REVIEWS

People and Places: by Malcolm Macdonald. Collins, St. James’s Place, London. Pages 254. Price: 30 shillings or Rs. 27-00.

There are few V. I. P.s nowadays in any part of the world who seem to need any persuasion to share their experiences with others by perpetuating themselves in print. But not many books by authors of this category are found to be particularly readable or otherwise remarkable. It happens many times that those who have had a rich and varied experience in life are not necessarily those gifted with the expression to evoke it effectively through the written word. Conversely, it also follows that those who have this gift might not have had the same experience. It is difficult to think of a politician or diplomat alive now who is lucky enough to have had a longer spell of success or a series of more glittering assignments than the Right Honourable Malcolm Macdonald. It is, perhaps, harder still to find another who had made as good use of his opportunities in finding the raw material for his books. The “random reminiscences”, incorporated in this book, at the end of his official career, are among the most delightful that has come out of the pen of a hard worked diplomat.

That he was exceptionally lucky in his parentage tells but half the story of his success in life. True, he became an M. P. and junior Minister while still in his late Twenties and a member of the Cabinet while yet in his early Thirties, thanks mainly to his father who was Prime Minister. But it redounds to his credit that he kept up the promise by one achievement after another. His father was no longer alive to see him rise to the occasion in later life under masters as different as Chamberlain and Churchill, Attlee and Eden, Macmillan and Wilson.

A distinguishing feature of the author’s make-up is his genuine interest in people and places–in people even more than in places. He has been keenly interested in animal life and bird life as was the latter in particular. No professional ornithologist of the forbidding sort of specialised scholarship, he has an enviable knack for getting the reader interested in all the stories that engage his attention. If he could, elsewhere, hold the reader entranced with the romance that pervades the life of the birds in his New Delhi garden, he could beguile him for a whole chapter here with endless stories of loves and quarrels in the family life of the chimpanzies in the woodlands in the vicinity of Nairobi. He could watch them intently from his tent under the expert guidance of a European couple making a detailed study of this species.

Almost from the opening chapters of this book, we are left in doubt about one thing-that the author knows how to take time of the daily grind. Also that he knows how to tell a story that the reader is sure to enjoy. While doing his stint at the Palace of Westminster, from early in the morning to late in the evening, he never seems to have had a dull day (or may be even night). It was his regular practice to make his way to the playhouse, into the green room to hobnob with his favourite heroes and heroines, as well as playwrights half-way into the night. This world of his was full of Dorothy Dicksons and Beatrice Lillies, Noel Cowards and Ivor Novellos. Sometimes, he would spend the night at the house of one of these cronies in appetising company, where beauty was matched by brains. The conversation was enlivened by the flash of wit and the peal of laughter. Matters of state lose their air of solemnity and homely news of the author’s engagement is followed by the pleasantest of practical jokes on him related in his own inimitable way.

In fact, Macdonald’s capacity for laughter is so infectious and his flair for recalling a joke is so impeccable that one might be led to think that he was pulling off these stories from his fertile imagination if one did not already know that they were true. The srory of a fake viscount who nearly succeeded in tricking a fabulous American heiress, almost twice his age, into wedlock is among the most amusing. The bevy of beautiful young geisha girls, whom he takes up and down the lift in the multi-storeyed hotel in Tokyo, flit through the pages with a quaint grace on their light fantastic toes.

Hardly any place in the world is too dry or dangerous for author, as we could see him through these pages. The rebel-infested jungles of Malayasia could not damp his high spirits. He had unusual ways of entertaining himself and his guests. His haunts in Singapore were familiar, setting a problem for his security men. He could do one thing, which in the words of Lady Mountbatten, even Jawaharlal Nehru could not do (in spite of his yoga )–which was–to walk with his hands on the ground and feet in the air. He did demonstrate this feat on the lawns of Teen Murti House after a sumptuous supper, to the unqualified merriment of the spectators. And he now looks back on it all, to the unceasing delight of his growing readers.

–D. ANJANEYULU

A Critical Study of Sri Aurobindo: by Dr. L. G. Chincholkar, Anantha Bhuvan, Tikekar Road, Dhantoli; Nagpur.

This is a most welcome addition to the existing literature on Sri Aurobindo’s philosophy. A thesis approved for Ph. D. by the Nagpur University, this book gives a very clear analytical and at comparative idea of Aurobindo’s philosophy with special reference to his concept of spiritual evolution. The book is divided into three sections. The first is an introduction to and exposition of the philosophy of Sri Aurobindo. The second section deals with the spiritual evolution. In the third section, the kernel of the thesis, Aurobindo’s theory of spiritual evolution is compared with the theories of Aristotle, Bergson, Whitehead, Saamkhya and Sankara. A critical estimation of Aurobindo’s theory is found in the last section.

A comparative study of the concepts of matter, soul, God and spiritual evolution, etc., is really an intellectual treat by itself. The matter of either Aristotle or Bergson is not inconscient of Aurobindo. While it is a mere conceptual idea for Aristotle, it is an aggregate of images...an existence half-way between the ‘thing’ and the ‘presentation’ for Bergson; while for Aurobindo the world forms the manifestation of God, the Supreme Being, who is realizable and who transcends Reason; for Aristotle God is pure reason, and is not the creator of the Universe. The God for Whitehead is a logical construction but not a spiritual entity as for Aurobindo. The God of Whitehead is driving towards his self-fulfilment while for Aurobindo He is self-fulfilled. For Aurobindo the soul is the real eternal principle. But for Aristotle it is just the function of the body, as sight is of the eye. For Whitehead it is “nothing else than the succession of occasions of experience extending from birth to the present movement.” Prakriti of Aurobindo not like the Saamkhya Prakriti inert. Prakriti of the Saamkhya is not also the Divine Mother, the consciousness of the Supreme of Aurobindo. The world of Saamkhya is as in Aurobindo, not unreal. The Iswara of Aurobindo is not the Purusha nor Sakti the Prakriti.

“The Brahman of Aurobindo is not like Sankara’s Brahman iundifferentiated and simple, but a complex and differentiated of which the individual, universal and the transcendental form the eternal and ingredient poises.” According to Aurobindo an individual is necessarily and eternally distinct from the Brahman.

Conception of even the physical evolution is absent in Aristotle and spiritual evolution appears to be inconceivable to Bergson. White-head’s “process” is not a process of spiritual evolution. “Saamkhya evolution adopts downward path while Aurobindo’s spiritual evolution proceeds upwards.” Sankara’s spiritual evolution of man to Brahman, according to Aurobindo, is only the beginning towards the higher grades conceived of by him.

The author finally concludes “that the concepts of the descent of the supermind on earth and the divine life to be realised thereafter are a remarkable contribution in the realm of philosophical thought.” We whole-heartedly commend this book to all students of philosophy.

–B. KUTUMBA RAO

Obscure Religious Cults: by Shashibhusan Das Gupta. Firma K. L. Mukhopadhyay, 6/IA, Dhiren Dhar Sarani, Calcutta.

Most of the Bengali literature of the old and mediaeval times has been inspired by the religious and spiritual movements which developed in various directions. Some of these like the Vaishnaya and the Shakta movements are fairly well-known. There are others however, which are little known, but have nevertheless exercised a great influence on the evolution of the culture and literature of these parts. The object of the present thesis is to study the origins and growths of these obscure cults, e.g., Buddhist sahajiya, seeking the Divine as Bliss; Vaishnava Sahajiya, seeking the Divine as Love; Natha, seeking the Divine as Immortality; the Bauls, seeking the Divine as the Supreme Beloved; and the Dharma cult, a composite of Buddhist and Hindu traditions of a sovereign Godhead.

The author’s exposition goes to the roots of each cult and traces its growth vis-a-vis other parallel movements in these parts. He does not lose sight of the common tradition underlying these special manifestations of the inner seeking of man. The importance given to the physical body and the care with which its potentialities were sought to be cherished and developed are emphasised. He notes:

“Though the culture of the body (kaaya-sadhana) through processes of Hatha-yoga for the attainment of physical perfection, was of paramount importance on the Nath cult, it was more or less common to all the esoteric schools including the school of Vaishnava Sahajiya which laid emphasis on love. The realisation of Sahaja either of the nature of ‘Supreme Bliss (Maha-sukha) as is understood by the Buddhist Sahajiya or of the nature of ‘Supreme Love’ (as is conceived by the Vaishnava Sahajiyas), presupposes the strength of the physical organism to stand such a supreme realisation. It is for this reason that we shall find that all the esoteric schools spoke of the culture of body through some Hatha-yogic practice.

“All the esoteric schools of India are fundamentally based on speculation on the two aspects in which the ultimate reality functions and manifests itself, and that the religious creed is based on the final aim of the attainment of a state of non-duality. It is to be noticed that this idea of unity of the esoteric systems implies no process of negation; it, on the other hand, implies a process of supreme position through a regressive process of transformation and trans substantiation.” A work of wide scholarship.

–M. P. PANDIT

The Philosophy of Swami Rama Tirtha: by H. Maheshwari. Shivlal Agarwala and Co., Agra 3. Price: Rs. 15.

This is a balanced account of the philosophy developed by Swami Rama Tirtha under the influence of Shankara Advaita. Swami Vivekananda and in the light of his own spiritual experience and intensive thinking. After an introductory chapter on the life of the saint, Dr. Maheshwari studies his analysis of Science, Reason, Philosophy and their limitations and his preference for the mystic way in matters of deeper moment. Separate chapters are devoted to his perceptions and teaching on God, World, Self, Goal, Religion, Morality, Sadhana, Socio-political life and finally, the reconstruction of India.

In the words of the author: “His free and fearless condemnation of scholastic preoccupation, his revolt against dogmatic traditions, his appeal to rise above all ritualistic religiosity, his declaration of the personal experience as the highest authority, his universal interpretation of what he called ‘Vedanta’ as the dynamic life and truth and beauty, his love for first-hand discovery of the secrets of life and nature, his comprehension of the unifying principles underlying the variety of religions, Hinduism, Islam, Christianity and all, his penetrating vision to read spiritual principles behind scientific laws–physical, biological and others–his catholic criticism of antagonistic philosophies like Realism and Idealism to be harmonised into his eclectic ‘Vedanta’, his broad synthesis of the varying forms of Indian and Western idealisms–all these stand to say that he was a thinker, truly in tune with the Indian spirit.”

As the writer points out again and again, Swami Rama Tirtha exemplified and preached a positive attitude to life as a field to be lit with the Light of God and his conception of spiritual liberation included the perfection and liberation from ignorance of the whole man–not the soul alone. In this sense he adumbrates the philosophy and yoga of the Life Divine that came to be developed later by Sri Aurobindo.

–M. P. PANDIT

Monasticism: by Anthony Elenjimittam. Aquinas Publications, Bandra, Bombay 50. Pp. 335. Price: Rs. 6.

“Work for inter-religious understanding, because you have had the grace of God to know Christianity, Buddhism, Hinduism and other religious cultures from close quarters, not as an outside student, but as an inside devotee. Sarvadharmasamanatva does not mean that all religions are equal or the same; but at deeper levels they all converge to God-realisation and service of humanity. I want you to be an apostle of inter-religious harmony and unity.”

This was the charge given to the author by Mahatma Gandhi when he met him in East Bengal in the dark days of Noakhali (1946). And Dr. Elenjimittam amply fulfils his mission in this work which studies the monastic movement in Christianity, Hinduism and Buddhism–both in its philosophical content and systematised practice. He has lived for ten years in different non-catholic environments (Anglicans, Protestants, Buddhists, Theosophists, Lamaists, etc.) part from his assignment in the Catholic Church and is in a position to present a comparative study.

After discussing the different approaches, different goals, different disciplines in the monasteries, ashramas and viharas, underlining the common bases wherever they can be traced, condemning the narrow outlooks and blind prejudices that abound at the institutional level in many quarters, he concludes:

“The esoteric core of the wisdom of perennial philosophy and eternal religion is still to be searched and found in hermitages and monasteries which are the natural home of philosophic wisdom and religious realisation. Outside monastic discipline religion tends to become social pageantry and show, and philosophy mere pragmatism and positivism.”

Also, “In every monastic order there are the progressives and the stationary conservatives. For the progressive revolutionaries in monasteries, their past history is merely a springboard to reach out to a still greater unborn future, while for the conservatives their glorious past becomes merely a clog and prison house stopping them to launch out into a still more glorious future.”

Finally, he observes that monks in each religion have mis-conceptions of other religious movements and pleads for a large understanding, common study. “We must feel it within the heart of our hearts that we all belong to one single human family, whether we belong to white races or coloured continents, to Christianity or the Hindu, Buddhist world. The age in which we could conquer other religions and cultures through imperialism, both political and religious, is gone never to return.”

A work in the right direction.

–M. P. PANDIT

Vedanta: Delight of Being: by Prof. N. A. Nikam. Published by Prasaranga, University of Mysore. Price: Rs. 2.

Of the three lectures included in this monograph, two were delivered by the author in the Department of Post-graduate Studies in Philosophy of the Mysore University. In these lectures Prof. Nikam discusses a few important concepts on Vedanta, employing the modern analytical method. In the first lecture he makes a fundamental distinction between (a) mere ignorance (ignorance that is not aware of itself); (b) ‘learned’ ignorance (ignorance which thinks it knows); (c) ignorance that is aware of itself (ignorance that knows that it does not know). He analyses the last two categories of ignorance in some detail and quotes from the Chandogya Upanishad to illustrate Virochana’s ‘learned’ ignorance which led him away from Truth and Indra’s awareness of his ignorance which impelled him to continue his dialogue of self-examination till his inquiry culminated in the knowledge of the supreme mystery of the Being.

The second lecture is concerned with the logical analysis of Satya and Dharma. Through an analytical study of these two ‘symbols’ which the author terms, ‘the indefinables of Indian Culture’, he shows how right Brihadaranyaka Upanishad distinguishes between same Satya and Dharma and at the time proclaims etad hy evaitad ubhayam bhavati, ‘Verily both these are the same.’

The third and the last essay integrates the first two lectures and through a subtle and intricate dialectic process arrives at the Vedantic perception of the Being and the Delight of Being.

The lectures, though highly terse, are illuminating. In the words of Prof. S. S. Raghavachar in his introductory forward:

“To follow Prof. Nikam is an education in the analytical methods of philosophy, as we are awakened into a fresh appreciation of the undiminished wisdom of the Upanishads. One is glad that Vedanta emerges with added splendours after passing all the arduous analysis and dialectics. Prof. Nikam has the paradoxical knack of both provoking reflection and imparting illumination, as the advanced student of philosophy will discover in reading these lectures.”

–M. P. PANDIT

Sri Valmiki Ramayanam--Sundarakandam. (Free Translation): by Prof. N. S. Mani, M. A., Mani’s Tutorial College, 115-B, Mowbray’s Road, Madras-18. Pp. 178. Price: Rs. 5.

The reviewer cannot help deploring that the Valmiki Ramayana has had to be translated into English for the benefit of those ‘who do not have the opportunity to go through the original Sanskrit.’ Valmiki’s Sanskrit is so simple and easy, and so invitingly sweet that, provided one knows the alphabet, the epic itself most literally teaches Sanskrit to the reader while he goes through the text. It is a tragedy of our times that the door to open this immortal and untiring treasurehouse has to be made in England.

However, Prof. Mani has done this translation, as he says, “as a moral and spiritual exercise.” Well, perhaps to render a classic in the letters of a modern language in which one is proficient is one way of making its truths part and parcel of one’s being, and myhap one enjoys it all the more.

The Professor calls that a “free translation of Sundarakanda.” It is not literal nor done line by line. Yet, he has been careful to keep to the substance, especially in rendering the conversations of the characters of the story, Sita, Ravana, the Rakshasis, Hanuman and Rama in the places in which they occur. These are the relevant portions of the Sundarakanda. Yet, one must say that the translation does not bring out the anguish and the pathos of the Virahataapa of Sita and Rama, the intensity of the joy of Sita on seeing her lord’s ring and the grateful relief that Rama experience on receipt of the happy tidings. One cannot weep reading these sections in the translation as one does with the original. And, in the Sundarakanda one weeps at every turn.

“She answered with a blade of grass before her” does not bring out the full import of trinamantaratahkritvaa. “Are there not wise people in your kingdom?” for iha santo na vaa santi misses the significance of santah as dharmanishtaah. It is not so much wisdom as the sense for right conduct that Sita has in mind when she upbraids Ravana. “You know, only ordinary persons are sent as messengers” seems to be an inadequate translation of nahi prakristah preshyante, preshyantehi itare janaah. Anyway, in these days when the study of Sanskrit has fallen on evil daysa, Prof. Mani’s book will introduce the Sundarakanda of the Ramayana to our youths who may otherwise grow in ignorance of it, provided, of course, they have the urge. If it has this effect and thereby it draws them to the original, it would serve its purpose.

–HARA HARI

Education and the Aim of Human Life: by Pavitra (P. B. Saint Hilaire). Published by Sri Aurobindo International Culture of Education, Pondicherry. Pages 167. Price: Rs. 6-00.

Ever since education began to be imparted systematically and in educational institutions, educationists and other intellectuals have been revising, recasting and rehashing the curriculum with a view to reforming the system. By and large, our public schools and their ilk give a better account of themselves than Government or quasi-Government institutions in our country. There have however, been a few institutions which, if not modelled on the public schools, at least emulate them in discipline and devotion though not in content and curriculum. One such is the Sri Aurobindo International Centre of Education (SAICE).

SAICE has impeccable ideals with a strong orientation on modern thinking, and from all accounts available, it is doing marvellous work. The present book is an able work by the director of SAICE. The earlier part of the book examines in depth the maladies and malfunctions of education as it obtains today and prescribes remedies. The present system with a mass turnover of “finished products” has been reduced to a “race for diplomas” and the heavy elbowing of these trained men for jobs has necessarily resulted in nepotism and corruption. Contrary to belief, the weak are not eliminated from society. “They are simply demoralized and sometimes broken down, filled with despair and rancour.”

Tracing the evolution of human mind and society (which for several centuries remained more or less static), the author pointedly avers that the “exploitation of man was a first cause of disillusionment.” Development and knowledge are lopsided, and the author wails that although substantial material progress has been achieved in many societies youth is restive. (“We seem to be caught helpless in quicksand” is a remark of Billy Graham.) According to him, a well-rounded education should include spiritual ennobling.

In the chapter on Sri Aurobindo’s Integral Education the idea of some eminent educationists–John Dewey, Rabindranath Tagore, R. Cousinet–are quoted initially. And then Sri Aurobindo (“A System of National Education”) and the Mother (“On Education”) are extensively and liberally quoted. (One feels the Author’s own ideas could have found more space.) Thus, “The first principle of true teaching is that nothing can be taught.” Again, “The idea of hammering the child into a shape desired by the parent or teacher is a barbarous and ignorant superstition.” An integral education is that which “takes into account the entire complexity of man’s nature.” And as regards discipline, here is a gem. “...You can impose a certain discipline on children...but you can get their hearts and natures on your side, the conformity to this imposed rule becomes a hypocritical and heartless, a conventional, often a cowardly compliance.”

Even moral and spiritual education should not be given through text-books because such books “make the thinking of high things mechanical and artificial, and whatever is mechanical and artificial is inoperative for good.” And again, “The best method of suggestion is by personal example, daily converse and the books read from day-to-day. These books should contain, for the younger student, the lofty examples of the past given, not as moral lessons, but as things of supreme human interest, and, for the elder student, the great thoughts of great souls...”

Encyclopaedic knowledge, useful as it is in the job market and in commanding respect, is not the real mental knowledge. In fact, the mass of knowledge accruing, especially in science and technology, is so staggering that today no single individual can boost of a good fraction of knowledge even in his own specialization. This idea has also received emphasis and elaboration in the chapter; with the conclusion that the real gain that one can expect from a well-organized and thorough mental education has an individual aspect and a social or collective aspect.”

SAICE, the author says, is trying to follow the high ideal it has set before itself and he is modest enough to add that “We are still very far from it and its very comprehensiveness makes us more conscious of our limitations.”

This book is the third edition and in it are included a series of lectures delivered by the author to the teachers of SAICE, as well as collective memorandum presented by him to the Education Commission (1965). The lectures are learned and scintillating and teachers should not miss an opportunity to go through them, although not many of the ideas are novel or original. Space forbids a detailed review of the lectures.

This reviewer cannot agree with the author when he says that science has abandoned its ideal of truth. Actually, it is truth that science seeks and upholds, though it may not offer lasting solution to social ills. But what branch of knowledge can?

–K. V. SATYANARAYNA

Indian Civilization–The Formative Period: by Dr. S. C. Malik, Institute of Advanced Study, Simla. Pp. 204. Price: Rs. 20.

The book under review is an ‘experimental study’ in the field of Archaeology. The author seeks to elevate the study of Archaeology to a sophisticated level by applying the methodology of Anthropology and Sociology to Archaeology. It is the belief of the author that the methodology developed by such scholars like Radcliffe-Brown, Redfield in their studies of village communities of India, is a particular relevance to the study of Archaeology in India.

After giving a brief historical sketch of the progress of Archaeology in India, Dr. Malik defines at length the various concepts of Anthropology. In this the author has nothing new to offer but only summarises the earlier writers. What is new is his application of structure-functional approach to analyse the Harappan Civilization. The author attempts to replace the earlier ‘class’ concept of the Harappan society with the ‘caste’ concept. “In short, Harappan society was most probably integrated and stabilized by strict rules of hereditary succession and sanctioned by mythology, custom, values and so on, then to the extent that these are strong and consistent so is the authority strong and consistent.” (p. 105)

In the concluding chapter, the author prepares a blueprint for the reorganization of Archaeology from the depth of culture-history. Archaeology, according to Dr. Malik, should stop to be ‘Static-Descriptive’ and should become ‘Functional-Dynamic’

–DR. K. SUNDARAM

Ghalib and his Poetry: Sardar Jafri and Q. Hyder. Popular Prakashan, Bombay. Price: Rs. 18-00.

The Moghul Empire has vanished but has left behind two abiding monuments: the Taj Mahal and the poetry of Ghalib. The sunset tints of that great empire were reflected by the ghazals of Ghalib which ran through the entire gamut of human emotions. Though some of his raptures emanated from the fumes of wine, Ghalib had also tasted the bitter cup and was aware of the door for which none could find the key and the veil past which none could see. In this study the authors have made an attempt to portray Ghalib’s interesting personality, the momentous times and the impetus given to his muse by the strange vicissitudes of his fortune. They have also offered some renderings in English which enable us to catch a glimpse of Ghalib’s enchanting style.

–DR. C. N. SASTRY

Beauty and the Poet: R. M. Challa, Danavaipet, Rajahmundry. Rs. 3.

As rightly observed by K. R. Srinivasa Iyengar, this slender sequence is a notably articulate poem since the concept of Beauty a source of perennial inspiration to poets of all lands and ages. Truly “some shape of Beauty moves away the pall from our dark spirits” and the magic breath scatters the choking ashes and re-kindles the dormant flame. Shri R. M. Challa has explored to full, the aesthetic and mystic aspects of Beauty which joins hands with Truth and Goodness and becomes a joy forever. He has imparted the same significance to Beauty that Robert Bridges had endowed upon Joy in these lines:

“Joy is that voice, joy that luminous cloud

We in ourselves rejoice

And thence flows all that charms our ear or sight

All melodies an echo of that voice

All colours a suffusion from that light.”

Pursued in that fashion Beauty is an exalting ideal that leads from division to vision, from delight to light and inspires ecstatic poetry” that comes to us with the winged words of eloquence.” It is indeed the poetry of exaltation and affirmation emerging from awakened consciousness.

–Dr. C. N. SASTRY

Brahma and Grass: A selection from Indian poetry. Alokeranjan Das Gupta and Roland Hindmarsh. Patrika Syndicate, Private Limited. Calcutta-l 6. Price: Rs. 3-50.

This is a remarkable attempt to offer sclections from Indian poetry from the Vedic to the feudal times bringing out its essential character marked by a sense of reverence for what has been profoundly experienced. The hymns translated here reveal the pristine feeling of wonder. The translation is remarkably free from stiff pedantry which precludes many English renderings from reflecting the splendour of the originals. There is a refreshing verve and vigour in the English style adopted by the translators which has a charm rarely found in renderings by pundits.

–DR. C. N. SASTRY

C. R. Reddy on Vemana and Veeresalingam: Drama in the East and West and Kanyasulkam. Published by Progressive Union, Nellore.

The publishers have laid us under a debt of gratitude by bringing out in the form of this booklet from articles in English by the late Dr. C. R. Reddi who may be regarded as the father of modern literary criticism in Telugu. This wide grasp, deep penetration and judicious evaluation may be found in anyone of his critical essays. He brought to bear upon his subjects not only erudition but also intuitive perception which gave the character of discovery to his literary interpretations. This little booklet though priced Rs. 2-50 is really priceless.

–DR. C. N. SASTRY

Guide to Sri Aurobindo’s Philosophy: by Sri K. D. Acharya. Sri Aurobindo Ashram, Pondicherry-2. Price: Rs. 3-50.

Sri Aurobindo’s works contain many words and phrases of a technical character difficult to follow for a begginner. This guide is a useful handbook to all readers of Sri Aurobindo’s writings, and elucidates and clarifies the terms used. It is particularly useful for those who desire to translate Sri Aurobindo’s works into Indian languages.

White Roses –Part III. Sri Aurobindo Ashram, Pondicherry-2. Price: Rs. 5.

Extracts from the letters written to Sadhakas by ‘Mother’ of Sri Aurobindo Ashram during 1966-68 are compiled in this book. They are in answer to queries, and contain words of encouragement and hints of value to aspirants of spiritual life.

–K. S. G.

A Hindu in America: by B. V. Raman. Raman Publications, Bangalore-20. Price: Rs. 10-50.

It is admitted that the East has as much to learn from the West as the West has from the East. And therefore a number of Indians have been visiting the West and an equal number of Europeans are visiting India. Prof. Raman had gone to America not only as a casual visitor but also as an exponent of Indian Astrology and the ancient cultural heritage of our country.

Belonging to a family of famous astrologers, Prof. Raman acquired a mastery of the great science of Astrology and made an indelible mark on the American minds by his addresses and discussions with eminent scholars of that country. His detailed descriptions of his travels of the cities and places he has visited and the customs and social conditions of the people, present a vivid picture of the American scene which will long tarry in the reader’s mind.

–P. L. N.

Radhakrishnan and Integral Experience; by Dr. J. G. Arapura. Asia Publishing House, Bombay-1. Pages 14 +211. Price: Rs. 24.

Dr. Arapura in this scholarly work, which was originally presented to Columbia University as a thesis, in partial fulfilment of the requirements for the degree of Philosophy, summarises the results of his searching but unbiassed inquiry into the nature and scope of the philosophy of integral experience, which involves a significant revision of the traditional Advaita, as expounded by Radhakrishnan, the statesman-philosopher.

In the introduction the author points out the unity underlying, the different rolls of Radhakrishnan as a comparative philosopher, historian of Indian philosophy and philosophy of religion. Distinctiveness of Radhakrishnan’s philosophy of integral experience is brought out in the following lines:

“The theory of integral experience is not developed from the primary datum of “I am” alone as in the case of the doctrine of Advaita, but also by other data supplied by reason, intuition, and religious experience...True self-evidence is subjective. Advaita Vedantists conceive of the data of reason, intuition and religious experience as steps leading to the absolute knowledge, which is based on the subject alone and not as in Radhakrishnan, as integral elements containing the absolute knowledge. According to Radhakrishnan all these elements merge into one another and finally become an integral, indivisible, indissoluble whole, which carries certainty and indubitability, answering to all aspects of the multifaceted constitution.”

The second chapter deals with the methodology of integral experience, wherein the nature and place of reason, intuition and mystical experience are clearly explained. The application of the method of integral experience and ethics is also discussed in this chapter. Radhakrishnan’s application of integral experience to the problem of ethics the author points out, seems to be the result of combining the ethics of Kant, Neit Zsche, Jesus, Tolstoy and of the average mystic.

In the last chapter the author turns up the views of Radhakrishnan regarding the self, consciousness and reality. Throughout the dissertation the writer compares the views of Radhakrishnan with those of the ancient and modern philosophers of both East and West, and he does not hesitate to point out the real or seeming inconsistencies and drawbacks in Radhakrishnan’s philosophy.

One cannot do better than quote the words of R. C. Zaehner Spalding Professor of Eastern Religion and Ethics, University of Oxford, who wrote a foreword to this book.

“Dr. Arapura seeks most successfully to situate Radhakrishnan in his due place in both the Indian and Western philosophical traditions. He sees him rightly as a mediator as well as re-interpreter...He has delved below the rhetorical surface and exhumed the thought underneath, both the creative insights and the frequent evasions.”

This is an indispensable book to all those that desire to know Radhakrishnan’s philosophy as it is, and his main contribution to the progressive philosophical thought.

–B. KUTUMBA RAO

TELUGU

Andhra Mahabharatamu–Chandas-Silpamu: by Dr. P. Madhava Sarma, Reader in Telugu, Osmania University. Pages 608. Price: Rs. 20. Copies can be had from the Author, 1-8-37/A, Chikkadapalli, Hyderabad-20.

Rasa according to Indian literary criticism is the soul of poetry, and Auchitya or propriety is the secret of Rasa. Each letter, syllable, word, metre or chandas, sentence, and even the diction of a sentence suggests a particular emotion or sentiment, and a reader, to have a full understanding and appreciation of the aesthetic beauty of a great poem, must be equipped with a thorough knowledge of this aspect of literary criticism. Anandavardhana and Kshemendra brought this aspect to light in their works in Sanskrit. Kshemendra made a special study of the use and propriety of different metres Sanskrit poetry and wrote a treatise on it. Such a systematic study of metres in Telugu literature has not been attempted by any research scholar till now, and the credit of being a pioneer in this study in Telugu goes to Dr. Madhava Sarma, who has in his scholarly and informative work attempted at a comprehensive and extensive study and exposition of the propriety and relationship of 55 metres to contextual emotions and Rasas in the Andhra Mahabharata.

The first chapter explains in detail, the nature, origin, and the ten constituents of chandas and metres as conceived by our ancients. The relationship of chandas to vritti, Riti and Rasa is also described herein. The second chapter is devoted to a critical and appreciative study of about 20 prasas and 40 yatis used in the Andhra Mahabharata, and the relationship of chandas to rasa in general. In the 3rd chapter, the Kernel of this work, the author takes up 55 metres used by the three great Telugu poets, Nannaya, Tikkana and Errapraggada in their Mahabharata, and explains in detail, how they could mould the different metres to suit their context, by changing the quality of the letters and quality and quantity of words therein without at the same time violating rules of prosody.

Different patterns of prose and their significance as found in the Andhra Mahabharata are described in the last pages. A very useful appendix is added at the end thus leaving nothing desired. A very wide study of relevant books in Sanskrit. Telugu and English and a knowledge of psychology and music are pressed into his service by the author. The first scholarly and successful attempt of its kind in Telugu literature, this book must be studied both by poets and critics alike for profit and as well as for pleasure.

–B. KUTUMBA RAO

Andhra Mahabharatamu (Critical Edition) Vol. I: Adi and Sabha Parvamulu and Vol. 2: Aranya Parvamu. Edited by a team of scholars. Editorial Board: Prof. K. Lakshmi Ranjanam (Chairman) and Prof. D. V. Avadhani. Published by the Telugu Department. Osmania University. Hyderabad. 7. Price: Rs. 15 per volume.

The Mahabharata is one of the greatest epics of the world, a perfect human document and a storehouse of knowledge and wisdom. The “transcreation” into Telugu of the great epic (the fifth Veda) from the Sanskrit over a period of three centuries was considered the first major literary event. The three great poets Nannayabhattu (11th century), Tikkana Somayaji (13th century) and Yerrapraggada (14th century) who were the three authors of the Mahabharata in Telugu–known as Kavitrayam–were held in high esteem by all scholars and discriminating readers.

The Andhra Mahabharata has a special appeal to Telugu scholars; being the first work of, literature in Telugu and a masterpiece among the Telugu classics. The present edition is based on a critical study of a large number of palm-leaf manuscripts collected from different parts of Andhra Pradesh and edited by a team of competent scholars.

It may be recalled that the idea of a critical edition of Andhra Mahabharata emerged about the beginning of this century. The controversy about the Grandhika Bhasha (literary language) and Vyavaharika Bhasha (spoken language) paved the way for the emergence of the conception of a critical edition. Rao Sahib Gidugu Ramamurti pantulu in his crusade for the spoken language took to an examination of former models of writing. Since then a number of scholars contributed to the vast research on the subject. Among them mention may be made of Messrs. Korada Ramakrishnayya, Dr. C. Narayana Rao, Bharatam Lakshmipati Somayaji, Nelaturi Parthasarathi Ayyengar, Akondi Vyasamurti Sastri, Tirupati Venkatakavulu, Palle Purnapragnacharya, R. Anantakrishna Sarma, Prof. G. J. Somayaji, Vemparala Suryanarayana Sastri, Dr. D. V. Avadhani and others.

The proposal to bring out the present critical edition was mooted first in 1959 by the Osmania University and the scheme was actually launched on 17th July 1961. It is brought out on the lines of the critical edition of Sanskrit Mahabharata published by the Bhandarkar Research Institute, Poona, with some variations according to the needs of the Telugu work. The principal aim of this edition, according to the editors, is not to disprove what the earlier scholars, who did a lot for it, but only to supplement to the contribution of the former generations of scholars.

Rishis have defined the very name of Mahabharata as “the work which is vast and one which is very heavy.” To take up such a project and to complete it successfully is no small job. It may seem to the lay man that the work is progressing rather slowly–from 1959 to 1968. The sponsors had to surmount so many obstacles like finance, proper personnel, etc. Now that the preliminary difficulties are over and two volumes have come out, we do hope that the remaining volumes too would be published in proper time. The sponsors and the scholars participating in the editing deserve the gratitude of the Telugu reading public.

–N. R.

Sri Gayatri Ramayana: by Chadaluvada Jayarama Sastry. Published by the author. Trunk Road, Nellore. Pages 80. Price: Re. 1-00.

Valmiki’s Ramayana consists of 24,000 slokas. It is believed that Valmiki inserted one of the letters of the sacred Gayatri mantra of twenty-four letters in the first sloka of each thousand slokas in order and the twenty-four slokas thus consisting of the twenty-four letters is known as Gayatri Ramayana. There is already a Gayatri Ramayana in circulation, but the importance of this edition consists in the fact that the twenty-four slokas selected here have been pointed out by the commentators to be the slokas containing the letters of the Gayatri mantra and hence this edition is to be considered as more authentic than the existing one. The meaning of the sloka is given in Telugu. The usefulness of the book is enhanced by the addition of Somopakhyana, Brahmavidya and Chatushpada Gayatri Vidya, which explain the nature, greatness and efficacy of Gayatri mantra in detail. A Telugu translation of these also is found here. A useful book to those who intend to recite daily the Gayatri Ramayana.

Andhra Samsthanamulu–Sahitya poshanamu: by Dr. Thoomati Donappa Published by Andhra University, Waltair. 624 Pages. Price: Rs. 30

Much has been heard in recent years about the foibles and failures of the native states, samsthanams, zamindaris and proprietary estates. Whatever might have been the unethical quality of existence of these erstwhile major and minor states, their contribution, however limited it might have been, to the cultural life of the country needs appreciation by all serious students. And on a closer look one would think that in the ever-changing complex political situation that obtained in this country for more than three hundred years the native states and samsthanams, both big and small, have done their best to the cause of literature and fine arts.

There have been 448 samsthanams in Andhra Pradesh alone. At least a hundred of these have played a major role in the cause of Telugu and Sanskrit literature in a variety of ways. The book under review, written by Dr. Thoomati Donappa chronicles the fillip and encouragement given by the successive rulers of these states to literature, arts and sciences. It is a fascinating study to know the data regarding the area and peshkus of each state (in alphabetical order) followed by a brief history of its origin, development, decline, and its final dissolution as also of its successive rulers with a contemporaneous picturisation of the literary activity, the poets that were encouraged and honoured, the works that were caused to be written or the rulers themselves wrote. Dr. Donappa, a seasoned research scholar, has brought to bear on his work a rare insight, sensibility and objective evaluation. His intuitive and perceptive faculties along with a quaint charm of his language lends the work a creative flavour. One meets with not merely a scientific methodology but a kind of kaleidoscopic beauty. Well-written and well-produced the book, in spite of its modest claims, is a mine of information and a major contribution to the branch of History of Telugu literature. It is the winner of Andhra Sahitya Akademy award.

–PROF. SALVA KRISHNAMURTHI

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