani’ and ‘apas’ also in the second and fourth hymns.

Another important feature of the commentary is its symbolic interpretation. The seven Vyahritis stand for, Matter, Life, Mind, Idea, Bliss, Consciousness and Force, and Existence for the currents of conscious being. Agni, otherwise known as Kratu, represents the Divine Will. The nature and relationship of the five sheaths or kosas, dealt with in the Taittiriya Upanishad, is also explained in a rational and scientific way. Thus the modern reader finds himself in a refreshingly elevated atmosphere where he feels he understands the import of the Upanishads in a better manner now. Even the traditional scholar can benefit much by the new approach that is found in these commentaries. The merit of the author lies in the fact that he explains the main tenets of Sri Aurobindo’s “Integral Philosophy”, which is supposed to be very abstruse, in a lucid manner, as applied to the Upanishadic texts herein. So much so, even a reader who has not read other works of Sri Aurobindo feels he may claim with confidence to nave a working knowledge of Sri Aurobindo’s philosophy. As such, this book, we sincerely believe, is indispensable to any student of Advaitic philosophy in general, and Sri Aurobindo’s philosophy in particular.
–B. KUTUMBA RAO

Sublime Biographies–Tamil Mysticism–by Prof. K. R. R. Sastry. (Published by the Author, 29, Dwaraka Colony, Edward Elliots Road, Madras -4. Demy 8vo size. Pages 72. Price Re l)

Appreciations of Tamil religious literature in English are few. Prof. Sastry’s latest book gives short and beautiful sketches of not merely the lives but also the leading ideas of the great savants of Tamil Nad who were the pioneers of religious revival in Tamil Nad. The work is, however, intended to be only an introduction and it succeeds, in a short compass of 71 pages, in whetting our appetite. A glance through its pages will definitely induce the lay reader to undertake a more intensive study of the Tamil religious literature.

The book starts with Agastya, of the Sangam Age in Tamil history, and proceeds to narrate the lives of Tirumular, who may be regarded as the real founder of Tamil mystic philosophy, the Saiva Samaya Acharyas, the Vaishnavite Alvars and the modern mystics–Pattinathar, Ramalinga Swamigal, Thayumanavar, and Bhagavan Ramana Maharshi. The subject covered is very wide for a short work of this kind. The selections of incidents, ideas and translations are superb.

Yet, one cannot help regretting a significant omission. The ancient Tamil bard–Avvayyar, the grand old lady of Tamil literature–has given us a wonderful mystic work–“Vinayakar Agaval”–which deals with breath control, the rousing and application of ‘Kundalini’ for spiritual advancement etc. In fact, much of the later-day descriptions of Raja Yoga may be traced to such ancient works like Vinayakar Agaval. Probably, this is a work that is not known much even to the lay Tamil reader, because it is not as popular as the other works of Avvayyar. The present head of the Kanchi KamakotiPeetam has referred in glowing terms to this work in one of his published lectures. The author would have enhanced the value of his book if a chapter had been devoted to Avvayyar.

Prof. Sastry rightly emphasises the one dominant theme in Tamil literature–namely, service of God through service of humanity. But some of his generalisations are disputable. Thus, he says, “Ramanuja introduced a reformist element in inviting all those who belonged to the beautiful working classes to come under his fold.” It is arguable whether Ramanuja introduced a reform or merely supplied a corrective by rediscovering for us our own ancient values. The Vaishnava saint–Vipranarayana–says in a celebrated verse:

“He who won’t worship the devotee of Vishnu is a Panchama, though born of Brahmin parentage.”

Even earlier, the Bhagavad Gila says:

“Vidya vinaya sampannae Brahmanee gavi hasthini:
Suni chaiva svapakaecha panditah; samadarsiniah.”

(“The wise look with the same eye on a Brahmin endowed with learning and culture, a cow, an elephant, a dog and a pariah.”)
–Chapter V–18.

Most of the Alwars whose sacred hymns are recited every day in the Southern temples, belong to the proletarian class. It was the corruptions of later-day casteism that led to the fall from the high ideals of the ancient times. It was this corruption of the ideal that Ramanuja sought to remedy. What he discovered was not any new concept, but only a redisco very.

There is one obvious error as to a fact in the book: The author says: “Desika included the hundred compositions of Ramanuja in the Divya Prabandha; the Thenkalai Vaishnavas compute 4000 without the songs of Ramanuja.” The hundred songs referred to by the author are not by Ramanuja but about Ramanuja. They are moving verses, fullof dedication to humanity and to the Guru and the Lord, composed by a pious devotee of Ramanuja, Thiruvarangaththamuthanar of Srirangam. The Thenkalai Vaishnavas do not include them because the Prabandham was compiled much earlier to Ramanuja by Nadamuni. All the same, those hymns too are recited with veneration.

While sketching the first meeting between Satagopa and Madhurakavi, the author has referred to the famous question and the famous reply. However, he would have done well if he had brought out the deep philosophical import of the pithy reply. The mystic prepositions in the puzzling question and answer are said to refer in turn to the Paramatman, Jivatman and the body.

The book contains some pedantic exuberance of language which does not always produce a happy feeling. Referring to Madhurakavi, the author says: “He took this human personality as Guru and got kicked up to heaven.” (Page 30)

Printer’s devil and wrong translations require attention at the next reissue of the book. In page 44, Pattinathar’s famous song is translated as “May the fire lit by me pass out”. In page 10, Navukkarasar’s song is translated as “Like the evening thorn”. In page 30, there is a reference to ‘nervous translation’. These, however, do not detract from the value of the book.

The get-up is nice and the price is within the reach of the common man. It has a foreword by Swami Sivananda and is dedicated to Dr Radhakrishnan. As an introduction, the book is a valuable addition to the existing literature on the subject.
–T. C. A. RAMANUJAM

The Radhakrishnan Number–A Souvenir Volume (Published by Vyasa Publications, 12 Thambuchetty Street, Madras-1. Cr. Quarto size. Pages 222. Price Rs 7-50)

“May I say, in all humility, that I shall endeavour to do my best, to deserve in some modest measure, the great faith of my people, and devote the few years left to me to their service.” In these words charged with emotion, did President Radhakrishnan take the pledge on the memorable 13th of May, deeply moved by the honour done to him. The election of this noble son of India–the greatest living philosopher and intellectual–as President, was hailed with nation-wide acclaim and universal satisfaction, as a “welcome and hopeful break with tradition”. Indeed it proved to be very much so, for not even a fortnight elapsed, before he came to be looked upon as the people’s President and at once “the trust and hope of the ordinary man” in India was aroused. It is as an expression to this intense and wide-spread feeling that the sponsors headed by Dr C. P. Ramaswami Iyer conceived the idea of bringing out this Souvenir on the auspicious occasion of Dr Radhakrishnan’s 75th birthday–a publication in every respect truly worthy of the unique personality. It is a book not only to be read by every individual but one to be treasured in every home and every institution in India.”

In an age like the present when souvenirs are almost a rage, it is quite refreshing to come across one which really excels both in its character and content. The editor Mr V. Kalidas has accomplished the task with remarkable ability and success. Alike by the impressive choice of contributors and the judicious arrangement of matter as well as the fine selection he has made from the utterances of Dr Radhakrishnan and introduced at appropriate places, he has made the book most readable from cover to cover. The perusal offers an intellectual treat of the first order and becomes an edifying experience.

“It is India’s peculiar privilege to have a great philosopher, a great educationist and a great humanist as her President,” says Prime Minister Jawaharlal Nehru in his tribute; and Earl (Bertrand) Russel regards him as one of those who serve to make the culture of India one of the glories of human achievement. “A rare man is the President of India” says Dr. Hiren Mukherji and “one of the most lively of living men” describes him Mr M. Chalapati Rao. Indeed, a rare man is Dr Radhakrishnan and unquestionably one of the most lively of living men.” There is no personage in India, excepting perhaps only Jawaharlal Nehru, who is more deservedly the object of such profound admiration and esteem as he is; and he has taken his place along with Nehru among the leaders of the world. He is one of those whom Destiny seems to have marked out for her Own from the beginning. His career, right from the college days to his present eminence, is a legend of continuous progress from one position to another without a break or hindrance. It is asif the golden path spreads itself ahead for his victorious march. As Professor he was incomparable, as orator he remains unrivalled, as Vice-Chancellor and Educationist he was, and is, among the foremost. As India’s ambassador he proved to be a class by himself. So great is his personal magnetism that even a manlike Stalin felt like saying “you are leaving us and I am sad”. The dignity and importance which came to be attached to the office of the Vice-President which he held for ten years, was what he gave to it, and it may be said that even the Presidentship–the highest office as it is within the gift of the Nation–cannot add to his stature. On the other hand, the Presidentship itself now acquires a new prestige and significance in the eyes of the world.

The book abounds in warm and touching tributes paid by men (and women) belonging to various walks of life which throw light on many aspects of this truly great man. Perhaps the finest of all is a revealing episode which Governor Bhimsen Sachar narrates with telling effect. Referring to the President’s visit to the sacred temples of Srisailam and Tirupati on which he accompanied him, he writes: “It was a sight to see this magnificent young man of seventy-five standing motionless and immersed in meditation for quite forty minutes at 4 o’clock in the morning in the celestial presence of Lord Venkateswara when the “Suprabhatam” was being recited.”

None who takes up the inviting volume would be inclined to close it without reading it entire or fail to be all the more fascinated by this remarkable man such as Plato dreamed of. And as finally the reader lays it down, he wakes up as it were from a reverie in which he had, to his profound gratification, what may be termed the “Viswarupa Sandarsanam” of Gandhiji’s Krishna–Dr Radhakrishnan. Long live the President!
–K. KAMESWARA PRASAD

Thoughts from the Gita by R. Krishnaswamy Ayyar, M.A., B.L. (Published by Messrs Ganesh & Co., (Madras) Private, Ltd., Madras-17. 181 pages. Price Rs 4.)

In Thoughts from the Gita containing 18 chapters corresponding to the 18 Yogas of the original text has been briefly commented upon by Mr R. Krishnaswamy Ayyar, in a small rendering of 181 pages. Each chapter has again been sub-divided into topics under known terms of the parlance making it possible for the non-Sanskrit knowing people to read and assimilate the substance of the holy book.

A cursory reading of the present edition enables the reader to grasp what is generally known as the integrated and unified wisdom of the Vedas and Vedanta as expounded by the Gita.

In his attempt, the author has managed to explain the conflict of the ideas which the reader faces when reading through the confoundedness which Arjuna himself had fallen into at the outset.

The author justifies that it was not an impossibility, even in the beginning of the war, for the great Guru Lord Krishna to preach the abstract Subject of Gita to the worthy disciple and warrior, Arjuna, in order that he might discard his mental weakness and live up to the situation to become a real Karma Yogi. (Verses Nos. 31 to 38 of chapter II.)

The situation at the beginning of the battle, the state of quandary into which Arjuna had fallen on seeing the armies arrayed against each other, his mental weakness, feelings and doubts, his overwhelming ‘Vairagya’ and finally the lesson of the Guru, are the topics covering the first chapter.

The second chapter explains the self and nature, and activities, instinctive, impulsive and wilful.

Coming to the third chapter, the author explains the Karma Yoga in six aspects, viz. the Karma; (activity, natural and congenial) Swadharma; its characteristics; and its advantages; a different activity (Yoga) as explained in Sloka No. 48 of chapter II; and the need for further training. (vide Sloka No. 43 of chapter III.)

Chapter IV briefly deals with the secrets of Jnana, Karma, and Sanyasa Yogas reiterated in furtherance of the lessons given earlier. Here the word Sanyasa is explained as pure dedication of all activities to the oneness as is explained in the last chapter concluding the gospel.

Chapter V envisages the author’s presentation of real Sanyasa by splitting the subject, into what he calls omnipresence, matter and force, pervasion or spreading in its different aspects; and he has concluded the chapter by introducing ‘Dhyana’ as the topic of the succeeding chapter.

Chapter VI determines the divinity as could be thought of and realised in its substratum, derivative reality, the substance, the chain of gold and the reality and appearance. Thus the first six chapters have been treated as a prelude to each of the successive sets of chapters.

An earnest attempt has been made in the succeeding chapters to promote and confirm the observations of the preceding chapters (the first six chapters) in a manner that could be readily grasped and understood by all English-knowing ‘Asthikas’ who, owing to their lack of Sanskrit knowledge, would otherwise be deprived of the holy nectar intended as divine milk for Arjuna and all wise men of the Universe.

The treatise under review is a correct reflection of a strong mirror, the only difference being of the sides due to language, and is fairly got up to be of immediate advantage to convert even non-believers into believers.

The author has, on the whole, acquitted himself fairly well in his work on an abstract subject in the Oriental cult.

The book can safely be recommended to the public as a faithful introduction not only to the Gita, but to Advaita philosophy in general.

–P. PARASURAMIAH

Tagore as Educationist by Sri A. V. Suryanarayana, M. A., B. Ed., Head of the Department of English, S. S. N. College, Narasaraopet, Guntur District, Andhra Pradesh. (Published by M. S. R. Murty & Co., Visakhapatnam-2. Pages 64. Cr. 8vo size. Price Rs-2-50.)

The personality of Tagore is many-sided, and likewise his life, writings and achievement. But ‘Education’ occupies a central place and affords a key to all the other aspects of his life and work. As a creative writer he is distinguished, among other things, for his profound insight into the child-mind; as a sociologist he held and expressed strong, independent and original views on education and the teachers’ role in it, indirectly and artistically in several of his short stories and plays, as well as directly in several of his other writings and speeches; as a philosopher he preached the message of spirituality, peace and world unity, as well as the need for the regeneration of the individual for the realisation of the ideals of international peace and Universal brotherhood. He established a unique institution at Santiniketan and practised in it, for several years, his educational principles and methods; he developed it into a true University, universal in its function, scope and ideals.

Tagore as Educationist, the slender volume under review is a collection of several articles on Tagore by the author Sri A. V. Suryanarayana, himself an earnest and enthusiastic as well as experienced educationist; and it presents a comprehensive picture of the views and work of Tagore in .the field of education. It is a valuable study of an important aspect of the life and work of Tagore which deserves the respectful attention of all educationists as well as admirers of Tagore interested in the propagation and popularisation of the message of the Great Master. It constitutes a welcome and commendable addition to the literature on Tagore, and has already won the appreciation of eminent educationists like Prof. Gokak and well-known admirers and lovers of Tagore, like the Hon’ble Dr B. Gopala Reddy and Sri K. S. Ramaswamy Sastry who have contributed an opinion, a foreword and an introduction respectively.

Kundalini Yoga by N. P. Pandit. Pages 80. Price Rs 4. (Published by Ganesh & Co., Madras.)

Sir John Wood Roffe, the doughty champion of Tantra Sastra, has written many books on Tantric literature. Among those, The Serpent Power is easily the best, and his magnum opus as well, in that it not only presents, in a rational and scientific manner, all the principles and philosophy of Tantras and Yogas like Mantra Yoga, Laya Yoga, etc., but also gives us a peep into the nature of the sadhanas actually practised by Yogins to rouse the Kundalini. But it is a voluminous book bristling with very many details, and a reader, in order to grasp the subject, must have patience to wade through at least about 300 pages. Sri M. P. Pandit has lightened the task of such readers by bringing out this slender volume under review, which is an epitome of that work; and a study of this will not only introduce the reader to the subject proper, but will also serve as an incentive for further studies in Tantric literature.

TELUGU

Mahaprasthanamuby Sarva Venkata Seshayya, M. A. (P. O. Chilakalapudi, Masulipatam. Cr. 8vo size. Pp. 206. Price Rs 2.)

The story of the ‘Great Journey’ so vividly narrated here is based on Bunyan’s Pilgrim’s Progress. But, except for the central idea and some of the incidents; this work is a new creation describing the individual soul’s quest after the Eternal. Sri Seshayya is a well-known scholar in Sanskrit and Telugu, and a keen student of Indian philosophy. He has drawn upon the epics, the Dharma Sastras, the Gita and the Upanishads, so as to present an integrated experience. In the fight against the snares and the temptations that beset the path of the aspirant, reliance has to be placed on the light within, which, in essence, is the same as the Light of all lights. Birth and death, the life beyond death, and the return to birth, happen in an endless cycle till man is able through devotion and knowledge to regain the status which he has forfeited through ignorance (avidya). Immortality can be ours if only we could make the supreme sacrifice (Thyaga) of the ego. There are companions on the way whose guidance may be useful, but the path must be trodden by oneself with painful steps, and weariness of spirit, but always sustained by a vision of the Supreme.

The theme is presented in an exceedingly beautiful style. Sri Seshayya’s ability to convey abstruse philosophical problems in the simplest terms is remarkable. The book will be a source of enlightenment and solace to men and women engaged in the daily tasks of life, but anxious to make those very tasks the means of self-fulfilment. Even to those who are not philosophically minded, the incidents and the descriptions will be of absorbing interest. The book serves the purpose of a gospel in the garb of a novel.
–K. RAMAKOTISWARA RAU