Reviews

Srimad Bhagavatam: Translated by N. Raghunathan. Vighneswara Publishing House, Madras-1 and Bangalore-55. Price: Rs. 90. Two volumes.

To translate an epic or a classic in Sanskrit into English requires more than the usual abilities. No doubt the basic needs are a deep knowledge of the two languages, skill in the art and adequacy of expression. But more than these, one should possess that something which cannot be acquired by the outer sense alone. What may not be apprehended merely by the eye and ear, the mental capacity which comes from a sympathetic appreciativeness of literature in all aspects, will prove a gift which will render its possesor a more accurate translator than many other with twice his powers and means of expression without that subtle comprehension.

Sri N. Raghunathan has been an ardent student of Sanskrit literature and a competent writer in English, wielding a powerful pen for turns of expression in that language. His life-long devotion to the epics and classics and his more than a scholarly interest in the Srimad Bhagavatam, have enabled him to take up the stupendous of translation of the work. If it had been to an ordering internal authority, may be the fullness of heart in its performance could have been missed. Because of an inner urge cherished for long to help similar students of literature to find an immense soulful satisfaction from that classic–which is indeed a source of supreme mental peace–has solely been responsible for his undertaking is labour of love.

The Bhagavatam has with rare exceptions been related well into some of the regional languages. In an English garb perhaps one or two attempts, not even always from beginning to end, have seen the light of day. No doubt a Swami of the Ramakrishna Order did a translation into English years which was deemed good by the reading public. It is beset with difficulties to begin a translation of the Bhagavatam, since it is often rugged in portions even as it runs smooth and enticing at many other places. The entire canvas bears a continuing picture of the Lord’s manifestation with high-lighting of the episodes of the divine child, Sri Krishna. A close reader cannot fail, after one or two vain attempts, to dwell with great delight and to be drawn into the higher mood of unquestioning to the personality of Sri Krishna. Unless one is imbued with an entirely absorbed intuition into the mystical afflatus he cannot also produce the same effect as the original in Sanskrit. The scholar in Sri Raghunathan has nowhere been caught lacking unawares in his interpretation of the philosophical meaning underlying some of the terse passages in the text. Sridhara’s philosophical commentary with its slant to Advaita has thoroughly aided the translator with a keenness in making those portions in the English easily understandable. What may sometimes thwart the reader in pursuing with confidence the trend of the philosophy gets removed in this translation, however indolent his endeavour may be, to approach his study of the book in earnestness.

To select passages of resonance and harmony in the English rendering such as of the famous episodes of the Gopika-Geeta or Bhramara-Geeta or the Raasa-Creeda or the description of the vernal bloom of the sylvan scene–all will be assuredly a rewarding experience for any discerning student. The ordeal of translation of a massive piece of writing such as the Srimad Bhagavatam in order not to be a dragging monotony for both the eye and the spirit, especially in another language as the English, demands a special quality in the rendering. Sri Raghunathan possesses it, for which he has to be recognised with gratitude and fullness of heart.

One must also express a word of appreciation of the introduction to the two volumes. In a succinct yet very informing account of the genesis, date and the Bhakti tradition that the Srimad Bhagavatam has generated in the land, he has shown the need for an intelligent reader becoming aware of the justification for its high place in the Puranic lore. At the same time he has not failed to interpret some of the controverted points of the Lord’s play with the Gopis in his own profoundly elucidating manner.
–K. CHANDRASEKHAR

Perspectivism in Art: By Jerry I. Jacobson. Philosophical Library / N. C. New York-10016. Price: $ 8-75.

This refreshingly new approach to the problems ofPhilosophy by the author is highly inviting reading for all who are receptive to new ideas and revolutionary ways of living. Perspectivism is a new trend in philosophical thought. With deep insight and in persuasive style Mr. Jacobson, the author, delves with ease into the different spheres of thought, scientific and secular, to disclose the potentialities and actualities of men yet unknown.

The volume goes into two broad parts with two sections in the first part and one in the second. The first part examines the foundations of knowledge along with the doctrines ofTechnological Dynamism–in more than a hundred pages covering as many as twenty topics. There is a section devoted to Yoga (101-104). The second part under the caption “Foundations of the Ethical Perspective” deals about our social problems in the context of the philosophy of perspectivism. The centre of interest is art, yet a large number of problems relating to justice and legality, on education, politics and economics, good and bad values on unemployment are discussed. Each topic tackles the issue straight and furnishes a solution. The solution may not be acceptable to all. There is completeness in the presentation. The reading of the book affords a pleasant intellectual pastime for all earnest minds interested in values.
–DR P. NAGARAJA RAO

The Universal Flame: Edited by L. H. Leslie Smith. Theosophical Publishing House, Adyar, Madras-600020. Price: Rs. 20.

The sumptuous and substantial volume under notice is to mark the commemoration of the centenary celebrations of the Theosophical Society, admirably edited by Mr. Leslie Smith. The book contains twenty-one good articles on the different aspects of Theosophy and the writings of Blavatsky, the founder. Theosophy is acclaimed as the wisdom religion, the most ancient universal philosophy known to man. Its basic concepts are ‘The unity of all religions,’ ‘The fellowship of Faiths,’ ‘Brotherhood of man’, ‘The Concept of human evolution,’ etc. They are presented by the contributors in terms that are easily comprehensible to all. The different doctrines of Theosophy are not merely dogmatically stated but are also explained in the light of the confirming evidence from various sources. The doctrine of Karma is explained in all its aspects, setting aside its cruel, crude and uninformed critics’ denunciations. The different articles explain in a delightful way the genius, the deep insight and the wisdom of Blavatsky and its several implications for our age. The seven principles, the seven types of bodies and the development of the different phases in the human consciousness are well dealt with at considerable length. The volume carries excerpts from the inaugural addresses of the six presidents of the society, during the last hundred years. The book is a fitting publication, describing the work of a reform movement in religion sponsored by a Russian would toiled by Besant for India. A subject-wise and word index would have added value to the use of the volume for the reader. The book is prepared in the best manner and the printing is perfect and the get-up attractive. It will continue, for long, to be a standard book on Theosophical doctrines.
–DR P. NAGARAJA RAO

Tyagopanishad: By E. N. Purushothaman. The Andhra Pradesh Sangeetha Nataka Akademi, Kala Bhavan, Saifabad, Hyderabad-500004. Price: Rs. 20.

This book is a reprint of 125 essays written by the author on individual Kritis of Tyagaraja and published in a serial form in the Indian Express. The author had originally selected the songs according to their contents and it is unfortunate that they have been re-arranged in the alphabetical order in the present publication. As a result, the sequence of references made in the commentaries has been lost.

Although couched in simple, homely Telugu, the Kritis of Tyagaraja defy translation even into the other Indian tongues and much more so into English. Besides, most of his disciples were Tamilians, without an adequate knowledge of Telugu, and when they committed the songs to writing, a number of scribal errors crept in and they are still there. Tyagaraja borrowed incidents and traditions from Ramayanas other than Valmiki’s and there is no use of trying to locate them in Valmiki’s epic. It is no wonder, therefore, that most of the scholars and books consulted by the author could not enlighten him on the doubtful points. Tillaisthanam Narasimha Bhagavatar, who published the first edition of Tyagaraja Kritis in the Telugu script in 1908, was in a similar predicament but after much study, he has given useful footnotes in his edition. Mr. purushothaman does not appear to have consulted this edition.

In addition to a free rendering of the Kritis into English and a commentary, the author has chosen individual words, names and anecdotes for a more detailed examination and comparative study. But, in this process, he has created more doubts in the minds of the reader than the ones he has cleared. He could have surely traced the story of Kakasura who was none else than Jayanta, the son of Indra, although his appearance in the Sita incident is inexplicable. The Kritis should have been taken as a whole and not dissected word by word as the author has do.

Mr. Purushothaman is a genuine devotee of Tyagaraja and has taken enormous pains to interpret the Kritis for the benefit of the English-reading public. He has consulted nearly 50 books although extensive quotations from some of them, furnished in the book, are perhaps not quite relevant.

More care should have been taken in bringing out this prestige publication. The book bristles with scores of printing mistakes. The author himself has profusely apologized for these mistakes. The author should have adopted the standardized spelling for the transliteration of Sanskrit words. Spellings like Naaradha, Dhuryodhana, Bharatha and Naadha (for Narada, Duryodhana, Bharata and Nada) hurt the eye.

Tyagaraja is a composer, philosopher and a great Bhakta of Srirama. The author has covered practically all the characteristic features of Tyagaraja in his selection of the Kritis. He deserves congratulations for his sincere efforts in the study of Tyagaraja. The A. P. Sangeeta Nataka Akademi has done great service to the cause of Karnatak music in Publishing this book.
–T. S. PARTHASARATHI

The Buddhist Concept of Hell: By Daigan and Matsunaga. Philosophical Library, New York. Price: $ 4-95.

The origin of the concept of hell, its historical development and its philosophical significance in Buddhism are exhaustively dealt with in this book.

The oldest references to hell date to Rigveda where it was described as ‘a land of chaos,’ ‘a land of destruction and despair’ and ordinary mortals who died were believed to go to the land of forefathers (pitr) and it was considered as the place of demons, sorcerers and conspirators.

The after-world was regarded as the ‘Extenuation’ of life on earth, i.e., a continuation of life on earth without its disadvantages. When man became aware of dreadful chasm between life and death, he plumped for the safety and security of mundane existence as against the promised rewards in heaven.

Despite this increased awareness of death, ‘no clean notions of hell, judgment, transmigration’ did crystallize. The famous statements in Satapatha Brahmana, ‘for whatever food a man eats in this world, by the very same is he eaten again’ and ‘a man is born into the world that he has made,’ gave birth to retributive concept, which envisaged joys for the good and punishment for the wicked.

Similarly, the views, that actions pleasant or unpleasant survive the physical destruction and that man creates his own future, developed from the memorable dialogue attributed to Yajnavalkya and Jaralkarava Artabhaga in Brihadaranyaka Upanishad, cleared the way for the concept of Karma and reincarnation which caught the imagination of the people throughout India.

These popular beliefs made their way into Buddhist philosophy in general, whether it is of Abhidharmascholastics, Madhyamitas, Vijnanavadins or of Mahayanists. Only the fatalistic tendencies of Karma theory did not go down with them. There is no lasting ‘self’ in their religious language except ceaseless change. Karma is held to be the be-all and end-all of existence and the only thread of continuity linking varied incarnations, that rise and fade away into death, as a result of changing causes and conditions.

Repeated births are visualised as happening due to differentiation of subject and object without fully comprehending the interdependence and inter-relatedness of all existents which in Buddhistic vocabulary is ‘Pratitya Samutpada.’ Once this revelation dawns in the mind of man, he attains Nirvana. To rise to such a spiritual height one should practise ‘Kusala Karma’ (wholesome conduct) completely rid of egocentric delusions and clinging to worldly things.

But for the layman, the indoctrination of the philosophical significance of ego, wholesome conduct, worlds of pollution and purification is well-nigh impossible. So the hell-device is brought in with its vivid tortures corresponding to good or bad actions performed to encourage virtue in them and make them overcome ‘birth and death’ and get the desired enlightenment or ‘enter the stream.’
–K. SUBBA RAO

Sri Brihat Bhagavatamritam: By Sri Sanatana Goswami. Sri Gaudiya Math, Madras-600014. Price: Rs. 15.

This is an English translation of the original in Sanskrit written by Sri Sanatana Goswami a direct disciple by Sri Chaitanya Mahaprabhu. The first seven chapters deal with “the assertainment of the gist of kindness” and the remaining seven chapters describe “the transcendental glory of Goloka” the kingdom of Sri Krishna. The main thesis of the work is that the “bliss if at all there is in Moksha of a self-realised Jnani is but a drop in the ocean of Bliss of God-realisation of a devotee.” Realisation of the transcendental Bliss in Goloka should be our aim and Naama Samkirtana is the means for that. Jivas are simultaneously in eternal distinction and non-distinction in relation to the Supreme.

In the first part of the book, a devotee’s progress from this mundane plane to the Goloka is described. A translation of Brahma stotra in Srimad Bhagavatam is added to the text. A life sketch of the author is given in the foreword. Sri Gaudiya Math richly deserves our praise for publishing this translation which is a must for all Vaishnavas. How we wish that the original work in Sanskrit and Vaishnavatoshini another work of the author are also published for enlightening the Sanskrit-knowing devotees also.
–SANDILYA

The Tragic Hero in Shakespeare - The dramatic signification of his isolation: By Urmila Khanna. Orient Longmans Ltd., Madras-2, Price: Rs. 18-00.

Dr Urmila Khanna’s book ‘The Tragic Hero in Shakespeare’ is a welcome addition to the existing pile on the topic. Whosoever reads Shakespeare from a particular point of view imposes his own pattern on Shakespeare because he holds no theory of his own and means all things to all. Here is a fresh attempt to find a pattern, common to all major tragedies of Shakespeare.

The greatest merit of the work under consideration is not so much in originality of discovery as in its success in avoiding staleness of thought and expression.

Dr Urmila Khanna’s main concern here is to study the dramatic significance of the isolation on the part of Shakespeare’s heroes. She does not set out to propound a new theory of Shakespearean tragedy though she denies substance to Bradleyan tragedy of Shakespeare and T. S. Eliot’s vicious Elizabethan hero. In her conclusion she suggests that her concept of tragic hero might fruitfully be traced to the world of mythology, described by Campbell in his Hero with Thousand Faces, in which the hero is the champion of creative life and the dragon to be slain by him is the monster of the status quo”(page 103). She seems to incline to the view that Shakespeare’s tragic plays are as much tragedies as they are debates, no doubt endless ones. Perhaps it is this open approach that is responsible for the choice of the theme of isolation instead of a problem for solution.

Dr Urmila Khanna devotes a chapter for each of the major tragedies of Shakespeare–Hamlet, Macbeth, King Lear, Antony and Cleopatra, Corialanus–for detailed study of the cause and consequences of the respective type of dramatic isolation. Her scheme of study does not permit to include Othello. According to her Othello has ‘more a sociological than a tragic significance’. While other tragic heroes like Hamlet search for identity Othello ‘negates’ his identity. This identity, we remember, is national identity. Hence it follows that which is significant at individual level has no value and validity at national level. “His death”, she says, “involves no national destinies; he is a foreigner who is discarded by Venice without any social upheaval.” While we appreciate the logic of it, we wonder whether by the same token it is not right to discuss Julius Caesar as a tragic hero as he does not suffer the loss of identity at any level and the consequences of his assassination were dire and disastrous. We wonder why she should consider Brutus as the hero of the play and find him wanting the weakness which Macbeth has?

Lucidity of thought and expression, forceful presentation of argument together with soundness of scholarship mark the book and make it eminently readable.
–DR G. SRIRAMA MURTY

Essentials of Vedanta: By G. Srinivasan. Bangalore Printing and Publishing Co., Mysore Road, Bangalore-18. Price: Rs. 6.

A concise and accurate presentation of the three schools of Vedanta, e.g., Advaita of Shankara, Visishtadvaita of Ramanuja, Dvaita of Madhva. After giving a helpful ground of the Vedanta thought, the author traces the main doctrines of the three systems and then draws attention to the philosophy of Purna Advaita of Sri Aurobindo in recent times, reconciling the spiritual bases of all of them.

Dr Srinivasan points out that in Sri Aurobindo’s approach to the integral Reality, the transcendent and the universal states are not contradictory but complementary to each other. Secondly, the “concept of avidyais explained by locating it in the cosmic evolutionary process of Brahman or the Infinite Spirit.” Thirdly, “Brahman assumes not only the dynamic, universal status through a process of self-differentiation but also the individual status of an infinite number of souls through a process of self-multiplication without however being divided between them.” He explains further how Sri Aurobindo bridges the gulf between Soul and Nature, Brahman and the Universe without allowing any original falsifying power to convict the cosmos of unreality, ultimate or otherwise.
–M. P. PANDIT

Know Thyself: By S. S. Haksar. Bharatiya Vidya Bhavan, Bombay-7 Price: Rs. 6.

‘Self’ to the author does not mean only the soul inhabiting the individual body. It means the reality, the truth of oneself and of others, the truth of this world and of other worlds. The Self in this context is the omnipresent reality which manifests itself in diverse forms for the play of the manifestation of its inherent powers and potentialities. What precisely is this Self, in what sense it constitutes the essence and also the form of this universe, forms the subject of the first part of the book. The factors that blind man to the vision and experience of truth and mar his efforts for happiness and peace are described in the second part. The third part discusses the four main lines of effort that have been developed for self-perfection and self-realisation, e.g., paths of Knowledge, Action, Devotion and Meditation. The treatment is broad-based and couched in terms acceptable to the modern national mind.
–M. P. PANDIT

Meditation: By Monks of the Ramakrishna order. Sri Ramakrishna Math, Madras-4. Price: Rs. 4-75.

It is good that this Indian edition has been brought out and the writings by various Monks ofthe Sri Ramakrishna Mission in England and America, on Meditation are made available to readers in this country. Indeed there are many books these days on Yoga and Meditation, but few can compare with this publication in its authenticity and understanding ofthe difficulties of the practitioners.

The discussion is simple and graded. The climate for meditation, the preliminaries like mental purity, physical facility emotional readiness are first dwelt upon. Then follow instructions on the lines of the Yoga of Patanjali. The science of Mantra, the theory and practice of Kundalini and the scientific bases of these concepts form the subject-matter of a separate chapter by Swami Ghanananda. This is by far the most important and comprehensive contribution to the volume. Meditations from classics like the Upanishads are added to help the seeker get into the spirit of the communion. Swami Yogeshananda is extremely helpful in what he writes about the role of the Guru in Sadhana. “If the disciple is ready,” he concludes, “the Guru will appear; he will come to us. The summons is our earnestness.”
–M. P. PANDIT

Toward the Maitreyan Revolution: By Karl Heussenstamm. International Co-operation Council, 17819, Roscoe Blvd., Northridge Calif., USA. Price: 5 Dollars.

The author is a dynamic worker in the cause of world unity and is engaged in active coordination of the activities of various organisations wedded to this ideal. He believes in the emergence of the Universal Man as the next step in the human evolution. This advent of ‘Maitreya’ is being heralded by significant developments in the spheres of Art, Literature, Religion, Yoga, Polity and Sociology. He discusses these themes chapterwise, with illustrations of his own, and confidently predicts the dawning of a new age in which most of the present acute problems will find their natural resolution.

He observes: “I have come to see with ever greater clarity that the whole earth is undergoing a radical transformation, is being renewed by what I call the Maitreyan Revolution. A life impulse of creative synthesis–a force unknown to humanity until just recently–is beginning to subtly change theestablished forms of society, An incarnation of the spirit as an inclusive unitive power is flooding the feelings, thoughts, and motives of attuned people everywhere, igniting a common vision of a new organic earth.”

An earnest and powerful presentation heralding a New Age.

–M. P. PANDIT

Ashtanga Sangraha of Vahata: Edited by N. E. Muthuswami, College Book House, M. G. Road, Trivandrum. Price: Rs. 30.

Charaka, Susruta and Vagbhata are the three pillars of the ancient Ayurvedic science and the book under review is by Vagbhata, also known as Vahata.

Ashtanga Sangraha is a collection of all the essential materials from the ancient works in Indian medicine, presented by Vagbhata in a concise and precise form. The text is in Sanskrit, mainly in metrical form, interspersed here and there with passages in prose. Ayurveda is the knowledge of life as it should be lived and Vagbhata stresses that disease is caused when one falls away from one’s Dharma, law of being. The outward symptoms are the vitiations of the three humours, wind, bile and phlegm and the precursor of most of the diseases is fever.

The two chapters on diagnosis and treatment are dealt with here. Beginning with common fever, symptoms of major diseases like tuberculosis and diabetes are detailed along with their method of cure.

The book is bound to be useful to all those who believe in indigenous therapy.
–M. P. PANDIT

Sri Ramanuja on the Upanishads: By Prof. S. S. Raghavachar. Published by M. Rangacharya Memorial Trust, Triplicane, Madras-5. Price: Rs. 10.

Some uncharitable critics conjectured that Sri Ramanuja did not write commentaries on the Upanishads in the formal and conventional way, because be found their teachings antagonistic to his Visishtadvaita philosophy. It is to refute this charge that the learned author has taken upon himself the burden of collecting together Sri Ramanuja’s elucidations of the ten major and five minor Upanishadic passages, that are most important and controversial, and that are found in his Bhashyas on the Brahmasutras and the Bhagavadgita, and his independent work Vedardha Samgraha in one book, making it thereby Sri Ramanuja’s Bhashya on the Upanishads. A commendable job is executed in a commendable way. The last and the sixth chapter sums up the conclusions arrived at in a nutshell. The author’s own preface gives a critical estimate of the Visishtadvaita philosophy in the light of the modern scientific theories and philosophies.
–SANDILYA

Contribution of Yamuna to Visishtadvaita: By Dr M. Narasimhacharya. For copies: M. C. Krishna, 16 Sunkuwar Street, Triplicane, Madras-5. Price: Rs. 15.

This is a most informative and scholarly study that has not been undertaken by any one up to now. The fourth chapter of this work is both a compendium and an exhaustive study of Yamuna’s five works, viz, Sristuti, Stotra Ratna, Gitardha Samgraha, Agama Pramanya and Siddhitraya. Yamuna’s philosophy is summed up in the fifth chapter. Sixth and seventh chapters deal with Yamuna’s influence on Ramanuja and the evaluation of Yamuna’s contribution. The author concludes that Yamuna’s works are the source books to the Sri Bhashya and other works of Ramanuja. The concepts that the relationship that exists between the Universe and the Lord is that of the body and the soul, that the Jiva possesses knowledge as his inseparable and inborn attribute and that the self is identical with the entity called aham, three cardinal tenets of Visishtadvaita, are all found in Yamuna’s works. In stressing the value of Bhakti and Prapatti Ramanuja closely followed Yamuna’s footsteps. “Thus Yamuna was mainly responsible for the building up of the Visishtadvaita system.” How can we desist from recommending this book to our readers and libraries?
–B. KUTUMBA RAO

Uma Sahasram: By Vasishtha Ganapati Muni. Edited withhis own commentary “Prabha” by Sri Kapali Sastry. Published by M. P. Pandit, Sri Aurobindo Ashram, Pondicherry-2. Price: Rs. 15.

Written by Sri Vasishtha Ganapati Muni, a poet of high order, a scholar of eminence and a sage of spiritual experiences, and commented upon by no less a person than the renowned Kapali Sastry of Sri Aurobindo Ashram, and ensconcing in itself gems of mystic thoughts, a reading of this, a devotional lyric containing 1000 verses divided into 40 Stabakas of 25 verses each, all in praise of Uma the Supreme Goddess, is sure to give a thrill of joy and divine bliss to any devotee. In these verses written in simple and chaste Sanskrit in different metres, there are descriptions of different Goddesses, and the ten Mahavidyas, methods of meditation and the experiences of a Sadhaka, an outline of the Saptasati, and many secrets of Srividya and Mantrasastra, all in one book. There is at the same time a bumper crop of good poetry full of imagery and devotion. The commentary also is written in simple Sanskrit, on the lines of famous Mallinatha’s commentaries and there is nothing left unexplained.

A short review cannot do justice to the merits and beauties of this Stotra, the poetic beauty and the spiritual efficacy of a recitation of which are acclaimed by all the readers and devotees.
–B. KUTUMBA RAO

Bhai Vir Singh: By Harbans Singh. Sahitya Akademi, New Delhi, Price : Rs. 2-50.

The author Harbans Singh has presented the salient features of the life and work of Bhai Vir Singh who is regarded as the father of modern Punjabi literature. Appearing on the literary scene during the closing years of the last century, Bhai Vir Singh responded to the upsurge of national consciousness. He distinguished himself as a literary artist endowed with a versatile genius which expressed itself with equal ease and mastery in various media. He bestowed upon the Punjabi language a vivacity and dignity hitherto unknown by his artistic sincerity and spirit of experimentation. This monograph shows how he moulded generations of Punjabi readers and led them into new modes of thought and new fields of achievement.
–Dr C. N. SASTRY

Nazir Akbarabadi: By Dr Mohammad Hasan. Sahitya Akademi, New Delhi. Price: Rs. 2.50.

Nazir Akbarabadi (1735-1830) was a remarkable Urdu poet who displayed zest for life, objective outlook and a distinct tone of realism which is rare among Urdu poets. He adopted a new idiom which had its deep roots in the soil. He established a direct link with the masses by his bold acceptance of life in all its varying phases and articulating the joy’s and sorrows of the common man in phrases which readily found an echo in every unsophisticated heart. Dr Hasan brought out in this monograph the biographical details and the poetic achievement of Nazir Akbarabadi.
–Dr C. N. SASTRY

Maharshi Debendranath Tagore: By Narayan Chaudhuri. Sahitya Akademi, New Delhi. Price: Rs. 2-50.

Maharshi Debendranath was the worthy father of the gifted poet Rabindranath Tagore. He was the direct inheritor of the rich legacy of Rammohan Roy. His life was marked by a ceaseless quest for the realisation of the eternal verities of life enshrined in the Upanishads. “Atmajivan”, his spiritual autobiography, shines as a landmark in the history of Bengali prose. His style is well-known for its symmetry, balance, sincerity of feeling and keen appreciation of the beauties of Nature. Though he could seek the protection of the laws of the land to escape payment, Debendranath took upon himself the responsibility of clearing all the debts incurred by his father. Even the creditors felt surprised to note that there existed in Calcutta, a city obsessed with money, men who were capable of rising to such heights of self-denial to honour the commitments of their deceased father. Debendranath planted his feet firmly on the path of Dharma and embraced voluntary poverty.

The heroic element of his personality, his quest for truth,his contribution to literary, spiritual and social aspects of life around him are finely delineated in this well-written monograph. The deep spiritual nature of Rabindranath owed its inspiration to his venerable father. As a token of his grateful appreciation of his father’s spiritual attainment, Rabindranath dedicated his first volume of spiritual verse “Naibedya” which marked a turning point in his poetic career.
–Dr C. N. SASTRY

Kamban: By S. Mahajan. Sahitya Akademi, New Delhi. Price: Rs. 2-50.

In this monograph, Justice Mahajan dealt with the genius of Kamban the Tamil poet of the 9th century A. D. He was acclaimed as the greatest epic poet of Tamilnad. Kamban continues to cast his spell on the minds of generations of readers because like classics of all lands be grapples with age-old problems which await an answer. He chose the theme of Ramayana in order to demonstrate the greatness and divinity of poetry. The source of his poetry is a boundless sympathy for all things. His success as a poet is due more to the manner of saying a thing than what he says, remarks the author. Kamban’s art lies in concealing art. Justice Mahajan’s verdict on the literary merits and achievements of Kamban is very judicious.
–Dr C. N. SASTRY

C. F. Andrews: Representative Writings: Compiled and Edited by Marjorie Sykes. National Book Trust of India, New Delhi. Price Rs. 11-50.

This collection of Andrews’s writings aims at depicting the evolution of Andrews’s spirit and the “diverse ways in which he served our country and humanity.” One feels that the volume does this job quite adequately.

First comes the introduction by Marjorie Sykes, where she brings out Andrews’s crusading zeal to alleviate the lot of the downtrodden. The method behind the arrangement of Andrews’s writings is stated here. There is a useful biographical sketch of Andrews following the introduction. The writings themselves are presented in five sections: “The Twice-Born”, “Andrews and Tagore”, “Andrews at Work”, “Lessons from History” and “The life of the Spirit.” The first section deals with Andrews’s “itch” for social service and his “discovery” of India. He considered himself reborn when he landed in India. Hence the title of this section. The mood of national awakening that prevailed in India at the time of his arrival is graphically described here. His sense of shock at the plight of the untouchables also becomes evident.

The last section “The Life of the Spirit” displays an attitude of mental retirement on the part of Andrews after his relentless struggle to better the lot of the downtrodden.

Two very useful features of this collection are the “Chronological Record” and the Index at the end. Altogether, the volume is a worthy tribute to a noble soul.
–Dr D. LAKSHMANA RAO

SANSKRIT

Maha Tripura Sundari Pujakalpam of Soubhagya Chintamani: By Durvasa Maharshi. SriKarunananda Mandali, 37-A. Moorthy Street, West Mambalam, Madras-33. Price: Rs. 6.

This is a practical guide to the worship of the Goddess Sri Maha Tripura Sundari. In addition to all the Mantras that are preliminary and final with slight traditional differences here and there, we have herein the texts of Rasmimala Ajapa, all the three Sandhyas and Amnayamantras, making the book a self-sufficient practical guide. The order in which the Avaranadevatas are to be worshipped in each Chakra is not given. An introduction in Sanskrit or English instead of the one now in Tamil would have been more useful.
–SANDILYA

SANSKRIT-ENGLISH

Sri Matrupanchakam: By Sri Bhashyaswami. K. K. Sankaran. 2 Krithika, 14th Road, Chembur, Bombay–71, A. S. Price: Rs. 3.

This is a hymn of five verses in sweet Sanskrit in praise of mother. The poet here imagines Sri Sankaracharya addressing his mother in her last days. These verses breathe in themselves lofty ideals enshrined in our Vedic culture. An English translation of these verses is followed by a detailed and explanatory commentary in English giving excerpts from many ancient scriptures, showing the importance given to a mother in our tradition. Five other Stotras including Ganesa Panchakam of Sri Sankara are also added to the main hymn.
–B. KUTUMBA RAO

Gita in Sankara’s own words–Chapters I-III: By Pravachanacharya V. Panoli. Published by S. Paramasivan, Auditor. No. I. C. V. Raman’s Road, Alwarpet, Madras-18. Price: Rs. 14.

This is an accurate translation of Sri Sanskara’s Bhashya into lucid, graceful and appropriate English. The text of the Bhashya is divided into paragraphs. The importance of this work lies in the footnotes which explain the significance and the derivative meanings of some technical terms we come across in the text and the relevant quotations from the Upanishads and other works, wherever necessary. Numbering of paragraphs will facilitate ready reference. The translation of the text in the second paragraph in the 45th page can be improved by bringing out the meaning of the word “Vaa”more clearly. The introduction by Sri Paramasivan brings to light a new interpretation given by H. H. Sankaracharya of Kamakoti Mutt to the first verse–“Dharma Kshetre Kuru Kshetre.” Adorned with a foreword by Sri B. D. Jatti, President of India, this volume is highly useful as a good for an easy understanding of Sri Sankara’s Bhashya. We await the publication of the other parts also.
–B. KUTUMBA RAO

TAMIL

Rudrama Devi: By Nori Narasimha Sastri. Translated into Tamil by Dakshinamurti. Sahitya Akademi, New Delhi. Price: Rs. 18.

This historical novel is devoted mainly to deal with the major venture of the translation of the Mahabharatainto Telugu by Tikkana Somayaji, who succeeded in that monumental work started by Nannayya earlier. The author’s purpose evidently is to bring out the three stages of the Mahabharatatranslation by the three poets Nannayya, Tikkana and Errana inthe three novels of his entitled as Narayana Bhattu, Rudrama Devi and Malla Reddi.

The Kakatiya dynasty of Warangal which ruled with sufficient enlightenment over its subjects, had to face enemies from both the North and the South in the invasions of Maharattas, Pandyas and Karnatakas. Rudrama Devi, the powerful sovereign, whose image has been painted well here strove to establish Dharma of this ancient Bharatavarsha, after wresting release from the clutches of foreigners. Her devotion to her country and its culture gets amply surveyed in this novel when prominence is allowed to the episodes concerning the various arts such as enactment of dramas of Bhasa by the Chakyars of Chera country and the compilation of the Mahabharata and Harivamsa. In her eventful life, the queen did not yield herself to her own husband, a scion of the Chalukya dynasty, but sought to bestow the crown on her grandson (through her daughter) Prataparudra, in succession to herself.

The author whose earlier novel got the Sahitya Akademi Award attracted the attention of the reading public whose avidity has been satisfied by translation of this book into Tamil. But reading the novel a reader for the first time in a Tamil translation is struck more by the crowding in of historical events than by either the inventiveness of the plot or the characterisation of individuals who play their parts in the development of the story. Here and there poetic passages and reflections of a deeper understanding of life relieve a sense of drag in the narration of events.
–K. CHANDRASEKHARAN

TELUGU

Rigveda Aryulu: By Rahul Samkrityaayana. Translated by M. Subba Rao. Visalandhra Publishing House, EluruRoad, Vijayawada–2. Price: Rs. 12.

This is a critical study of the social, economic and cultural life of the Rigvedic Aryans as found in one-sixth of the text. Thee author’s statement that he had to write this book, because such a one is not to be found either in our language or in other languages is true to a great extent. All the eighteen chapters that constitute the main text and two introductory chapters are replete with valuable information regarding caste and community, foods and drinks, education and health, costumes and languages, ladies, leaders, language and poetry, etc. Relevant passages are quoted everywhere. The table showing at a glance the evolution and progress of human society in India from B.C. 10,050 to A. D. 1950 is superb. According to this study Aryans destroyed Sindh civilisation that vied with that of Mohenjodaro. Phaktoons were mentioned in this Veda, and they were Aryans. The word Pingala means gold. Brahmins also took to arms, they dined with Kshatriyas and entered into matrimonial relations with them.

Eating of beef was in vogue up to the beginning of the Christian era. Onion and garlic were not used. Untouchability came into practice in 50 B. C. only. Viswamitra in the Ramayana is quite different from the Viswamitra of the Rigveda. Shaving of beard alone was in vogue. There is no mention of the seven weekly days in this Veda. Women that wrote hymns were known as Rishikas. Achievements of many sages like Vasishtha and Viswamitra are described. This is a unique book to be studied by all students of history.
–B. K. SASTRY

Karunasri, Kavitasri: By Gollapudi Prakasa Rao. J. K. C. College, Guntur. Price: Rs. 3.

Karunasri has carved out a niche for himself among the front-rank poets of Andhra by his mellifluous diction, amazing clarity, delicacy of touch and tenderness of feeling. His Udayasri, Vijayasri, Karunasri and other collections of poems achieved phenomenal success and established his reputation as a gifted poet. Within the brief compass of ninety pages, the author tries to bring into focus the themes and attitudes which lend a distinct charm to Karunasri’s poetry. The Buddha’s gospel of love, Gandhi’s philosophy of truth and non-violence and resurgent national spirit found their stirring poetic articulation in Karunasri’s works which have been hailed as classics today. It is hoped that Karunasri would complete his project of composing a long poem on the life and teachings of the Buddha and scale loftier pinnacles of achievement. Mr. PrakasaRao has displayed competence and balance in his critical survey.
–AMARENDRA

Swaraaluand Ushassu: Anthologies of modern verse. Yuva Bharathi, 5 Kingsway, Secunderabad-3. Price: Rs 3 each.

Yuvabharati has been rendering good service bypublishing books of merit concerning divergent trends in modern Telugu literature. This organisation has completed a decade of fruitful activity and deserves to be felicitated. Ushassucontains 133 poems and Swaraaluintroduces 25 poets. There is diversity of theme and treatment, tone and tenor in the selections. Though all the pieces may not touch high watermark of excellence, they do not fall flat. Obscurity and obscenity–the pitfalls of modern verse–are avoided. Various schools of modern Telugu poetry find representation in these two anthologies which reflect the literary milieu of the decade.
–AMARENDRA