Reviews

Jawaharlal Nehru on Science, Nehru Memorial Museum & Library, Teenmurti House, New Delhi-11.

Pandit Jawaharlal Nehru was an optimist with a look forward in every activity of his, and particularly in the governance of India when he became the Prime Minister. Science had always a great fascination for him. So even before India obtained independence he was eager for his country’s progress in science of the modern age. As early as 1938, when sending his message to the Silver Jubilee of the Science Congress at Calcutta, he emphasised the need for science to be related to the future planning of the country’s economic and industrial growth. Naturally when as a Prime Minister he was asked to inaugurate or preside over Science Congresses, he was particular about the advance of science useful in its fullest way to the elimination of India’s wardness in the then condition.

From 1950 to 1964, till his death, no occasion he, left for harping on the theme of science to be put only to good use and not to destruction of the kind which the atom bomb did in Hiroshima. He observed in 1957, at Calcutta: “The scientist is supposed to be an objective seeker after truth and science has grown because in a large measure the great scientists have sought truth in that way. But no man, I suppose today, not even the scientist, can live in a world of his own, in some kind of ivory tower, cut off from what is happening and cut off from the effect of his own work which is so powerfully affecting the destiny of humanity. And therefore science today has perhaps begun to overlap the borders of morals and ethics.”

Here are collected sixteen of his addresses to the Science Congresses which were held in all the important cities of the Indian Union. His mind ever dwelt upon pure science to be harnessed to constructive uses in the way of the general progress of India and never assume a Janus face with two sides of constructive and destructive application of new discoveries. In between, some of his reflections upon Truth as a guiding force for seekers in research and discoverers in technology, read so full of his utter feeling for the poor and forlorn that one is tempted to say “here is a philosopher-progressivist.”

The introduction to this volume and the Annexure are well conceived and help the reader to find in a nutshell the trends of Nehru’s thoughts.
–K. CHANDRASEKARAN

Triadic Mysticism: By Paul E. Murphy. Motilal Banarsidass Jawahar Nagar, New Delhi-7. Price: Rs. 120.

It is pleasing to see a Police Officer from U.S.A. writing a thesis on Kashmir Shaivism, bringing out its salient features at different levels, viz., philosophical, theological, yogic, devotional. His studies in Christian theology enable him to make a constructive comparative study between Shaivism and Catholic mysticism.

Giving an account of the system, he writes: “The Supreme Shiva, in order to realise one aspect of his infinite nature, the phenomenal and multifarious universe, sets aside his divinity and enters the spatio-temporal realm of the finite – the product of his own creation. He accomplishes this feat through his Mirific Power which masks his undifferentiated luminosity and, through myriad diverse manifestations, projects the cosmic world of phenomenal and noumenal reality. God becomes man. But this setting forth on the finite road of existence is only the first half of the divine journey; having satisfied the need to discover his cosmic reality, Shiva liberates himself from the bonds of manifestation, and, through the same Mirific Power, returns to his unicity upon the very road previously travelled. Thus, according to Triadic theology man’s essential nature is divine; he attains liberation, even in this life, when he comes to realise his true Shiva-nature and in consequence, returns to his original state of union with the un differentiated Light.”

There are four ways of effecting this liberation: Kaula Marga, where the individual pursues yogic practices; Shakti Marga, mainly through the awakening and rise of the Kundalini Power; Shunya Marga, arriving at the non-duality of Shiva through an act of Grace; Ananda Marga, instant self-recognition resulting in perpetual bliss.

The author gives a satisfying account of the rise and develop­ment of these schools, their expounders like Abhinava Gupta. He describes in detail the various components of each discipline, including ritual sex. He is careful to cite authorities to emphasise that this aspect of using the sex potential to attain the Highest is open only to those who have arisen above desire and passion. This section of the book is highly educative and clarifies a much misunderstood approach.

In his study of the parallels between the triadic and catholic systems, he pinpoints the askesis of self-annihilation, the dark night of mystical awakening, the inferior stage and the superior in mystical progression, etc.

Certainly an important contribution to the study of the Trika System and comparative mysticism. One wishes the author expands his presentation in the near future.

– M. P. PANDIT

Devotional Songs of Narsi Mehta: Translated by Swami Maha­devananda. With an introduction by Sivapriyananda. Motilal Banarsidass, Delhi-7 Price: Rs. 80.

“A true Vaishnava has compassion for all,
any who suffer he helps,
But having helped he never then feels
Proud of the deed he has done.
He will bow down his head
and make himself low
To all, he despises none.
He is pure in his thoughts, in his speech
and his deeds.
Their mothers are blessed by such one”

The very essence of Vaishnavism was thus crystallized by the Gujarati poet Narsi Mehta; such had been the figure of Ramanuja who spread Vaishnavism all over India and ushered in the age of Sattvic Bhakti and surrender to the Lord.

Narsi Mehta’s (1414-1480) gentle, upright life, his Krishna­bhakti and devotional outpourings helped Hinduism withstand the assault of Islam over Saurashtra at a time when Muslim rule had been firmly established in Gujarat. Several of his poems were but free, mellifluous translations of passages in the tenth Skandha of the Bhagavata. Jayadeva’s Gita Govinda inspired Narsi’s Sringara Mala and Sringara Na Pado. His autobiographical ventures were Ma-merun and Samalsa no vivah, Towards the closing years of his life the sensuous Bhakti Yoga of Narsi ripened into sterling Jnana Yoga and these reflections launch us on a rare adventure of consciousness leading to total surrender to the Divine:

“In enjoying this world all become suffocated,
Without the Guru’s guidance all go astray
They get caught in word-games, and so in this way
They throw good clothes a way and wear rags.”

Humility: surrender. Such is the make-up of the true Vaishnava. Swami Manadevananda (Roger Timms) has provided an excellent translation of choice lyrics while Sivapriyananda’s introduction gives us in brief all that we need toknow of Narsi Mehta.

–DR. PREMA NANDAKUMAR

Fundamentals of the Philosophy of Tantras: By Manoranjan Basu. Mira Basu Publishers, 50-B, Baldarpara Road, Calcutta-6 Price: Rs. 200

Sir John Woodroff opened our eyes to the deep ocean of Tantric literature and gems of truths ensconced therein, by his publications of Tantric texts, their translations and expositions. A systematic and comprehensive study of Tantras as propounding a system of philosophy, like Saamkhya, and Yoga, etc., is not attempted by anyone. Herein lies the importance of this book under review which is the result of the author’s deep study of more than 50 books on the relevant subject.

In a compass of nine chapters the author deals with the theoretical and practical aspects of this Tantric system. After a historical study, the author deals with the ontology and epistomo­logy, goal and means, and gives us clear-cut picture. The theory of evolution is explained with the plates in colour, and any reader cannot but appreciate the author for his skill in presenting this subject in a pictureque way.

Many technical terms like “Suddha Vidyaa,” “Kalas”, “Bindu”, “Svaatantrya”, “Purnaahamta”, “Naada,” etc., are explained. Mysticism of Tantra’s is compared with that of Vedas and Upanishads, and different experiences as recorded in different Agamas and Tantras are described. A comparative study of Yogas including Aurobindo s Integral Yoga, and “Akhanda Mahaa Yoga” is instituted. Significance of Mantra, Yantra and Japa, etc., is brought out. Nature and importance of Kundalini and Chakras in our body, according to Tantras and Naatha tradition are dealt with. Relevancy of the message of Tantras to the modern world is pointed out. Tantras are shown ways of realisation. Charges against some Tantric concepts are answered. It may be noted here that the author, throughout the work, does not forget to correlate the thoughts of this system with those of modern science wherever possible. We do not have a better book on this subject and we are all praise for the author.
–B. KUTUMBA RAO

Bhuma: By Lakshminaryana Mahapatro (Tr) Prof. Asit. Vijaya Publications, 776, Daryabag, Allahabad. Price Rs. 10. Lib. ed. Rs. 40.

The Lone Boatman and Other Poems: By Lakshminarayana Mahapatro. Distributors: D. K. Book Organisation, 74-B, Anandanagar, Delhi-110 035.

Lakshminarayana Mahapatro is a distinguished bilingual poet. He writes in Oriya as well as in English. These free-flowing translations are really re-creations of the original Oriya poetic thought and image in English. The language is equal to the sublime philosophical theme the author had chosen for both the books. The quest of individual soul on shoreless seas of time and eternally in order to merge with the Absolute. It is simple, sensous and beautiful. Allegory, symbol and image are generously and dexterously used to communicate abstract philosophical thought with which every para is loaded to the brim. The skill with which the poet is able to fuse different philosophical systems together and transform the whole into sensuous poetry is indeed a marvel.

In Bhuma, Mahapatro actually renders a few lines from the Upanishads. At the head of the epic poem Bhuma, he plants a translated verse from Kathopanishad. The title Bhuma itself comes from the Upanishads and gives us a hint to understand the underlying unity of the epic. It is the name of the famous Vedavidyaslong forgotten but revived in modern times by Kavyakantha Vasishtha Ganapati Muni (1878-1936).

The trouble with this kind of poetry is that it does not take into account the difficulties of the average English reader. These poets forget those who write in English tradition have a unique advantage in that European religio-philosophical thought and mythology are widely understood all over the world while Hindu thought and mythology do not have such global sweep. This type of poetry hence needs a sort of brief annotations a la T. S. Eliots The Wasteland.
–DR. G. SRIRAMA MURTY

The Submerged Valley and Other Stories: By Manoj Das. Batstone Books, 24, Gliucester Street, Malmesbury, Wiltshire. U. K. Price: Rs. 25.

The ill-lit Kalingan villages laid under siege by superstitions and poverty, ringed with the light-and-dark of native wisdom and struggling to accept the inevitable change brought on by “modern” civilisation, offer a rich territory for Manoj’s explorations. The vaporous fantasies of old age are a recurrent theme and give us delicate embroideries in “The Crocodile’s Lady”, “The Dusky Hour” and “The Bridge in the Moonlit Night”. The many faces of individual heroism are efficiently outlined in “The Submerged Valley”, “The General” and “Prithviraj’s Horse”. The ease of rapid invention exhibited by Mr. Das is really a tribute to the distant days of his childhood, boyhood and youth, and his style is a breath-taking tight-rope walk between smiles and tears. The pomposities of politicians and the angularities of the rich do not escape his eye, while his compassionate heart salutes the goodness, the innocence and the sincerity which are plentiful in the common man.

Though couched in excellent, transparent English, the stories in The Submerged Valley convey a complete Indian experience, be it a ghost held in loving reverence by villagers, a sacred owl of a female or a tree about tobe uprooted by floods. Despite the generous use of the baseless fabric of astral phenomena the stories have an assured sense of dramatic reality. And Manoj’s observation of the Indian way of life is exact, disconcertingly photographic:

“Binu slowly revealed his face. He was visibly feeling reassured; His face recorded the kind of satisfaction an infant shows when the elders kick the floor on which it had slipped.”
–DR. PREMA NANDAKUMAR

Rig Vedic Studies (VII) Purusha Sukta: By M. Sundar Raj.  International Society for the Investigation of Ancient Civilisation, 31, Poes Garden, Madras-86. Price: Rs. 20.

Continuing his studies in the Vedas, the learned author takes up in this book the Purusha Sukta (Rig Veda, X 90) with a view to bringing out its deeper import from the veil of symbols. He holds, and rightly, that the hymns of the Veda are not to be taken literally. There are many possible meanings: ritualistic, natura­listic, psychological, etymological, symbolic. The author has an approach of his own. He sees a significant opening on the ancient litany in the use of sleshaand what he calls “assonance symbolism”, repetition of the same sounds giving a clue to a wealth of meaning. He explains the hymn of the Cosmic Purusha in these terms and draws upon the hymn of Creation also to substantiate his thesis. Whether one agrees with his interpretation or not, this is an effort that stimulates deeper study of the hymns instead of stopping at the superficial expositions by oriental scholarship.

–M. P. PANDIT

Red Oleander–Tagore: By Ananda Lal. Writers’ Workshop, Calcutta-45. Price: Rs. 40.

This is an English translation from the Bengali of the poet’s original. Feeling the existing English translation by Tagore himself as inadequate, the present author has tried to retain the flavours and rhythm of the original Bengali in the translation. Rakta Karabi in Bengali is a play with a deep significance of thought inlaid. The greed for amassing wealth at the cost of a fulfilling life of love is the chief motif, though the many characters on the stage make the whole purport somewhat difficult of understanding. The method employed by the poet for his message to the reader, or more the audience witnessing the play, is to make them linger and pause before alighting on the unfolding of the mind in its travail to reach the haven of security in love. As the present author has owned, it is no doubt a very exacting task to provide non-Bengali readers adequate satisfaction of having clearly obtained the poet’s subtle communication to the world.
–K. CHANDRASEKHARAN

The Incarnation: By Neela Padmanabhan. Writers’ Workshop, Lake Gardens, Calcutta-45. Price: Rs. 60.

Neeta Padmanabhan is a writer well known for his novels and short stories in Tamil. Here are collected twenty of his short stories and translated into English. They seem to have been written in Tamil between 1956 and 1971 and also found in his collected works. A selection from them has found its way into this volume.

Dr. K. M. George has foreworded the stories in almost very high praise for their originality and their preservation of both Tamil and Kerala atmosphere. Sri M. S. Ramaswami, a keen student of literature and arts, emphasises in the concluding pages the author’s vast experience of life in all its myriad-headed aspects. On the whole with two sentinels, as it were, guarding the reputation of the author, the publisher has ventured to send the book to journals for reviews. Indeed it may embarrass any reviewer should he be careless in his assessment of the book. The amphibian author holding his pen in two inkpots of Tamil and Malayalam necessarily cannot escape the nurture of the two climes. His stories are replete with the various habits and distinct cultures of the two adjacent States.

No doubt the first and the last story in this volume by themselves are sufficient to prove the writer’s merit to instill in the reader that without much imagination and skill of narration their significances could not have been so powerfully left in the readers. “Unresponded” really makes us frozen even as Ravi in the story. An unintended tragedy it looks even to the writer, which renders the pathos doubly deepening. “Clock” is so well conceived and executed that we are sure to appreciate the dying man’s comparison to the, clock which is as uncertain as the pendulam’s movement to push the hand of time.

In between are a variety of experiences assuming shapes with the waving of the magic wand and the time taken to finish reading will not prove a waste. Sometimes, because of the different translator’s language, a feeling of drag occurs. Still, the fact the stories require rereading for understanding the full purport contained reconciles often the reader to tolerate the translation.

–K. CHANDRASEKHARAN

KANNADA

DVG Kriti Sreni, Kannada mattu Samskriti: Edited by Dr. H. M. Nayak. Nirdeshanalaya, Nripatunga Road, Bangalore-2. Price: Rs. 30.

Devanahally Venkataramanayya Gundappa, D. V. G. as he was popularly known, was a doyen of the modern Kannada literature. A man of immense learning and varied interests, he was known throughout Karnataka. He was a self-made poet-scholar. He has worked in several fields, viz, Language, Literature, Journalism, Politics, Public affairs, etc. His active literary career was spread over more than six decades. He was a poet, play­wright, translator, essayist, biographer, critic, scholar, philosopher, journalist and what not?

The complete work series of D. V. G. brought out by the Directorate of Kannada and Culture is titled as D. V. G. Kriti Sreni. Now the first volume is released and it consists the critical and inquisitive works of D. V. G. The books collated here are 1) Jeevana Saundarya mattu Saahitya; 2) Saahitya Shakti; 3) Kavya Svaarasya; 4) Baligondu Nambike; 5)Samskriti; 6) Devaru; 7) Rita, Satya mattu Dharma. Of these the first three books deal with different aspects of poetics and literary criticism as well as language teaching and development; the rest with Indian aptitude of life, culture, religion and philosophy.

“Jeevana Soundarya mattu Saahitya” is hailed as a master­piece of D. V. G’s critical theory. This was first published in 1932. In the six articles compiled here D. V. G. discusses the nature of language, literature and aesthetics. He was the first to deal the beauties of literature with concrete examples. In his twelve essays of “Saahitya Sakti”, he has predominantly examined the relation of literature with politics, science, education and philosophy. The influence and effect of literature on different walks of life is also elucidated here. The concept of Hasa, Dhwani Rasika and usefulness of poetry are discussed in detail. In his “Kaavya Svaarasya”. The lengthy article on Mahabharata, in this book, reflects his attitude towards life and literature. The concept, aim and fineness of life is the subject matter of his “Baligondu Nambike”. A threadbear discussion of “faith”, rooted in Indian tradition, is made here. Basing on the ideas and theories of Matthew Arnold and Cardinal Newman, D. V. G. has written his “Samskriti”. Here the concept of Indian culture and the characteristics of individual culture are clearly shown. In his booklets he has tried to establish the existence of God and other religious values.

The editor of the present volume and the whole series is Dr. H. M. Nayak who is an eminent scholar and a noted columnist of Kannada literature. He is a veteran in executing this type of work. He has planned the present volume and the complete series neatly and meaningfully. His arresting introduction offers a new look at the life activities and achievements of D. V. G.
–N. S. THARANATHA

SAMSKRIT

Nyaaya Mimaamsa Darshanayoh Pramaana Vichaarah: By Dr. S. B. Raghunathacharya. Padmasri Publications, T. Nagar, Tirupati. Price: Rs. 150.

This work under review which is a thesis approved for the Vidyaavarnidhi (Ph. D.) degree of Sampurnananda University, is written in lucid but majestic Sanskrit. Herein we have, for the first time, a comparative and critical study of “Pramaanas” or valid means of knowledge and allied subjects as dealt with in the works of “Nyaaya” and “Vaiseshika” systems on the one hand, and the “Mimamsa” schools of both Bhatta and Prabhakara on the other.

All important works beginning with Sutras and ending with the latest works are consulted and referred to. An introductory chapter deals with the definitions of “Jnaana”, “Pramaana” and “Khyaatis”. Definitions of “Pramaanaas”–Perception, Inference, Verbal testimony, Simile and presumption, etc., with their divisions, and allied subjects, like “Hetvaabhaasas” of fallacious arguments, and relationship between Shabda and Artha, etc, are dealt with in the following five chapters. At the end of every section, after reviewing the views presented therein, the author gives his own opinion, and he generally is in favour of Nalyayikas. Twenty-eight conclusions arrived at throughout this study are again presented in one place in the last chapter. Charts showing the differences in the concepts of Jnaana, Pramaanas, Sannikarshas. Argumental fallacies, etc., facilitate an easy understanding of the subject. It is a treat to read this book. A student of the above systems and a scholar will both enjoy and be benefited by reading this. The introduction in English by Prof. V. Varacharya also deserves special mention and a keen study.
–B. KUTUMBA RAO

TELUGU

Peddana’s Concept of Poetry: By Salva Krishna Murthy, Bhramara Books, L/27, 10th West Street, Kamaraj Nagar, Lattice Bridge Road, Madras-41. Price: Rs. 40.

This critique on the poetic art of Allasani Peddana is a dissertation for M. Lit., Degree. Peddana was an epoch-making poet reverentially referred to as Andhra Kavita Pitamaha (Sarvatomukhandra Kavita Pitamaha tobe accurate). The author undertakes a micro-level study of the consummate artistry of the poet based on the Utpalamalika (Simhavalokana Utpalamalika to be accurate again) and proves that inimitable texture of com­position, sensuousness, colourful imagination and cool enjoyable experience are the hallmarks of his poetry. He feels that Peddana’s concept of poetry has evolved from the pivotal point of Srividya. Peddana was born into a ground of Advaita philosophy and a mild tradition of Saakta; a Smarta Saivite at heart, and adopted a Vaishnava stance in the royal court without detriment to his conviction. Utpalamalika gives ample evidence of his Sreevidya ground and some word compounds bear the stamp of Sankaracharya’s Soundaryalahari.

These and some other interesting observations are contained in this innovative scholastic work. The author has high critical acumen, profound scholarship in aesthetics and allied disciplines. Universal acceptance of some of the conclusions of the author may not be possible but this is a painstaking effort and a brilliant study.

–DR. DHARA RAMANADHA SASTRY