Reviews

Mind-The Supreme Master: By Vidya Bhushan. Atmaram & Sons, Delhi.6. Price: Rs. 25.

The present book is said to be a study of Mind covering all aspects from the very purely non-material grading, down to the densest materialised existence. It purports to explain all science, philosophy, religion, morality, feeling, etc., as pertaining to each and every state of existence and from each and every angle thereof.

The author compresses the whole ambit of his teachings into ten chapters like “Involution and evolution of mind”, “The human being”, “Basic understanding”, “The basic laws”, “The causal rationality,” etc. Each of these divisions is again divided under several sub-topics, and the author purports to explain his viewpoint, by extensive quotations from various seers like Abu Said, Gampopa, Gita, J. Krishnamurty, Ramanamaharshi, Sankaracharya, Lahiri Mahasaya, etc.

The basic content of this book seems to be that one has to have a true understanding of himself, that he has to arrive there byhimself, and that this cannot be given by anyone else. One has to awaken one’s deeper perception, and when this happens, light will pour in the understanding. One can never receive anything from anyone else as the other is not “oneself.” Ultimately as the author says, in reality nobody exists, except one’s own self, for oneself. The aim of life is to restore one’s link with it, through one’s own knowledge and sensitivity.

At the of the book jacket, it is written ‘about the author’ that he is an imposter and an exploiter and that he is absolutely shameless and incorrigible. Apparently the author has written this about himself. This goes on to say that the author exists as mentally and morally degraded inevery conceivable sense of the term, and the reader is requested to keep the above constantly in mind, while reading this book, so that one does not get misled, deluded, exploited or corrupted by the contents of the book.

Freed from such sensational obiter dicta, the basic idea that seems to permeate the entire book, is the well-known doctrine that every person has to perceive and realise the reality, within which the individual and the entire universe is encompassed, and realising which, nothing else remains to be done. This has been repeated and explained again and again in countless philosophical teachings in our country. This has also been lived as a practical way of life by various mystics, sages and saints. Sri Ramanamaharshi’s repeated Mantra “Just B. E.,” which ultimately is the same as J. Krishnamurthy’s “Awareness” is the same which the present author also is trying to explain.

On a perusal of the book, one cannot help feeling, that a simple truth very well said by ancient and holy sages and saints, is sought to be said here again, in a language and manner of writing, which is bewildering in its involved thinking and which seems to be unnecessary as it is confusing.
–Dr. N. RAMESAN

Saint Ekanatha’s ‘Light for Life Divine’: By M. S. Deshpande. Sri Eknath Sansodhan Mandir, Khadkeshwar, Aurangabad. Price: Rs. 20.

Saint Ekanatha, who lived in the sixteenth century A. D., belonged to the chain of devotees of Maharashtra who were responsible for the Naamasamkirtana cult that spread fast among the people of both the North and South of the sub-continent. His Abhangas(songs of devotion) were so much attractive owing to their simple diction and rich poetry, that both the literate and the illiterate got them by heart. In this volume, the author has essayed forth on an exposition of the saint’s philosophy as contained in his valuable commentary of the eleventh Skanda of the Srimad Bhagavatam, as also his other works in reference. In two parts with the title “End” and “Means” the treatise deals in first part with the evolution of devotion, ideals of life, nature God and the relationship of the Individual with the Supreme. The essentials of equipment for reaching God and the discipline to undergo are sketched in the second part. With adequate attention to the points of elaboration of the saint’s theories regarding the Sadhana through recitation of God’s name have been succinctly given which can easily prove of immense value to the seeker for spiritual unction in a modern world wrecked by self-seeking and violence everywhere.
–K. CHANDRASEKHARAN

Modern Bengali Short Stories: By Enakshi Chatterjee. Prayer Books, Nandaram Sen Street, Calcutta-5. Price: Rs. 20.

Ten of the short stories from the pens of well-known writers of modern Bengal have been gathered here, translated into English and with notes on the authors appended. We find some of the writers are no more such as Tarasankar Banerjee and Narendra Nath Mitra. The rest are living writers whose attempts through the fictional milieu for the expression of their inner urge has been selectively represented. The translator, herself being a seasoned expert in the field of creative writing, the collection is satisfactorily sponsored. There can be individual tastes in the order of preference of the best story, still one cannot be doubting the fact that the story entitled “A Story of a Coward” would easily share the unanimous verdict of its inimitable delicacy and suggestive perception of psychology in two highly sensitive hearts feeling for each other. No doubt the place of honour in the list goes to the one from the pen of a famous novelist and naturally attracts the reader to follow it up through the rest which are fully invested with the true art of short story. This is a volume which is worth preserving in public libraries.
–K. CHANDRASEKHARAN

Nirvana: An occult experience.

Mount Everest: A book on discipleship.

Both by George S. Arundale. Arundale Centenary Editions. The Theosophical Publishing House, Adyar, Madras–20.

George S. Arundale, whose birth centenary was celebrated in 1978, was International President of the Theosophical Society during 1934-’45. His personal inspiration and dynamic leadership have earned for him just recognition from all sections of the world community. He did typify “brotherhood in action” in an exemplary style. The two publications here under review may be described as representing the pick of his utterances, and in a very special sense they contain the quintessence of the message of theosophy, both as a record of authentic intuitions and as an illuminative guide to spiritual discipline. Nirvana is a testimony in terms of the deepest personal experience to the ineffable grandeur of the occult realms, while Mount Everestoutlines the theory and practice of dedicated discipleship necessary for a progressive accent to the summit of their sublimities.

In Nivranaone sees and reads the landscape of Nirvanic consciousness unfolding itself steadily and surely–from “the first glimpse” and “the first readjustment”, through “meditations” and “reflections,” to a crucial point in “The Awakening of Nirvana,” revealing Reality in lightning flashes and in “the imprisoned lightnings” of all things and pointing to a “beyond,” where all “prison fetters” are cast off. Finally comes the declaration, when the author sees himself bathed in light, and announces: “I have entered Eternity. The past is forever behind me. I am delightfully lost in the rapture of Pure Being. I am.”Would he stay in that state of absorption? No; there is a call from without, the call of the comrades, whose fetters still remain. And he must pay heed to it. “, , I go.” He finds himself again “in the old routine of prison-life.” But he has no reason to complain. “I am content, for I am needed where I am”, he assures the reader. That is the “glorious task,” with which note the book closes. The illumined must return to the task which awaits him. Indeed, “There is no Nirvana from which to return,...it is everywhere and always...Having entered into it yourself, inspire others to seek it by becoming a living reflection of its splendid Peace.”

Mount Everestsets our feet on the path to discipleship stressing the esoteric significance of the guidance from Masters and the role of Elder Brethren in the seeker’s efforts to scale the heights of spiritual attainment. Mount Everest as the mightiest peak on earth symbolizes the goal of human aspiration, suggesting also that there are obstacles to be surmounted on the way of the ascent. It represents a summit point in “Himalayan Consciousness.” The average individual lives on the plains of his being “You can reach your own immensities–in the city, in the forest, in the house.” That is possible when one gives oneself up totally in service to fellow-beings. But the Mount Everest has its own charms, even as a peak among peaks in the high ranges. In its presence, one finds oneself “amidst a reflection of omnipotence, omniscience and omnipresence,” and these become a living reality.

Having attained the summit, “You enter into a new heritage,” which gives you a fresh sense of your oneness with all life. You see that “You are a myriad yours.” That is the turning point, which makes you return to the world “with the spirit of your experience and your realization upon you.” Again, that is a significant note for the Everest book to close.

The earlier sections, on “The psychology of yourself” leads the reader step by step, from “the physical body” through “the emotions” and “the mind” to intuition and “Higher Consciousness,” and prepares the ground for the peak experience.

–PROF. K. SESHADRI

Essays on Samkhya and Other Systems of Indian Philosophy (Revised and enlarged edition): By Professor Anima Sen Gupta, Patna University. Published by M. R. Sen, 8 Subhash Nagar, P. O. Kutchery, Allahabad-2. Price: Rs. 25.

Dr Anima Sen Gupta, the author of this scholarly treatise is a well-known writer in the field of Indian philosophy in general and the Samkhya system in particular. Her wide acquaintance with the various schools of Indian philosophy and their presentation in easy English is impressive. She writes with sympathy and understanding on Tantraand Advaita and even on Buddhistic philosophy. None of them is a mere recapitulation of what others have taught.

The present book contains 46 essays on different aspects of Indian philosophy underlying a certain unity of vision and catholicity of approach that are unmistakable to a dispassionate eye in the development of this ancient tradition. The study particularly gives an exhaustive and critical exposition of the philosophical position of the Samkhya school. Perhaps for the first time some of the knotty and baffling problems relating to Samkhya views on purusha, prakrti, bhaktribhava, creation, God, etc., have not only been set forth in a penetrating way, but possible solutions to them have also been indicated from a strictly Samkhya point of view.

Modern advances in psychology prove that there are many psychological problems whose solutions seem to lie in the propositions postulated by Samkhya. We wish Dr Sen Gupta were to devote her great talents to an exposition in modern scientific language of some of those terms which are current coin in all systems of Indian philosophy–Panch Mahabhutas, for example.

Dr Anima Sen Gupta has done well to add in the book under review a chapter on “Western and Eastern Spiritual Values of life” (Pp. 112-123) and what might be called its supplement “Spirituality–Indian and American: A Reply” (Pp. 124-127). This is a cogent, if somewhat brief, reply to the frequently repeated charge that Indian philosophy has no room in it for a consideration of ethical problems.

Those interested in Indian philosophy will find this book satisfying, The universities and degree colleges are expected to take advantage of this publication which is sure to prove helpful to the students studying Indian philosophy.
–R. A. GUPTA

Perspectives on Indian Drama in English: Edited by M. K. Naik and S. Mokashi-Punekar, Oxford University Press, Bombay-I. Price: Rs, 40.

Surely it was a bold step on the part of the editors to think in terms of a book on Indo-Anglian drama. The first bouquet goes to S. Krishna Bhatta for patiently compiling a bibliography of Indian dramas in English. Sri Aurobindo, Rabindranath Tagore, T. P. Kailasam, Harindranath Chattopadhyaya, Bharati Sarabhai and Gurucharan Das are the six dramatists who have been studied in detail. S. K. Desai’s essay “The Post Office” deserves special mention. He has tried to keep away from the “Critical Mumbo-jumbo of the Tagorites” and the “disarming simplifications of the writer and the preface-writer.” Desai himself takes the view that the play is not mere symbolism but is actually conceived at a “naturalistic level, simplified and rarefied to some extent.” Tagore, according to Desai, has desentimentalised an essentially sentimental situation.

To Tagore, as passages from the Gitanjali show, death is a journey to the other shore; it is giving oneself up at last into God’s hands: it is a love-tryst in the darkness of night; it is seeing God’s face and offering him one’s silent salutation. Hence, his main problem was to take the sting out of Amal’s death and show that death, after all, is not such an awful thing, that it is not a matter, of loss, but a matter of joy, triumph and peace. The last scene, therefore, could be taken as an objective correlative of the mystery, naturalness, peace and joy that Tagore wants death to be associated with.”

Kailasam’s “The Curse” has been masterfully analysed by R. A. Malagi. The play had been originally conceived in the Sophoclean tradition. The hero is Kama of Mahabharata. But the Kama of “The Curse” is Kailasam’s own.

“Some recent Indian plays in English” by Eunice de Souza and “The Achievement of Indian Drama in English” by M. K. Naik fill up many gaps in our knowledge of the Indo-Anglian dramatic scene. Despite the present indifference, the Indo-Anglian dramatist can achieve a good deal if he boldly taps our ancient heritage, adopts folk rhythms and idiom and avoids “the temptation to play to a foreign gallery by concocting fake orientalism.” Prof. Naik’s optimism, let us hope, will be rewarded in the next future.

–DR. PREMA NANDAKUMAR

The Real World of Fairies: By Dora Van Gelder. The Theosophical Publishing House, Wheaton, USA. Price: Dollars 3-25.

The book needs no apologies for we have generally accepted the existence of occult planes of consciousness which are not immediately cognisable to us due to the gross matter with which we are fashioned. Dora Van Gelder, a Theosophist, has full conviction in the existence of fairies all around us. Even the most sceptical can suspend one’s disbelief for the nonce and plunge into the world of gnomes and spirits, earth and garden fairies, and fairies that live on trees near mountains, in water and around fire. In the course of this fascinating introduction we glide through the rich nature around us, the ferns, the foliage and flowers which truly give us mental peace and lead us to a divine consciousness.

What with the shimmering world of sylphs and water babies, the rainbow hued brilliance of earth’s flora and fauna, and the author’s obvious sincerity, the book makes delightful reading for children and elders.
–DR. PREMA NANDAKUMAR

Tantras(A general study): By Manoranjan Basu. 50/B, Halderpara Road, Calcutta-6. Price: Rs. 22.

The learned author in this valuable work presents the philosophy of the Tantras in their true perspective. According to the author Tantras are a metascience (Surya-vijnan) dealing with consciousness verifiable at every stage in spiritual experience. Tantra is a Sadhana sastra according to which Tattvajnaana is a means of liberation. In the first chapter after giving a historical account of Tantras, he shows that some charges levelled against Tantras are baseless. A brilliant exposition of ‘Tattva”, “Mantra”, “Kala” and “Shadadhawa” in addition a definition of the term Tantra is given in the second chapter. A comparative critical and analytical study of experiences according to Shaaktas, Shaivas, Advaitins, Kent, Hegel, Edmund Husseri and Jean Paul is made in the third chapter. In the last chapter the author rightly pleads for a sincere practice of Tantric Sadhana in its true spirit, which alone is the right and potent remedy that can cure the malady gripping the modern world. We eagerly await the other publications in this series.
–B. KUTUMBA RAO

Dwija–A Prophet unheard: By T. K. Mahadevan. Affiliated East West Press Pvt., Ltd., 7, East Spur Tank Road, Madras-31. Price: Rs. 30.

“Gandhi died not in 1948in India but on the 10th of February 1908 in Africa.” This is the startling statement the author of this “explosively readable” book makes. Incredible though it may appear, this is the main thesis of this “new Gandhi book.” The author substantiates his statement with all the required factual and inferential evidence. It was on that day that Gandhiji became victim to Pathan Mir Alam’s almost fatal attack on him. He was then re born as a prophet, though unheeded and unheard till today, as all prophets are. Gandhiji is a “Dwija”, a twice born. Prophets are not born but made. Gandhiji was transmuted as a prophet on that day when he regained his consciousness. It was this prophet that suffered many turmoils in African jails during 1908 and 1909, and won freedom for India later on. The grand process of Gandhi’s becoming a prophet is described in a dramatic and heart-gripping way in an “expressionistic” style in this book which the author himself points out is a philosophical biography of Gandhi. Sri Mahadevan is the editor of “Gandhi Marg” a twenty-year-old quarterly. He names the three chapters of this book as stigmata, transmata and chiliasm. The very names of the book and the chapters therein are not only significant, but also highlight the expert and peculiar penmanship of the author, who gets behind the skin of Gandhiji, probes deep into the inner workings of his heart and mind, and presents him to us as he is in his heart and soul. He quotes Gandhiji, interprets his words, thoughts and deeds and explains how he remained constant, true to his convictions throughout his life, how he is not a bundle of inconsistencies as some understood him to be, and how he is an Avatar of self-discipline only to be compared to a selfless Sri Rama or a Harischandra.

Gandhiji’s views on issues like Hindu-Muslim unity, on Satyagraha, Indian culture, Western civilization and Russian type of government add spice and flavour to the dish. All the above salient features and many others recommended themselves to all good readers and students of Gandhian philosophy who can read it with an unflagging interest to the end, and who can ill-afford to miss a reading of this.
–B. KUTUMBA RAO

Silhouettes of Russian Literature: By Achala Moulik, Wesley Press, Mysore. Price Rs. 20.

A sharp and vivid outline of Russian literature is neatly drawn in this book and its scope ranges from pre-to post-Revolution decades. An understanding of it is to follow a sympathetic study of the physical features of Russian territory, its extremes of climate and uneven history. Because these, by and large, constitute the co-efficients to psychological make-up of the people. The versatile and inconstant seasons too exert their impact and condition their varied moods and temperaments in consonance with their behaviour and turn them in a way as incurable hedonists and at the same time un-enlivening pessimists engulfed in a gloomy melancholia.

Naturally these cyclical psychic changes got echoed in literature and art. The earliest literature, as shown by Moulik, comprises chronicles, hagiographies, religious dramas and lays of the sort that extol deeds of valour and celebrate the military victories of their rulers and mostly the accent was on ethica1 norms like piety, duty and responsibility. But in Petrine era Russia having been exposed to the sophisticated civilization of 18th century Europe writers focussed on secular themes and adopted Western styles and classical moulds in their works. Several literary genres were attempted and achieved: travelogues, comedies, satirical plays and what not. Influence of the West and love of motherland ushered in two literary trends: Slavo-philism and Westernism – a stage of crossroads for the indecisive intelligentsia.

From Pushkin to Chekhov, Russian literature was a fine blend of both the elements which found mute and muffled expression in symbolism and covert allegory and in the futuristic post-1917 period writers from Gorky to Yevtushenko broke with the old tradition, drove their quills in defence of Revolution and the literature of that day descended to the level of documentation and reportage with a few exceptions. Finally Slavo-philism and Westernism were, surprisingly replaced by Marxism and literature goes Marxist with of course an undercurrent of love of motherland running through. But the anticipated El Dorado of the Bolsheviks passes into a pious wish and an unrealisable dream and Stalinism and Tsarism look like tweedledom and tweedledee. Whether it is Slavo-philism, Westernism, Marxism or any ism bandied about, the visible and tangible world goes on as usual like ‘Quiet Flows the Don’ and human nature with its aggressive passions and constricting self remains unreformed for ever. It is only a case of flux and reflux.
–K. SUBBA RAO

Culture, Education and Society.Javere Gowda. Institute of Development Studies, Mysore. Price: Rs. 16.

The book consists of inaugural and valedictory speeches in addition to general lectures delivered by Prof. Javere Gowda, Vice-Chancellor, Mysore University, and the subjects dealt with range from religion, history, land reforms to Centre-State relations, higher education and contemporary literature, and are topical.

Of all the operations compiled the first and the last take excursions into folk-lore and fundamental values of life by which a view of unsophisticated India is presented. It is a patent truth that ancient India lives in its numerous villages and not in metropolitan centres that appear like conglomerates, as if, of different nationalities, and a cross-country peregrination complemented with a discriminating study of its folk-lore, folk songs and folk customs reveals as pointed out the binding unity despite obvious diversity of practices and bewildering dialects as media of communication.

As an outstanding moralist and justiciary, a harrowing concern for the ward and the oppressed turns the author into an advocate of socialization of land and talent as sort of Public Trusts and upholder of Gandhian doctrine that possession is a crime and non-possession a desirable virtue. It may be said in sum that almost all the lectures whether they pivot on problems political, educational, social or economic are informative and provocative and they advance something new and original that smacks of a change for the better, and a concept that any reform or a turn contemplated should correspond to the genius and personality of India runs through the addresses and brings about a meaningful unity notwithstanding their thematic variety.
–K. S. RAO

Pratyabhijnahrdaya: By Kshemaraja. Sanskrit text with Translation, Explanatory Notes and Critical Introduction in Tamil by Prof. P. Thirugnanasambandan. Published by Dr S. Radhakrishnan Institute for Advanced Studies in Philosophy, University of Madras, Madras-5. Price: Rs. 8.

Prof. Thirugnanasambandan is a well-known scholar in Sanskrit, Tamil and English and he has translated into Tamil this Sanskrit book which is a handbook as it were for the introduction to Kashmiri Saivism containing twenty Sutras by an unknown author and the commentary of Rajanaka Kshemaraja (a student of Abhinava Gupta) belonging to the first half of the 11th century Kshemaraja has written several works but in this he has performed the same service to the Advaita Saiva System of Kashmir as Sadananda has done to the Vedanta by his Vedantasara.

Pratyabhijna (i. e., recollection) is the doctrine which leads one to become aware again of the fact that the Individual Soul (Pasu or Jiva) is identical with the Universal Soul (Pati, Siva, Isvara, etc.) The word is used to designate the Kashmiri form of Saivism, particularly the religious philosophical system for which it is noted. It is also known as Trika, Spanda, etc.

The present book gives the Sanskrit text, an excellent Tamil translation, explanatory notes, glossary of difficult words, list of works referred to, etc. In his fine and critical introduction Prof. Thirugnanasambandan analyses the subject matter of the text comparing it with the Saiva-siddhanta and other similar systems with which those in the South are more familiar. A welcome addition.
–T. V. VISWANATHA AIYAR

Asana Pranayama Mudra Bandha: By Swami Satyananda Saraswati, Bihar School of Yoga, Monghyr.

An authentic guide by an experienced Yogi to the inter-related science of Asana, Mudra, Bandha and Pranayama. Fully illustrated and amply instructive, the treatment covers both the philosophy and practice of this part of Yoga, from the standpoint of health of body and mind, purification of Nadis and spiritual preparation. The Asanas have been conveniently grouped under three categories: Beginners, Middle and Advanced.

In his introduction, Swamiji points out how many of the Asanas were shaped by the Rishis of old observing the movements of certain animals who corrected their own imbalances through these postures. That is why some are named after the animals concerned.

The appendices on the system of Chakras in the subtle body of man and their areas of operation in the physical body, on Man’s Internal Environment, e.g., endocrinal gland system, digestive system, respiratory system, circulation system and the brain and nervous system, are highly enlightening.

Unlike most other books on the subject in the market today, here there is no attempt to sell. There is a certain austerity of spirit and economy of speech.
– M. P. PANDIT

Snake-skin and Other Poems of Indira Sant: Translated from the Marathi by Vrinda Nabar and Nissim Ezekiel. Nirmala Standard Publishers, Bombay. Price: Rs. 12.

The English translation of Indira Sant’s Marathi poems by Nissim Ezekiel and Vrinda Nabar is indeed an exquisite exercise in the art of translation. The translators tell us that they have taken up the project as a discipline. This anthology of Indira Sant’s poems is the result of a constructive effort on the part of Ezekiel and Vrinda. It impresses the reader withdelicate beauty and pathos, suggestiveness and clarity.

Indira Sant’s poetry is the poetry of dreams and memories. The poet’s quest for her own true self amidst the ruins of dreams makes her poetry romantic and philosophical at the same time. Here is meekness but not weakness. Here is sorrow but not maudlin self-pity. Indira Sant vows to “support the washing heavens on my shoulders” and asserts that “the fighting courage is the stuff of life.” Now that her reflection in the mirror (her dream of what she wants herself to be) is gone, she remains “a cast-off skin, the snake out of sight.” She recollects the proud moments of her early marital life and call, them “a blossoming garland of arrogant moments.” She accepts suffering as a means of salvation and desires the ever-bleeding wound in the heart. There is an under-current of the still sad music of Womanhood ill Indira Sant’s poetry. Though predominantly lyrical her poetry is  not without a metaphysical slant.

“Neither the earth nor the mist
nor the sky is mine
but truly I am their victim.”

Her sorrow is elemental and

“Her dreams were like those of any woman
She awoke before the dreams began
And never slept soundly again.”

–DR C. N. SASTRY

Silent Secret: By V. Mohan Prasad Desi Book House, Vijayawada-2. Price: Rs. 25 ($3 or £1-50).

Mohan Prasad is well-known, as the one prose-lyricist writing in a new way, in the field of modern Telugu poetry. As student and teacher of English language and literature, Prasad seems to have assimilated most of the ultra-modern English poetic trends and techniques which he tries to adopt in his Telugu free verse freely.

The tiny book under review comprises a few translations from Prasad’s Telugu poems rendered by his friend late P. Rama Rao. And the book closes with a couple of translations by Viswam. His study of English literature, experience of life in Andhra, and knowledge of Indian philosophy tend to render his imagery peculiarly original and new.

The translations present a cross-section of the various existential aspects from ‘A forgetful umbrella / A misspelt pair of chappals / Cake boxes minus cakes’ (P. 15) of “Emptiness” to “String Mysterious.”

Prasad’s poetry in English in the tiny book is not all easy to understand and it compels frequent thinking which is one of the chief characteristics of modern poetry. Yet the book affords a rewarding reading.
–DR K. V. S. MURTHY

Love: Compiled and edited by Marjorie Saunders. Sterling Publishers, New Delhi. Price: Rs. 5.

The book Love is a paper-edition comprising excerpts collected from a variety of writers in English belonging to various ages almost from the dawn of English writing; and the passages are edited by Saunders in a sequence so that the book appears as “the most brilliant love story ever written through quotable quotes.”

The quotations are arranged in six neatly punctuated sections–‘Affection’ and ‘Courtship’, ‘Romance’ and ‘Love’, ‘Love’s Folly’ and ‘Marriage’. The sections indicate and trace the progress and pilgrimage of love from attraction (desire) to union (fulfilment).

As Saunders says in his Preface, it is a “treasure-house of wit, learning and knowledge”, a collection dealing with the inexhaustible “eternal theme” of Love and its spans “centuries and continents” of wisdom. Surely the book affords a pleasant reading.”

–DR K. V. S. MURTI

Voice of Samanvaya: Vol. I, No. I. A half-yearly in English. Edited by K. Seshadri. The C.P. Ramaswamy Aiyar Foundation, Eldams Road, Madras-l8.

This journal intends “to present the deeper harmonies of the tradition, Thought and Culture of India and to offer blended melodies in about 150 pages of substantial reading matter in each issue.” The very first article entitled “One Thread of Unity” an extract from the speeches and writings of that intellectual giant late Dr C. P. Ramaswamy Aiyar is the beacon, guiding spirit and soul of this journal. Four other articles from the same pen are also scholarly. “The Heritage of Hinduism” the second article by the editor was already published in book-form and was reviewed in this journal. “The Spiritual Significance of Art,” “Rationale of Temple Worship” and “Interpretation of Iconography” are the other subjects dealt with in this issue by eminent personalities and they throw a flood of light. We commend this valuable journal to all lovers and students of Indian culture.
–B. K. SASTRY

Divinity of Man: By K. S. Mani. Ganesh & Co., Pondy Bazar, Madras-17. Price: Rs. 5.

The author of this booklet sincerely feels that harking to the original Vedic ideal of Divinity of Man, his identification with God through true Tantric Sadhana and a study of our classics like Bhagavadgeeta and Ramayana alone can build up a democratic socialistic society on an ethical basis which is the need of the day, and desires that the youth of our country should take up this challenge. In 15 chapters he succinctly explains the philosophies of Saktadvaita and Sankaradvaita, their scientific basis and the nature of Matter, Mind and Life according to those philosophies. An article written by late Swami Pratyagananda Saraswati entitled “Matter, Life and Mind deserves special mention. An inspiring book written in a vigorous style.
–B. K. RAO

Why Meditation: By Vimala Thakar. Motilal Banarsidass, Delhi. Price: Rs. 10.

Nature and practice of meditation without symbols and images is worthy of practice by seekers of all faiths. Meditation which is ignored by the modern man empowers him to lead a complete life is the subject matter of the five talks delivered at the Claremont University, California, by the author, and reproduced in book-form. The essence of Vedantic precepts is presented in a manner that is appealing, convincing and practicable also to the modern man.

Our physical movements which are repetitive and mechanical, our inability to observe facts of life as they are, to sustain that factual perception and to verbalize the facts as they are without any twist, our cerebral movements tethered to the past, our feelings full of attachments, and our observations full of reactions–all these contribute to the chaos and restlessness that the modern man has become a prey. A sincere seeker is invited to take up to the practice of this meditation and be benefited by it. A valuable guide to seekers of Peace.

–“SANDILYA”

Contemporary Indian Short Stories: Edited by KaNaa Subramanyam. Bell Books - PaperDivision of Vikas Publishing House Pvt., Ltd., 5, Ansari Road, New Delhi-2. Price: Rs. 5.

There are here sixteen short stories representing some of our major languages. Except Hindi which is represented bytwo stories, the rest have each a single one in translation from the original. Whatever may be the criterion of the compiler in his selection, the reader may be somewhat slow to finish the volume for the simple reason that most of the stories hardly sustain the interest a story should possess, leaving alone the high demands of a short story technique. The introduction gives us a feeling that personal element entering into the selection alone can bring about the result of satisfaction in an anthology. We have not been at all made wiser for such a dictum, as many of the stories collected here seem to suffer from a too deliberate choice for their unusualness. Perhaps a normal literary student would consider half a dozen or less here such as The Burden of Ash, Stench of Kerosine, Gherao, Lajwanti and Jahanaviand providing material for sustaining the need of a reader’s grip over thought. ‘The Bear,’ appearing as the first story makes it hard to understand anything in it of either a sequence or a narration. Contemporary literary efforts could be better chosen, if the purpose of bringing out a volume like this is to make readers in other languages alive to the creativeness in short stories in all the sister languages of India.
–“SAHRIDAYA”

Laghu Vasudeva Mananam: Translated by K. V. Subbaratnam. Published by Sringeri Jagadguru Sanatana Vidya Samiti, Madras-28. Price: Rs. 3.

In the post-Sankara period of Advaitic thought many valuable works have been written such as of Vachaspati Misra, Madhusudana Saraswati, Amalananda, Appayya Dikshita and others, which have elaborated with sometimes greater minutiae the reasoning and the experiences required for Atmanubhava which is the sole objective of the Vichara climaxing in Atmananda. Vasudeva Muni, the author of this short treatise, has ably dealt with the main doctrines of Advaitic persuasion in the form of questions and answers. In a way the method has to be welcomed, as questions always try to make the answers take the pains to clarify an issue which otherwise may remain shrouded in vagueness. The basic features of the system of Advaita such as the nature of Atman, the characteristics of Vasanas and the existence of Kosas which have to be distinguished from the Atman, are very lucidly explained in this concise Sanskrit work.

The present attempt is to provide an easy translation in Tamil in order to enable students of philosophy who find difficulty in making out the deeper points to grasp them in Tamil version. The simplicity of the original is not spoilt by the translation and it must be this book’s particular achievement.

Sponsored by no less a scholar than H. H. The Jagadguru of Sringeri, its claim to the attention of rest of the students of Advaita philosophy must be assured.             –“SAHRIDAYA”

The Broken Bridge: By Jagadish Chandra. Vikas Publishing House Pvt. Ltd., 5, Ansari Road, New Delhi-2. Price: Rs. 6.

From Hindi this novel has been translated well into English. It is not the usual theme for novels of social life in cities but of the happenings in the field of war. With sufficient capacity for details the army life and the ground of mountainous campaigns are portrayed here, and hardly any but the atmosphere of the advance movements of men in action is pervading the entire narration. The estimable characterisation of Ilawat, an army captain with legitimate ambitions to become a Major General, finds expression in the way he adheres to principles of a very appreciable kind. Also a love episode, which only adds poignancy to the whole, when Ilawat, dreaming of the fulfilment of his ambitions and of his wedding with his chosen girl meets with death under tragic circumstances. It is a novel which sustains to the last the interest of the reader.
–“SAHRIDAYA”

Samskara: By U. R. Anantha Murthy. Translated by A. K. Ramanujam. Oxford University Press, Madras-6. Price: Rs. 10.

This Kannada novel in English translation has as its main purpose, the exposure of the lack of Samskara or refinement in all its phases of the Brahmin community which has been considered highly civilized. The story gives a vivid illustration of the decadence of the community and obviously stresses the need for its recovery from the sad condition. No doubt the narrative goes with a smoothness in the translation and places little impediment in the way of understanding the implications underlying the incidents designed to bring to the fore the aim of the writer. As a film, it won an award and perhaps rightly too for its exaggerated oddities of the social malady. Still as a literary piece it suffers from its too apparent motive of calculated admonition and reform.
–K. CHANDRASBKHARAN

Dravidian Theories: By R. Swaminatha Aiyar. Published by the Madras Law Journal Office, Madras-4. Price: Rs. 30.

Sri R. Swaminatha Iyer has all the requisite qualifications for research. A multi-linguist, well acquainted with Vedic and Classical Sanskrit, and North and South Indian languages, and endowed with deep and critical penetration into the subject of study, his findings are found to be of immense value for the present researchers and a guide and stepping-stone for the future scholars in this field.

In this work he mainly dealt with the conjugation of verbs and his study had lead him to the conclusion that a very considerable majority, if not all, of the Dravidian grammatical have arisen from suffixed elements borrowed from Sanskrit and the Prakrits during the last twenty or twenty-five centuries. Many old and current Dravidian theories were discussed and thrown off their feet. Some of his other conclusions are noteworthy.

“What is known as Dravidian civilization is really the civilization of Aryan and Aryanised immigrants from the north.” (P.126)

The grammatical forms which Sanskrit is supposed to have derived from the Dravidian languages were not evolved by it on Indian soil but were inherited by it from the parent Aryan tongue.

The other changes which Sanskrit has undergone on Indian soil are changes incidental to transition from a synthetic stage to analytic stage as in the parallel cases of English and Modern Persian.

The summary and conclusions given in Section 75 also deserves our attention. Though the author deals mainly with verbal conjugation, other topics like the sounds and scripts in Dravidian languages, changes in Sanskrit inflexions, changes of P sound in Tamil, age of the Vedas and Secondary Prakrits. The work bears ample testimony not only to the author’s wide learning familiarity with many grammars and history, but also for his fervent zeal and unbiased passion for finding out the facts and truth regarding the subject on hand. A study of this work is a must for students of Dravidian philology in particular either for rejecting the views of the author or for revising the current theories and for taking stock of the present position.
–B. KUTUMBA RAO

The Philosophy of Sri Ramanuja (Visishtadvaita): By Srisaila Chakravarti. Published by V. S. R. Chakravarti. 24, Kasturi Ranga Iyengar Road, Madras-18. Price: Rs. 40.

This book divided into four chapters deals in detail with the Cit, Acit and Iswara known as Tattvatraya in the Visishtadvaita philosophy. The first chapter is devoted to the study of the nature of the Cit or individual soul. It is concluded that it is different from the body and sense organs, etc., self-luminous blissful, eternal, atomic in size, imperceptible, inconceivable partless, changeless abode of consciousness and is in the relation of body to God who is his soul and controller. Free will is given its due place. Untenability of the views of Christians who do not accept transmigration of souls is shown. Theories about the soul are discussed in the second chapter, wherein the Single Soul Theory and the Jiva-Brahma Identity Theory are refuted. The nature of the three kinds of Jivas-Buddha, Mukta and Nitya –is described. In the third chapter dealing with Acit or Matter, the theories of Avidya and Maya are rebutted. Panchikarana, the five Khyatisandthe concepts of Time and Space are explained. The last and the most important chapter treats of the nature of Isvara. The Siddhanta view of Ubhayalingatma, import and scope of Saguna Nirguna Srutis and God’s qualities are reviewed here and objections set at nought.

The presentation of subject matter is as lucid as lucidity can be. All statements are authenticated by quoting in extenso the relevant texts not only of Sri Ramanuja but of other Visishtadvaita preceptors also including Nammalvar the famous saint-devotee. Views of other schools of thought, especially of Sri Sankara, are also presented and countered. For an easy understanding of the philosophy of Sri Ramanuja one cannot get a text-book better than this in English as far as it goes, and we whole-heartedly commend it to all students of philosophy.
–BHAGAVATULA

Ananda Coomaraswamy (Wise Man from the East). By K. C. Kamaliah. Copies can be had from the author, B-194, Eleventh Avenue, Ashok Nagar, Madras-83. Price: Rs. 20.

K. C. Kamaliah is an ardent worshipper at the shrine of Ananda Coomaraswamy. Himself possessing research instincts, his exploration of the wide literature produced by Ananda Coomaraswamy cannot but prove of value to students of art and Indian culture.

This volume had its birth during the birth centenary of the savant, and bears sufficient information to awaken readers, not already familiar with the works of A. K. C., to a realisation of the worth of a study of him. Five essays are collected here which had already appeared in some of the important journals. In the first one some of the details of his early life as well as his rich parentage are traced along with a fruitful survey of the all-round scholarship of Coomaraswamy. The second essay takes us to the origin of Indian culture with its mixture of Dravidian and Aryan features scrutinisable to real workers in the field of archaeology and history. The author evidently follows the trends of later researchers who have assessed the Indus civilisation to be “as exalted as the Aryan.” Indeed, Kamaliah has struck a correct note when he mentions that “Coomaraswamy used to say that he had a hundred years’ work waiting for him. But what he had left behind will be studied for many years.” (p. 22)

The Nataraja theme fills the third one occupying more pages, the author has deeply delved into the subject near his heart with equipment of Tamil scriptures which provide the philosophical basis for the Dance of Siva.

In the next two essays some of the aspects of A. K. C’s incomparable understanding of Indian art in all its phases through the centuries, their varied presentations forming distinct styles such as Rajput, Mughal, etc., have been succinctly noticed.

The bibliography of book-reference in the Appendix with the Index contained in this tiny volume would induce any serious student of our art and philosophy to further pursue his studies in the originals themselves.
–K. CHANDRASEKHARAN

Marriage of Hindu Widows: By Iswara Chandra Vidyasagara. Published by Kanak Kumar Bagchi, 286 Bepin Behari Ganguly Street, Calcutta. Price: Rs. 25.

It is the lunatic fringe of society that creates ideas and ushers in a new renaissance, demolishing worn-out social institutions, found to be anachronisms in a particular age. The status of widows in this Kaliyuga was regarded as woeful and considered to be in need of a thorough reformation.

Iswara Chandra Vidyasagara, an eminent advocate of a change in the social milieu with the blessings of his parents, entered the lists to break a lance for the cause of widow-remarriage and against the evils of enforced celibacy.

No doubt, he had to face fierce opposition from orthodox segments and had to engage the services of an expert ‘Lathiel’ as a bodyguard, wherever he went to propagate his enlivening message, to a sick and decadent humanity, and instil a ray of hope into the impoverished lives of widows, who were interdicted to remarry and lead normal lives in consonance with their inclinations and natural urges.

The shastraic injunctions touching widow-remarriage, extensively quoted in the book from Samhitas, Smritis and Puranas are pro and anti. But Parasara Samhita which was adjudged as the best authority enjoins bereaved women to take a second husband specially in Kaliyuga, in case of (1) Demise of her first husband (2) Long-absence (3) Impotence (4) Renunciation and (5) Degradation.

Prohibition of remarriage entails prostitution, elopements and foeticides and commonsense dictates–shastraic institutes apart – to concede the propriety of remarriage for widows, though Brahmacharya is acclaimed as the height of virtue and promises heavenly abodes.

Concremation too is inhuman when forced but not when deathless loyalty and affection for her departed lord constiute the motivations for her self-immolation on the blazing funeral pyre.

This ‘Hard-’ is a mine of scholarship and a cogently reasoned tract of the time and can be deemed to provide a fillip to social reformers of Sagar’s type in future. –K. S. R.

The Pilgrim and the Guide: By R. N. Bose. Publishers: Maitreyee P. 12, Indrani Park, Calcutta-33. Price: Rs. 15.

This is a valuable addition to Gandhiana. It contains a perceptive study of the steadfast principles of Mahatma Gandhi. There is an universal consensus of opinion affirming the fundamental quality of many of the Mahatma’s findings in his search of Truth. From time to time by his unflagging experiments, the Mahatma regained assurances for his methods in the ardous pilgrimage towards Truth. No doubt, some of his steps in his approach to arrive at conclusions regarding Truth, combining in itself both Ahimsa and Brahmacharya, appear daring and unapproachable to ordinary men and women. Still in so far as he had scaled the risky path in his climb without any apparent sliding down, discloses of what strength of Will he had been endowed with in the perilous journey.

Under five headings in the present volume, the author has chosen to give the reader a close view of the Mahatma’s unmitigating Tapasyaleading to the set goal. In a short review here, it is not possible to mention all the guiding principles that lifted the Mahatma above many of the human race. Suffice it if we make a selection from the author’s own selection of the numerous utterances of Gandhiji in explanation of his thoroughly examined researches in Truth, Ahimsa and Brahmacharya. A few of them given below may interest any reader to wish for more of such:

“As I proceed in my search for Truth, it grows on me that truth comprehends everything. It is not Ahimsa but Ahimsa in it. So also Brahmacharya. The wonderful implication of Brahma satya jagat mithya grows on me from day to day.” (16)

“The whole world may forsake me but I dare not leave what I hold is truth to me.” (25)

“First I would say with those who say God is Love. God is Love. But deep down in me I used to say that though God may be Love, God is Truth above all. But two years ago I went a step further and said Truth is God.” (42)

This is a book to possess.
–“RASAJNA”

HINDI

Jindagi Tum Kahan Ho? (Where you are. O Life?): By Dr Siddhanath Kumar. Alok Prakashan, Devi Mandap Marg. Ranchi. Price: Rs. 10.

The book under review which is Dr Kumar’s second volume of poems has appeared nearly twenty years after the publication of the first–“Toota Hua Admi” (The Broken Man). He was one of the pioneers of the latter genre and wrote a critical book on the technique of radio-plays.

This book contains 39 poems. All of them are lyrics but none of them contains jelly-like emotions. Everyone is a tiny complex of emotion and reason. Most of the poems are controlled by an ironical tone which is not savage and impatient. The language is neither ornamental nor rhetorical. It has a quiet but communicative strength. Sometimes the language appears banal but a phrase which occurs four or five lines later alters the character of the entire poem and gives it a unique elan. What impressed the present reviewer most is the overall pattern of the book. The individual poems communicate a particular facet of experience but together they explore what is communicated by the title of the book–life and existence.

The poems are about eternal themes but they are also aware of contemporary situation. Some poems are about the wide gulf between precept and practice which has crept into our national life. There is a poem on Gandhi but it tells more of our reactions to that great man and less about the man himself. There are some poems which tell about the political situation of our country. The poems, however, stress a realization that there is a vital centre of faith somewhere in the complex web of emotion and existence.

Dr Kumar has taken twenty years to publish his second collection of verse. It is my fervent belief that he takes fewer years to publish his third.
–DR B. N. PRASAD

KANNADA

Hindustani Sangeeta: By Mrityunjayswami Puranikmath. Price: Rs. 14.

Karnataka Sangeeta Vaibhava: By C. N. Sastri. Price: Rs. 9-00. Both published by the Text-book Directorate, Karnataka University, Dharwar.

These two books, written by scholars in the field of music deal with Indian music in general and the two movements of that stream, i. e., Hindustani and Karnataka. After tracing the science of music in India from its origins in the Veda, Sri Puranikmath gives a description of the various types of compositions of Hindustani music. He lists the different gharanaswith their characteristics. A chapter is devoted to cover the careers of famous musicians–both in the north and the south. Classification of Raga and Raginiis given due attention. The distinct method of notation in the north is dealt with authentically. There follows an elaborate discussion of the different Ragas with adequate illustrations.

Sri Sastri covers the birth and development of Karnataka music with its own standards. He assesses the contribution of the three notable architects of this tradition, e.g., Shyama Sastri, Tyagaraja and Muthuswami Dikshitar. The author lists as many as 58 exponents of this line of music beginning with Bharathamuni and notes their special services in the field. The treatment is technical in some chapters, especially on the differentiation between the Ragas, the components of certain difficult exercises, etc. There is a rewarding discussion on the part played by devotional religion in the efflorescence of Karnataka music.

Both the books are products of scholarship and experience.
–M. P. PANDIT

TELUGU

Mandalika Vritti Pada Kosamu: Vol. V – Pottery: Editor and Compiler, G. N. Reddy. Andhra Pradesh Sahitya Akademi, Saifabad, Hyderabad-4. Price: Rs. 25.

This is the fifth volume in the series of dictionaries of occupational vocabularies that are being published by the Akademi. This volume covers the Vocabulary in pottery, with 4,939 entries drawn from the vocabulary collected by seven field-workers in 119 villages throughout the State of Andhra Pradesh. The vocabulary is presented alphabetically. 217 pictures (line-drawings) showing the shapes of different earthenware materials with numbers cross-referred to the entries aid to our knowledge of the pottery. The exhaustive introduction by the editor traces the origin of the potter to the Vedic times, records the traditional stories about the origin of the potter and two sects among potters, and describes the stories of devotee-potters like Gundappa and the customs and habits of potters in general. A vast ocean of vocabulary of natural Telugu words left unrecognised and unrecorded is now placed before us in print. Every Telugu library can feel proud of possessing these volumes which can be of some use to students of linguistics also.
–B. K. SASTRY

Sreerama Charita Manasamu: By Gudlavalleti Venkata Chalapati Rao, 23/324, Batchupet, Machilipatnam-1. Price: Rs. 20.

Among the Hindu epics the Ramayana of Valmiki occupies a unique place. Sreerama who is an embodiment of an ideal son, an ideal brother and an ideal husband has inspired generations of men over thousands of years.

The book under review is a faithful rendering of the original by the celebrated Hindi poet Tulsidas into Telugu prose. The author has already established himself as a writer of books on temple lore.

About thirty writers have so far translated Tulsidas into Telugu. The present writer has adapted a highly readable language and therefore could easily be given the place of honour. We commend the book to all lovers of Ramayana and we earnestly hope that the author would continue his literary pursuit and bring out more books to enrich the Telugu literary field.

–BHAVARAJU

Samskritandhra Padarnavamu: By Vikrala Seshacharya. Andhra Pradesh Sahitya Akademi, Hyderabad-4. Price: Rs. 8.

A precious fruit of years of labour and consultation of several lexicons and grammatical works in Telugu and Sanskrit, this work is a treasury of synonyms in Telugu and Sanskrit in a single volume, arranged subject-wise, and broadly divided now into two groups–Svargavarga and Manushyavarga. In this volume synonyms for 1799 names are given. This ends the world of troubles that amateur writers and budding poets are often beset with and enables them to choose and use the right word to express an intended sense. To acquire a command over Sanskrit and Telugu languages this book should be owned by every student of Telugu language and literature.
–B. K. SASTRY

Sukavi Manoranjanamu: By Kuchimanchi Venkataraya. Edited by Kovela Sampatkumaracharya. Andhra Pradesh Sahitya Akademi, Hyderabad-4. Price: Rs. 15.

This book now published for the first time mainly deals with Yatis and Praasas in Telugu and subsidiarily with grammar. Letters in Sanskrit and Telugu alphabets and Praasas form the subject matter of the first Asvaasa. He classifies all Praasas into six varieties only as against seventeen of Appakavi. Second and third Asvaasas deal with definitions and illustrations of Yatis. While some Yatis of Appakaviyamare rejected some new ones comes in, thus making the total number of Yatis 74. His shrewdness is reflected here.

Venkatarayadu’s language throughout is almost “Sishtavyavaharika.” Appakavi is the main target and he differs from him on several points. Yet some of Appakavi’s definitions are accepted and adapted in toto by him. In many matters he has something to say afresh, whether acceptable or not to us. Au introduction of 50 pages written by the renowned research scholar, the editor, is exhaustive. A short life sketch of Venkatarayadu, his pedigree and scholarship are described. A very useful publication.
–B. K. SASTRY

Vikramarkadeva Charitam: By Bilhana, Telugu translation By Kappagantula Laxmana Sastry and Madiraju Viswanatha Rao. Published by Kappagantula Laxmana Sastry, 5-9-22/97 Adarsa Nagar, Hyderabad-4. Price: Rs. 13.

A historical kavya written in Sanskrit by Bilhana a famous poet is now translated into Telugu by two equally competent scholar-poets. The translation which easily ranks on a par with first grade Prabandhas in Telugu in all respects, won laurels from more than forty Telugu poets, scholars and critics of established reputation, who showered unstinted meed of praise on the translators.

In his very valuable and exhaustive introduction of 46 pages the eminent historian Sri Vedam Venkataraya Sastry, deals with the veracity of the facts mentioned in the poem, and concludes that many of them are not correct. Meanings of difficult words are given on every page. The translators have carved out a niche for themselves in the temple of poetic fame, and we heartily hail them.
–BHAGAVATULA