Reviews

Rabindranath Tagore – A Biography: By Krishna Kripalani. Visva-Bharati. Calcutta-l7. Price: Rs. 65.

There were many distinctly individual creative worlds in Rabindranath Tagore. The poet is always found sitting in some magic island, carrying on an extended monologue of reminiscential brooding. He would rather chat with the poor folk in their dark huts, and the farmer toiling in his fields, but there’s an impenetrable sea that isolates him from his surroundings. In his youth it may have been the self-consciousness of his societal standing. In later years it was the attendant inconveniences of fame. Or was it the eternal ego of man against man?

Tagore the dramatist, however, was a busy weaver of mythology and symbolism. His dramas are redolent with our cultural past. Valmiki being moved by pity at the helplessness of a little girl caught by his robbers who propose to sacrifice her to goddess Kali in Valmiki Pratibha is quite different from our traditional view of the robber-chief. The change in the legend which originally was based on the destruction of the Krauncha bird evokes the person of Sita in Asoka garden surrounded by demonesses. It is appropriate too, for has not Valmiki said that he was proceeding to speak of Sita’s history? Such visionary originality may also be noted in the dialogues of Tagore’s Chitraand Karna and Kunti.

Tagore the novelist is right in the midst of the madding crowd of social and political India. The mighty churning-up that was on in renascent India at the bend of the century throws out pearls of characterisation in Damini, Gora, Kumudini, Binodini, Sandip, Atin and Ela. So close is Tagore’s identification with the milieu around him that the novelist ceases to be a speaker and becomes an actor himself in the vast fictional web. All that is vague in Tagore’s poetry and distant in his dramatic symbolism become explicable chunks of our own star-crossed lives: the tragedy of widowhood and illiteracy, the burden of debts and wealth, the conflicting claims of personal happiness and national emergency, the contrastive attractions of terrorism and non-violence. Tagore’s fictional tapestry is charged with the dark colours of Tamasic beings (Madhusudan in Yogayog), the brilliant hues of Rajasic natures (Sandip in Ghare-Bhaire)and the pastel shades of Sattvic characters (Labanya in Sesher Kavita). Tagore has also plucked at the chords of rainbow-tinted emotions in his famous short stories.

And yet we have not exhausted Tagore. There was also the philosopher and guide. He was an intellectual, a restless thinker on the enternal values of life.

In spite of possessing such a restless, prolific pen, Tagore was no mere arm-chair philosopher. He was a builder with brick and mortar. To have conceived, built and nurtured Santiniketan was the work of a constructive philosopher of education. But to have proceeded to establish an International University was the task of an impossible dreamer. However, Tagore considered nothing impossible and by the time he passed away, the Visva Bharati University had had several years of active existence. Truly was Tagore’s life an epic. When Krishna Kripalani agreed to re-tell this epic in a single volume he undertook an unenviable task. But he toiled with enviable precision and insight. Having already achieved a triumphant first edition, Rabindranath Tagore: A life has been now revised and published by the Visva Bharati University.

Born in 1861 in the famous Tagore family, Rabindranath did not hurry through his education. In any case he had little formal education. The sprawling ancestral house at Jorosanko was his Campus. His gifted brothers and cousins were his teachers. There were opportunities to go abroad. He was married and became a father. His Bengali writings began to have steady printed circulation. He thought seriously about current social problems and founded the Santiniketan school. His romantic poetry caught the attention of Bengal, he staged plays and wrote novels all the time stoically bearing personal calamities.

Then came the Nobel Prize. In a blaze of fanfare and fame Tagore traveled abroad and was hailed as a modern poet-sage. As quickly did the west forget the Indian poet and his intimations of aesthetic and spiritual-beauty from the East. Tagore continued to toil in his chosen field of education, drove himself pitilessly to make the Visva Bharati University a viable institution, and passed away in 1941. “The Great Sentinel” of India’s public life had attained a well-earned rest.

Krishna Kupalani’s biography reads like an epic novel (truth is Stranger than fiction) – a Jean Christophe for example-with its hero giving battle to inner and outer forces of regression, attaining dizzy heights of achievement but never resting on oars. An array of great, interesting and exotic personalities make the biography valuable as social-history. Scholars and poets, painters and musicians, politicians and statesmen, kings and commoners, children and housewives­ – they all gather under the loving gaze of a twentieth century prophet. There were also a few excesses, exasperations and single-track movements in Tagore’s mental make-up: the biographer refers to them at the appropriate places, and this is what makes the biography utterly credible.

Tagore was a prophet who had learnt the madhu vidya of our Vedic seers and could transmit the knowledge to those who came into contact with him. He was, as Yeats-Brown exclaimed, “a man who makes the are of the sky seem bigger after one has met him.” Kripalani’s biography makes this process continuous and we take leave of the Gurudev with our horizon widened and our hearts singing:

“Honey-sweet is the world,
and honey-sweet the dust of this earth–
this great truth I have accepted
as my hearts hymn……”
–Dr. PREMA NANDAKUMAR

Select Writings (Vol. I): By Suniti Kumar Chatterji. Vikas Publishing House Pvt., Ltd., 5, Ansari Road, New Delhi. Price: Rs. 85.

The late Prof. Suniti Kumar Chatterji, who lived a full life, was a scholar of amazingly varied interests. From linguistics, in which he specialised, to the Bengali language, on which he wrote an authoritative work in three volumes and from Indian literatures to world cultures, there was little that he did not know. He was, in fact, a modern counterpart of the Renaissance man, who combined versatility of interests with depth of knowledge.

The present volume brings together sixteen of the professor’s essays, written at different periods and arranged in two parts, nine of them on a wide variety of cultural subjects and the remaining seven on matters relating to linguistics. All of them have been compiled by Mr. Anil Kumar Kanjilal, the late professor’s literary assistant, as mentioned by his former pupil, Dr. Sukumar sen in his foreword.

The essays in the first part, which is naturally of more interest to the general reader, range from an interview with Freud to the eighteenth century in India and from the Pala art of Bengal to Dravidian Philology. It was in 1935 that on one of his sojourns in Europe, that Dr. Chatterji took the opportunity of meeting the celebrated psychoanalyst, Dr. Sigmund Freud, at his home in Vienna and conveys him gifts and good wishes from his Indian friends. In the discussion of Freud’s philosophy of life, he reminds him how his concept of work for its own sake, had been set out in the Bhagavadgita. On the eighteenth century in India, he has some new conclusions to offer. While it cannot certainly be compared to the age of Enlightenment in France and other parts of Europe, it was not entirely a barren century, as the seeds ofsocial reform and political enlightenment wore sown at that time. What was wanting was dynamic leadership, like the one that Japan had. He maintains that it certainly paved the way for the notable movements of the nineteenth century. In the essay on Dravidian Philology, which is an address delivered by him at Annamalai University, he makes a convincing plea for avoiding linguism and cultivating a spirit of toleration and mutual understanding, without which no reliable conclusions could be arrived at, in the perspective of our complex historical fate in this country.

The pride of place in the second part goes to a linguistic study of the oldest classic of the Maithili language, Varna Ratnakara by Jyotirisvara Kavisekharacharya. Another interesting text is the oldest grammar of Hindustani, written in Latin by Johannes Josua Ketelaer, a German scholar, who served under the Dutch East India Company. He also throws light on some Iranian and Turki loan words in Sanskrit and mutual borrowings in Indo-Aryan.

The essays are notable, not only for the new insights into comparatively unfamiliar subjects and the attention to detail, but the broad humanist outlook that marks out this savant from many others stuck in the marshy tracts of parochialism and pedantry. A rewarding study for any student of Indian language and literature or of culture in general.

–DR. D. ANJANEYULU

The Hindu Religious Tradition–A Philosophical Approach: By Pratima Bowes. Allied Publishers Pvt., Ltd., 150-B-16 Mount Road, Madras-2. Price: Rs. 68.

This is not another book on Hinduism, but a book with a difference. Herein we find a very enlightened and sympathetic but critical approach to a proper understanding and interpretation of Hindu Religious Traditions. It is rightly pointed out that “Hindu religious tradition constitutes a whole religious world in miniature and includes in itself widely different doctrines and practices.” But among all these there are “some peculiar characteristics that make it unique”, and this book successfully attempts at an exploration of these peculiarities from a philosophical, but not mystical point of view. It is rightly stated that the “main contribution of Hindus (of bygone ages also–we should point out) is in asserting that all religions are so many different ways of reaching the same religious reality.” The spirit of integration manifested in the Vedic hymns is given a brilliant exposition. But the main contribution of the author is in her unique exposition. But of the human attempt for an integration with religious reality operating on three different levels” –cosmic, social and individual ­the three planes of existence to which man can believe himself to belong, and the two dimensions, he temporal and the timeless.

The main target or her tirade, however, is the caste system which according to her is the main cause for the decadence or Hinduism. Sankara’s Maayaavaada is also challenged and some aspects of his Advaita doctrine are criticised. But some of her remarks are not incontrovertible. As regards the shortcoming of the Hindu tradition pointed out on page 73, it is to be noted that Hindus were not lacking in ideal men who did not desire even salvation, but wished to alleviate the sufferings of the afflicted. Rantideva is an illustration. The word “Karma” decried and devalued by Sankara does not mean general “action” but Vedic rituals. Criticism levelled against the three kinds of “Sattaa” and the unreality of the world also deserve reconsideration.

Some such minor differences of opinion are bound to be there in a work of this type, and they should by all means be welcomed, because they will act as an impetus for a further study of the concerned doctrines. This valuable work must be studied by all Hindus not only to understand the significance of their own religious traditions, but also to defend themselves against all onslaughts from others.
–B. KUTUMBA RAO

Wooden Cow: By T. Janakiraman. Translated by Lakshmi Kannan. Sangam Books, Orient Longman Ltd., Madras-2. Price: Rs. 10.

Fiction writers in Tamil have taken to represent life here as belonging to a “permissive” society. While there can be no limitation to the writer’s outlook or his choice of a subject, it passes one’s comprehension why at all the alien atmosphere and social habits be introduced as if they are quite the normal things happening in our country.

Here is a novel from the pen of a seasoned writer translated into English. It strikes more like a self-portrait by a woman than as a novel in the true sense. For some of the elements of a novel such as plot contrivance, description of nature and suspense interest are scarcely found in this narration. The story is told in the first person and proceeds with little grip of succeeding events. A woman or the South–rather a girl in her teens–starts a career of utter unbelievable tendencies to an unconventional life. There is hardly anything to make us feel convinced of her aberration getting the upperhand for her launching on a despicable relationship with a musician. The attraction of music develops into an attraction for the musician and from that relationship, her morality itself receives a turn for the worst in her promiscuous relationship with a number of others. The incidents too are not knit sufficiently taut in order to make the reading tireless.

On the whole one is reminded of what Dr. Masti Venkatesa Aiyengar, the well-known writer of Karnataka, quoted in the course of an English address of his on “Crisis in Civilization” the words of an American writer, Menckon, thus: “The American girl is turned loose upon the reluctant male at seventeen and she practises her frank magic until she is past forty. Scarcely a single restraint is upon her. No crippling conventions hamper her display of her goods; she is free to snare a man however she may.”

This novel looks an exact illustration of the American’s point of view of his country.

–K. CHANDRASEKHARAN

Kamayani: By Jaishankar Prasad. Translated by Jaikishandas Sadani. Rupa & Co., 15, Bankim Chatterjee Street, Calcutta. 12, Price: Rs. 25.

Kamayanihas universally been acclaimed as a modern Hindi classic. Jaikishandas Sadani’s English translation of the poem stands out as an original poem for those readers who can never read the Hindi classic. The success of a translation can be judged by the degree of pleasure it can give to readers who are ignorant of the original. It is true that many scholars cannot accept this view. They hold that a translation is to be placed side by side with the original so that we may be able to see whether the translator is true to the original or he is introducing his own ideas into a work of literature. Of course fortunately there are always scholars who know the two languages and they serve as a check on the freedom of the translator in a healthy fashion. But the translation is not certainly intended for them. It is intended only for those who cannot read the original. Then how can the reader assess the worth of a translation except by its own independent merits and also by bearing in mind the recommendations of the scholars who claim to know both the languages? Commonsense and faith are essential in such a predicament.

Looking at “Kamayani” from this viewpoint one may say it is a beautiful poem in Sadani’s translation. “Kamayani” is woven around the Vedic characters Manu, Shraddha and Ida. After the cataclysm had submerged the whole world in water, Manu the lone survivor was in dejection. There cannot be a better opportunity for any poet to describe the impact of the great changes on the mind of Man than such a situation as Manu finds himself in. But Shraddha comes–Shraddha who symbolises the positive, constructive and joyous side of Kama the desire to expand and grows – and makes Manu a lover of Dharma and Beauty. But, Manu fails to understand the simple and sublime way of life Shraddha stands for and deserts her in restless quest of adventure. He comes across, Ida symbolising the principle of Intelligence. She is no temptress, we have to remember. But Manu loves her amiss and ruins himself. Again Shraddha rescues him from despair and enables him to realize himself.

Quite evidently the poem is symbolic describing man’s struggle throughout history with the help of Faith (Shraddha) and reason (Ida) to attain to highest happiness. Jaishankar Prasad concludes the poem with the gentle triumph of Shraddha over Manu and Ida. Shraddha in this poem is, like Savitri in Sri Aurobindo’s famous epic, a benign liberator of Man from his mortal limitations.

The pastoral setting of the poem requires romantic style typical of Valmiki and Kalidasa. Sadani, in his translation, has recaptured the romantic beauty of the pastoral life of Manu and Shraddha.

“Kamayani” in this translation enchants the reader by its romantic beauty and philosophic comprehensiveness. Sadani deserves praise for his talent as a translator and for his devotion to what the poem stands for: Beauty and Faith.
–DR. C. N. SASTRI

TheShifting Sand-Dunes: By I. K. Sharma. Jaipur Publishing House, Jaipur. Price: Rs. 12.

“This is an anthology of thought-provoking poems marked by classic simplicity of style, significant symbolism and symmetry of thought and form. The poetry of Sharma is happily free from flamboyance in expression and morbidity in feeling. At times his lines reveal unreachable depths of thought and feeling like clear-flowing waters of a deep river. Sharma’s feeling for everything that is truly abiding, his faith in the profound processes of change effected by Nature in sharp contrast with changes effected by man, his sober optimism which makes him wait and watch patiently, his awareness of the ironies of life, and above all the nativity of his poetic sensibility–all these qualities recommend him to the reader as a poet of striking originality and sincerity. “The Quest for Mother” is a moving poem ending with a devastating criticism of the dehumanization of women in modern society in the name of modernization and freedom:

In the birth before, the breast had no rest
The child’s nest, the lover’s rest,
and endlessly flowed the milk
of love and life
of kindness and humanity.
Now, a soother for subtle barbarians
a dead dry dehumanized
symbol of self-pity and publicity,
geometrically draped, arithmetically calculated,
and socialised in capitalistic waters.

“The Shifting Sand-dunes” throws light on the quiet but sure ways of nature. The poem ends with a beautiful description of the moon after a sand-storm.

…….The moon, hung a poor husk of light.”

The last poem “Poetry” reveals Sharma’s understanding of the poet’s mission and of the nature of poetry.

Lovers of good poetry cannot ignore this anthology of poems.
–DR. C. N. SASTRI

In Aloneness: By Rita Dalmiya. Prayer Books, 43/B NandaraM Sen Street, Calcutta-5. Price: Rs. 20.

Rita Dalmiya offers us 38 verses, ranging from 4 to 20 lines each, with which to share her “aloneness.” One discerns in these note of sincerity. and sometimes of poignancy. The sincerity, which has resulted in directness and naturalness of expression, does not however suffice to salvage it as poetry except occasionally. There is a straining after effect, as in “Can you hear the whisper of my tears?”, although we are gratefully used to the enhancement of our sense by epithets pertaining to another sense in the poetry of Keats and others. There is some unreality of feeling, as in a girl asking her lover, “will you not allow me to cherish you silently in my heart?”, for which one supposes no permission is necessary. There is a certain puerile cleverness in statements like her not liking to share the moon with the trees and so stepping into the darkness, and no one being able to know where she met her lover because she met him only in dreams. She employs outworn poetic fancies like the mighty hidden sun in winter being unconcerned with the torrential frenzied sorrow of nature, and like the mighty waves with countless ripples embracing the shore. The redeeming feature of the book is her sincerity, and we wish her well.
–P.B.

Sri Garib Das: Haryana’s Saint of Humanity: By K. C. Gupta. Published by Sitaram Goel, Impex India, 2/18 Ansari Road. New Delhi-2. Price: Rs. 40.

This is perhaps the first full-length study of Garib Das who is remembered as a revivalist of the Kabir Panth and a poet-mystic who synthesised in his life and utterances the best elements of Hinduism and Islam. His contribution to the growth of Punjab and Western Hindi is unquestioned. Sri Gupta begins with a chapter on the origin and development of the Bhakti Movement which forms the proper ground of his study of the life and works of the saint. He points out how the poet-saint kept himself severely aloof from political involvement. The influence of Kabir and the Adi Grantha on his writings and teachings is discussed at length.

Of the three types of mysticism, viz., monistic, theistic and occult, Garib Das belongs to the first category. Though he was a Bhakta par excellence, he was familiar with the Chakras and the piercing of these centers. Read:

“Above the genital organ is the Mulasthana/Above the Mulasthana is Svad Chakra/Above the Svad Chakra is Nabhi kaval/ Take care of this Nabhi kaval/At the Chakra near the heart you can see the mind/The consciousness is unveiled through Soham/Near the Kathasthan, the word is meditated upon/Without using the tongue the Mantra is repeated/The consciousness is realized at Trikuti/Above it is the Kailasha place, the wonderful heaven/Where a thousand lotus petals can be seen; Garib Das says, that is the seat of God.”

His was the path of sahajain which there is nothing “sacred or profane, spiritual or sensual, but everything is pure and void.” A scholarly monograph on a great saint.

–M. P. PANDIT

At the Feet of the Badri: By S. S. L. Malhotra. Vikas Publishing House Pvt. Ltd, New Delhi.

The book under notice is a record of the adventurous journey of seven people, none of them young, across the holy region of Badrinath, Kedarnath and Hemkund. The author, Mr Malhotra is one among them. He travelled far and wide but his yearning for a glimpse of Badrinath and the scenic beauty of the interior Himalayas remained a dream until 1975 when he happened to chance upon like-minded companions for the long and arduous journey. An ardent lover of the Himalayas, he wanted to inspire other people to visit and enjoy the sublime, awe.inspiring beauty of the Himalayas. Another aim of the book is to suggest that age is no bar for adventure. Written in an engaging style with a sprinkle of scholarship here and there, the book reads well and fulfils the objectives of the author set forth in his preface.

An interesting feature of the book is that the author supplies a lot of information culled from legends, Poranas and standard works of reference such as the Encyclopaedia Britannica regarding the place of interest en route to Badrinath and Hemkund.

The Himalayas have a special charm of their own apart from their natural beauty. Every inch of them is full of historical and mythological associations for the Hindu. In the holiest of the holy region, it is impossible to be a mere observer of beauties of nature or a trekker or a hunter. One, willy nilly, becomes a pilgrim.

There is a factual error on page 12. It is wrong to omit Sringeri and include Rameswaram in its place, when he mentions the four peethasestablished by Adi Sankara. A similar mistake occurs on page 112 when he writes: “The four Maths known as Jyoti math (Badrinath), Sharada math (Dwaraka), Srinqeri (Rameswaram) and Govardhana math (Jagannadhapuri).” Now Sarada math is at Sringeri in the Western India, in Karnataka State, not at Rameswaram in Tamilnadu. These may be rectified in the next edition.   
–DR. G. SRIRAMA MURTY

Vedanta and Modern Science: By A. K. Sinha. Somaiya publications (P) Ltd., Dadar, Bombay-14. Price: Rs. 60.

Mr. Sinha, the author, has tried to present some of the fundamental concepts of Vedanta and modern science in this book. In the preface, the author decries the technological civilisation and upholds the Vedantic values for the development of human society.

In chapter I, the doctrines of Sankara, Ramanuja, Vallabha, Jiva Goswami and others are succinctly surveyed. Chapter II deals with the concepts of Brahman and Maya, empirical and perennial self, etc., and other dichotomies. Chapter III concerns itself with Sadhana as a way of life. He stresses the need of Yoga, as a way of life in a technological civilisation to achieve the ultimate reality.

Chapter IV is a brief resume of the Yoga of Sri Aurobindo for which the author has a soft corner. The author is of the opinion that Sri Aurobindo must have had a glimpse of the ultimate reality. In chapters V and VI, Yoga was considered in juxtaposition to the Western psychology and technological civilisation. The author appears to have been obsessed with the Teliological principle which he shortens as Telic principle of a system.

In chapter IX, the author gave an interesting exposition about light, life and consciousness, radiation, energy, hemmed in by visible spectrum is light energy which forms the base of an life, according to him, operating on a Telic principle of evolutionary development culminating in consciousness which is in existence both in organic and inorganic matter. Intuitive consciousness which is different from reflective consciousness, is the ultimate source of valid knowledge. Foundation of Nature and of human civilisation is the subject matter of chapter X. The theory of Maya (nescience) of Sri Sankara is dealt with in chapter XI.

The author concludes the chapter saying that according to Sankara, Avidya or Nescience is the result of erroneous experience (page 188). The theory of quantum Mechanics and other theories were referred to and a comparison is drawn between the views of Sankara and scientists regarding the nature of the world. The author also draws a difference between doctrinaire approach of Sankara and theoretical approach of scientists holding that the Sankara’s view is intuitive and scientific theories are based on facts and therefore more satisfying. The author appears to ignore the aspect of “Drig Drisya Viveka” which is the foundation of Atmavichara. Any theory, either philosophical or scientific, is a play or “Leela” according to the author and he adumbrates this principle in chapter XII. He extends his Telic principle to social processes, institutional functions, cultural transmissions, etc., in chapter XIII. Chapter XIV concerns itself with behavioural norms of individuals in open social systems. The author could have dealt with closed social systems also. He develops his own theory of normal being and asserts that the perennial creativity by a human personality is possible because it is basically teleological in nature.

After dealing with the foundation of scientific theory in chapter XI, the book is closed with a chapter on the future of philosophy. The author gave short shrift to Indian metaphysicians as being guilty of mimicry of the past which consisted in uncritical acceptance of the authority of scriptures. Though the castigation of neo-Indian philosophers who did not have a glimpse of the reality is justified, where is Vedanta without scriptures? The author pleads for a global philosophy to be constructed on certain problems like human unity, world Government, etc. He sees no future for the agnostic tone of western philosophers though it may continue for sometime. Mr. Sinha hopes that human psyche may not be sacrificed to the value-neutral regimented robot civilisation and that realisation of Vedic and Upanishadic wisdom will prevail in the world.

The author has given bibliographies at the end of each chapter with a detailed index. The style is lucid. The book is quite interesting and can be used for serious relaxation.

–P. SITARAMA RAO

Let’s Go Home and Other Stories (An Anthology of Indian short stories in English): Edited by: Meenakshi Mukherjee, Orient Longman Ltd., Mount Road, Madras-2. Price: Rs. 7-50.

This book convinces us that the Indian short story in English has come of age. The Indian writers writing short stories in English have learnt the art of handling Indian materials in an Indian way and expressing them in English language that is idiomatically English but emotionally Indian. English language is pliant enough to bend to the contours of the Indian mind. Expressions rooted in, and redolent of the British culture may be conveniently avoided and some expressions may be coined (without sacrificing grammar, syntax and lexical content of the words) to suit an Indian situation or sentiment. The Indian writers have done this quite successfully. “A Shadow” (R. K. Narayan), “The Meeting Pool” (Ruskin Bond), “Green Parrots in a Cage” (Gopi Ganba), “Glory at Twilight” (Bhabani Bhattacharya), “The White Dove” (Indrayani Sowkar), “The Zamindar of Pallipuram” (Sujata Balasubrahmanyam) are imaginative pieces of writing.

However, the editor seems too much preoccupied with one mood–the mood of tender pathos following tense emotions. Stories that can be called humorous have not been included. As the stories selected are fine, this flaw becomes negligible in the present context. But the editors of anthologies must guard themselves against their own prejudices in favour of certain moods and themes. However, it must be admitted that the trend towards pathos has heady set in and the editor’s choice might have been guided by awareness.
–DR. C. N. SASTRI

The Dhammapada: By Anthony Elenjimittan. Published by the Saint Paul Society, Allahabad. Price: Rs. 3.

Mr. Anthony Elenjimittan in his English translation of the Buddhist scripture “The Dhammapada” brings out the spirit of Buddhism with commendable clarity of presentation. In his own introduction to Buddha’s teachings the author tells us that “the teachings of Buddha are the most rational, humanistic and psychological compared to any other religious scripture, whether Semitic or Arya, including the Hindu scriptures.” In this connection it may be pointed out that excessive emphasis need not be laid on the rational side of any religion; for the spiritual content of all religions is essentially supra-rational, if not irrational. The Buddha was a great Jnani who dived to the depths of Nirvana. He analyses existence as an Advaitin does. But while teaching he lays much stress on the means of quest rather than on the ultimate outcome of the quest. If an Advaitin like Sankara tries to explain the nature of the Absolute, the Buddha refrains from dwelling on this point at length because he knows that the common man cannot comprehend the nature of the Supra-rationill Truth; hence he prescribes a moral code, which, if practised with sincerity purifies the heart thereby enabling man to realize the higher states of existence. Buddha is a practical Vedantin. From his viewpoint knowledge and ethical values go hand in hand in human life. Buddha’s appeal is chiefly to the heart of man. Now, in the war-torn world, mere talk of the Ultimate Truth in abstruse language is not quite sufficient. Occultism only makes life more complicated. What we need is right action, moral action–action that manifests truth and love. Study of “The Dhammapada” offers us a key to the solution of the social and political problems of our times.
–DR. C. N. SASTRI

Man in Dialogue: By Dr. James Mundackal. Little Flower Study HouseAlwaye, Kerala. Price: Rs. 16.

This book is a whole complex of philosophical thought of Buber (Das nue Denken) and his anthropologico-ontology makes man in community a reality. To exist (dasein) is to co-exist (mitsein) and life is reckoned a dialogue (zweisprache). Personal and Impersonal attitudes bifurcate Buber’s world into  ‘I Thou’ and ‘I-It’ (Ich und Du-Ich und meht-Ich). The ‘I-Thou’ constitutes a genuine community and this reciprocal (mutualitact), intimate, exclusive cum inclusive relationship (Beziehung) is extensible to humanity, nature and spiritual realities.

Ultimately the inter-human contact culminates in dialogue with God and the ‘I-Thou’ and ‘I-it’ interchange places according to the relationship, assumed.

Now to digress, the cosmos is divine theophany and all all created things are God’s expressions in varying degrees, an awareness of which comes through grace. As such, Buber’s ‘I-Thou’ and ‘I-It’ concepts are partial and inadequate.

All relationships are existential and a necessity and consciousness of one’s self is an experience, personal and individual and not ‘communal.’ Existence is a web woven of monologues, dialogues and multi-logues. Though there is no dearth of personal contacts and ‘logues’ the present day world is no less anguished and restless and threatening war clouds sweep the political skies.

Not dialogue but self-identification is the desideratum of the day. Empirical or objective knowledge is poetic and realisation of God through one’s ‘over-against’, a bundle of passions and entrenched in petty ‘self’ is chimerical. Life is not an address and answer catechism. It is higher ethics self-experienced and self-lived and with the disappearance of subject-object distinction; the whole universe looks to the realised one ineffable glow-the primal effulgence that creates, sustains and dissolves. Here is the no dichotomy except oneness, pure and unblemished.
–K. SUBBA RAO

Mantralala Mahaprabhu Jagadguru Sri Raghavendra Swamiji: Edited by C. R. Ravi. Sri Hari Publications, Erode. Price: Rs. 10.

The subject of the book is His Worshipful Jagadguru Sri Raghavendra Swamiji acclaimed to be an incarnation of Shankukarna Devata, one of the demi-gods in the celestial court of the four-faced Brahma, the creator, and his epiphany on earth was ordained by Omnipotent God in the interests of Vedic Dharma and Vaishnavism. Born of a devout and devoted couple, Thimmanna Bhattu and Gopikamba, he as Venkatanadha, the youngest of the progeny in his Poorvashramam, studied assiduously Veda, Kavya, Nataka, Alankara, Tarka, Mimamsa, Vyakarana and Dwaita philosophy and by virtue of his profundity in classical lore his one-time Guru and head of Srimutt at Kumbakonam anointed him his successor before he left his mortal coil at Anegundi in 1626 A. D. According to injunctions laid down in Agamasastras, daily Pujas were offered at the Mutt to its presiding deities Moola Rama and Digvijaya Rama. But Venkatanadha’s elevation to the pontifical throne was sequenced by a gruesome tragedy. His loyal wife Saraswatibai, whom he did not take into confidence prior to his assumption of Holy Orders, ended her life in a well leaving a son Laxminarayana behind, whom his maternal uncle took away and brought up under his roof. Even radiance has its patches of shade and history so goes that as head of Srimutt, Swamiji managed its affairs with efficiency and there was not a day that passed without his learned discourses on Vedantic subjects and debates conducted on topics relating to Brahmasutrabhashya, grammar and logic. With all these engagements the erudite one could still find time to indite literary works of a high order and surpassing value. The innumerable miracles he performed could be compared only to those of the manger-born divine prodigy of Biblical Nazareth and in the course of his religious tours he undertook South, West, East and North, he invited debates and discussions with representatives of atheistic and heterodox creeds and by his keen analysis and strong power of reasoning put them on the mat and thus scored signal victories and won laurels both at the hands of Muslim and Hindu rulers, Chandrikaprakasaka, a lucid commentary on Chandrikaa highly philosophical work; Sudhaparimala, a brilliant gloss on Nyayasudha; Tantradipika, a facile interpretation of Brahmasutrabhashya; Tatwamanjariand Bhavadeepaare the outstanding works of the Swamiji. Sensing that his end was nearing he moved to a village Manchala or Mantralaya which he got as a gift from Nawab Sidd Masaud Khan through the good offices of his disciple Venkanna who was officiating as Dewan at Adoni and had a Brindavan erected there with due permission of the presiding goddess Manchalamma. But for reasons best known to him only Raghavendra Swamiji got another fabricated out of a granite rock lying on the banks of a lake at a place five miles from Manchala, entered it alive in the presence of a vast concourse of his devotees, admirers and disciples on Thursday the Dwitiya day of Krishnapaksha in the month of Sravan of the year Virodhikriti (Satavahana Saka 1593). As predicted by his astrologers from the angles of Dehadrishti, Granthadrishti a Prabhavadrishti though his corporeality ended with his 90th year he will be a live force for 700 years radiating his compassion and grace to Bhaktas who seek with humility and devotion and his works too will remain luminant for a period of 300 years. It is such Mahapurushas as alone that by precept and example could correct the moral slips of erring mankind and put them on the right track.
–K. SUBBA RAO

Buddha’s Teachings: The Dhammaypada: Anthony Elenjimittan. The Saint Paul Society, Allahabad. Price: Rs. 5.

Mr. Anthony Elenjimittan’s book “Buddha’s Teachings” brings Buddha very close to our hearts. In this book a biographical sketch of Buddha’s life is followed by a lucid explanation of the major ideas of Buddhism. The significance of the Trisharana and the difference between Hinayana and Mahayana are convincingly explained. Mr. Anthony has done well to reject the misconception that Buddha did not recognise the immutability of the Absolute. The inclusion of some parables of Buddha increased the readability of the book.

–DR. C. N. SASTRI

SANSKRIT-ENGLISH

Karma Yoga Sutra Satakam: By Swami Harshananda. Sri Ramakrishna Ashrama, Vani Vilasa Mohalla, Mysore. Price: Rs. 16.

For the Yoga through knowledge, we have the famous Sutras of Badarayana, providing the signposts. For Yoga through Meditation, the Sutras of Patanjali show the way. For Yoga through Devotion, the Sutras of Narada and Sandilya are the inspiration. But for Karma Yoga, there has been no work in Sutra form in Sanskrit so far, though the Yoga of Works has been acclaimed in the Isha Upanishad and the Gita.

The present work of Swami Harshananda fulfils this long-felt want. Based on the famous eight lectures on Karma Yoga by Swami Vivekananda, this work of aphorisms, comprising 101 Sutras in Sanskrit deals extensively with the Yoga of Works. Each Sutra is preceded by a short introduction and followed by a simple commentary in Sanskrit. Corresponding translations in English and helpful notes are added attraction. The work consists of three chapters, the first dealing with the theory, the second with the practice of Karma Yoga and the third with a description of the Master Karma Yogin.

The Sutras are in the traditional succinct style while the introduction and commentary are in elegant and simple Sanskrit.

The book serves to bring to the traditional orthodox scholarship of the land the fresh invigorating breeze of Swami Vivekananda’s thoughts and at the same time encourage the spread of Sanskrit learning amongst the modern elites of the country.

–S. SANKARANARAYANAN

SANSKRIT

Sri Moharajnee Sri Rajarajeswari Sahasranamani: By G. A. Ramachandra Sastry, 910, 21-A, Main Road, 38th Cross, 4/T-Block, Jayanagar, Bangalore-11. Price: Rs. 3.

A mother’s affection for her children has no parallel in the world. God conceived and worshipped as mother and creatrix is known as Sri Rajarajeswari and Sri Lalita Tripurasundari. A recitation of thousand names of Sri Rajarajeswari is believed to shower blessings on devotees, and even this day followers of Shakta cult recite these names daily. There is a version of Sri Rajarajeswari Sahasranatima Stotra in South India and it begins with the name Tripuradevi. Each name therein is preceded by some “Bijaksharas.” This Sahasranama under review is a Kashmiri version. Herein there are about twenty-three names ending with the word “Sundari” and nearly eighty names end with the words “Rajnee”. “Kali, Aksari, Tara and Jvala” are some other words that are found repeated at the end of some names. The test in verses is followed by thousand names given separately. In addition to these, we have herein, the Stotra Dhyanam of 113 verses, 108 names in verse form, Kavacha and four other Stotras. The work ends with “Mangalashtakam.” This Stotra is to be treasured and made use of by all devotees of Sri Rajarajeswari. All credit goes to Sri Ramachandra Sastry who took special interest in bringing out this edition not well-known in South India.

–B. K. SASTRY

SANSKRIT AND TELUGU

Rgvedamu–with commentary in Telugu written by Dr N. B. Raghunathacharya. Published by S. V. University Oriental Research Institute, Tirupati. Price: Rs 54.

Vedas, repositories of knowledge, can be according to tradition interpreted in three ways as related to sacrifices, deities and Atman or spirit. But above all, all the Vedas proclaim the greatness of the One Supreme. Sri Yaska, Sayana and others in their works have here and there made known this fact. But the credit of interpreting the first forty Suktas of Rgveda in his Bhashya thereon as invocations to Vishnu the one God goes to Sri Anandatirtha popularly known as Madhvacharya. Jayatirtha, his disciple, wrote a commentary thereon. Later on some other commentaries like Mantrardhamanjariand Bhavaprakasikaadorned and elucidated Jayatirtha’s commentary. These works were not brought to the knowledge of Andhras.

Dr K. Sachchidananda Murty, the then Vice-Chancellor of the University, took this into his mind and asked Dr. Acharya, an erudite scholar and poet, to write Telugu commentary on the above forty Suktas according to Sri Anandatirtha’s interpre­tations. Dr Acharya completed this work with tremendous success. The salient feature of this work is, all words like Indra, Agni, Vayu, and Varuna, etc., are interpreted to mean Vishnu by primary or secondary power of significance, and herein lies the uniqueness of this monotheistic commentary. Word for word meaning of all the Riks is followed by Tatparya or purport thereof. At the beginning of every Sukta, its Rshi, Chandas and deity are clearly pointed out. Every oriental institute and student of Vedic literature must read this book.
–B. KUTUMBA RAO

TELUGU

Srimadbhaghavadgita: By Tallapaka Peda Tirumalacharyulu. Published by S. V. Oriental Research Institute, Tirupati.

This is the first Telugu commentary on the Bhagavadgita. Sri Peda Tirumalacharya was a worthy son of Sri Annamacharya a renowned composer of songs in praise or Sri Venkateswara, and himself also was a great Vaggeyakara. The striking features of this commentary are: (1) This was written in a simple colloquial Telugu that was in common use in those days in Rayalaseema. So this commentary has linguistic importance. One can know the nature of language and phonetics in vogue in those days and in those parts. (2) Secondly this commentary was written according to Sri Ramanuja’s Visihtadvaita tradition. (3) Prof. K. Sachchidananda Murty in his long introduction, gives biographical sketches of Sri Annamacharya and Tirumalacharya and compares the Telugu commentary with Sri Ramanuja’s Bhashya in six places. (4) Dr. G. N. Reddi in his introduction which is highly critical and scholarly deals with the uniqueness of the Tallapaka poets, Annamacharya and Peda Tirumalacharya, their achievements and their contributions to Telugu literature. Different readings found in the manuscripts are given under each Sloka.

Research scholars in Telugu linguistics will be immensely benefited by reading this introduction. This volume must find a place in all libraries.
–B. K. SASTRI