Book Reviews

THE FOUR AIDS: Sri Aurobindo (Sri Aurobindo Ashram, Pondicheny 1991. 38, pages. Rs.10)

ON THE MAHABHARATA Sri Aurobindo (Sri Aurobindo Ashram, Pondicheny, 1991. 187 pages. Rs. 30)

With regard to analysing Sri Aurobindo’s writings, the centre is every where, the circum­ference nowhere. While the Sri Aurobindo Birth Centenary Volumes numbering more than thirty overwhelm us by their spread and intellectual-­spiritual aura, you could take a volume at ran­dom, open a page and catch a line: the Aurobindonian message will be seen there bla­zoned in perfect, sculpted, inspiring English.

Among the prose writings that bring us the Aurobindonian philosophy of transformation, The Synthesis of yoga has a scriptural place. It is a sumptuous work and exhaustively deals with various kinds of yoga and Sri Aurobindo’s own integral yoga. ‘The Four Aids’ is one of the seventy-nine chapters of the book and tells us that for our endeavour we need shastra, utsaha, guru and the appropriate kala. When the four aids are propitious, the aspirant advances rapidly. The end must be a transfor­mation of the individual. Else, the aids become purpose less:

“Nor should he (the sadhaka) forget the aim of these external aids which is to awaken his soul to the Divine within him. Nothing has been finally accomplished if that has not been accomplished. It is not sufficient to worship Krishna, Christ or Buddha without, if there is not the revealing and the formation of the Buddha, the Christ or Krishna in ourselves. And all other aids equally have no other purpose; each is a bridge between man’s unconverted state and the revelation of the divine within him.”

Studied with meditative absorption, The Four Aids can do immense good to each one of us on the path to the life divine.

On the Mahabharata: seems the epic in its historical setting and probes the significance of Krishna’s incarnation and teaching. It is sheer joy to read Sri Aurobindo’s punch-laden style when dealing with purblind European scholarhip, that sought always to argue from European analogies, “a method pregnant of error and de­lusion”. Sri Aurobindo gives serious consider­ation to Bankim Chandra Chatterjee’s sagacious work, Krishnacharitra though he will not jettison like Bankim the miraculous elements in Krishna’s story.

Many of the essays included here are un­finished. Some are casual notes. But the Aurobindonian touch is present everywhere, be it analysing the genuine peace overtures of Krishna or the bare, powerful style of Vyasa or the imperialistic designs of the Kshatriya kings of that time.

Then, there are some perfect translations from Vyasa. What a pity Sri Aurobindo could not translate at least a couple of Parvas in full! The few short passages when read with the Sanskrit original in hand form a grammar of the art of translation. Thus Draupadi in the Virata parva:

“……..as a queen of beasts
Awakes her sleeping lion in the track less wood
or a she elephant her mate, pressed Bheema
All to her bosom. Then as a sweet-voiced lyre
Exultantly to music swooning, grasps
Gandhara’s strain, with such a cry the pale
Panchalian called her lord, Arise, arise,
Why dost thou sleep, O Bheem, like one dead!
Not other than dead is he whose wife the wreth
That touched, yet lives.”

Genius illumines the pages of On the Mahabharata, a volume that inspires and makes us proud of being heirs to the great Indian cul­ture.

Prema Nandakumar

THE PSYCHIC BEING  (Selections from the works of Sri Aurobindo and the Mother) Sri Aurobindo Ashram, Pondicherry, price: Rs. 40

In Sri Aurobindo’s parlour, the word psyche means the soul, the essence of the soul, the spark of the Divine which is there in all things. The term psychic means-psychic being (some times) the psychic essence. Psychic being means the soul “when the psyche, a spark of the Divine which is present in all life and matter, begins to develop an individuality in the course of evolu­tion, that psychic individuality is called the psychic being.

In this compilation divided into six sec­tions, all what a student should know about the nature, role, function and action, growth and development, sadhana, of the psychic being, and the after life and rebirth, is presented in brief in simple English, mostly in question and answer form. Hence the book is highly useful to the newly initiated into the Aurobindo cult. Is an emotion always a vital movement? Has the psychic any power? Is there a spiritual being in every body? Is the psychic being in the heart? What remains after death in the heart? What remains after death and reincarnation are, but a few of the questions answered here.

“If knowledge is the wider power of the consciousness and the function as to free and illumine, yet love is the deepest and most intense and its privilege is to be the key to the most pro­found and secret recesses of the Divine Mystery “There are always two ways of doing the Yoga­-one by the action of the vigilant mind and vital being, the other way is that of the psychic being, the consciousness opening to the Divine” The physical heart is in the left side, but the heart center of Yoga is in the middle of the chest-the cardiac centre. The apex of the psychic and emotional centre, is the bone, the base in front of the sternum” This work abounds such statements as the sex that reveal the experiences of a great Yogin. Extracts from “Savitri” preface every sec­tion. Glossary of some important words also is included.

“KASYAPA”

TELUGU

1. Swaapnikudu - Aadarsavaadi: Plato-Jeevitam, Taatvikata-pp-88-price Rs. 13-00

2. Vijnaanakhani: Aristotle-Jeevitam, Taatvikata--pp 104 price Rs. 14-00

Both books written by “Sri Virinchi” and published by Jayanti publications, Karl Marx Road, Vijayawada - 520 002.

The Indus Valley Civilisation, and the civilisations of ancient Greece, Egypt and Persia are thousands of years old. Even though details of Indus Valley Civilisation are not yet fully known, except through the excavations at Mohenjo-Daro, Harappa and through later dis­covery of sites in Gujarat, archaeologists and his­torians are still continuing their efforts to study in Indus Valley scripts. The history of ancient Greece and ancient Egypt and Persia is safe and available to the world.

Socrates, Plato and Aristotle belonged to the ancient Greece. There were a large number of city states, and Athens was the most promi­nent among them. Athens was the gateway for entry to many of the city states. Sparta was an­other prominent city state. Wars were waged among the city states and when there was exter­nal aggression, some of the city states joined together to fight the outsiders, as with the Per­sians. When the wars were over the different city states lived peacefully, developing trade, com­merce, art, literature and other liberal arts. The historians determined the period 469-399 B.C. as the life-time of Socrates. He was a great phi­losopher, and a number of young persons gath­ered round him to hear his catechisms and grow wiser. Though Socrates did not write any books, Plato, and Aristotle, among some others, col­lected his great ideas and left his writings to the posterity. Socrates was accused of misguiding the youth of Athens and Greece, with his talks and needless questioning. After a trial, he was incarcerated for 30 days, and during that period his mends prepared a plan for him to escape from prison, which he refused to do saying that he will not violate the laws of the state. Then he was tried again and the sentence was passed that he should drink hemlock, and die. His friends were meeting him freely in the prison all these days. He spent his last day with his friends and in the evening he drank hemlock. Plato wrote “Such”, was the end of our friend, whom I may truly call the wisest and justest and best of all the men whom I have known”.

Plato, 427-347 BC, was a contemporary of Socrates, while Aristotle, 384-322 B.C., was a disciple of Plato. Both Plato and Aristotle were active citizens and worked sincerely for evolving a just society and guiding the affairs of the state on ideal lines. They had to pass through both easy and difficult times during their lives. “The Republic” and “The Laws” are among the great works of plato. Aristotle wrote a number of important books, among which “Ethics” and “Politics” are the more prominent. Besides, Plato is reputed to have brought out “The Discourses of Socrates”, which is in a way the explanation and exposition of the ideas and statements of Socrates. Aristotle was the teacher of Alexander the Great.

“Sri Vrinchi” made a bold attempt to in­troduce Plato and Aristotle to the Telugu reading public. As can be seen, the two books are not in great detail to study the two giants, but are adequate to get an introduction to them. As one reads the two books one gets to know how the two great social and political thinkers desired the state and the rulers (statesmen?) should be; a discerning person does not fail to notice the fail­ings of the present-day rulers of states. Also, in the first chapter in the book on Plato, the author referred to some of the thoughts of Socrates, which appear to be very close to the ideas con­tained in the ancient Indian (Hindu) scriptures.

Some of the Telugu expressions used in the two books need to be explained in greater detail in order to help the reader to understand their significance fully and with reference to their context. This short-coming could have been overcome had the author supplied a glossary of specific terms.

It can be hoped that in the second edition, these short-comings will be removed.

Dr. B. P. RAO

TAMIL

YATHUM OORAY: By Siddharthan (Pann Mozhi Pathippagam, Madras-600047; Rs. 35/-)

This historical novel pertains to the period of reign of the Chola King Peru Narkilli (two generations after the famed ruler Karikal Peruvalathaan) i.e. the last Tamil Sangam days or around the 2nd century A. D.

In a sense, Time (with a capital-T) is the major theme treated in this work. Divided into five parts named after the five distinct geographical regions found in the Tamil country of those days (Kurinji, Mullai, Marudam, Neithal and Paalai,), it describes the journey, by foot, of a family of folk artistes from the Chera land, having as its destination Poompuhaar where river Kaveri merges with the ocean.

The novel is not merely a description of the love tales of two girls (dancers) of the fam­ily--one of whom commits suicide after being seduced and raped by her ‘lover’ and the latter’s accomplice--and the fruition of the efforts of the Chola king to perform the Rajasuya sacrifice and indirectly making the other kings and chieftains m the Tamil country accept the Chola’s over lord ship (of course, after a war with the Chera king Maantharanchel Irumborai). It has quite a few other strong points. The author discusses the prevalence of certain evil practices in the Tamil society in those ancient days (no doubt co-ex­isting with many good ones): for example, pros­titution -- and the girls from artistes ‘families be­ing lured into it-and the chastity concept pre­scribed for ‘family’ women as a virtue, the real motive being the protection of one’s own prop­erty rights. The reader is also told about the Un­holy alliance between scions of royal families and of traders who play with the lives of unsuspecting maidens. Yaazhini a member of the itinerant artiste’s family (and niece of its head) trusts Ilankumaran, a wealthy trader’s son and is se­duced and raped by him and his accomplice be­longing to the royal family.

Siddharthan discusses the flora and fauna found in different regions of the Tamil country, and gives a very detailed treatment of the vari­ous dance forms (e.g. Valli Kooththu, Kudai Kooththu Kapaala Kooththu) in honour of dif­ferent gods like Kartikeya, Vishnu and Shiva - ­accompanied by players on different musical instruments of the period in the Naallolukkam (durbar) of the various chieftains and kings. He describes the influence exercised in the lives of kings, and in the contact of state affairs, by the priestly class among the Hindus, as also by Jains and Buddhists. That the folk artistes were famil­iar with ideas and subjects not pertaining to their own profession, is highlighted by the author through the dialogues the head of the artistes’ family has with different individuals: Kings, other artistes and musicians, apart from Kaarvannan, the lover of his daughter Pann Mozhi (and the confidante of the Chola king). The discussions centre round topics such as religion, evolution of life, life after death, reincarnation etc., apart from poetry, different forms of dance and music (including ancient Tamil equivalents of present day ragas and swaras and lyrics.)

Incidentally, a relation of Kaarvannan is described as using tobacco along with betel & leaf and lime. Was tobacco being grown, or imported into, the Tamil country in the 2nd century A. D.?         

Siddharthan’s work is a valuable addition to historical novels in Tamil. His style is racy. The book deserves to be read at one go.

V. Subramanian

TELUGU

Name of the book: PADYA SILPAM (in Telugu) (A Sixty year’s Literary Heritage) Author: Dr. Nanduri Rama Krishanmachari Price: Rs. 80/- No. of. Pages: 93

It is a book of literary criticism written by Dr. Nanduri Rama Krishnamachari who is a well-known scholar and poet and was formerly Chairman of the Official Language Commission of Andhra Pradesh Government. The main fo­cus of the book is on the structural beauty and symmetry of Telugu metrical verse. It is a timely publication when we have a spate of books on prose poetry, unmetered verse, songs etc and very few books worth the name on metrical verse. As Prof Ganti Somayaji said in ‘Con­temporary Indian Literature (Published by the Sahitya Akademi, New Delhi - 1955) Dr. Krishanamacharyulu is a neo-classicist. “The neo-classists like Dr. Nanduri Krishnamacharyulu, Jandhyala Papayya Sastry and G. Joshua are questioning the value of the surrealism of the years from 1935 to 1960. Harmony instead of strife, is their ideal. In the post-war world an equilib­rium is to be achieved between matter and spirit, between idealism and realism. The neo-classi­cists are anxious to regain for poetry its dignity as the symbol of all that is beautiful and true.

The declared aim of the book which is dedicated to Sri Y. S. P. Reddy is to bring to the notice of the Telugu readers the existence of a long literary tradition-priceless heritage - of a thousand years and to impress on them the need not only to protect but also to enrich it. In fur­therance of this laudable object the author has cited examples with quotations from verses se­lected for structural elegance and symmetrical beauty.

The subject is analytically presented with examples under the following headings:

1. Telugu Padya Silpa Saushtavam
2. Padya Kavita - Samaajika Spruha
3. Satyam, Sivam, Sundaram
4. Andhra Nataka Rangam

There is an interesting discussion of liter­ary matters and poetic requirements like social awareness, the place of meter, the importance of feeling and emotion, Pun, the happy blending of sound, sense and the art of Avadhana. In sup­port of his views, the author has quoted liberally from literary critics of English literature. Splen­did samples of poetical excellence are furnished from timeless classics, like ‘Pothana’s Bhagavatham, Alasani Peddanna’s ‘Manu Charitra’, Srinatha’s ‘Naishadam’ etc. A few verses are mentioned from popular stage plays like ‘Gayopakhyanam’, ‘Chintamani’, ‘Paduka Pattabishekami’, ‘Satya Harischandra’ etc.

The author’s pragmatic advice to the bud­ding poets is that their literary production should be a happy blend of the old and the new.

‘Seerla Mekhala’ a poem written by Dr. Krishanamacharya deals with an interesting incident demonstrating the intimate friendship be­tween Duryodhana and Karna. No doubt, it provides proof of their “sacred friendship”. But its authenticity is doubtful.

All things considered, PADYA SILPAM is an excellent book of literally criticism which should be read by all. I am confident that it will find a place on the shelves of college and public libraries.

I. V. Chalapati Rao.

‘Literature has accepted for several generations’ a romantic separation or estrangement from the common world. This estrangement, though it has produced some masterpieces, has by now enfeebled literature.

-SaulBellow’s ‘HERJOG’

True freedom comes through commitment, commitment to people, to ideas; to causes greater than oneself. Freedom lies in being able to choose an area of engagement and intense interest. It cannot be found in aimless hedonism or irresponsible drift. The joys of freedom reside in using one’s talents and powers to the full in the service of some worthy enterprise that commands one’s conviction and devotion.

–JOHN LOGAN