Reviews

The Roots of Indian Art: By S. P. Gupta. B. R. Publishing Corporation, 461 Vivekananda Nagar, Delhi-52. Price: Rs. 500.

This is a magnificent publication worthy of the contents. S. P. Gupta, the author, is a very ardent and industrious student of Indian art and has been spending a lifetime over researches in the study of archaeology with particular reference to works of art belonging to the third and second centuries B. C. Having long laboured in the field of the Mauryan specimens of art, he has come out with a deep study of the Mauryan and later Mauryan art as evidenced in the Asokan pillars, which cannot be deemed yet out of controversial theories regarding their exact time of emergence. After earlier savants had made their own contributions to the theories such as Chanda, A. K. Coomaraswami, Niharranjan Ray, Gupta with an amazing keenness in studying archaeological excava­tions made by the Archaeological Survey of India as well as thoroughly examining the lectures delivered by John Irwin has ventured forth in a stupendous study by his own researches which add considerably to the subject of Mauryan art.

In seven chapters with an introductory and a concluding one, along with appendices and illustrations of art-plates, the volume abounds in material that can satisfy the most gargantuan appetite for studies in art. Seriatim the chapters deal with the extant theories on the origin of Mauryan art, the contradictions in theories upon the Asokan and the pre-Asokan pillars, rings tones and the nude mother-goddesses, sculpture and terracottas, the rock­caves, the architecture of the pillared halls, the stupas and other antiquities.

Dr Gupta’s discussions of the existing views are brimming with adequate information, and if himself he has not added much to the earlier conclusions appears not in any way reducing the significance of his major illuminating comments upon a fairly complete picture of the complex subject as the Asokan pillars.

Some of his criticisms of earlier writers such as Coomaraswami, Moti Chandra and Agarwala may appear somewhat unjustified, yet his outlook on the whole bespeaks of a rare earnestness which cannot under any circumstance be minimized. This is a volume which deserves great appreciation for the excellent get-up and profuse illustrations.
–K. CHANDRASEKHARAN

Keshub Chander Sen in England: Writers’ Workshop, Calcutta-45. Price: Rs. 100

Keshub Chander Sen, who was one of the pillars of the Brahmo Samaj movement in Bengal, was a learned man with a wide range of studies in both Indian and some of the Western religions. As one belonging to a reforming mission as regards some of the fossilised ritual observations in Hinduism as well as a believer in the One Supreme Being claimed in the Upanishads as against idol worship, he made a voyage in the year 1870 to England in order to rouse England to help his own country by imparting more education of the modern kind and also change the outlook from mere faith to a rational thinking in spiritual matters. It was a visit which proved of immense encouragement to him in so far as his views on religion and Indian social habits received the support from the intellectuals of England in an adequate measure.

Now in this well-sized volume are collected his diaries, sermons, epistles and. addresses which have not seen hitherto the light of day. The utterances which were hailed by the foreigners as of sufficient worth for consideration by them related to the appeal he made for more serious aid from the ruling country in awaken­ing his own countrymen to the necessity for spreading the benefits of modern learning and reforming the subordinate position occupied by the women of India in society. Reading now how naturally Englishmen reacted favourably to all that Keshub Chander Sen said about the wardness of Indian conditions on account of caste restrictions and idolatry in religion, one feels with surprise the vast change which later took place in the minds of our intelligentsia so far as England’s mission of improving our lot was concerned. We no longer would believe in England’s good intentions, and the total conversion happened from faith in them to a suspicious feeling about their methods in seeking by propaganda to make others imagine that Indians may have to go a long way before they could ever think of self-rule. Gandhiji, it was, who knocked on the head of such unrealistic notions and brought our people to strive for our salvation through our own methods of regeneration.

It is good to peruse the book as it contains how a scholar and religious reformer looked upon other countries as useful in contributing a part in our national renaissance.

–K. CHANDRASEKHARAN

The Real Essence of Tantra: By Dadubhai N. Patel. Published by Yogi Divine Society, 6/D Sonawala Buildings, Tardeo, Bombay-7. Price: Rs. 60.

Swami Sahajananda born in 1781 in Gujarat was acclaimed as a Mahayogi of miraculous powers and also a reformer of high order. He was later known as Swaminarayana and was considered as a supreme incarnation of all incarnations. He propounded Akshara Purushottama Doctrine based on the 15th chapter of Bhagavadgita and brought into light what is now known as Swaroopa­yoga, Swaroopa Ashtangayoga, Purnayoga and Adhyatmayoga, etc.

This Yoga, the author says, is the real essence of all the Tantras, and is a synthesis of all Yogas. It is also a substitute to Kundaliniyoga and is free from all dangers and shortcomings found in other Yogas. Siddhis can be attained for one’s confidence within seven days. A Sadhaka becomes free from Vasanas. Even at the first initiation Samskaras of previous innumerable births are instantaneously burnt and Prarabdhadoes not hinder the Sadhaka’s progress. Along with the awakening of Kundalini, one can have the consciousness by the Lord in his heart. Gunatita Bhava can also be attained by this practice. “Swaminarayana” is the main Mantra and it is believed to be one lakh times more powerful than the Gayatri. Indomitable faith and obedience to the Guru is most essential. These are some of the salient features of this Yoga.

The doctrine propounded is akin to Sri Ramanuja’s Visishta­advaita and has some more distinguishing features. This doctrine differs from other doctrines and Yogas in some respects. For instance, according to Swaminarayana there are fifty-one tatwas, instead of 24, or 36. Hridaya but not Sahasrara is given more importance in meditation. Jivanmukti here means Sadharmya­mukti.

In seven chapters, the author describes the theories and practices taught in other Tantras and points out where and how this Yoga excels and surpasses all those. He also explains the theory of cosmic evolution according to this school. Main contributions of Swaminarayana are pointed out. The fifth chapter entitled. “The Sant Marg and Swaroop Ashtanga “gives an idea of the practice of this Yoga step by step. Nature of Gnanasamadhi is explained in the sixth chapter. The author narrates his own experience of realisation of Brahman in the seventh chapter and these three chapters are highly inspiring. This Yoga, the author claims, stood the test of time and can even today be tested by earnest seekers. The proof of the pudding is in eating. It is for the sincere seekers to keep up to this Yoga and be benefitted by this. We commend a serious study of this work to all lovers of peace and divine vision.

– “BHAAGAVAT”

Hindu Mysticism: By S. N. Das Gupta. Motilal Banarsidas, Jawahar Nagar, Delhi.7. Price: Rs. 15.

Professor Das Gupta the renowned author of “A History of Indian Philosophy” in five volumes needs no introduction to the world of scholars. Coming from his pen this book is bound to be most useful to all students of Hindu Mysticism. This volume is a collection of six lectures delivered by him in America. Sacrificial Mysticism, Mysticism of the Upanishads, Yoga Mysticism, Buddhistic Mysticism, Classical forms of Devotional Mysticism and Popular devotional Mysticism are the topics of the lectures. The Professor gives wider meaning to the word mysticism and defines it as a theory, doctrine or view that considers reason to be incapable of discovering or of realising the nature of the ultimate truth, whatever be the nature of this ultimate truth, but at the same time believes in the certitude of some other meanings of arriving at it. After describing the chief traits of Vedic Mysticism, mysticism of the Upanishads and Yoga is presented in a very interesting manner, by narrating stories from the Upanishads and the Puranas.

Three currents of thought in the Upanishads are elucidated with authority and illustrations. The following observations deserve our attention: “The Upanishads reveal to us different phases of thought and experience; says the author, but not a consistent dogmatic philosophy.” “The different parts of experience are lived through and enjoyed as inalienable parts of one great experience.” “The most fundamental characteristic of Yoga Mysticism consists on its negative side, not only a disbelief in the ability of self-perception and logical thought to comprehend the ultimate truth about the absolute purity and unattached character of our true self; but also in a disbelief in the possibility of the realisation of this highest truth so long as the mind itself is not destroyed.” We find herein a fine absorbing exposition of mysticism of Bhakti cult also. No library can be complete without this book.
– “SANDILYA “

Yoga and Depth Psychology: By I. P. Sachdeva. Motilal Banarsidas, Bungalow Road, Delhi-7. Price: Rs. 55.

In this balanced and clear dissertation, the author traces the developments in the field of Western Psychology, particularly as oriented by Freud, Adler, Jung, etc., and compares them with the perceptions and practices of Yoga as systematised by Patanjali. He devotes a special chapter to the Integral Philosophy of Sri Aurobindo in view of the radical solutions it offers to problems that have defied and perplexed the Psychoanalysts of whatever school. He points out that the Unconscious and the Conscious are the proper fields of Psychoanalysis, whereas Yoga concentrates on the Superconscious to set right the ills of the lower two levels of consciousness. No doubt psychology in the West has moved beyond the range set by Freud in the direction of a “wholism”, but by and large all schools limit themselves to the confines of the waking mind. They no longer swear by the “unconscious” for every individual problem but their “whole” falls pitifully short of the study of Indian Yoga in the field of human evolution. Dr. Sachdeva expounds Sri Aurobindo’s conceptions of the sub­liminal, the psychic being, the collective dimension of consciousness in a satisfying manner and emphasises the need for Western psychology to enlarge its vision and accept that the basic factor in the human situation is the soul and man is as healthy and integrated as he is nearer the level of the soul in his thoughts, emotions and actions.

The writer records the services of Dr. Assagioli’s Psychosynthesis movement in bridging the gulf between modern psychology and Yoga and mentions the contribution of French scientists (in 1928) in fixing attention on the Superconscious. A closely reasoned exposition.
M. P. PANDIT

Jivanmukti in Advaita: By Prof. S. K. Ramachandra Rao. IBH Prakashana, Gandhinagar, Bangalore-2. Price: Rs. 8.

In this Vaidyasubramanya Iyer Endowment Lecture (1978) Prof. Rao discusses threadbare the concept of Jivanmukti, liberation while yet living, and the contribution of Acharya Shankara in giving it a sound philosophical basis. He points out how some other philosophical systems of India do not accept the possibility of “liberation” as long as one is involved in the body-experience and hold that Moksha is possible only after death, videha-mukti.

Mukti is a state of liberation in consciousness and, certainly, it is possible to achieve it even when the association with the physico-mental complex is there. Nature may continue with its operations but the being is not involved in them; there is no indi­vidual Karma for one who is totally detached from his Prakriti which functions under the drive of the universal Nature. A Jivan­mukta has no personal will of his own; his will is attuned to the Divine will and he is only an impersonal channel for whatever activity goes on in his life.

The author touches upon a number of allied topics: Is libera­tion a negative absence of pain or a positive state of undiluted bliss? How far are the actions of a Jivanmukta ethical or non­ethical? He cites Sadananda who draws a distinction between “the Jivanmukta who rests in the Absolute and the Videhamukta who is the very Absolute.” As is aptly stated by the author: “The Jivanmukta has isolated himself at the essential level but voluntarily and temporarily suspends his isolation at the transactional level.”

A clear and succinct presentation of the subject.
M. P. PANDIT

Some Philosophical Concepts in Pura-naanuuru: By Dr. P. K. Sundaram. The Dr. S. Radhakrishnan Institute for Advanced Study in Philosophy, University of Madras, Madras-5. Price: Rs. 10.

Introducing Pura-naanuuru as an anthology of four hundred poems collected during the Kadaiccangam or the last of the Sangam periods of Tamil literature, the author points out that it comprises the compositions of not less than one hundred and forty-seven poets and poetesses, including the immortal Avvaiyaar among the central luminaries and representing a variety of occupational groups. The compositions are spontaneous effusions and are highly valued, both for their aesthetic quality and for an authentic portrayal of the cultural eminence of man and society in the country of the times. As expressed in several celebrated utterances of the “Puram”, the ideal was that of a “citizen of the world”, for whom the entire human race constituted a common family. The Puram-poets were illumined sages, and taught the wisdom of a harmonious, well-integrated life, linking the “here” and the “hereafter” as well. This, as Dr. Sundaram explains at many places, is clearly brought out in the Tolkaappiam, whose axiology acquires a distinctive literary expression in the Puram (or the Pura-naanuuru), and which along with the unique Kural would provide all the material necessary for an adequate interpretation of the Puram’s philosophy of life.

Dr. Sundaram’s treatment of the theme rightly begins with the discussion on the twin concepts of the Soul and God as presented in the Pura-naanuuru and found substantiated in the other two texts. This metaphysical basis serves to underline the impermanence of mundane existence and not its unreality, thus preparing the ground for a full and legitimate discussion of the role of the individual in society and of the concept of the Good in its deeper levels. Morality is thus shown as fulfilling itself in spirituality. The copious references to Kural are throughout particularly suggestive.

–Prof. K. SESHADRI

Avidya and Some Poems: By Thambi Srinivasan. Price: Rs. 10.
Man of My Desires: By Sunita Jain. Price: Rs. 10.
Twenty Poems: By Kirpal Singh. Price: Rs. 10.
The Passion of Draupadi: By Shreela Ray. Price: Rs. 15.
Ash-Flowers: By Dhruvakumar Joshi. Price: Rs. 15.
The Bird’s Bright Ring: By Meena Alexander. Price: Rs. 10.
A Kind of Silence: By Vilas Sarang. Price: Rs 10.

All the books are published by the Writers’ Workshop Calcutta-45.

Most Indo-Anglian volumes of verse are summarily reviewable. They have their good points, of course, and a naive enthusiasm somehow carries them along. But some of the high-bannered loud-titled books listed above turn out to be floggable as well. How these people rush to print! Rarely have they a recognisable stance. It is jottings, scatterings, stutterings all the way. As some of these have not subjected themselves to linguistic and metrical discipline, the efforts are often jejune or wooden. And yet they are welcome, for we need numbers before quality can emerge, and we can greet the poet of the decade.

There are two Thambi Srinivasans: one cultivates Tamil poetry, the other English verse. Avidya’s Srinivasan is a career diplomat, our ambassador in Somalia. The title poem seems to jeer at our age-long search after knowledge and cast derogation on the “perpetual surfeit of existence, knowledge and bliss”:

“Sat chitananda?
Neti, neti.”

One is not surprised that with such tastes he is quite satisfied with profundities like “Graffiti for the Executive Toilet on the Nineteenth Floor”:

“There was a door
to which I found a key
Now shall I pee
with the best of thee.”

Stick to thy files, pray,–at least they pay. Why this rampage in the realms of poesy?

It is a relief to turn from such bureaucratic superciliousness to the unselfconscious lyricism of Sunita Jain. Many of the pieces speak of her loneliness in an alien land. The man of Sunita’s dreams is not the usual Adonis or super-mate of the silver screen, but the man of parent-tenderness who has a feeling for the hurts, diseases and serious sets of life.

Kirpal Singh is a Singaporean whose tension-charged lyricism wilts the reader for man’s unending crimes against man. Thinking of the injustices that plague the world, it is not surprising that Singh finds the core of the apple rancid. “Involvement”, “Incremental” and “To a Visitor to Singapore” are brutally truthful.

“When men do each other’s closeness deny,
And in arrogant singleness cry ‘amen’
Then does God put them into eternal hollowness
And say unto them: There remain content.”

Shreela Ray has been away from India for too long and hence the exile’s view of self-pity is inescapable in her poetry. “Poem for Gawain” is a despairing message to a half breed child. Neither here nor there, yet an everyman!

“This little boy
conceived on an island in Maine
came out bloodless–
a hybrid waterlily
from the eye of hell.
He cried in many tongues
when his darkness and mine
thrust him out
into the guise of light
this USA.”

Mr. John Logan, in his preface, “finds a brilliant sense of image and language” in Shreela Ray’s poems. In the fifty poems included in the collection, there is reasonable variety in theme, situation and articulation, and she also gets the reader off and on knotted in obscurities.

Dhruvakumar Joshi’s anxious questions concerning the riddle of existence give Ash Flowers a good start and project him as a poet of promise. He is willing to observe men and things and phenomena, though at times his eagle eyes peck at his victims with hardly concealed cruelty. “The Economics Professor” is an Ezekielesque exercise in Indian English:

“Economics, in a nutshell, is
a science of human wants–woman also
included. You see, you are all girls,
so we must have a sense of humour.
We Indians lack of humorous sense.
That’s why we fail everywhere in daily
intercourses.”

Dhruvakumar is so modern that he can make “poetry” out of dots and dashes too: ah, oh, ha ha!

There is little to hold on to in Meena Alexander’s thin volume, The Bird’s Bright Ring, scripted with the affected elitist jargon of our pseudo-intellectuals. Snatches of French news-item; from the Times of India, “The Cactus Man” “Woman of Delhi!”, “Marble Pearl of Alabaster”–all’s grist here, and there are perhaps existential intimations not meant for the uninitiated. Song and lamentation recur as if they are interchangeable.

Vilas Sarang is typical of the faceless Indo-Anglian poet whose name is plenty (if not legion). Constant exposure to American poetry brings out the occasional felicitous line:
“Beside griffins carved in stone
pigeons brood over
their separate solitude.”

Most of the poems have been Englished from the author’s own original Marathi. Vilas Sarang seems to have experienced in some measure the peculiar problems faced by the bilingual-poet in India. The predicament might mean falling between the proverbial two stools–or, at auspicious moments, a transcendence and a new idiom. I would fain believe that Vilas Sarang isn’t just another aimless plucker of type-board keys, fascinated and satisfied by the figures he can produce on virgin sheets of paper.

Dr. PREMA NANDAKUMAR

Atman Alone Abides: Edited by Vidyatmananda. Sri Ramakrishna Math, 11, Ramakrishna Math Road, Madras-4. Price: Rs. 10.

Swami Vivekananda’s visit to America was an electrifying one. Many a westerner was instantly attracted by the wonderful oration and the Vedantic thought he expounded in his own inimitable manner. One among them was Swami Atulananda, alias Gurudas Maharaj. He was born in Holland in 1870 in a prosperous family of merchants. His father was an ardent follower of the Protestant Christian Church and tried to bring his son Cornelius K. Heizlbom too in the same religious tradition but in vain. After taking his degree in agriculture, Cornelius migrated to America and worked in and around New York in various capacities towards the end of the last century. In America he had the benefit of not only hearing Vivekananda but also living with the great and direct disciples of Ramakrishna Paramahamsa (whom he calls Thakur in this book) like Swami Abhedananda and Swami Turiyananda. With them he founded Santi Ashram at California. He came to India in 1906 and chose to live here until his death in 1966 at Kankhal near Mussorie at the age of ninety-six. He had the great fortune of being initiated by Sarada Mata herself. He was also known to have attained some rare spiritual powers. A Vedantin of first rank, he believes that Atman alone abides and nothing else matters. Hence the title of the book.

            Atman Alone Abides is not an autobiography or a memoir. Nor is it a diary. It is a record of the conversations he had with another seniormost disciple of Ramakrishna Math, Swami Dhiresha­nanda, on various occasions during the last ten years of his life and transmits the personality of Gurudas Maharaj, even more faithfully than any biography or autobiography.

The learned editor Swami Vidyatmananda, an American too, deserves a word of praise. With his judicious notes here and there, he made the book doubly valuable. His notes are not merely helpful but even critical and scholarly. The book deserves wide circulation and just appreciation.
Dr. G. SRIRAMAMURTY

Song of the Soul: Swami Satyananda. Sri Ramakrishna Sevayathan, 2 PK Sabha Lane, Calcutta-36. Price: Rs. 5.

Swami Satyananda (1902-1969) was born in Calcutta where his father was a high-ranking police official. He was initiated into the monastic order of Ramakrishna by Swami Abhedananda, a direct disciple of Sri Ramakrishna Paramahamsa. Later, he himself initiated a large number of disciples some of whom became the renunciates of the monastic order of Sri Ramakrishna. Out of love for his great soul, his disciples built a temple of glass, the only one of its kind in Asia, for him and for his Gurus in Baranagore where he spent his last days. He was the author of innumerable books preaching universal religion and brotherhood. He was also a great lover of poetry and music.

The present volume is a collection of his lyrics in English. As the Swami was endowed with a flair for poetry, his devotional sentiments soar high on the wings of spiritual ecstasy.

In the opening song, the Swami describes how life had become callous and cold “as the living well was left for gold.” He very much wishes that the Lord of Dakshineswar would wake up the song of Heaven again or he should smittle the Satanic world into total annihilation.

The Swamy’s poetry is a veritable treasure-house of colour and sound, of beauty and truth.
Dr. G. SRIRAMAMURTY

Comparative World Literature: Seven Essays: By John B. Alphonso Karkala. Nirmala Sadanand Publishers, Bombay. Price: Rs. 30.

The book under review is of seminal importance to the modern world. It opens new vistas of thought and understanding on the basis of inter-cultural approaches made possible by comparative studies of literary masterpieces of the world through translations.

The seven essays are seven research papers submitted to various learned bodies between 1964-’74. In the brilliant first essay he pooh-poohs the widely held opinion that unless one is proficient in the language, one should not touch the literature produced in that particular language. He is for integrated study of world literature.

The best of the bunch, perhaps, is the paper on the theme of love and the use of poetic image in the Song of songs and the Gitagovinda. The author has eminently succeeded in netting the essential spirit of the orient–the non-dualism of matter and spirit and symbolism of Linga and Yoni. His observations regarding Kalevala and the Mahabharata are interesting and valuable. While we recognise the fact that woman has been the agent of resurrection of man in most cases, we should also remember man’s resurrection of woman is also common in Indian myths. The resurrection of Renuka by Parasurama may be cited as an example.

The efforts of Prof. Alphonso Karkala are commendable and the book is likely to be a source of inspiration for future researchers.
Dr. G. SRIRAMAMURTY

Jainism and Karnataka Culture: Edited by Dr. T. G. Kalghatgi. Karnatak University, Dharwar. Price: Rs. 16.

Jainism which is the central motif of this volume has Rsbhadeva for its first Thirthankara with Mahavira trailing behind a long line of twenty-four Jinas who built it on ethical foundations strongly as against the Vedic concept of an omnipresent, omniscient and omnipotent God governing the universe. The Jain Church organized into Sanghas, Ganas and Gachchas, is a variegated and stratified structure unlike its counterpart the Buddhistic monolithic set-up. The formulae Ratnatrayi: Samyagdarsana, Samyagjnana and Samyagcharitra, constitute the three-fold path to moral and spiritual perfection of Jivas and Ahimsa with its Guptis (mental non-violence, verbal non-violence and physical non-violence) inclusive of Maitri, Pramoda, Karuna and Madhyashti (tolerance for the ill-behaved) – the four kinds of contemplation akin to Buddhist Bhavanas is the corner-stone of Jainism. Out of the cardinal principle of Ahimsa flow a formidable list of Vratas ordained for observance within the Jain ethico-metaphysical frame­work by Sramanas (ascetics) Sakala (completely), and by Sramanas Vikala (partially) both for their Preyas and Sreyas (pp. 33-35). Of the four-fold aims of life–Dharma, Artha, Kama, Moksha– pre-eminence is given only to Dharma and Moksha as involvement in Artha and Kama leads to Duhkha and not Sukha which is gained by their Viyoga and sacrifice of Kashayas like Lobha, Moha, Mada, Matsarya. Liberation can be achieved as stated by self-­knowledge in the very environment of the world as reality which comprehends 72 elements of existence (p. 112) is for Jains Aneka and not Vedic Eka or Buddhist Kshanika. Their Syadvada or Saptabhanginya does not accept Sankara’s Maya or illusionism.

Religion and ethics apart, the contributions of Jains to Karnatak literature, criticism, poetics, art, sculpture and architecture are immense and prolific and their chefs-d’oeuvre are a standing evidence of their impact on Karnataka culture and belles-lettres. The book comprises scholarly papers on Jainism and is thoroughly interesting and readable.
–K. SUBBARAO

Whitehead’s Concept of God: By Dr. G. Srinivasan, No. 13 Kumara Park East High. Ground, Bangalore-l. Price: Rs. 15.

Whitehead’s God is an eternal actual entity. An entity is what exists and it is both actual and real. The universe consists of aggregates of compatible entities or otherwise termed actual occasions. One such aggregate or unity is called a nexus or a macrocosmic entity and microcosmic occasions are its components.

Each entity is di-polar and has mental and physical poles. The creative advance of the world assumes, according to Whitehead, a series of Beings and Becomings. The collapse of an actual entity gives rise to a new one into which enters the content of a whole world of old entities judiciously selected to suit the constitution of the fresh entity. The result is the emergence of a conjunctive unity of a modified or transformed disjunctive many which is named, in other words, concrescence. Without getting abstracted from the cause (the old entity) its physical prehensions are reproduced or re-enacted in the risen effect and these prehensions are termed as vector feelings. The absorption of these feelings by the new subject accords with its subjective form and this process accounts for the uniqueness and novelty of creation. The definiteness and subjective aim of the actual entity created are determined by the eternal objects which find a locus in the primordial nature of Whitehead’s God. But an accommodating eternal object is selected before appropriation.

The atheistic Existentialism of Sartre and Heidegger with its sense of frustration and hopelessness of man’s achievements and realisations in a purposeless universe magnifies the dread and nothingness of life having for its finale the physical and subjective annihilation. This system has its distances from and approximation in certain particulars to Whitehead’s tenets of Pluralism. Compari­son and contrast apart, the moot point is how does the ultimate realisation of values in Whitehead’s philosophical framework fit in with the picture of incessant births and deaths of actual entities without a refreshing breather or much-needed rest and personal liberation? This is a thought-provoking book.
–K. SUBBARAO
Prasna Tantra - Horary Astrology of Neelakanta: Translated by B. V. Raman. Raman Publications, Bangalore-4. Price: Rs. 8-25.

B. V. Raman is well-known in the field of Indian Astrology. Every man, at sometime or other of his life, desires to know the result of an event, in advance. Certain methods are in vogue, both in Western and Eastern worlds, to predict the future. Kerala Prasna, Ramal Sastra, Parrot-picking, Horary Astrology are practised in the Eastern world. Crystal-gazing, Tea leaves counting, Spirit medium, Oracles, Playing cards, etc., are used in the Western hemisphere.

In astrology also, there are many methods like watching the breath, etc. But these practices are for determining the Lagna or the ascendant only. After interpretation on the basis of usual astrological significators, the result is declared. Jyotishmartanda Krishna Murthy has developed his own method for Horary Astrology basing on the number 249.

            Prasna Tantra of Neelakanta is a short treatise in Sanskrit written, according to Raman, in 1567 A. D. The basis of this Tantra is Tajaka System of Astrology and not the traditional Hindu Astrology. The translation of Raman is admirable and brought out the meaning of the original, clearly. Tajaka system is not very popular in these parts. This Tantra will be of little use to those who do not have, at least, a smattering of Tajaka. Musaripha, Ithasala, Esarapha and Kamboola, etc., sound strange in the uninitiated ears, though they are explained in the later portion of the book. A short sketch on Tajaka system will improve the utility of the book. The examples worked out by Sri Raman will be of great help for the beginners.
–P. SITARAMA RAO

A Woman is Dead (Short stories): By Sunita Jain. Writers’ Workshop, Calcutta-45. Price: Rs. 20.

Here are seven stories written originally in English and collected from various journals in which they had appeared for the first time. The stories present more an attitude of the mind of the characters who move about in them than actually the usual story interest due to the events occurring. They are also expressed without any consciousness of being in form short stories. The apparent impression one gets after closing these stories is one of a feeling of unfulfilled pursuit for some stirring dialogue or suspense-providing situation or even the turn in the plot. It is all from beginning to end just happenings in the lives of individuals who seem not having any control on the course they take nor are they in any manner shaped to thrust the reader into a mood for more such types of psychological studies. Anyhow still they have an attraction for being what they are. Especially the one which has the place of honour in this collection is really perceptive of a broken heart’s immeasurable unspoken agonies owing to the way inhuman infliction is laid upon an innocent girl for no sin of hers.
–K. CHANDRASEKHARAN

Kundalini: The Biological basis of Religion and Genius. Price: Rs. 8-50.
Kundalini: The Secret of Yoga. Price: Rs. 8.
The Dawn of New Science.Price: Rs. 14-50.
Secrets of Kundalini in Pancha Stavi.Price: Rs. 9-50. All by Gopikrishna. Published by Kundalini Research Institute Trust, (Book Division) D. 291 Sarvodhya Enclave.

The above books have a unique distinction of being written by an author who is an intellectual well acquainted with the trends of modern sciences and who at the same time had the rare fortune of enjoying the awakening of Kundalini in himself. He firmly believes that Kundalini is the key to cosmic consciousness and that it is a demonstrable psycosomatic force in man.

Gopi Krishna has endeavoured to show how different religions of the world with discordant notes and mutual contradictions have failed to give us a correct picture of the universe and bring the much desired solace to mankind. Evolution of human brain and consciousness to higher levels can alone achieve these ends, and Kundalini Yoga is the only means for this.

In the second book packed with information all through, the author explains the meaning, aim and discipline of Yoga in all its aspects. An authentic account of Kundalini and experience of its awakening, correlating it with the findings of modern science and experiences of ancient saints and mystics of many religions and cultures throughout the world is a highly rewarding study. Importance of “praanaayaama”, six processes of body cleansing, restrictions like Yama, Niyama, etc., and four states of consciousness are all discussed herein. Gopikrishna proclaims that Yoga, the experimental part of religion, is especially valuable in this age of reason, as the growing intellect of the race demands some proof for the existence of the Transcendent reality within the universe. The author made some startling revelations. Yoga is not a shortcut to liberation, but is a means for the metamorphosis of consciousness. He accepts the existence of Chakras and Naadis, but stoutly denies the presence of lotus petals, presiding Saktis, letters of alphabet and Bijamantras, which according to him are but mental creations of masters to provide physical representations for their teachings. Traditionalists may have to take it with a grain of salt, and they may say that deeper investigations are still to be made before coming to a conclusion.

            “The Dawn of New Science” is designed to show that the secret of the evolutionary mechanism has been known for more than seven thousand years from the beginning of Egyptian civilization. At the very outset the author dispells all doubts and misconceptions regarding the validity of mysticism and mystic experiences. He asserts that mind can influence matter. Consciousness plays an important part in the process of evolution. He opens our eye to the mystery behind the rise and fall of civilizations in a graphic manner. The most interesting feature of the work is, the author explains at length the symbolic meanings of many sports including Rasalila of Srikrishna, Vishnu, Nataraja and Sivalinga, in the light of the experience of Kundalini’s awakening. One is tempted to ask here whether the legends of Krishna’s sports have no historicity and whether it is not possible to give a symbolic meaning to each and every historical fact also. Gayatri is Kundalini, Gopi­krishna declares, and the awakening of Kundalini gives a rebirth to the initiated.

The fourth book Panchastavi is a collection of five devotional lyrics in praise of Sakti or the Goddess Supreme, the creatrix of the universe. Verses in these lyrics in Samskrit language treasure in themselves the secrets of Kundalini. Sri Gopikrishna gave a lucid English translation of all those verses. He proves with relevent citations that Sakti cult and Kundalini Yoga were in vogue in all ancient cultures and countries.

In all the above four volumes containing a wealth of informa­tion and knowledge acquired from his personal experience and a deep and wide study of works on modern sciences, mysticism, philosophy, history and archaeology, the author throws a flood of light on Kundalini Yoga. The rich harvest of the author’s experience and study is placed at our disposal.
–B. KUTUMBA RAO

Sri Ramakrishna Upanishad: By C. Rajagopalachari. Ramakrishna Math, Madras-4. Price: Rs 3-50.

The book consisting of thirty-five chapters enshrines in itself the essence of Sri Ramakrishna Paramahamsa’s teachings which in no way differ from the teachings of our Upanishads. The publishers in their note have rightly pointed out that “Practical suggestions about how to lead a really spiritual life and solutions of various intricate problems concerning different religions have been presented in such a lucid and easy style that they will be interesting and beneficial to both young and old.” How we wish that the leaders of the social service organisations of these days pay heed to the following advice of Sri Ramakrishna: “Before you enter on social service, pray to God. Make your minds pure with waters of devotion; then begin work.”
–B. KUTUMBA RAO

Gaayatrii: By I. K. Taimni. The Theosophical Publishing House, Adyar, Madras-20.

Gaayatrii is a Mantra par excellence in Hindu religion. But its esoteric and scientific significance are a sealed book to the modern Hindus. The book under review written by a scholar and an experienced expert in theosophical lore and practices, has a relevance in this context, that it unfolds the mystery of the Mantra, and explains its importance and utility to the modern society on a rational and scientific basis. The philosophical ground against which the subject of Gaayatrii should be studied is dealt with in the first chapter. In the second chapter the author explains why Gaayatrii is acclaimed as the mother of the Vedas. The function which Gaayatrii Devi performs is brought to our knowledge. Gaayatrii Upaasana, the author asserts, leads to the gradual unfoldment of human consciousness at three levels.The third chapter dealing with Mantrayoga dilates upon the scientific basis of Mantrayoga. Both Neophytes and non-believers will do well to study this chapter with an open mind free from prejudices. The fourth chapter entitled “Gaayatrii Mantra” must be studied by all chanters of that Mantra, so that they can fully understand the esoteric meaning of the three Paadaas of the Mantra, the Pranava and the Vyaahritis. The next five chapters layout and explain the significance of the preparatory rites for a correct and useful chanting of the Mantra. The last chapter on Meditation gives practical hints regarding Saadhana in general.

Meanings of some well-known Mantras are given in English in an appendix. A glossary of important words is added at the end. Packed with useful information, this book is a good guide for a proper understanding of both the theory and practice of Gaayatrii, and deserves to be translated into all Indian languages.
–B. K. SASTRI

SAMSKRIT- TELUGU

SrI Vishnusahasranaama Stotram (with Naamaavalii): Translated by Ch. Venkata Rao. Sri Ramakrishna Math, Mylapore, Madras-4.

The efficacy and importance of “Sri Vishnusahasranaama Stotra” can easily be inferred by the fact that Sri Adi Sankaracharya himself had written a commentary upon it. This edition of the text contains both the original text in verse form useful for recita­tion, and the thousand names separately each name ending with namah useful for worship.

There is a translation for the “Purva Bhaaga” and the “Uttara Bhaaga” of the text. The first part narrates the queries of Dharmaraja about the one God whose worship is a panacea for all evils that a man is heir to. Bhishma replies that Vishnu is the only God that can bestow all boons on mankind, and recites the thousand names. The Uttara Bhaaga narrates the efficacy of this prayer. The preliminaries like Anganyaasa and Karanyaasa and prayer, etc., necessary for a fruitful recitation of the Stotra are also given in detail making the text self-sufficient. A book useful to all devotees of Vishnu.
B. K. SASTRI

SAMSKRIT

Sri Bhagavatpaada Charitra: By Kaalati Krishna Sastry. For copies: Author, ‘Navasuja’, V. Raja Annamalaipuram, Madras-28. Price: Rs. 3.

Srinivasa Satakam: By V. Sundara Sarma. For copies: Srimati V. Naagaratnamma, 2-1-428 Nallakunta, Hyderabad-44. Price: Rs. 2.

The two works under review evidence the fact that Samskrit, though not a spoken language now, is still a living language.

The first work gives a brief life sketch of Sri Shankara, in sixteen chapters, in beautiful and simple Samskrit prose that is sonorous, elegant and alliterative in style. There is another attractive feature herein. Some important philosophical discussions between Sri Shankara and others are presented here in a lucid way. This book deserves to be prescribed as a text-book for students in Samskrit Paathasalas and Oriental High Schools.

            Srinivasa Satakam is a devotional lyric invoking the favour and blessings of Lord Venkateswara. The language is sweet and simple. Some verses 14, 28, 29, 36, 38, 83, 86 and 91 in particular are appealing. A good attempt at versification of devotional thoughts.
–B. K. SASTRY