Reviews

Religious Ferment in Modern India: By Hal W. French and Arvind Sharma. Heritage Publishers, Madan Mohan Street, 4-C Ansari Road, Dayar Ganj, New Delhi-2. Price: Rs. 75.

This volume has been the result of the labours of two authors who have gone into the scope for study of the interaction between religion and politics in this country as a result of Western influences, especially of England. According to them in no other sphere has it been more pronounced than in that of religion and politics. The book is divided into two parts. Dr. French devoting himself to the period from 1800 to 1947, and Arvind Sharma to the later time from 1947 to the present.

In his succinct treatment of Western influences upon the thought and social behaviour of India, he has traced the early Christian Missionaries’ work and the first flush of emergence of our own countrymen’s initiative in a kind of reformist zeal of existing conditions in religious practices and social institu­tions, giving birth to some of the movements such as the Brahmin Samaj, the Arya Samaj, the Ramakrishna Mission, the Theosophical Society and others. In describing the developments brought about, necessarily some of the outstanding personalities like Debendranath Tagore, Dayananda Saraswati, Vivekananda, Ranade, Madame Blavatsky have to be dwelt upon with what their efforts and activities towards a change could achieve in their respective fields. Short sketches of their lives without omitting essential details relating to the topic in discussion give the reader ­enough insight into the trends which marked their enthusiastic attempts for eschewing the overgrown weeds and retaining the real plant requiring both better nursing and greater preservation. ­

Arvind Sharma in his equally informative portion of Part Two, has provided pointed references to the main events of religious ferment as an aftermath of our Independence. The image of India as a consequence of the Hindu-Muslim tension and constant bickerings of doubt and jealousy between the two political forces, became somewhat tarnished in the eyes of the world which was watching with eagerness the solution of the problem of the two-nation theories and ultimate Partition. The Secular State in India and Pakistan based on faith in religion showed to what extent politics and religion could not be completely divorced from each other. The author has also resorted to giving brief sketches of some of the conspicuous individuals whose roles and personalities were responsible for the refreshing outlook emphasised in their contribution to the thought now prevalent: Mahatma Gandhi, Rabindranath Tagore, Sri Aurobindo, Jinnah, Iqbal are very delight­fully sketched so as to focus, our attention upon their meritorious services both in religion and politics.

The book strikes one as very useful because of its being almost the first of its kind to turn our minds towards a topic which has to be viewed impartially by all working for the regeneration of this country.

–K. CHANDRASEKHARAN

A Study of the Ramayana of Valmiki: By Dr. J. K. Trikha. Bharatiya Vidya Bhavan, Munshi Marg, Bombay-7. Price: Rs. 35.

Study of our epics and especially the Ramayana does profit the student undertaking, it. The aesthetic appreciation apart, there is so much of our culture and tradition preserved in it that easily anyone and much more a careful mind equipped with Sanskrit can hardly fail to absorb so much of the language, thought and religion conveyed to us. If we have gained a wide recognition for our spiritual attainments, no less has been the contribution of the Ramayana for such an impression upon the scholars the world over. A veritable mine of rich. thought, both philosophical and ethical is provided in such a clear manner that later scriptural text like the Bhagavat Gita can be traced to the influence of some of the salient ideas dwelt upon in the pages of this epic. Sri Rama himself looks the exemplar of the Sthithaprajnaglorified in the second chapter of the Gita. Further many of the aspects of our Darsanas such as Mimamsa, Sankhya, etc., can be discovered in the words of sages such as Vasishta, Agastya, Atri who show their regard, to Rama as the one perfect man of the times.

In this interesting volume no doubt the author has succeeded in bringing to light the fact that Valmiki, the poet, has followed the Vedas so implicitly and that the concept of Dharma ruling our lives is nowhere more vividly portrayed than in the first of Kavyas. The author has succinctly given the contents of every Kanda in as much as he could summarise the events and also critically discussed the beauty and the theory of Rama as the Aryan hero to have brought together cave men in whom the author would like to include the Vanaras and the rest of living creatures under his civilizing mission.

The translations of verses are also done with care without forgetting the spirit and the opinion of the Ayodhya Kanda as satisfying a great art excelling in its unity and sequences some of the great Western tragedies. The author deserves all our thankfulness for rendering this task with immense credit to his penmanship and scholarly researches.

–K. CHANDRASEKHARAN

The Doctrine of the Jainas: By Walther Schubring. Motilal Banarsi­     das, Jawahar Nagar, Delhi- 7. Price: Rs. 50.

This work which is an English translation of the world famous German book “The Lehre der Jainas” of Schubring in its revised form, by Wolfgang Beurlen, gives us an insight into the historical development and the main tenets of Jaina philosophy, and thus is a must for a student of Jaina philosophy in particular. A short history of Jain research and an historical sketch of Jainism form the contents of the first two chapters. The third chapter entitled “The Canon” summarises the contents of the Jaina canonical texts like the Angas, Upangas, the Cheyasuttas and the Mulasuttas. Fourth and fifth chapters describe the cosmology and cosmography and sections therein dealing with physics of the sky, imagination, time, atom, space, Mula Nayas, Syadvada and Karman are of absorbing interest and informative. The last two chapters on Renunciation and Victory also explain the teachings of Jainism on those subjects. Tenets of Jainism are here and there compared and contrasted with those of Buddhism, Samkhya, Yoga and Hinduism in general. We commend the book for all students of philosophy.
– B. KUTUMBA RAO

Hymns to the Dancing Siva: By Glenn E. Yocum. Heritage Publishers, New Delhi. Price: Rs. 75; $ 15.

This book is based on a study of Manikkavacakar’s Tiruvacakam. Tiruvacakam is a ninth century Tamil work containing fifty-one hymns in praise of Lord Siva. The author has rightly included a synopsis of the contents of Tiruvacakamat the end of this book, which would facilitate the readers to understand the original work first, before going through this book.

Glenn Yocum has very carefully and intelligently started his work with an introduction consisting of almost three chapters con­taining Rudra-Siva in Vedas, Bhakti in early Sanskrit sources and the Tamil ground of the Tiruvacakam. The author has not tried to depend only on translations of the Tiruvacakamfor his study, he has worked hard and learnt Tamil, sat with Tamil scholars to critically understand Manikkavacakar before he wrote this book.

While there are differences of opinion among modern scholars regarding the date of Manikkavacakar, Glenn Yocum concludes, putting forth somewhat an already existing point of view, that he lived in the 9th century A. D. Glenn Yocum has critically analysed the various meters employed in the Tiruvacakam. He emphasises that Manikkavacakar’s vocabulary is certainly more Sanskritised than that of the Sangam poets, this he attributes to his brahminical tradition. The author points out that the first four hymns are not as autobiographical in tone as the remaining hymns of the Tiruvacakam.

The real critical approach to Tiruvacakamactually starts from the fourth chapter, but one finds Glenn a confused scholar with all his Indian knowledge trying to interfere with whatever he wants to say. In the last two chapters we find the author more sabre and balanced in expressing his views and interpreting Tiruvacakamwith regard to Bhakti and philosophical concepts.

This book forms the Ph. D. dissertation of Glenn Yocum and has had the approval of no less scholars than Ludo Rocher, David Mc Alpin and Guy Welbon, who were all associated with Tamil culture and South Asian studies for many years now.

This book makes a very interesting reading to both Tamil and non-Tamil readers alike.

–DR. P. VENUGOPALA RAO

Higher Education in India in the 19th Century–The American Involvement, 1885-1893: By Anima Bose. Punthi Pustak, 34, Mohan Bagan Lane, Calcutta-4. Price: Rs. 98.

The book is a general study of Higher Education in India in the 19th century with special emphasis on American involvement from 1883 to 1892 against the ground of the educational policies of Warren Hastings of the East India Company and the Crown after it took over the Indian territories under the jurisdic­tion of the Company.

Almost all the educational policies together with the Charter Act of 1813 opened the way for lay and foreign mission to establish schools and colleges and initiate the natives into the mysteries of Western Arts, Sciences, Philosophy, Ethics and Morals. Education, in missionary semantics, meant evangelization and conversion of Indians to Christian faith. Complementary to British enterprise in establishing universities and colleges and spreading literacy through the medium of English. In implementation of Macaulay’s famous minute of 1858, the Americans too founded schools and colleges and started experimenting with their pet theories of   “Social Gospel” and “Manifest Destiny.”

Moreover the American missionary agencies organised Epworth Leagues and Zenana Missions to facilitate, the school-master to be abroad. Edmund Burke was of the opinion that neither in letters, religion, commerce and agriculture had India need to learn from England. But it is sheer mockery if the West, with its pile of “A” and “N” bombs proclaims it is to civilise the spiritual East and happier will be the day when the foreign missions domiciled in India turn their gaze towards their home-grounds and preach the gospel of Love to their war-lords and advantages of co-existence.
–K. S. RAO

Valmiki Ramayana: Balakanda: By C. Sitaramamurti, Kakinada. Price: Rs. 10.

It is said that without a study of the epic of Valmiki one fails to understand Bharatavarsha. Rama is every Hindu’s ideal and every Hindu woman’s endeavour is to be a minor edition of Sita. With ineffable modesty the author says that he is only the English medium through which flow the erudition and interpretation of Sri Appalacharyulu, a great scholar and an unquestionable authority on the Epic. Communicating such a scholar’s views to a wider public is a labour of love carried out with rare distinction and devotion by Sri Sitaramamurti whose scholarship and equipment in English are harnessed to exposing our young men to the unfading ideals in the Ramayana.

Sri Appalacharyulu ferrets out the esoteric implicates in the great epic. There is invigorating novelty and convincing rightness in these interpretations. Bala in Balakanda is said to be Viswamitra and his disappearance from the rest of the epic after the comple­tion of his mission is very ingeniously explained. Rama, a partial Purusha, becomes Sri Rama, a Purnapurusha, after his union with Sita. Sitakalyanam is enacted daily in our lives if we are properly attuned to the Divine Bridals. Lakshmana and Satrughna represent Artha and Kama and if they are kept together, they ruin the world. The epithet, rajavalochana, applied to Rama, is pregnant with meaning. The dhanurbhanjanamis the analysis of Omkaara. Innumerable are such novel and ingenious suggestions. Apart from these nuances, the pages detailing the qualities of Rama, an embodiment of constellated splendours, or the arduous struggles of Viswamitra to be called and recognized as Brahmarshi by Vasishtha or the “advaitic” union of Rama and Sita are a noble gospel to us; they are relevant, now and for ever.

This book should find a place in all libraries, public and private.
–Prof. K. VISWANATHAM

The Epistemology of Dvaita Vedaanta: By Dr. P. Nagaraja Rao. The Adyar Library and Research Centre, Adyar, Madras - 600020. Price: Rs. 18.

We have here a welcome addition to the valuable Adyar Library Series. English books on Dvaita Vedaanta, particularly high-lighting its especial excellence in the field of Logic and theory of knowledge, are precious few. Dr. P. Nagaraja Rao’s present work on the epistemology of Madhva’s Dvaita Siddhanta is remark­able for its authentic thoroughness and analytical clarity. In eight concise chapters he has competently condensed the main trend of Sri Madhva’s argument, and also appended two brief, illuminating notes on (l) the Category of Difference, and (2) God in Dvaita Vedaanta. Dvaita is generally identified as a philosophy rooted in the reality and ultimacy of Difference. Dvaita Vedaanta is a pluralistic, realistic system, in which it is Abhedaor non-difference that requires to be construed as phenomenal, and the scriptural declarations have difference or Bhedaas their main purport. “There is no scriptural authority for identity”, according to Sri Madhva. And as for sense-perception and logical reasoning, their deliveran­ces are obvious in their support of difference at every turn. It is on such foundations that the epistemological edifice of Dvaita Vedaanta is raised. Dr. Nagaraja Rao’s exposition is based on Jayatirtha’s manual on the epistemology of Madhva, entitled “Pramanapaddhati” and its commentaries. It would have been particularly useful for the research scholar, if extracts from these originals duly documented had also been provided as appendices. Although the epistemology of Dvaita Vedaanta has necessarily to acquire its complexion from its own metaphysics and ontology, there is something of special worth in Dvaita’s theory of error and its view of validity as “intrinsic” to knowledge, which has a distinct claim for recognition in the wider context of the logical and epistemological systems of the world.
–PROF. K. SESHADRI

Dante and Sri Aurobindo: A Comparative Study of The Divine Comedy and Savtiri: By Dr. Prema Nandakumar. Affiliated East-West Press Pvt.. Ltd., Madras, New Delhi and Hyderabad, Price: Rs. 54.

This is an admirable book, showing the author’s thorough grasp of two difficult and great themes, Dante and Aurobindo, and informed with a rare and original perception. The perception pertains to the common ground covered by these two poets, with Aurobindo going beyond the common ground. The well-nigh impossible feat of finding a legend for an epic suited to modern thought, and acceptable to the whole world, transcending dogmas of any religious brand, has been achieved by Aurobindo. It is an achieve­ment which naturally sprang out of him, out of his Vision, which caught, transformed and transfigured a shining ancient theme from the Mahabharata. And it is lighted, not by theology (as in the case of The Divine Comedy) – and theology is no longer acceptable to the modern mind – but by spirituality.

Aurobindo makes the legend of Savitri a symbol of the salvation of Man – not of one man or one Dante but of all men, the whole of humanity and of the establishment of the Kingdom of God, not in a remote Paradise or Empyrean, but here on the earth. He represents Savitri as the incarnation of Divine Grace and Satyavan as “the soul of the world”, recovered and redeemed by Savitri from Death, Darkness or Evil.

Aswapathy’s Yoga – which is a revelation of Aurobindo’s own Vision–takes Aswapathy through realms of darkness, penumbra, and light, and is akin to Dante’s journey through Hell, Purgatory and Paradise. Aswapathy’s ascent symbolises pro­gressive evolution frominsentient matter to life, consciousness and mind. The vision of Divine Light and Christ reveals to Dante the moving spirit of creation: Love. It gives him personal salvation. When man attunes his will and desire to the love of God, he attains Paradise. Likewise, Aswapathy realises a Vision. But he goes beyond the knowledge of Love, and seeks the coming ofGrace to the earth and the divinisation of earthly life. Accord­ing to the pledge given to him by the Divine Mother to this effect, Savitri is born as his daughter. She abides with Satyavan whose pre-destined doom to die in a year symbolises the mortal predica­ment of humanity. On the fateful day Savitri follows Satyavan’s luminous body – follows Death – through the worlds of Eternal Night, Double Twilight and Ever-lasting Day which run somewhat parallel to Dante’s Inferno, Purgatorio and Paradiso. As Beatrice guides Dante to the vision of God, Savitri guides all mankind to its higher Divine Life. A Voice bids her to make a choice between Earth and Heaven. She chooses to return to earth.

The painstaking devotion of Dr. Prema Nandakumar to the great poet-prophet, Sri Aurobindo, while it has given her insight into him as well as into Dante, has resulted in – shall we say ­some blind spots. She has been more than unjust to Milton and his Paradise Lost. The world will not endorse her statement that “the spiritual barrenness ofthe poem (Paradise Lost) is deeply disappointing.” She says also Sri Aurobindo brings to his poem the sublime poetic style of Milton.” Neither Auro­bindo nor anybody comes anywhere near the spell-binding, resounding magnificence of Milton’s style, with its long roll and thunder. Aurobindo states that he has attempted, in his blank verse, to “catch something of the Upanishadic and Kalidasian movement, so far as that is a possibility in English.”

The foregoing remarks however do not invalidate the fact that Sri Aurobindo, one of the world’s great prophets, is the only Titan, the only poet of world stature, the only poet of all-time stature, in Indo-Anglian poetry, dwelling apart, like a star, in lonely, lefty magnificence. We should be grateful to Dr. Prema Nandakumar for setting us on this voyage of discovery. The world will be poorer for not discovering Aurobindo.
–PURASU BALAKRISHNAN

Sanatana Dharma: The Theosophical Publishing House, Adyar, Madras-10. Price: Rs. 15.

Hinduism owes not a little to the Theosophical Publishing House for presenting and interpreting the main tenets thereof on a scientific and rational basis. The book under review is an elementary text­book of Hindu Religion and Ethics. It was first published in 1939 and this is a reprint. Those principles of Hinduism that are regarded as common to all sects are described here. How the one God became many is explained in the first two chapters. Rationale of rebirth and Karma is presented in two chapters. Importance of sacrifice is brought out in the fifth chapter. An idea of world visible and invisible is given in the sixth chapter. The second part of the text deals with the Samskaras, Sraddha and Saucham, the five daily services, worship and the four Ashramas, castes and Purushardhas. Significance and efficacy of Mantras and image worship are briefly explained. The last part divided into eleven chapters has a universal appeal. It deals with ethics, right and wrong, vice and virtue, social etiquettes and norms according to Hinduism. Our duties to our country, parents, teachers, neighbours, elders and youngsters are mentioned.

A most appealing feature found in this part is, every tenet presented herein is illustrated by an appropriate story from the Mahabharata. In every chapter principles are enunciated in English and then relevant authorities in Samskrit verses from classical texts are quoted in profuse. To have a fundamental knowledge of the main and non-controversial tenets of Hinduism, one must necessarily study this book.

How we wish this book is translated into all regional languages and freely distributed to al1 school students by religious and charitable institutions.
–“SANDILYA”

Questions of Literature: By Harjn Mazithia. Prayer Books, Calcutta. Price: Rs. 20.

This slim hard-, contains essays on literature and its different genres with a wealth of detail and definition. Literature is bifurcated into literature of knowledge and literature of power and similarly poetry into “Subjective” and “Objective.” The saying goes that knowledge, is power. One cannot be divorced from the other and they are elements inter-related and inter­dependent. Likewise in any work subjectivity and objectivity co-exist and moreover no literary work can be absolutely imperso­nal except a document of dry biographical facts. Even here the personality of the subject, though not of the author perhaps out in every page.

As a piece of life, any kind of work reflects in totality the age, its behaviour, its tendencies and reactions of the writer with his rage for self-expression. And Drama, now-a-days, is eclipsed by the screen and T. V. both as surrogates of the stage with their captivating optical illusions, purveying the audience with much ­needed escapist fare. All the chapters on Novel Poetry, and Prosody, etc., are nicely graded and well written and the book serves as mentor and guide to any student of literature.
–K. S. RAO

Dragons: By Kewlian Sio. Writers Workshop, Calcutta-45. Price: Rs. 30.
Burrs: By Gautam Sen. Writers Workshop, Calcutta-45. Price: Rs. 40.

Stories and poems present a pot-pourri in, these collections which have rather intimidating titles. Actually they are eloquent symbols of tragedy in everyday life that frightens the common man into petrified submission. Dragons has Amrit who is racking his brains to find the wherewithal for the burial of his brother, and Laurie Lewis the liar-child of circumstance both of whom are fine studies in adolescenct:. The title story is a half-humorous account of Ashok poised between two dragons –Rina his wife and Meena his mistress. Sio has a felicitous easy-flowing style and can manage utterly natural dialogues.

Sio’s poetry, however, is quite commonplace: dull recordings, no more. Gautam Sen on the other hand, scratches us with thorns of violent imagery:

“ I’ve dined with Satan
and smelt the evil vapours of his den:
the stink of Satan
Was his churning stomach breaking wind.”

Gautam Sen’s stories are written with a mouthful of laughter. Unbuttoned trousers, one’s first lock-up experience, and so on. Why, even matka gambling has its cheerier side. Sen can always look at reality from a fresh angle and this naturally cuts us down to the proper size by scrapping away our vanities and self-delusions. That makes Burrs all interesting volume of strigose short stories.
–Dr. PREMA NANDAKUMAR

Mookajji’s Visions: By Dr. Shivarama Karanth, I. B. H. Prakashan, 5th Main Road, Gandhinagar, Bangalore - 9. Price Rs. 8.

This novel which has won the prestigious award of the Bharatiya Jnan Pith, is given here in its English version from the original Kannada. The author, who has already won the Sahitya Akademi award for the best work in Kannada as also other recognitions in the literary world, has attempted this translation into English with the final touches to it by Sri T. S. Sanjeeva Rao.

The novel circles round an old woman who lost her husband while almost a child and remained a number of years a widow. When this story begins, she happens to be past her middle years and tending towards old age. “Granny”, as she is mentioned throughout the story, is the central figure and most of the events are in some way or other getting related to her by way of recording her comments or remarks. She is represented to be a combination of some aspects of conservatism but with a mind individual enough to strike out its own outlook and convictions. She is given to make observations which are prophetic or proving to be resulting in what her prognosis would assure as forthcoming. But the reader’s curiosity to find any suggestion as to wherefrom she gains this unusual knowledge of coming events before their actual happening does not at all get satisfied. Till the last it remains a fact known to the narrator and so the narrative retains the aspect of a biographical sketch.

The many details belonging to the other characters who people the story are also not of a gripping nature and the entire novel finishes with little of suspense which generally is a feature of fiction. There is not much to grip the imagination of the fiction-­reader, though the narrative runs smooth with plenty of dialogues couched in simple, unaffected language savouring of the villager’s normal talk found everywhere in this vast country. In spite of the novel’s winning the highest award, the reader may hardly find anything special for its claim to outstanding art.
–K. CHANDRASEKHARAN

Karna: By S. Raman. Writers Workshop, Calcutta. Price: Rs. 20.

Kama is one of the most popular subjects for the Indian stage. In Vyasa’s Mahabharatahe is distinguished for his charity, but nothing is said to advance his claims as a noble character. In fact, he is portrayed as an equal in evil to Duryodhana, Duhshasana and Sakuni.

It was perhaps English education that brought Aristotelian criticism within the ambit of Indian writers, and this has led to a revaluation of Kama’s character in this century. Ulloor Parameswara Iyer, the great Malayalam poet, composed his Khandakavya, Karnabhooshanamto paint Kama with the nobler tinges of a tragic hero hemmed in by inexorable fate. T. P. Kailasam’s drama, The Brahmin’s Curse, presents Kama as an Oedipus, a Sophoclean tragic hero enmeshed by preordained fate.

S. Raman’s new verse play gives another dimension to the epic character. Raman’s Karna has learnt the necessity of acceptance and hence he does not rage or rant. Perhaps the 14th century Tamil Bharatamof Villipputturar gave Raman the clue. Indeed, Raman’s preface quotes Dante: “In His will is our peace.” Dhritarashtra and Sanjaya form the chorus for this play structured in the classical form. The blind king pins his faith on Karna to save Duryodhana. The voices of the seven steeds of the Sun that Karna worships warn him in vain about Indra’s coming to beg for his armour. “Blessed is he that has gods for beggars,” is Karna’s calm reply. Events move with fatal speed. The Kama-Indra and Karna-Kunti meetings leave Karna a sadder, a wiser but ever a nobler man.

Deftly in-stitching the famous Brihadaranyaka Upanishad about the warp and the woof of Space and Time, Raman correlates the human and the divine. For in the Divine alone can the human gain “the Peace, the Glory and the Good.”
–DR. PREMA NANDAKUMAR

John Steinbeck: A Study: By Dr. S.S. Prabhakar. Academic Publishers, Hyderabad. Price:     Rs. 15.

Dr. S. S. Prabhakar’s John Steinbeck: A Study is based upon his doctoral thesis for which he was awarded Ph. D., by the Andhra University.          His director Prof. K. Viswanatham has contributed a scholarly foreword to the book. Every page of the book bears eloquent testimony to the indefatigable energy and critical acumen of the author. Skill and competence have given a pleasing shape to wide ranging material.

Dr. Prabhakar seems to have taken a leaf from Mr. Frederick. I. Carpenter’s book American Literature and the Dream. Dr. Prabhakar begins where Prof. Carpenter ends. In scanning Steinbeck’s work prior to the appearance of his prize-winning novel Grapes of Wrath, the author steers clear of the obsession with single theme to which Carpenter fell a prey according to the learned author. His work is an advance on Carpenter’s. Since he covers the later work of Steinbeck too, though by common consent, this is of no great significance. He makes a systematic study of the rhythm of dream and disenchantment in the works of Steinbeck to fit him in the idealistic tradition of American imagination, as against the prevailing view that he is an unredeemed celebrant of practical man. This, it seems, is his contribution to Steinbeck studies. It may not be a brilliant discovery, but still it will command respect as a work of genuine scholarship and critical evaluation.
–Dr. G. SRIRAMAMURTY

SAMSKRIT AND ENGLISH

Vishusahasranaamawith the Bhashya of Sri Shankaracharya, with English translation: By R. Ananta Krishna Sastry. The Adyar Library and Research Centre, Adyar, Madras-20. Price: Rs. 40.

Divine name is believed to be more powerful than the Divinity itself. Chanting or recital of divine names removes all miseries and confers Bliss supreme. Almost all gods in Hindu religion are praised with thousand names and the “Sahasranaama Stotra” is one of the peculiar traits of Samskrit literature. Many of these panegyrics have philosophical significance also. Vishnusahasranaama Stotra is one of such invaluble Stotras, ensconced in the Mahabharata. Its importance can be recognised by the fact that Sri Shankara commented upon these names and his Bhashya, replete with quotations from Vedas, Upanishads, Smritis, Puranas, etc., is considered to contain the essence of his Brahmasutra Bhashya. Sri Parasara Bhatta, a follower of Sri Ramanuja also wrote an elaborate commentary on this. Every Hindu is in fact ordained to            recite    Bhagavadgita  and this Vishnusahasranaamaeveryday, either to get rid of many evils that prey upon a man or to gain salvation.

The work under review is a second and revised edition of this Stotra. It is easily the best of the editions available. It contains the original names and Sri Shankara’s commentary there­upon in Devanagari script. Every name is transliterated into English also and it is followed by its meaning in English. Translation sometimes is also elucidatory. In the Samskrit text proper the sources of each question is pointed out. Differences in inter­pretations and readings are pointed out in the footnotes. The translator has consulted almost all the available commentaries upon these names, before editing the text. Some minor defects in the first edition are rectified in this edition. The introduction which is scholarly and informative gives some suggestions regard­ing the practice of “Pranayama” also. Bibliography, index of the names and quotations in the Bhashya make the edition a perfect one. Every devotee of Vishnu knowing either English or Samskrit will be immensely benefitted by reading this book.
–SASTRY

SAMSKRIT

Tantra Raja Tantra: Edited by Arthur Avalon and Lakshmana Sastry. Motilal Banarsi Das, Bungalow Road, Delhi - 110007, Price Rs. 100.

This work true to its name is a king of Tantras in that it deals exhaustively with the worship of Shrichakra, its presiding deity Shri Lalita and the Nityas according to Kaadimata. This is the first part of the Tantra, and is published for the first time with the commentary called Manoramaby Subhagananda Natha. The aim and object of this Tantra also is the practical realization of the Advaitic truths. Arthur Avalon the reputed savant in his introduction in English explains the nature of Kaadimata and its literature, and how Shriyantra represents “human body, the universe and the man as also the ‘Shivashakti Swarupa’ or ‘Atman’.

A succinct synopsis of all the thirty-six chapters each of which is named after one of the thirty-six Tattvas is given verse-wise, and in so doing ideas in other Tantrik works are compared or contrasted as the case may be with those in this. A reader of the introduction alone can easily understand the significance of Shrichakra-worship. Coming to the text proper, the first chapter describes the defects of Mantras and points out the methods for potentialising them. Process of initiation of a disciple and allied subjects are the contents of the second chapter. The third chapter is most useful for a Saadhaka, because it contains the Mantras of all Nityas. The remaining chapters are devoted mainly to a detailed description of the Dhyanas, Nyasas, Avarana Devatas, Mantras, Yantras, etc., of all the sixteen Nityas including Shri Lalita the Adya Nitya. Esoteric meanings of Nathas, Nityas, parts of Shrichakras as related to parts of human body and the universe are also explained. Different types of worship and meditations accord­ing to the desires of Saadhakas, are also described. Twenty important questions relating to Shrividya and its philosophy are answered in a chapter. The commentary is elucidative and useful for a proper understanding of the text. In all, this work serves as a practical manual for those Saadhakas who follow Kaadimata, and who desire to meditate upon and worship Nityas in particular either everyday or on occasions, and either with or without desires.
–B. KUTUMBA RAO

TAMIL

Vazhittunai(Tamil novel): By Maduram Ramamurti. Kalaimagal Karyalayam, Madras - 600004. Price: Rs. 14.

The hero Bhupathy’s remembrance of things past presents Dr. Ramamurti’s view of the moral order as the Karma theory telescoped to the “here” and the “now.” The theory of reincarnation assures us that the good or evil that we do now will follow us after our death. But it is also a fact of life that there are ample instances of realising the effects of our deeds, particularly the evil ones, in this life itself. On this thesis, Dr. Ramamurti has composed his rather challenging novel Vazhittunai(Travelling Companion) which is worked out in the Russian dolls technique. Bhupathy, an elderly businessman from Madras is going by train to the pilgrim centre of Palani. He is reminiscing throughout the journey, and one set of memories open upon another to reveal the slime of avarice and the slush of lust in his past, as if one had descended into an underground drain.

Today Bhupathy is rich. He has a devoted wife who defies age, a son to be proud of and a married daughter. But the family is not happy. Bhupathy’s son-in-law is a womaniser and a scape­grace, and his daughter’s unhappiness is compounded by her only child’s physical disability. Bhupathy’s brilliant unmarried medico daughter has but recently died in an accident. His son has been seriously injured in an accident too, and is battling for survival in a city hospital.

Bhupathy has spent decades in amassing wealth. Faced now with the unhappiness of one daughter and the death of another, and caught in the grim tragedy of his son’s predicament, his heart asks a simple question: “Why?” Soon the query is answered by thunderous voices from Bhupathy’s past. It is with these voices criss-crossing his mind that Bhupathy suddenly decides to go to his home-town Palani where he had spent his boyhood and youth.

Deftly zig-zagging episodes and moving in time and out of time, Dr. Ramamurti reconstructs Bhupathy’s early days. Son of a reciter of Shaivite sacraments (Pandaaram) in the Palani temple, Bhupathy shuns the ancestral calling, becomes a successful tourist guide, makes money without bothering about the means, rapes an abandoned girl who commits suicide, saves another girl from ignominy, loves yet another girl fruitlessly and runs away from Palani with his friend’s wife and money. It is a sordid tale despite the author’s laboured lip-movements to show Bhupathy in a more favourable light. Only when a series of disasters strike at the roots of his family life does Bhupathy wake up. It is now too late. Or is there still saviour time ticking on his behalf? Bhupathy’s return to Palani crowds on to the stage all the characters from the past including his beloved Thangam. She had not died, after all, but had endured a lonely vigil for his return. In the meanwhile she had brought up her son born out of wedlock to Bhupathy. The final turn of the screw for the most generous critic!

But then, the author’s desire has not been just to tell a tale. His anxiety to reconcile the moral world with the inexplicable behavioural patterns of humans lends the novel its special view­point. If only Kumaravel had confided to his young wife his leprous state! If only Bhupathy had not swallowed the story of Thangam’s death in distant Kerala! If only he had not acquiesced in the adulterous union with Pankajam! Are we then but helpless chess coins in the hands of Fate? The author has no answer for this question. He who transgresses the moral order commits violence to himself and must accept the punishment for wounding our civilisation. Destiny can never be cheated. There is a power that watches us all the time and acts as a stern judge. The sins of fathers pursue the innocent children for this is also punishment, for the elders.

Just when we are reconciled to an almost Judaic God in Dr. Ramamurti’s cosmology, he takes us by surprise in the final movement of the novel. The mathematical equations of good and evil are suddenly given the go-by as the Divine is introduced with a reserve armament of Grace for tile truly repentant. At the very moment of total surrender something is struck somewhere, and the endless cycle ofKarma is stopped and the human soul, out of bondage emerges as a spiritually “burnt-out case.” Kumaravel is a medically “burnt-out case” at the conclusion of the novel, he is cured of leprosy, and he leads a fruitful life after his second marriage. Bhupathy is also cured of the “fever and fret” of life and he now looks forward to a life of religious endeavour and spiritual self-fulfilment. This seriousness of intent sets apart. Vazhittunaifrom the current crop of once-read-and-forgotten novels in Tamil.

The fictional canvas of the author brings to life a variety of interesting characters. Bhupathy and Kumaravel apart, a cross-section of the Tamil milieu – class-wise and caste-wise – can be found here. Some are “types” while others have individual bearings such as Nair, Gowri and Ramalingam. Vadivu-Pankajam remains an enigma to the last.

There is also the Palani Hill, the central symbol of eternal India. In VazhittunaiPalani rises before us, less in its outer mani­festation as the Hill and its environs than in its character – a meeting-place for the heights of religious ecstasy and depths of human iniquity just as man who contains the various worlds of good and evil within him. The Hill beckons the faithful to the sanctuary and it is not its fault that the unscrupulous dig their vice-dens in it. There is awe in Dr. Ramamurti’s descriptions and deep compassion can be recognised in his tone. This lends the Tamil style a tautness as that of a string stretched and called to tune in an instrument. And the song we hear is the still, sad music of Indian womanhood, exploited and enslaved through the centuries as Kalyani, Kanchana, Thangam and Vadivu ­Pankajam. She is reviled, if she dares to protest. And yet, and yet, woman remains the life’s companion for man, the noble Vazhittunai......
–Dr. PREMA NANDAKUMAR

TELUGU

Sri Narasimha Karnamritam: By Mylavarapu Subrahmanyam, Retired Junior Lecturer, Korukonda, East Godavari District. Price: Rs. 5.

This book printed with the financial assistance of T. T. Devasthanams is a mellifluous lyric of devotional verses in praise of Sri Narasimha. It consists of twelve parts named “Bindus.” There is a novelty and peculiarity in every Bindu. Though the text is written in Telugu, it is interspersed with Samskrit verses also. In the first part named “Silmkalpa Bindu” Vishnu’s famous names beginning with Kesava are found in order in a verse in “Sisa” metre. In another Bindu a Samskrit verse is set in “Aataveladi metre.” The Bindu named Archa, begins with a Samskrit verse and the Telugu verses following it contain separate names as in 108 names of the Lord. Some Hindus contain didactic verses and some others point out the follies, weaknesses and contradictions found in the affairs of the day-to-day world. We congratulate the author for his successful attempt. The book provides a rewarding reading both to devotees and laymen.
–B. K. SASTRY

Bharata Dhvani Darsanamu: By Dr. S. Raghunatha Sarma. For copies: Smt. S. Rajeswari, B-4, University Quarters, Sri Venkateswara­puram, Anantapur-515 003. Price: Rs. 40.

A thesis approved for the Ph. D. degree of Sri Venkateswara University, this book under review is an excellent and unique work on applied criticism in Telugu literature. Theory of Dhvani enunciat­ed by Anandavardhana and elaborately expounded by Abhinavagupta reigns supreme in the field of Samskrit literary criticism, and is now being recognised by eminent western critics like T. S. Eliot and others also. Anandavardhana’s Dhvanyalokawas translated into Telugu by some scholars including the reviewer. Among those translations, the one by Sriman Vedala Tiruvengalacharyulu deserves laurels, because his is not a mere literary translation of the original. He quoted verses from many Telugu poetical works to illustrate the varieties of Dhvani and also explained them suitably. No one has yet attempted to apply the principles of Dhvani to the Telugu Mahabharata, and the credit goes now to this author. The unique feature of this work lies in the fact that the author illustrates all the Dhvani varieties from the Telugu Mahabharataand also elucidates upon them.

After dealing with the place of Gunas, Alamkaras, Riti and Vritti, etc., in a Kavya, and refuting the arguments of anti-Dhvani schools, he establishes the place of Dhvani as the soul of poetry. Then he illustrates all the varieties of Dhvani described in the Dhvanyaloka, with appropriate quotations taken from the Mahabharatain Telugu. He also discusses, describes and illustrates with relevant verses, the unique poetic features of Nannaya, Tikkana and Errapragada, and selects some episodes and verses for his critical appreciation on the lines of Rasa and Dhvani theory. Finally he discusses about the dominant sentiment in the Mahabharataand establishes, after rebutting others’ views, that Santa is the prevailing sentiment. Thus, the work is not only a guide, and text-book of literary criticism, but a critical and scholarly commentary also on select verses and episodes in the Telugu Bharatam.

The author who brought to bear in this work his scholarship and deep and critical study of the Telugu Mahabharata, richly deserves our encomiums.

–B. KUTUMBA RAO