Reviews

Political Ideas and Institutions in The Mahabharata: By Brajdeo Prasad Roy. Punthi pustak, Mohan Bagan Lane, Calcutta-4. Price: Rs. 100.

This volume contains the author’s research results in a very exhaustive voyage on the ocean of the Mahabharata, which teems naturally with every type of information that a modern mind tries to bring to light in order to prove the advanced stage of civilization of ancient India. The adage that “Whatever is not here, cannot be found anywhere else” (Yennehasti na kutra chit)pertaining to the Mahabharata, will be evident to a reader of this volume, which however deals only with the political ideas and institutions in the epic. No doubt from the very developed state of administrative conditions and political consciousness elaborately described here, one can certainly guage how much equally fully developed should have been the state of other branches of life during the period when the great epic was composed.

It will be difficult in a short review to pointedly refer to the many aspects of administration such as council of ministers, civil service, judiciary, revenue system, army, diplomacy, interrelations between States, etc., though it is necessary to indicate the satisfactory knowledge which the author vouchsafes us in illustrating his points by referring to exact details of the epic’s versions upon them. For instance, dealing with capital punishment, the pros and cons of the underlying principle in such a punishment, is being argued between two persons which clearly indicates how much our ancients were exercised in mind about the value of imposing a punishment on criminals that would be deterrent or otherwise. Again, in the chapter on taxes one finds how useful the basis of taxation had been divined and the procedure adopted for collection of taxes. The tax imposition, according to the epic, must be gradual when enhanced and the analogy referred to is that just as a bee gathers honey from flowers without harming further the flower and as the cow gets milked without further depriving it of its portion to its calf, so should the king or authority collect taxes without completely fleecing the assessee of his possessions. Emergencies and abnormal
situations which may call for additional taxes are also mentioned, but with the determination of refunding the portions raised extra to the assessee after the situation in the country had returned to normalcy. More instances could be given of the other conditions in the other departments of public activity and governmental administration, but space allowed limits further comments of the kind in a short review.

The book is an invaluable addition to the wealth of research material hitherto published upon our ancient institutions and their indication of an advanced stage of civilization.
–K. CHANDRASEKHARAN

Congress Presidential Speeches: Edited by Sankar Ghose. All India Congress Committee, Dr Rajendra Prasad Road, New Delhi. Price: Rs. 15.

This is a compilation of excerpts from the speeches of the Presidents of the Indian National Congress from the time of its first sessions in 1885. Starting with Womesh Chandra Bonnerji it ends with D. K. Barooah. It wilt be interesting to note how from the beginning of our national struggle for freedom–however today we may deem our predecessors to have been only bold in language and not in actual work–we cannot escape a feeling of the prodigious labours they had undertaken to study the many problems facing the country under a foreign rule and their methods for finding solutions to them. The speeches are not always fully given here; only portions found to be useful are selected. Even in the selection, it passes our comprehension why speeches of eminent Presidents like Sir C. Sankaran Nair, Salem Vijayaraghavachariar and S. Srinivasa Aiyengar find no place here, when some others of less importance, from the point of view of the constructive nature of their ideas to the advancement of an economically developing nation, have gained favour with the selecting committee. Anyhow the volume can present to an earnest student of the history of the Congress in what ways from our early fighters we had tried to reason out gradually the need for a drastic change over from long established principles in government to times of our own with different ideologies.
–K. CHANDRASEKHARAN

Date of Mahabharata Battle: By S. B. Roy. The Academic press Gurgaon, Haryana-122001. Price: 50.

In September, 1975, Dr D. C. Sircar, a very eminent epigraphist of India, declared that the Mahabharata was a myth of very little historicity and was simply a war song of a “petty family or tribal feud” around which the legendry epic developed later. This view was based on the fact that the Vedic literature makes no mention of the Mahabharata battle, and Kurukshetra does not figure in it as a battlefield. This categorical statement of a historian and an epigraphist of the eminence of Dr D. C. Sircar had led to an examination of this problem in depth by various scholars.

Archaeologically speaking Dr B. B. Lal, retired Director-General of Archaeology, basing himself on his very skilful and well-documented excavations at Hastinapura and other places connected with the Mahabharata stated that the most likely pottery connected with the Mahabharata era is the painted gray ware. His excavations also revealed that the flooding of Hastinapura by the Ganga was a fact. In fact material was even recovered from the river bed which proved beyond all doubt that the traditional view of the shift of the capital from Hastinapura to Kausambi after a flood in the Ganga was factually true. The similarity in broad features of the P. G. Ware between Hastinapura and Kausambi supported this. On a full examination of the problem Dr B. B. Lal suggested 9th century B. C. for the Mahabharata.

There are in vougue several extremely divergent views about the date of Mahabharata ranging from 3,000 B. C. which presently Vedic scholars accept, to 900 B. C. Many historians and astronomers favour 1400 B. C. for the war.

The author who is a distinguished astronomer and indologist himself, has examined the problem afresh from the astronomical point of view. He has collected astronomical data like Krishna’s attempt at reconciliation took place which at the Revati Nakshatra while the talks broke down on Krishnashtami, and the moon was at Sravana on the 18th or the closing day of the battle.

The most reliable astronomical evidence, according to the author, is the death of Bhishma just after Uttarayana because once the point of the solstice in the Nakshatra circle is known, an epoch could be computed by taking the rate of precession at 72 years per degree. Since Bhishma fell on the tenth day of the battle, i.e., Margasira Krishna Navami or Dasami, and since Bhishma lived for 58 nights on a bed of arrows, and since Bhishma said that the Uttarayana ought to be Magha Sukla Tritiya, though actually it was the 8th day of the dark fortnight (from which the author concludes that the verse is quite genuine being a well-known Vyasa Kuta verse), the author calculates that these astronomical data and others given in his book lead to the positive conclusion that the date of the Mahabharata is between 1400 to 1300 B. C.

The author has also, as part of his thesis, analysed critically the extent of the theories and incidentally tries to refix the age of the Sutra literature and the times of Panini and Bandhayana also.

To an impartial observer, it must be evident that the brackets fixed for the Vedic literature by Max Mueller, for the first time, are completely arbitrary. In fact Max Mueller himself admitted is much at a later stage. It is an unfortunate fact that Indian historians have never been able to fully rid themselves of the various Anglo-Saxon pet theories and aversions, built in the 19^th century, suggesting highly arbitrary dates for various traditional events of our country. For the first time the present author hag tried to correlate archaeological, historical, astronomical and traditional evidences and to evolve a new pattern for this unknown ancient Indian chronology, that could stand any critical test.

Though at this stage of examination of the problem, it may not be correct to assert that the author has conclusively proved his thesis, still he has certainly made out a very convincing case. His present thesis deserves very strong consideration at the hands of historians and indologists.
–DR N. RAMESAN

Essays and Addresses: By Masti Venkatesa Iyengar. Jeevana Karyalaya, Bangalore-19. Price: Rs. 15.

            Essays, Addresses, etc., brings together 18 pieces garnered from the harvest of half a century of writing and public-speaking. The earliest talk, given in 1916, pleads that Kannada (or whatever be the regional language) should receive the first importance in any scheme of education. English has its uses, and may be indispensable, but it would be clearly suicidal to our culture to cultivate it at the expense of the mother-tongue or the regional language. Of the 17 other pieces included in the collection, some are commemorative tributes, like those on Rammohan Roy, Sir M. Visvesvarayya, Jawaharlal Nehru and Rabindranath Tagore. There are, in fact, two tributes to Sir Mokshagundam, one at the time of his birth centenary and the other on the conferment of the “Bharat Ratna” title on him. Again, Tagore is the subject of three pieces–one a personal reminiscence recalling a visit in the early thirties in the company of V. Sitaramaiah to Shantiniketan; another a seasoned centenary tribute delivered in the Gujarat University; and the third a perceptive critique of Tagore’s play, Rathayatra. Of the substance of Tagore’s spiritual realisation, Masti says with lucid clarity:

“Man is not an accident in creation. As the tree is implicit in the seed, so was man with all that he stands for implicit in creation even millions of years before his arrival on the terrestrial scene. Now that he is here man has to realize the best of which he is capable. No one individual can do this. Only the universal human mind which comprehends all time and all possibilities of realisation can.”

Among the more formal but equally all stimulating pronouncements are the Oriental Congress address on “Kannada Studies” (1941), the Karnatak University Convocation (1956), the All-India Writers’ Conference Address (1961) and the Foundation Day Address at the Indian Institute of World Culture at Bangalore (1968). Of somewhat unusual interest is “A Hindu Looks at Christianity” (1942), given at a Christian Teachers’ Conferece. The Characteristic tolerance and high spirituality and candid sincerity of the man are revealed in a passage like:

“This hope of the world is the eternal Christ in all our hearts; the great light to which our forefathers prayed for guidance in days out of memory, the unextinguishable impulse to beauteous living that still rises and refuses to be denied in the heart of man, the unfailing dream that comes to pure hearts that all mankind is one, that it is to one abode of bliss that the whole race is stretching its arms, that man’s salvation is not to be sought by the saving of groups but by saving all. One is not well when he is well in any one limb or in a few parts of his body. All of him is well or not at all. All of the world has to be well and that will happen only if we realise the greater Christ and the greater Church and make up our minds and serve them.”

Masti’s writing in English is usually simple, clear and sinewy, and doesn’t draw attention to it by floweriness or any labouring after ‘style’; rather is it the art of native strength and ease that conceals art. But when necessary, Masti can also rise to the heights of memorability, as in the above passage.

Everywhere the weight of learning, the wisdom born of experience, the enlivening and illuminating load of anecdotage, all contribute to make the talks instructive and enjoyable at once. Masti is verily the Hero as Man of Letters, and there is an elemental integrity in all his writings. And what is the essence of his ministry of letters spread over fifty or sixty years? The answer can be given in his own words from the last essay in the collection entitled “A Testament of Faith”:

“If I am a writer by my make-up, my function is to shed light. I am an atmadeepa; my spirit is a lamp to itself...Being a lamp to myself, I show others how to be lamps to themselves.”
–Dr K. R. SRINIVASA IYENGAR.

Music Forms: By Geoffrey Hodson. Theosophical Publishing House Adyar, Madras-20.

Vision and audition are the most sensitive sensations of all the others. Form and sound belong to these sensations perceived by the eye and the ear respectively. Form is generally deemed to be devoid of sound, and sound devoid of form. But the investigations made into vision and audition, by the psychologists and parapsychologists, have revealed that the visual form has not only the form but also the sound while the auditory sound contains the form too. Thus every form has the auditory aspect too in the same way as every sound has the visual aspect too. Hence it is proved scientifically that form could be heard in the same way as sound could be seen. In this sense, music is not merely audible but also visible, while painting is not merely visible but also audible.

The present volume “Music Forms” is an attempt to show the music in paintings. The author Geoffrey Hodson is a student of Theosophy and occultism and thus he is interested in the superphysical world and its reactions to music and its vibrations causing various forms and colours in the matter of the superphysical world, which is not an utopian world but a world built of finer matter than that with which our physical world is made.

Apart from the profound text, the illustrations, both in black and white and in colour, are much fascinating as visual objects of aesthetic delight. According to these theosophical clairvoyants, not only the music has visual forms but also the thoughts have visual forms.

When a certain musical note is either vocally sung or played on an instrument, its vibrations produce certain forms and colours. This truth has been traditionally held valid in India since remote times and the result has been the numerous Indian paintings depicting the Raaga-raaginis or the diverse musical notes.

The author is wise enough to include in this volume an essay entitled “The Sculpture of Vibrations” originally appeared in the “UNESCO Courier” written by Dr Hans Jenny. Dr Jenny’s illustrated essay is very profound and touches many an invisible horizon of the psychical vibrations. His attempts prove that the vibrations caused by music world not only create forms in the superphysical world but also do in the physical world that belongs to vision, audition, smell, taste and touch. Even what we call the invisible is not in fact invisible at all; the invisible world is the microcosmic replica of the macrocosmic world which we call the visible.

The author, Geoffrey Hodson, claims to have discovered the musical forms by dint of his clairvoyance. He states, “in the course of his evolution, man develops physically, culturally, intellectually and spiritually. His body grows in capacity to express the results of evolutionary progress and develops one sense another. How far, then, man has travelled up to now? What powers do we already possess? Let me briefly review our position up to the present time. We have reached self-conscious awareness physically, emotionally and mentally; for we can truthfully say, ‘I act, I feel, I think.’ We also have developed the five senses of hearing, touch, sight, taste and smell. The present time is of especial interest, because the sixth sense (ESP) is just now beginning to show itself to a marked degree. This new, sixth sense, consists of clairvoyance, telepathy, pre-cognition or correct premonitions, metaphysical states of awareness and other psychic faculties.”

The sixth sense which the Theosophical occultists as well as the modern parapsychologists claim to have discovered is not a new invention but an old truth. What we call now the parapsychology is as old as humanity itself in one form or another, both in its raw and ripe states. But it is now turning into more concrete from the more abstract.

All the matter discussed in this volume belongs to Western music and thus those, who are not familiar with the Western music, fail to understand both the text and the illustrations with ease. For instance, the author writes on “Prelude in C Sharp Minor–Bach” as follows, “The minor key always tends to produce a drooping form in contradiction to the major with its upraised, turreted tendencies. In addition, we have the theme itself as well as the various melodies of the composition repetitions of the theme, all of which move downward. Indeed the only ascending melodies are episodical materials, not derived note by note from the commenting theme. Thus from the very nature of the music we are led to expect a drooping form.”

The above quotation from this volume is hardly intelligible to the lay reader who is unacquainted with Western music. Yet, one would never fail to enjoy, if not appreciate, the splendid colour plates as sheer visual enchantment. Colour is visual music and thus we view the music in the rich colour plates. Parapsychology, occultism, esoteric sciences, etc., would lead the psyche of modern man from the physical to the metaphysical, from the mundane to the supra-mundane, and from the audible music to the visible music which manifests itself in rhythmic form and radiant colour.
–SANJIVA DEV

Sri Aurcbindo’s Concept of the Superman: By Chittaranjan Goswami. Published by SABDA, Sri Aurobindo Books Distribution Agency, Pondicherry -605002. Price: Rs. 35.

The volume under review is substantially the text of the doctorate thesis presented by the author to the McMaster University, Hamilton, Canada. Sri Aurobindo has been hailed as the philosopher-Yogi of our century, presenting us a systematic school of thought under the name Integral Yoga, from the fullness of his spiritual experience. The prose version of his philosophy is given to us in the three volumes of Life Divine, and the excellent poetic version of it is found in his epic Savitri.

The central concept of Sri Aurobindo’s philosophy is the emergence of the superman, who transforms all dross material existence into divine illumination. Human existence and life on earth and man’s sojourn here have been looked upon with no significance by the theistic and the absolutistic vedantins. Advaita Vedanta looks upon this world as illusory and unreal, enveloped by Maya, which is sublated by Brahman realisation. It has no permanent value. It is neither real nor unreal nor a mixture of them. It is indescribable in terms of the real and the unreal. Sadasattvaabkyam anirvacyam. The theistic vedantins ascribe to the world of reality a temporary value in which we should not rest permanently and from which we must leave to attain unexcellable bliss. On either account, the world of reality is a disvalue. Sri Aurobindo repudiates this view and holds that when the individual soul surrenders itself joyously without any reservations, consciously to the supermind, it prepares the ground for the descent of supermind. As long as the individual mind functions in its ego-predicament, the descent is not possible.

The supennind, when it descends, transforms, illumines, and makes all things divine. The individual becomes a gnostic being. His words are wisdom. His conduct is consecration, and his gestures are benediction. The descent of the supermind was first in Sri Aurobindo and Mother. This doctrine the Master has preached.

Mr. Goswami has presented the theme in an academic garb with thorough documentation in five chapters, highlighting the intricacies of the theme and placing it in the proper perspective. For the busy reader, he has summarised his conclusions in Chapter V in 12 pages. The volume carries an excellent bibliography, a useful glossary of terms and a perfect index which make the book a standard scholarly work on the subject. The volume is an invaluable addition to Sri Aurobindo’s literature.
–DR P. NAGARAJA RAO

Nava Veda or New Light: By M. B. Raja Rao, 10-5-1/2 Masab Tank. Behind Sardar Talkies, Hyderabad (A. P.). Price: Vol. 1. Rs. 10; Vol. 2. Rs. 10; Vol. 3. Rs. 12.

These are the first three of the six volumes projected by the author to present his knowledge of God, Nature and Man in a unifying vision. He mentions that the writing is not the result of intellectual labour but of inspiration flowing from God. His devotion to the task assigned to him from on high is obvious but agood deal of mental organisation is obviously called for. Someone said that genius consists of a liberal dose of perspiration with adash of inspiration. We are afraid that the writing in these pages needs to be severely edited, rearranged and in several places recast. As it is, everything that seems to have come into the mind has been put down on paper. Too much has been attempted. Religions, Philosophies, Yogas, Upasanas, Scriptures, Occultism, Metaphysics, Physics, Chemistry, Astrology, Astronomy, Cosmogony, Mysticism, Palmistry, Psychology and more–all these subjects are sought to be presented in their historical bearings and their current values. Necessarily many of the entries are sketchy and superficial. A work of this nature calls for a corporate effort, co-ordinated perhaps by a well-informed mind like the author’s. Not all the testimonials of officials included in these volumes can make them readable as they are.

With more discrimination, pruning and depth in the key topics these series could be made a mini-encyclopaedia for the use of university students. The author is certainly capable of this effort and we urge him to consider this suggestion in the spirit in which it is made.
–M. P. PANDIT

Nava Veda or New Light: By M. B. Raja Rao. 10-5-1/2, Masab Tank, Hyderabad-28. Price: Rs. 15.

This volume is the fourth in the series that the author has been bringing out in order to enlighten mankind on the rich legacy of the past that it inherits and the possibles of the future. Here he presents in simple verse the sayings of great saints and thinkers of India. He gives an account of the life and teachings of Buddha, based upon the Light of Asia by Arnold (though he does not quite approve of the scheme of the older work). There are renderings ofTelugu poems, Sumati Shatakam and Bhaskara Shatakam, outpourings ofVemana, teachings of modern saints and his own reflections on Man, Woman, Nature and God. Some are light, some thoughtful.

As is well said by one of the patrons of these series, the writer is occupying himself usefully in his retirement.
–M. P. PANDIT

Guru Tegh Bahadur: By Ranbir Singh, Chief Khalsa Diwan. Amritsar. Price: Rs. 13-50.

Brought out on the occasion of the tercentenary of the martyrdom of Guru Tegh Bahadur, this book gives a satisfying account of the life and message of the Sikh Guru. The author traces the developments that led tothe rise of the Sikh religion, the illustrious line of its Gurus beginning with Nanak and then gives a detailed account of the birth, growth and work of Tegh Bahadur. He describes how the great teacher laid down his life it order to vindicate the rights of the Hindus to practise their own religion. The second part of the work consists of translations into English ofthe Hymns of the Guru by Dr Harbhajan Singh and Prof. Parman Singh. The hymns are full of exhortations to man to rise above the life and attractions of the senses and open a new chapter by awaking to God.
–M. P. PANDIT

The Emerging Culture in India: Edited by Thomas Paul. Pontifical Institute of Theology and Philosophy, Alwaye. Price: Rs. 12

The inter-religious lecture series named after Fr. Zacharias and conducted by the Pontifical Institute of Theology and Philosophy, is an attempt to X-ray the state of the culture obtaining today so that remedial measures may be undertaken to set right the ills plaguing our society.

There are eleven scholarly papers, most of them from the Christian point of view. But the Hindu and Moslem views are also represented and besides, the problem of the emerging culture is seen from the angles of science, society and psychology. The seminarians share the fundamental conviction about the need for human unity. Religions are here to help man realise this unity, not to divide them. As Bernard Haering (quoted by Dr Thomas Paul) says “The Church cannot be a sacrament of union with God without being a sacrament of unity of all mankind:” This statement holds true for all the religions of the world.

Samuel Mathai paints a rather bleak picture of the emerging culture as one of violence and rigid confrontations with authority. Even the centres of learning have become a fen off murderous waters. Rev. Pallikunnen analyses in detail the contribution from social forces like the new media which includes the communications network that revel in Goebbelsian propaganda. C. P. Menon studies the effect of scientific inventions on cultural attitudes. For example, the automobile creates a new culture made up of ownership prestige, automobile cultism, speed mania, increased respiratory ailments, etc., including “changes in the pattern of courtship”. Having thus limned the field of inquiry, the other seminarians search for a spiritual identity to transform the new culture into a meaningful endeavour. The valedictory address by Cardinal Parecattil puts the seminar in its proper perspective with a bold call for getting the young and the old involved in religious bodies, and suggests suitable adaptation of the Church to serve the needs of the people.
–DR PREMA NANDAKUMAR

Tryst with the Divine: By Prof. K. R. Srinivasa Iyengar. Publish by Mother’s Centre, Visakhapatnam-l2. Price: Rs. 5.

            Tryst with the Divine is a unique poem–a crystallization ideas and thoughts of a lifetime of association with the Divine presence of Sri Aurobindo and the Mother. Recollections, impressions and thoughts of The Ashram, Auroville, Sri Aurobindo, the Mother, her Darshans, and her final withdrawal from the world have been represented in twelve individual poems which are united by a continuous stream of thought. The Divine in one individual finally becomes the ‘Living flame’ in several individuals.

‘Look Homeward’ gives a graphic description of the predicament of modern man “caught somewhere between the terminals” –looking for a final break-through. It is necessary that the self is released from the ‘shell’ of the ego and allowed to fuse with the universal mind.

The second poem ‘Courtyard and sanctuary’ is a fine description of the Ashram–the Vedapuri as it is appropriately termed. The atmosphere is so charged with holiness that “the very faces here seem to meditate and the leaves swing in prayer.”

The third and fourth poems are a series of reflections on the conflict between inner light and ignorance and the effect of the Mother on awakening of the soul.

‘Of many colours’ is the Darshan of the Mother, a description of the various types of people who came to have a glimpse of the Divine. Tryst with the Divine is a description of the actual Darshan day and the Darshan of the Mother which is likened to
‘the brief nectarean Dawn.’

“Surrender and grace’ is a very subjective poem–an account of how the author surrendered to the power of the Divine and the subsequent grace. In ‘Forerunners’ the author analyses the effect that the Mother had on the inmates of the Ashram. Auroville is described as the ‘Future city’ in the ninth poem. ‘Darkness at Dawn’ very sensitively represents the final withdrawal of the Mother from this earthly life and the author’s reaction when he telegraphically receives this news. ‘Face to Face’ is a realistic description of the scene in the Ashram where groups of people were waiting eagerly to have their last encounter with the Mother. The last poem ‘Living Flame’ is the description of the Mother’s mortal remains being lowered into the Samadhi and how the living flame of the Divine is lit in every mind that had faith in her. Such is the depth of faith and so unique was the experience that the author had that can be described only as a meeting–a tryst with the Divine power. The poem can be considered as a sequel in verse to his book on the Mother.
–Dr. (Mrs.) ILA RAO

Aesthetics: By Benedetto Croce. Rupa & Co., Ltd.. Calcutta. Price: Rs. 45.

Croce’s Aesthetics is a classic and no modern aesthetic theory can ignore his thought; it is part of the atmosphere in which the classical mimesis and rhetorical affectivity cannot retain their very form and pressure. Of course he has not won the assent of writers and critics to the monism of Intuition-expression: there are no institutions without expressions. This means that all talk of mute inglorious Miltons is all bunk. This monism does not help us to distinguish between two intuitions. A newspaper clipping is not inferior to King Lear. This monism regards the world of poetry as a self-created world, Mimesis has no place in it; the poet does not imitate beauty external to himself. Perfect intuition is beauty and any flaw in it is ugliness. This monism delivers the most devastating blow to genres, figures of speech and rules, Monism cannot approve of fragmentation of intuition, listing of figures of speech, of rules and translation, of form and content. There is no single rule that has not been subverted by some writer or other. It may be of some interest to Indian readers to know that the exhaustive and exhausting analyses and categories of character and plot, etc., in Sanskrit poetics get short shrift at the hands of Croce. Shakespeare is the great In Spite Of. But this leads to theoretical paralysis. If we accept Croce’s philosophy of intuition, art and criticism of art may disappear like the grin of the Cheshire cat. There is no light here for the ordinary business of criticism. Ultimately Croce’s Plotinian neo-idealism leads dangerously to Poe’s doctrine that a long poem is a series of short poems connected by prose. This is leads to art for art, the slogan of the 1890s.

This cognitive monistic aesthetic ignores feeling. But a work of art, the externalization of intuition, is accompanied by pleasure of pain as it is perfect or imperfect. So later Croce defines, intuition-expression as one of feeling; “lyrism” is the term used. Art gives not only aesthetic knowledge but aesthetic pleasure too. Intuition-expression externalized gives to the qualified recipient the same aesthetic experience in which passion is calmed and calm is passionate, in which Wordsworth’s spontaneous overflow and emotion recollected become synonymous. But when an aesthetic theorist says as a practising critic (for after all the proof of the pudding lies in the eating) that Shakespeare can be understood by one of slight or elementary culture or that the Divine Comedy is rhymed theology and pseudo-science alternating with snatches of poetry, it indicates either the theory is right and the application wrong or the application is right and the theory wrong. This makes intelligible the strong indictment of aesthetic theories by G. Saintsbury at the beginning of his monumental ‘History of Criticism’, Arnold and Eliot fight shy of metaphysical flights and Daiches does not court it in his critical approaches.

In his insistence upon art being a complete fusion which has no beautiful ‘parts’ Croce is Coleridgean. Classical and Romantic, Realistic and Symbolic are meaningless dichotomies: classical may mean perfect or artificial, romantic may mean expressive or uncontrolled, realistic may mean imitative life-like, symbolic may mean super-real or allegoric. Ultimately the aesthetic is one the four main activities of the spirit: the other three being the logical, the economic and the ethical. The aesthetic is a spurt of energy, a sudden flash which strikes us blind if we peer too closely. Intuition-expression is like the heaven’s glorious sun.

That will not be deep-searched with saucy looks. Croce is Longinian, Plotinian, Romantic in his Aesthetic.
–K. S. RAO

Studies in Kalidasa: By Vajjhala Gopalam, Retired Principal, Dwaraka Nagar, Visakhapatnam-4. Price: Rs. 3.

“Malavikagnimitra”, “Kalidasa’s Vidushakas”, “Nature poetry in Sakuntala”, “Meghaduta” and “Raghuvamsa” are the five essays contained in this work written in simple, and chaste English. After giving the story of the drama “Malavikagnimitra,” the author gives a character sketch of Iravati and rightly concludes with the remark that “The Comedy of Malavikagnimitra is the tragedy of Iravati.” A comparative study of the characteristic traits and parts played by the three Vidushakas in the three dramas of Kalidasa’s is made in the second essay. Progressive development of Kalidasa’s thought therein is also pointed out. Kalidasa’s love for Nature is illustrated with suitable quotations. The other two essays, give summaries and appreciations of the two Kavyas. This book is very useful to Sanskrit students of degree classes.
–B. KUTUMBA RAO

Bhagavad Gita: By Dr C. D. Deshmukh. Andhra Mahila Sabha, University Road, Hyderabad. Price: Rs. 7.

Coming from the pen of a savant and scholar like Dr Deshmukh, these chapter summaries of ‘Bhagavad Gita’ in simple English are bound to evoke interest in the general reader towards this perennial philosophy of action in the work a day world. Dealing with the impact of Bhagavad Gita in a separate chapter, the author analyses the process of reasoning and thought that Arjuna underwent throughout the whole episode and how he finally announced with conviction to Sri Krishna “I shall do as you say.” The age of the Bhagavad Gita is sought to be determined with the help of the Indian Chronology of Yugas and Manvantaras.

The book closes with a selection of verses from each chapter of the Gita.
–S. SHANKARANARAYANAN

Rational Approach to Religion: By Amul Shah. Pushpa Prakashan, Dar-ul-Muluk, 26 P. Ramabai Road, Bombay-400 007. Price: Rs. 10.

“Religion will not be able to stand on faith alone. Unless the religion explains all the facts of life in a rational manner, it will not be accepted by the modern man.” With this conviction, the author proceeds to chalk out in this little volume a rational approach to religion.

According to him “the concept of God is a hypothesis and nobody should insist on the acceptance of a hypothesis. There is a plain and simple message for all of us: “Live your life.” Intellectually it is difficult to believe in the existence of a soul. But one thing is certain that there is a life–” one can feel it and we shall see that it is sufficient for anybody to go on.”

With this self-set terms of reference the author proceeds to give wholesome advice on topics like the care of the body, mind, interpersonal relationship, married life, joint family, etc. He concludes by saying that our old concept of various religions is outmoded and should be discarded, one “Human” religion should be adopted.

–S. SHANKARANARAYANAN

Mahatma Gandhi (Drama): By T. K. Ramanujam Kavirajar, 79, V. O. C. Street, Tirunelveli, Tamil Nadu. Price: Rs. 3.

The stories of great people are generally narrated in the form of stories or rendered as ballads to make an everlasting impression on the people who witness it or hear the same. Enacting a drama is more impressive than story-telling. The author Sri T. K. Ramanujam Kavirajar, who is an advocate by profession, an ardent patriot and a close follower of Gandhi, had written Gandhi’s life in the format of a drama which is commendable as a novel attempt. To be easily understood, he had adopted a simple style using conventional and conveniently constructed proverbs and parables. Some major incidents in the life of the father of the nation, in this country and abroad have been dramatised with calculated imagination. The author has restricted himself to such of those situations in the life of the master which bring to focus the attention of Gandhiji’s steadfast adherence to Truth and his unfailing faith in Ahimsa. In every act of the five acts of the drama–why, in every scene for that matter–the author introduces a critic of Gandhi and his actions, who before the end of the scene gets converted to appreciate the master’s sterling qualities of courage and conviction. It is possible for the author to hope to realise his objective to convert the sophisticated in the community through this work. This is the author’s contribution on Gandhiji during the centenary celebrations.
–P. SRINIVASAN

Confession of a Lover: By Mulk Raj Anand. Arnold-Heinemann, New Delhi. Price: Rs. 50.

            Confession of a Lover is the third part of Mulk Raj Anand’s long autobiographical novel, Seven Ages of Man, the first two parts being Seven Summers and Morning Face.

The long novel in seven parts is being published in the mould of the self-revelation of the protagonist Krishan Chander Azaa who is Anand himself kept at a distance. It is a novel of quest. But it is not a quest like that of Sri Aurobindo or Raja Rao. It is Anand’s quest for illumination and a cure for the existential malady of evil. The whole gamut of Anand’s fiction traces in detail, as experiments intruth and body-soul drama through the dualism of personal love and absolute love, the evolution of his selfless humanistic love or loving-pity (Karuna) achieved as a result of prolonged search and intensive study of the literatures and philosophies of the East and the West, and especially poets like Farid, Rumi, Jami, Hafiz, Khusrau, Kabir, Iqbal and Tagore. And the sources of the quest and his concept of loving-pity, which are so splendidly expanded in his novels, appear embedded in Seven Ages of Man.

When Gandhiji told him “God is truth,” Anand replied “God is love.” In his quest Anand finds in women the sources of selfless love, at its most comprehensive female principle in all her incarnations–mother, sister, aunt, beloved and goddess. In Seven Summers the growth of a child in schism; split and conflict without, nourished mainly by mother’s love is described. In Morning Face, the evolution of a child into an adolescent, especially with schism within, sustained by the love of his mother, aunt Devaki, and brother’s keep, Mumtaz, is portrayed. The two parts together trace Krishan’s growth in the schizoid world into “an impetuous, vain and exuberant youth.”

Now the third part Confession of a Lover describes how the rebellious youth is softened into humility, through the two shocks of the suicide of his beloved aunt Devaki (excommunicated by the ritualistic society) and the murder of his love Yasmin (the teen aged Muslim girl betrothed to be the third wife of a middle-aged Railway Guard, Gul Muhammad), and sustained by the current of his passion for poetry, scholarship and freedom. The dominating and fascinating feature of the book is the Yasmin-Krishan love theme that ends up in tragedy with the murder of Yasmin by her jealous husband. The novel opens with Krishan cycling through the streets of Amritsar to join Khalsa College as a ‘first-year-fool.’ And he is shocked to find himself ragged by the senior students, when he is rescued by Noor another first-year student who becomes his bosom friend ever since. Krishan is initiated into a world of contemplation and ideas by the poet Iqbal, the theosophist Professor, Henry, and the Christian Priest, Reverned Williams. Implicated in the secret terrorist bomb-making activity of Kedar Nath and his companions and kept under arrest for a short while, puzzled Krishan escapes to Bombay where he writes for Bombay Chronicle for a short period and returns to his college in Amritsar. Obsessed much by the tragic death of Yasmin and his father’s strictures, and addiction to the world of follies, but encouraged by his grand success with honours in his final degree examination, the poet Iqbal, his Principal, Lalla Jag Mohan, and above all aided by his compassionate mother, Krishan leaves for England to peel off the various sheaths of what he calls “ghaoon maoon” and get to the Core. The book is also a fine record of the various aspirations and depressions and emotions, illusions and illuminations, experienced by Krishan in his quest for happiness which marks the second stage in the evolution of Anand’s mind and art. One interesting aspect in the book is that Krishan is seen often preoccupied with the idea of God and His justice.

With its alternating ease, strong insights, and fierce tension, the rhythmic narration in Confession of a Lover is sensational, sensuous and satisfying. There are obvious clues in the book which help have a sublime understanding of Anand’s other novels especially Coolie, “Lalu Singh Trilogy,” and The Big Heart, and consequently the various stages of Anand’s love-pilgrimage from innocence to illumination, in his human relationships from the finite to the infinite. Indeed the book affords the basic insight into Anand’s “Religion of Love” itself: “The strength, capacity, and the depth of love is in all of us. It does not need anything more than the spark to make it into a fire. And then one begins to dance in the circle of fire–dancer becomes the dance “burning and melting.” Further the significant omission of the definite article in the beginning of the title of the book is itself symbolic of the universality of the book.

The book affords an enjoyable and very rewarding reading, and it is a must to every lover of philosophy and literature.
–Dr. K. V. S. MURTI

A Study of the Important Brahmanas: By Dr R. S. Shiva Ganesha Murthy. Published by the Director, Prasaranga, University of Mysore, Mysore-570012. Price: Rs. 16.

The author richly merits our congratulations for having fathomed deep into the oceans of some important Brahmanas, made a critical study and finally brought out a wealth of information, not seriously noticed by anyone till now. The authorlessness of the Vedas is upheld in a rational way. The symbolic significance of the Vedic deities and sacrificial elements is explained. A picture of the performance of a yaga is presented. The philosophy of Brahmanas including metaphysics, cosmology, cosmogony, psychology, eschatology, ethics and political science also is expounded. A special chapter is devoted to a study of the sciences like biology, medicine, metallurgy, mathematics and astronomy referred to the Brahmanas. It may be interesting to note that the application of “Saumya syaama caru” together with recitation of a Mantra is suggested as a remedy for cataract in the eye. Copious notes and references are given. Views of scholars both oriental and occidental are quoted. Critics are silenced. Importance of the Brahmana portion of the Veda is well brought out. Students of Indian culture and Sanskrit literature are advised to study this thesis and get themselves enlightened.
–B. KUTUMBA RAO

KANNADA

Sri Vishnusahasranama Darshana: By Dr H. J. Achar. Translated by M. Vasudeva Rao, Mairvadi, Kulai, S. Kanara, Karnataka State. Price: Rs. 15.

A fluent rendering into Kannada of Dr Achar’s well-known treatise on the Vishnusahasranamam. The book contains a systematic explanation of the Hymn of thousand names in praise of Lord Vishnu, themewise. It is pointed out that the names are not arranged haphazardly or to suit metrical requirements but grouped together with definite purpose. In the course of his explanations the writer solves many seeming contradictions and irrationalities. His illustrations of the efficacy of some of the Mantras in this hymn are striking. He draws upon his own experience and cites the occasions when he was successful in the use of these Mantric names. The translator has enlarged the comments in some places with good effect.

The ground of the Hymn, the possible objections from adherents of other schools of thought, the sources of some of the names in the Veda and the Gita, are discussed at length. The appendix contains the full text of the thousand names as also simple explanations of each name in the order of the text. A worthy translation of an earnest study.
–M. P. PANDIT

SANSKRIT

Divya Ramayanam: By Swamy Apurvananda. Sankara Vihar, 25-Trust Square, Madras-12. Price: 15.

This valuable work written in simple Sanskrit prose is a translation from the original in Bengali. Main story of the Ramayana is narrated here. Valmiki’s Ramayana is closely followed in Kishkindha and Sundarakandas only. The striking features of this Ramayana are as follows:

(1) Ramayanas available in Sanskrit, and other Indian languages like Tamil, Oriya, Assamese and Bengali, and in the Praktit literature of Bauddhas and Jainas are consulted. All variations from the popular Valmiki’s Ramayana are pointed out in the footnotes. For instance, according to some Ramayanas, it was Sita but not Rama who killed Ravana in the battlefield. Sita was born to Mandodari. Bharata and Satrughna were not twins but born to different mothers. Rama’s sandals which ruled the country, kicked each other when a wrong judgment was given, but kept unmoved and silent in cases of right decisions. (2) Questions raised regarding the episodes of ‘Valivadha’ and ‘Sambukavadha’ are easily answered. (3) Dates of some incidents in the story found in some Ramayanas are given here. (4) Some of the author’s critical remarks are revealing of Yakshas and Rakshasas. (5) Some very popular verses from Valmiki Ramayana, and Ahalya Stotra from the Adhyatma Ramayana are quoted. (6) That Rama is an ideal king, bon, brother, administrator, and hero, etc., and Sita is a perfect woman is shown in a long introduction. (7) Some contradicting statements found in different Ramayanas are found reconciled herein. (8) A bibliography of all the Ramayanas and Rama stories in the appendix is very informative. This work provides a very refreshing and interesting study to all Sanskrit knowing students.
–B. KUTUMBA RAO

TELUGU

Braahmimayamurti Viswanatha Sahiteedarsanam (A Collection of Essays): By Tatikonda Venkata Krishnayya and Mudivedu Prabhakara Rao. Copies can be had from Smt. T. M. Lakshmi, 118, Sreeramulavari Sannidhi Street, Tirupati-517501. Price: Rs. 15.

            Kavisamraat Dr Viswanatha Satyanarayana stood foremost among the modern Telugu writers. Author of more than 200 books, there was no literary form which he had not touched and embellished.

Viswanatha, a worthy disciple of the worthy Guru, the late Sri Chellapilla Venkata Sastri, himself attracted a number of disciples that have adorned the Telugu literary firmament. There are numerous admirers and devotees of Viswanatha who have made deep study of his works. Among them the authors of the present volume deserve special mention. Sri Venkata Krishnayya, who is a profound scholar with a balanced judgment, has the good fortune of close acquaintance with Viswanatha for decades and enjoyed his confidence. Sri Prabhakara Rao is presently working for his doctoral thesis on Viswanatha’s Ramayana Kalpavrikshamu. The authors are therefore the right persons to undertake writing of this book.

The book is divided into two major parts. The first part gives a vivid account of Viswanatha’s literary adventures and output, while the second part analyses the outstanding features of his literary works and the personality of Viswanatha and his individual impress on his writings.

In the appendix are given the literary estimates and appreciations of Viswanatha’s works by eminent scholars and critics. The landmarks and highlights of Viswanatha’s illustrious life are also listed at the end.

The book is an authoritative record of every detail pertaining to Viswanatha’s life and literary work. The authors deserve the gratitude of the lovers of Telugu literature for the meticulous care they have taken in presenting the book. The book gives excellent reading and we commend it to all lovers of Telugu literature.
–BHAVARAJU