REVIEWS
Political
Ideas and Institutions in The Mahabharata: By Brajdeo Prasad Roy. Punthi pustak,
Mohan Bagan Lane, Calcutta-4. Price: Rs. 100.
This
volume contains the author’s research results in a very exhaustive voyage on
the ocean of the Mahabharata, which teems naturally with every type of
information that a modern mind tries to bring to light in order to prove the
advanced stage of civilization of ancient India. The adage that “Whatever is
not here, cannot be found anywhere else” (Yennehasti
na kutra chit) pertaining to the
Mahabharata, will be evident to a reader of this volume, which however deals
only with the political ideas and institutions in the epic. No doubt from the
very developed state of administrative conditions and political consciousness
elaborately described here, one can certainly guage how much equally fully
developed should have been the state of other branches of life during the
period when the great epic was composed.
It
will be difficult in a short review to pointedly refer to the many aspects of
administration such as council of ministers, civil service, judiciary, revenue
system, army, diplomacy, interrelations between States, etc., though it is
necessary to indicate the satisfactory knowledge which the author vouchsafes us
in illustrating his points by referring to exact details of the epic’s versions
upon them. For instance, dealing with capital punishment, the pros and cons of
the underlying principle in such a punishment, is being argued between two
persons which clearly indicates how much our ancients were exercised in mind
about the value of imposing a punishment on criminals that would be deterrent
or otherwise. Again, in the chapter on taxes one finds how useful the basis of
taxation had been divined and the procedure adopted for collection of taxes.
The tax imposition, according to the epic, must be gradual when enhanced and
the analogy referred to is that just as a bee gathers honey from flowers
without harming further the flower and as the cow gets milked without further
depriving it of its portion to its calf, so should the king or authority collect
taxes without completely fleecing the assessee of his possessions. Emergencies
and abnormal
situations which may call for additional taxes
are also mentioned, but with the determination of refunding the portions raised
extra to the assessee after the situation in the country had returned to normalcy.
More instances could be given of the other conditions in the other departments
of public activity and governmental administration, but space allowed limits
further comments of the kind in a short review.
The
book is an invaluable addition to the wealth of research material hitherto
published upon our ancient institutions and their indication of an advanced
stage of civilization.
–K. CHANDRASEKHARAN
Congress
Presidential Speeches: Edited by Sankar Ghose. All India Congress Committee, Dr
Rajendra Prasad Road, New Delhi. Price: Rs. 15.
This
is a compilation of excerpts from the speeches of the Presidents of the Indian National
Congress from the time of its first sessions in 1885. Starting with Womesh
Chandra Bonnerji it ends with D. K. Barooah. It wilt be interesting to note how
from the beginning of our national struggle for freedom–however today we may
deem our predecessors to have been only bold in language and not in actual work–we
cannot escape a feeling of the prodigious labours they had undertaken to study
the many problems facing the country under a foreign rule and their methods for
finding solutions to them. The speeches are not always fully given here; only
portions found to be useful are selected. Even in the selection, it passes our
comprehension why speeches of eminent Presidents like Sir C. Sankaran Nair,
Salem Vijayaraghavachariar and S. Srinivasa Aiyengar find no place here, when
some others of less importance, from the point of view of the constructive
nature of their ideas to the advancement of an economically developing nation,
have gained favour with the selecting committee. Anyhow the volume can present
to an earnest student of the history of the Congress in what ways from our
early fighters we had tried to reason out gradually the need for a drastic
change over from long established principles in government to times of our own
with different ideologies.
–K. CHANDRASEKHARAN
Date of
Mahabharata Battle: By
S. B. Roy. The Academic press Gurgaon, Haryana-122001. Price: 50.
In
September, 1975, Dr D. C. Sircar, a very eminent epigraphist of India, declared
that the Mahabharata was a myth of
very little historicity and was simply a war song of a “petty family or tribal
feud” around which the legendry epic developed later. This view was based on
the fact that the Vedic literature makes no mention of the Mahabharata battle,
and Kurukshetra does not figure in it as a battlefield. This categorical
statement of a historian and an epigraphist of the eminence of Dr D. C. Sircar
had led to an examination of this problem in depth by various scholars.
Archaeologically
speaking Dr B. B. Lal, retired Director-General of Archaeology, basing himself on
his very skilful and well-documented excavations at Hastinapura and other
places connected with the Mahabharata stated
that the most likely pottery connected with the Mahabharata era is the painted
gray ware. His excavations also revealed that the flooding of Hastinapura by
the Ganga was a fact. In fact material was even recovered from the river bed
which proved beyond all doubt that the traditional view of the shift of the
capital from Hastinapura to Kausambi after a flood in the Ganga was factually
true. The similarity in broad features of the P. G. Ware between Hastinapura
and Kausambi supported this. On a full examination of the problem Dr B. B. Lal suggested
9th century B. C. for the Mahabharata.
There
are in vougue several extremely divergent views about the date of Mahabharata
ranging from 3,000 B. C. which presently Vedic scholars accept, to 900 B. C.
Many historians and astronomers favour 1400 B. C. for the war.
The
author who is a distinguished astronomer and indologist himself, has examined
the problem afresh from the astronomical point of view. He has collected
astronomical data like Krishna’s attempt at reconciliation took place which at
the Revati Nakshatra while the talks broke down on Krishnashtami, and the moon
was at Sravana on the 18th or the closing day of the battle.
The
most reliable astronomical evidence, according to the author, is the death of
Bhishma just after Uttarayana because once the point of the solstice in the
Nakshatra circle is known, an epoch could be computed by taking the rate of
precession at 72 years per degree. Since Bhishma fell on the tenth day of the
battle, i.e., Margasira Krishna Navami or Dasami, and since Bhishma lived for
58 nights on a bed of arrows, and since Bhishma said that the Uttarayana ought
to be Magha Sukla Tritiya, though actually it was the 8th day of the dark
fortnight (from which the author concludes that the verse is quite genuine
being a well-known Vyasa Kuta verse), the author calculates that these astronomical
data and others given in his book lead to the positive conclusion that the date
of the Mahabharata is between 1400 to 1300 B. C.
The
author has also, as part of his thesis, analysed critically the extent of the
theories and incidentally tries to refix the age of the Sutra literature and
the times of Panini and Bandhayana also.
To
an impartial observer, it must be evident that the brackets fixed for the Vedic
literature by Max Mueller, for the first time, are completely arbitrary. In
fact Max Mueller himself admitted is much at a later stage. It is an
unfortunate fact that Indian historians have never been able to fully rid
themselves of the various Anglo-Saxon pet theories and aversions, built in the
19th century, suggesting highly arbitrary dates for various
traditional events of our country. For the first time the present author hag tried
to correlate archaeological, historical, astronomical and traditional evidences
and to evolve a new pattern for this unknown ancient Indian chronology, that could
stand any critical test.
Though
at this stage of examination of the problem, it may not be correct to assert
that the author has conclusively proved his thesis, still he has certainly made
out a very convincing case. His present thesis deserves very strong
consideration at the hands of historians and indologists.
–DR N. RAMESAN
Essays and
Addresses: By
Masti Venkatesa Iyengar. Jeevana Karyalaya, Bangalore-19. Price: Rs. 15.
Essays, Addresses, etc., brings together 18
pieces garnered from the harvest of half a century of writing and
public-speaking. The earliest talk, given in 1916, pleads that Kannada (or whatever
be the regional language) should receive the first importance in any scheme of
education. English has its uses, and may be indispensable, but it would be
clearly suicidal to our culture to cultivate it at the expense of the
mother-tongue or the regional language. Of the 17 other pieces included in the
collection, some are commemorative tributes, like those on Rammohan Roy, Sir M.
Visvesvarayya, Jawaharlal Nehru and Rabindranath Tagore. There are, in fact,
two tributes to Sir Mokshagundam, one at the time of his birth centenary and
the other on the conferment of the “Bharat Ratna” title on him. Again, Tagore
is the subject of three pieces–one a personal reminiscence recalling a visit in
the early thirties in the company of V. Sitaramaiah to Shantiniketan; another a
seasoned centenary tribute delivered in the Gujarat University; and the third a
perceptive critique of Tagore’s play, Rathayatra.
Of the substance of Tagore’s spiritual realisation, Masti says with lucid
clarity:
“Man
is not an accident in creation. As the tree is implicit in the seed, so was man
with all that he stands for implicit in creation even millions of years before
his arrival on the terrestrial scene. Now that he is here man has to realize the
best of which he is capable. No one individual can do this. Only the universal
human mind which comprehends all time and all possibilities of realisation can.”
Among the more formal but equally all
stimulating pronouncements are the Oriental Congress address on “Kannada Studies”
(1941), the Karnatak University Convocation (1956), the All-India Writers’
Conference Address (1961) and the Foundation Day Address at the Indian Institute
of World Culture at Bangalore (1968). Of somewhat unusual interest is “A Hindu
Looks at Christianity” (1942), given at a Christian Teachers’ Conferece. The Characteristic
tolerance and high spirituality and candid sincerity of the man are revealed in
a passage like:
“This
hope of the world is the eternal Christ in all our hearts; the great light to
which our forefathers prayed for guidance in days out of memory, the
unextinguishable impulse to beauteous living that still rises and refuses to be
denied in the heart of man, the unfailing dream that comes to pure hearts that
all mankind is one, that it is to one abode of bliss that the whole race is
stretching its arms, that man’s salvation is not to be sought by the saving of
groups but by saving all. One is not well when he is well in any one limb or in
a few parts of his body. All of him is well or not at all. All of the world has
to be well and that will happen only if we realise the greater Christ and the
greater Church and make up our minds and serve them.”
Masti’s
writing in English is usually simple, clear and sinewy, and doesn’t draw
attention to it by floweriness or any labouring after ‘style’; rather is it the
art of native strength and ease that conceals art. But when necessary, Masti
can also rise to the heights of memorability, as in the above passage.
Everywhere
the weight of learning, the wisdom born of experience, the enlivening and
illuminating load of anecdotage, all contribute to make the talks instructive
and enjoyable at once. Masti is verily the Hero as Man of Letters, and there is
an elemental integrity in all his writings. And what is the essence of his
ministry of letters spread over fifty or sixty years? The answer can be given
in his own words from the last essay in the collection entitled “A Testament of
Faith”:
“If
I am a writer by my make-up, my function is to shed light. I am an atmadeepa; my spirit is a lamp to
itself...Being a lamp to myself, I show others how to be lamps to themselves.”
–Dr K. R. SRINIVASA IYENGAR.
Music Forms:
By
Geoffrey Hodson. Theosophical Publishing House Adyar, Madras-20.
Vision
and audition are the most sensitive sensations of all the others. Form and
sound belong to these sensations perceived by the eye and the ear respectively.
Form is generally deemed to be devoid of sound, and sound devoid of form. But
the investigations made into vision and audition, by the psychologists and
parapsychologists, have revealed that the visual form has not only the form but
also the sound while the auditory sound contains the form too. Thus every form has
the auditory aspect too in the same way as every sound has the visual aspect
too. Hence it is proved scientifically that form could be heard in the same way
as sound could be seen. In this sense, music is not merely audible but also
visible, while painting is not merely visible but also audible.
The
present volume “Music Forms” is an attempt to show the music in paintings. The
author Geoffrey Hodson is a student of Theosophy and occultism and thus he is
interested in the superphysical world and its reactions to music and its
vibrations causing various forms and colours in the matter of the superphysical
world, which is not an utopian world but a world built of finer matter than
that with which our physical world is made.
Apart
from the profound text, the illustrations, both in black and white and in
colour, are much fascinating as visual objects of aesthetic delight. According
to these theosophical clairvoyants, not only the music has visual forms but
also the thoughts have visual forms.
When
a certain musical note is either vocally sung or played on an instrument, its
vibrations produce certain forms and colours. This truth has been traditionally
held valid in India since remote times and the result has been the numerous
Indian paintings depicting the Raaga-raaginis or the diverse musical notes.
The
author is wise enough to include in this volume an essay entitled “The
Sculpture of Vibrations” originally appeared in the “UNESCO Courier” written by
Dr Hans Jenny. Dr Jenny’s illustrated essay is very profound and touches many
an invisible horizon of the psychical vibrations. His attempts prove that the
vibrations caused by music world not only create forms in the superphysical world
but also do in the physical world that belongs to vision, audition, smell,
taste and touch. Even what we call the invisible is not in fact invisible at
all; the invisible world is the microcosmic replica of the macrocosmic world
which we call the visible.
The
author, Geoffrey Hodson, claims to have discovered the musical forms by dint of
his clairvoyance. He states, “in the course of his evolution, man develops
physically, culturally, intellectually and spiritually. His body grows in
capacity to express the results of evolutionary progress and develops one sense
another. How far, then, man has travelled up to now? What powers do we already
possess? Let me briefly review our position up to the present time. We have
reached self-conscious awareness physically, emotionally and mentally; for we
can truthfully say, ‘I act, I feel, I think.’ We also have developed the five
senses of hearing, touch, sight, taste and smell. The present time is of
especial interest, because the sixth sense (ESP) is just now beginning to show
itself to a marked degree. This new, sixth sense, consists of clairvoyance,
telepathy, pre-cognition or correct premonitions, metaphysical states of
awareness and other psychic faculties.”
The
sixth sense which the Theosophical occultists as well as the modern
parapsychologists claim to have discovered is not a new invention but an old
truth. What we call now the parapsychology is as old as humanity itself in one
form or another, both in its raw and ripe states. But it is now turning into
more concrete from the more abstract.
All
the matter discussed in this volume belongs to Western music and thus those,
who are not familiar with the Western music, fail to understand both the text
and the illustrations with ease. For instance, the author writes on “Prelude in
C Sharp Minor–Bach” as follows, “The minor key always tends to produce a
drooping form in contradiction to the major with its upraised, turreted
tendencies. In addition, we have the theme itself as well as the various
melodies of the composition repetitions of the theme, all of which move
downward. Indeed the only ascending melodies are episodical materials, not
derived note by note from the commenting theme. Thus from the very nature of
the music we are led to expect a drooping form.”
The
above quotation from this volume is hardly intelligible to the lay reader who
is unacquainted with Western music. Yet, one would never fail to enjoy, if not
appreciate, the splendid colour plates as sheer visual enchantment. Colour is
visual music and thus we view the music in the rich colour plates.
Parapsychology, occultism, esoteric sciences, etc., would lead the psyche of
modern man from the physical to the metaphysical, from the mundane to the
supra-mundane, and from the audible music to the visible music which manifests
itself in rhythmic form and radiant colour.
–SANJIVA DEV
Sri
Aurcbindo’s Concept of the Superman: By Chittaranjan Goswami. Published by SABDA, Sri
Aurobindo Books Distribution Agency, Pondicherry -605002. Price: Rs. 35.
The
volume under review is substantially the text of the doctorate thesis presented
by the author to the McMaster University, Hamilton, Canada. Sri Aurobindo has
been hailed as the philosopher-Yogi of our century, presenting us a systematic
school of thought under the name Integral Yoga, from the fullness of his
spiritual experience. The prose version of his philosophy is given to us in the
three volumes of Life Divine, and the
excellent poetic version of it is found in his epic Savitri.
The
central concept of Sri Aurobindo’s philosophy is the emergence of the superman,
who transforms all dross material existence into divine illumination. Human
existence and life on earth and man’s sojourn here have been looked upon with
no significance by the theistic and the absolutistic vedantins. Advaita Vedanta
looks upon this world as illusory and unreal, enveloped by Maya, which is
sublated by Brahman realisation. It has no permanent value. It is neither real
nor unreal nor a mixture of them. It is indescribable in terms of the real and
the unreal. Sadasattvaabkyam anirvacyam. The
theistic vedantins ascribe to the world of reality a temporary value in which
we should not rest permanently and from which we must leave to attain
unexcellable bliss. On either account, the world of reality is a disvalue. Sri
Aurobindo repudiates this view and holds that when the individual soul
surrenders itself joyously without any reservations, consciously to the
supermind, it prepares the ground for the descent of supermind. As long as the
individual mind functions in its ego-predicament, the descent is not possible.
The
supennind, when it descends, transforms, illumines, and makes all things
divine. The individual becomes a gnostic being. His words are wisdom. His
conduct is consecration, and his gestures are benediction. The descent of the
supermind was first in Sri Aurobindo and Mother. This doctrine the Master has
preached.
Mr.
Goswami has presented the theme in an academic garb with thorough documentation
in five chapters, highlighting the intricacies of the theme and placing it in
the proper perspective. For the busy reader, he has summarised his conclusions
in Chapter V in 12 pages. The volume carries an excellent bibliography, a
useful glossary of terms and a perfect index which make the book a standard
scholarly work on the subject. The volume is an invaluable addition to Sri
Aurobindo’s literature.
–DR P. NAGARAJA RAO
Nava Veda or New Light: By M. B. Raja Rao, 10-5-1/2 Masab Tank. Behind
Sardar Talkies, Hyderabad (A. P.). Price: Vol. 1. Rs. 10; Vol. 2. Rs. 10; Vol.
3. Rs. 12.
These
are the first three of the six volumes projected by the author to present his
knowledge of God, Nature and Man in a unifying vision. He mentions that the
writing is not the result of intellectual labour but of inspiration flowing
from God. His devotion to the task assigned to him from on high is obvious but a good deal of mental organisation is
obviously called for. Someone said that genius consists of a liberal dose of
perspiration with a dash of
inspiration. We are afraid that the writing in these pages needs to be severely
edited, rearranged and in several places recast. As it is, everything that
seems to have come into the mind has been put down on paper. Too much has been
attempted. Religions, Philosophies, Yogas, Upasanas, Scriptures, Occultism,
Metaphysics, Physics, Chemistry, Astrology, Astronomy, Cosmogony, Mysticism,
Palmistry, Psychology and more–all these subjects are sought to be presented in their historical bearings
and their current values. Necessarily many of the entries are sketchy and
superficial. A work of this nature calls for a corporate effort, co-ordinated
perhaps by a well-informed mind like the author’s. Not all the testimonials of
officials included in these volumes can make them readable as they are.
With
more discrimination, pruning and depth in the key topics these series could be
made a mini-encyclopaedia for the use of university students. The author is
certainly capable of this effort and we urge him to consider this suggestion in
the spirit in which it is made.
–M. P. PANDIT
Nava Veda
or New Light:
By M. B. Raja Rao. 10-5-1/2, Masab Tank, Hyderabad-28. Price: Rs. 15.
This
volume is the fourth in the series that the author has been bringing out in
order to enlighten mankind on the rich legacy of the past that it inherits and
the possibles of the future. Here he presents in simple verse the sayings of
great saints and thinkers of India. He gives an account of the life and
teachings of Buddha, based upon the Light of Asia by Arnold (though he does not
quite approve of the scheme of the older work). There are renderings of Telugu poems, Sumati Shatakam and Bhaskara
Shatakam, outpourings of Vemana,
teachings of modern saints and his own reflections on Man, Woman, Nature and
God. Some are light, some thoughtful.
As
is well said by one of the patrons of these series, the writer is occupying
himself usefully in his retirement.
–M. P. PANDIT
Guru Tegh Bahadur: By Ranbir Singh, Chief Khalsa Diwan. Amritsar. Price:
Rs. 13-50.
Brought
out on the occasion of the tercentenary of the martyrdom of Guru Tegh Bahadur,
this book gives a satisfying account of the life and message of the Sikh Guru.
The author traces the developments that led to the rise of the Sikh religion, the illustrious line of its Gurus
beginning with Nanak and then gives a detailed account of the birth, growth and
work of Tegh Bahadur. He describes how the great teacher laid down his life it
order to vindicate the rights of the Hindus to practise their own religion. The
second part of the work consists of translations into English of the Hymns of the Guru by Dr Harbhajan
Singh and Prof. Parman Singh. The hymns are full of exhortations to man to rise
above the life and attractions of the senses and open a new chapter by awaking
to God.
–M. P. PANDIT
The
Emerging Culture in India: Edited by Thomas Paul. Pontifical Institute of Theology and
Philosophy, Alwaye. Price: Rs. 12
The
inter-religious lecture series named after Fr. Zacharias and conducted by the
Pontifical Institute of Theology and Philosophy, is an attempt to X-ray the
state of the culture obtaining today so that remedial measures may be
undertaken to set right the ills plaguing our society.
There
are eleven scholarly papers, most of them from the Christian point of view. But
the Hindu and Moslem views are also represented and besides, the problem of the
emerging culture is seen from the angles of science, society and psychology.
The seminarians share the fundamental conviction about the need for human unity.
Religions are here to help man realise this unity, not to divide them. As
Bernard Haering (quoted by Dr Thomas Paul) says “The Church cannot be a
sacrament of union with God without being a sacrament of unity of all mankind:”
This statement holds true for all the religions of the world.
Samuel
Mathai paints a rather bleak picture of the emerging culture as one of violence
and rigid confrontations with authority. Even the centres of learning have
become a fen off murderous waters. Rev. Pallikunnen analyses in detail the contribution
from social forces like the new media which includes the communications network
that revel in Goebbelsian propaganda. C. P. Menon studies the effect of
scientific inventions on cultural attitudes. For example, the automobile creates
a new culture made up of ownership prestige, automobile cultism, speed mania, increased
respiratory ailments, etc., including “changes in the pattern of courtship”.
Having thus limned the field of inquiry, the other seminarians search for a
spiritual identity to transform the new culture into a meaningful endeavour.
The valedictory address by Cardinal Parecattil puts the seminar in its proper perspective
with a bold call for getting the young and the old involved in religious
bodies, and suggests suitable adaptation of the Church to serve the needs of
the people.
–DR PREMA NANDAKUMAR
Tryst with
the Divine: By
Prof. K. R. Srinivasa Iyengar. Publish by Mother’s Centre, Visakhapatnam-l2.
Price: Rs. 5.
Tryst with the Divine is a unique poem–a crystallization
ideas and thoughts of a lifetime of association with the Divine presence of Sri
Aurobindo and the Mother. Recollections, impressions and thoughts of The
Ashram, Auroville, Sri Aurobindo, the Mother, her Darshans, and her final
withdrawal from the world have been represented in twelve individual poems
which are united by a continuous stream of thought. The Divine in one
individual finally becomes the ‘Living flame’ in several individuals.
‘Look
Homeward’ gives a graphic description of the predicament of modern man “caught
somewhere between the terminals” –looking for a final break-through. It is
necessary that the self is released from the ‘shell’ of the ego and allowed to
fuse with the universal mind.
The
second poem ‘Courtyard and sanctuary’ is a fine description of the Ashram–the
Vedapuri as it is appropriately termed. The atmosphere is so charged with
holiness that “the very faces here seem to meditate and the leaves swing in
prayer.”
The
third and fourth poems are a series of reflections on the conflict between
inner light and ignorance and the effect of the Mother on awakening of the
soul.
‘Of
many colours’ is the Darshan of the Mother, a description of the various types
of people who came to have a glimpse of the Divine. Tryst with the Divine is a
description of the actual Darshan day and the Darshan of the Mother which is
likened to
‘the brief nectarean Dawn.’
“Surrender
and grace’ is a very subjective poem–an account of how the author surrendered
to the power of the Divine and the subsequent grace. In ‘Forerunners’ the
author analyses the effect that the Mother had on the inmates of the Ashram.
Auroville is described as the ‘Future city’ in the ninth poem. ‘Darkness at
Dawn’ very sensitively represents the final withdrawal of the Mother from this
earthly life and the author’s reaction when he telegraphically receives this
news. ‘Face to Face’ is a realistic description of the scene in the Ashram
where groups of people were waiting eagerly to have their last encounter with
the Mother. The last poem ‘Living Flame’ is the description of the Mother’s
mortal remains being lowered into the Samadhi and how the living flame of the
Divine is lit in every mind that had faith in her. Such is the depth of faith
and so unique was the experience that the author had that can be described only
as a meeting–a tryst with the Divine power. The poem can be considered as a
sequel in verse to his book on the
Mother.
–Dr. (Mrs.) ILA RAO
Aesthetics:
By
Benedetto Croce. Rupa & Co., Ltd.. Calcutta. Price: Rs. 45.
Croce’s
Aesthetics is a classic and no modern
aesthetic theory can ignore his thought; it is part of the atmosphere in which the
classical mimesis and rhetorical affectivity cannot retain their very form and
pressure. Of course he has not won the assent of writers and critics to the
monism of Intuition-expression: there are no institutions without expressions.
This means that all talk of mute inglorious Miltons is all bunk. This monism
does not help us to distinguish between two intuitions. A newspaper clipping is
not inferior to King Lear. This
monism regards the world of poetry as a self-created world, Mimesis has no
place in it; the poet does not imitate beauty external to himself. Perfect
intuition is beauty and any flaw in it is ugliness. This monism delivers the
most devastating blow to genres, figures of speech and rules, Monism cannot
approve of fragmentation of intuition, listing of figures of speech, of rules
and translation, of form and content. There is no single rule that has not been
subverted by some writer or other. It may be of some interest to Indian readers
to know that the exhaustive and exhausting analyses and categories of character
and plot, etc., in Sanskrit poetics get short shrift at the hands of Croce.
Shakespeare is the great In Spite Of. But this leads to theoretical paralysis.
If we accept Croce’s philosophy of intuition, art and criticism of art may disappear
like the grin of the Cheshire cat. There is no light here for the ordinary
business of criticism. Ultimately Croce’s Plotinian neo-idealism leads
dangerously to Poe’s doctrine that a long poem is a series of short poems
connected by prose. This is leads to art for art, the slogan of the 1890s.
This
cognitive monistic aesthetic ignores feeling. But a work of art, the
externalization of intuition, is accompanied by pleasure of pain as it is
perfect or imperfect. So later Croce defines, intuition-expression as one of
feeling; “lyrism” is the term used. Art gives not only aesthetic knowledge but
aesthetic pleasure too. Intuition-expression externalized gives to the qualified
recipient the same aesthetic experience in which passion is calmed and calm is
passionate, in which Wordsworth’s spontaneous overflow and emotion recollected
become synonymous. But when an aesthetic theorist says as a practising critic
(for after all the proof of the pudding lies in the eating) that Shakespeare
can be understood by one of slight or elementary culture or that the Divine Comedy is rhymed theology and
pseudo-science alternating with snatches of poetry, it indicates either the
theory is right and the application wrong or the application is right and the
theory wrong. This makes intelligible the strong indictment of aesthetic
theories by G. Saintsbury at the beginning of his monumental ‘History of
Criticism’, Arnold and Eliot fight shy of metaphysical flights and Daiches does
not court it in his critical approaches.
In
his insistence upon art being a complete fusion which has no beautiful ‘parts’
Croce is Coleridgean. Classical and Romantic, Realistic and Symbolic are
meaningless dichotomies: classical may mean perfect or artificial, romantic may
mean expressive or uncontrolled, realistic may mean imitative life-like,
symbolic may mean super-real or allegoric. Ultimately the aesthetic is one the
four main activities of the spirit: the other three being the logical, the
economic and the ethical. The aesthetic is a spurt of energy, a sudden flash which
strikes us blind if we peer too closely. Intuition-expression is like the
heaven’s glorious sun.
That
will not be deep-searched with saucy looks. Croce is Longinian, Plotinian,
Romantic in his Aesthetic.
–K. S. RAO
Studies in
Kalidasa: By
Vajjhala Gopalam, Retired Principal, Dwaraka Nagar, Visakhapatnam-4. Price: Rs.
3.
“Malavikagnimitra”,
“Kalidasa’s Vidushakas”, “Nature poetry in Sakuntala”, “Meghaduta” and “Raghuvamsa”
are the five essays contained in this work written in simple, and chaste
English. After giving the story of the drama “Malavikagnimitra,” the author
gives a character sketch of Iravati and rightly concludes with the remark that “The
Comedy of Malavikagnimitra is the tragedy of Iravati.” A comparative study of
the characteristic traits and parts played by the three Vidushakas in the three
dramas of Kalidasa’s is made in the second essay. Progressive development of
Kalidasa’s thought therein is also pointed out. Kalidasa’s love for Nature is
illustrated with suitable quotations. The other two essays, give summaries and
appreciations of the two Kavyas. This book is very useful to Sanskrit students
of degree classes.
–B. KUTUMBA RAO
Bhagavad
Gita: By
Dr C. D. Deshmukh. Andhra Mahila Sabha, University Road, Hyderabad. Price: Rs.
7.
Coming
from the pen of a savant and scholar like Dr Deshmukh, these chapter summaries
of ‘Bhagavad Gita’ in simple English are bound to evoke interest in the general
reader towards this perennial philosophy of action in the work a day world.
Dealing with the impact of Bhagavad Gita in
a separate chapter, the author analyses the process of reasoning and thought
that Arjuna underwent throughout the whole episode and how he finally announced
with conviction to Sri Krishna “I shall do as you say.” The age of the Bhagavad Gita is sought to be determined
with the help of the Indian Chronology of Yugas and Manvantaras.
The
book closes with a selection of verses from each chapter of the Gita.
–S. SHANKARANARAYANAN
Rational
Approach to Religion: By Amul Shah. Pushpa Prakashan, Dar-ul-Muluk, 26 P. Ramabai
Road, Bombay-400 007. Price: Rs. 10.
“Religion
will not be able to stand on faith alone. Unless the religion explains all the
facts of life in a rational manner, it will not be accepted by the modern man.”
With this conviction, the author proceeds to chalk out in this little volume a
rational approach to religion.
According
to him “the concept of God is a hypothesis and nobody should insist on the
acceptance of a hypothesis. There is a plain and simple message for all of us: “Live
your life.” Intellectually it is difficult to believe in the existence of a soul.
But one thing is certain that there is a life–” one can feel it and we shall
see that it is sufficient for anybody to go on.”
With
this self-set terms of reference the author proceeds to give wholesome advice
on topics like the care of the body, mind, interpersonal relationship, married
life, joint family, etc. He concludes by saying that our old concept of various
religions is outmoded and should be discarded, one “Human” religion should be
adopted.
–S. SHANKARANARAYANAN
Mahatma Gandhi
(Drama): By
T. K. Ramanujam Kavirajar, 79, V. O. C. Street, Tirunelveli, Tamil Nadu. Price:
Rs. 3.
The
stories of great people are generally narrated in the form of stories or
rendered as ballads to make an everlasting impression on the people who witness
it or hear the same. Enacting a drama is more impressive than story-telling.
The author Sri T. K. Ramanujam Kavirajar, who is an advocate by profession, an
ardent patriot and a close follower of Gandhi, had written Gandhi’s life in the
format of a drama which is commendable as a novel attempt. To be easily
understood, he had adopted a simple style using conventional and conveniently
constructed proverbs and parables. Some major incidents in the life of the
father of the nation, in this country and abroad have been dramatised with
calculated imagination. The author has restricted himself to such of those
situations in the life of the master which bring to focus the attention of
Gandhiji’s steadfast adherence to Truth and his unfailing faith in Ahimsa. In
every act of the five acts of the drama–why, in every scene for that matter–the
author introduces a critic of Gandhi and his actions, who before the end of the
scene gets converted to appreciate the master’s sterling qualities of courage
and conviction. It is possible for the author to hope to realise his objective
to convert the sophisticated in the community through this work. This is the
author’s contribution on Gandhiji during the centenary celebrations.
–P. SRINIVASAN
Confession
of a Lover: By
Mulk Raj Anand. Arnold-Heinemann, New Delhi. Price: Rs. 50.
Confession of a Lover is the third part of
Mulk Raj Anand’s long autobiographical novel, Seven Ages of Man, the first two parts being Seven Summers and Morning
Face.
The
long novel in seven parts is being published in the mould of the
self-revelation of the protagonist Krishan Chander Azaa who is Anand himself
kept at a distance. It is a novel of quest. But it is not a quest like that of
Sri Aurobindo or Raja Rao. It is Anand’s quest for illumination and a cure for
the existential malady of evil. The whole gamut of Anand’s fiction traces in
detail, as experiments in truth and
body-soul drama through the dualism of personal love and absolute love, the
evolution of his selfless humanistic love or loving-pity (Karuna) achieved as a result of prolonged search and intensive
study of the literatures and philosophies of the East and the West, and
especially poets like Farid, Rumi, Jami, Hafiz, Khusrau, Kabir, Iqbal and
Tagore. And the sources of the quest and his concept of loving-pity, which are
so splendidly expanded in his novels, appear embedded in Seven Ages of Man.
When
Gandhiji told him “God is truth,” Anand replied “God is love.” In his quest
Anand finds in women the sources of selfless love, at its most comprehensive
female principle in all her incarnations–mother, sister, aunt, beloved and
goddess. In Seven Summers the growth
of a child in schism; split and conflict without, nourished mainly by mother’s
love is described. In Morning Face, the
evolution of a child into an adolescent, especially with schism within,
sustained by the love of his mother, aunt Devaki, and brother’s keep, Mumtaz,
is portrayed. The two parts together trace Krishan’s growth in the schizoid
world into “an impetuous, vain and exuberant youth.”
Now
the third part Confession of a Lover describes
how the rebellious youth is softened into humility, through the two shocks of
the suicide of his beloved aunt Devaki (excommunicated by the ritualistic
society) and the murder of his love Yasmin (the teen aged Muslim girl betrothed
to be the third wife of a middle-aged Railway Guard, Gul Muhammad), and
sustained by the current of his passion for poetry, scholarship and freedom.
The dominating and fascinating feature of the book is the Yasmin-Krishan love
theme that ends up in tragedy with the murder of Yasmin by her jealous husband.
The novel opens with Krishan cycling through the streets of Amritsar to join
Khalsa College as a ‘first-year-fool.’ And he is shocked to find himself ragged
by the senior students, when he is rescued by Noor another first-year student
who becomes his bosom friend ever since. Krishan is initiated into a world of
contemplation and ideas by the poet Iqbal, the theosophist Professor, Henry,
and the Christian Priest, Reverned Williams. Implicated in the secret terrorist
bomb-making activity of Kedar Nath and his companions and kept under arrest for
a short while, puzzled Krishan escapes to Bombay where he writes for Bombay Chronicle for a short period and
returns to his college in Amritsar. Obsessed much by the tragic death of Yasmin
and his father’s strictures, and addiction to the world of follies, but
encouraged by his grand success with honours in his final degree examination,
the poet Iqbal, his Principal, Lalla Jag Mohan, and above all aided by his compassionate
mother, Krishan leaves for England to peel off the various sheaths of what he
calls “ghaoon maoon” and get to the Core.
The book is also a fine record of the various aspirations and depressions and
emotions, illusions and illuminations, experienced by Krishan in his quest for
happiness which marks the second stage in the evolution of Anand’s mind and art.
One interesting aspect in the book is that Krishan is seen often preoccupied
with the idea of God and His justice.
With
its alternating ease, strong insights, and fierce tension, the rhythmic
narration in Confession of a Lover is
sensational, sensuous and satisfying. There are obvious clues in the book which
help have a sublime understanding of Anand’s other novels especially Coolie, “Lalu Singh Trilogy,” and The Big Heart, and consequently the
various stages of Anand’s love-pilgrimage from innocence to illumination, in
his human relationships from the finite to the infinite. Indeed the book affords
the basic insight into Anand’s “Religion of Love” itself: “The strength,
capacity, and the depth of love is in all of us. It does not need anything more
than the spark to make it into a fire. And then one begins to dance in the circle
of fire–dancer becomes the dance “burning and melting.” Further the significant
omission of the definite article in the beginning of the title of the book is
itself symbolic of the universality of the book.
The
book affords an enjoyable and very rewarding reading, and it is a must to every lover of philosophy and
literature.
–Dr. K. V. S. MURTI
A Study of
the Important Brahmanas: By Dr R. S. Shiva Ganesha Murthy. Published by the Director,
Prasaranga, University of Mysore, Mysore-570012. Price: Rs. 16.
The
author richly merits our congratulations for having fathomed deep into the
oceans of some important Brahmanas, made a critical study and finally brought
out a wealth of information, not seriously noticed by anyone till now. The
authorlessness of the Vedas is upheld in a rational way. The symbolic significance
of the Vedic deities and sacrificial elements is explained. A picture of the
performance of a yaga is presented. The philosophy of Brahmanas including
metaphysics, cosmology, cosmogony, psychology, eschatology, ethics and
political science also is expounded. A special chapter is devoted to a study of
the sciences like biology, medicine, metallurgy, mathematics and astronomy
referred to the Brahmanas. It may be interesting to note that the application
of “Saumya syaama caru” together with recitation of a Mantra is suggested as a
remedy for cataract in the eye. Copious notes and references are given. Views
of scholars both oriental and occidental are quoted. Critics are silenced.
Importance of the Brahmana portion of the Veda is well brought out. Students of
Indian culture and Sanskrit literature are advised to study this thesis and get
themselves enlightened.
–B. KUTUMBA RAO
KANNADA
Sri
Vishnusahasranama Darshana: By Dr H. J. Achar. Translated by M. Vasudeva Rao,
Mairvadi, Kulai, S. Kanara, Karnataka State. Price: Rs. 15.
A
fluent rendering into Kannada of Dr Achar’s well-known treatise on the
Vishnusahasranamam. The book contains a systematic explanation of the Hymn of
thousand names in praise of Lord Vishnu, themewise.
It is pointed out that the names are not arranged haphazardly or to suit
metrical requirements but grouped together with definite purpose. In the course
of his explanations the writer solves many seeming contradictions and
irrationalities. His illustrations of the efficacy of some of the Mantras in
this hymn are striking. He draws upon his own experience and cites the
occasions when he was successful in the use of these Mantric names. The
translator has enlarged the comments in some places with good effect.
The
background of the Hymn, the possible objections from adherents of other schools
of thought, the sources of some of the names in the Veda and the Gita, are
discussed at length. The appendix contains the full text of the thousand names
as also simple explanations of each name in the order of the text. A worthy
translation of an earnest study.
–M. P. PANDIT
SANSKRIT
Divya
Ramayanam: By
Swamy Apurvananda. Sankara Vihar, 25-Trust Square, Madras-12. Price: 15.
This
valuable work written in simple Sanskrit prose is a translation from the
original in Bengali. Main story of the Ramayana is narrated here. Valmiki’s
Ramayana is closely followed in Kishkindha and Sundarakandas only. The striking
features of this Ramayana are as follows:
(1)
Ramayanas available in Sanskrit, and other Indian languages like Tamil, Oriya,
Assamese and Bengali, and in the Praktit literature of Bauddhas and Jainas are
consulted. All variations from the popular Valmiki’s Ramayana are pointed out
in the footnotes. For instance, according to some Ramayanas, it was Sita but
not Rama who killed Ravana in the battlefield. Sita was born to Mandodari.
Bharata and Satrughna were not twins but born to different mothers. Rama’s
sandals which ruled the country, kicked each other when a wrong judgment was
given, but kept unmoved and silent in cases of right decisions. (2) Questions
raised regarding the episodes of ‘Valivadha’ and ‘Sambukavadha’ are easily
answered. (3) Dates of some incidents in the story found in some Ramayanas are
given here. (4) Some of the author’s critical remarks are revealing of Yakshas
and Rakshasas. (5) Some very popular verses from Valmiki Ramayana, and Ahalya
Stotra from the Adhyatma Ramayana are quoted. (6) That Rama is an ideal king,
bon, brother, administrator, and hero, etc., and Sita is a perfect woman is
shown in a long introduction. (7) Some contradicting statements found in
different Ramayanas are found reconciled herein. (8) A bibliography of all the
Ramayanas and Rama stories in the appendix is very informative. This work
provides a very refreshing and interesting study to all Sanskrit knowing
students.
–B. KUTUMBA RAO
TELUGU
Braahmimayamurti
Viswanatha Sahiteedarsanam (A Collection of Essays): By Tatikonda Venkata Krishnayya
and Mudivedu Prabhakara Rao. Copies can be had from Smt. T. M. Lakshmi, 118,
Sreeramulavari Sannidhi Street, Tirupati-517501. Price: Rs. 15.
Kavisamraat Dr Viswanatha
Satyanarayana stood foremost among the modern Telugu writers. Author of more
than 200 books, there was no literary form which he had not touched and
embellished.
Viswanatha,
a worthy disciple of the worthy Guru, the late Sri Chellapilla Venkata Sastri,
himself attracted a number of disciples that have adorned the Telugu literary
firmament. There are numerous admirers and devotees of Viswanatha who have made
deep study of his works. Among them the authors of the present volume deserve
special mention. Sri Venkata Krishnayya, who is a profound scholar with a
balanced judgment, has the good fortune of close acquaintance with Viswanatha
for decades and enjoyed his confidence. Sri Prabhakara Rao is presently working
for his doctoral thesis on Viswanatha’s Ramayana
Kalpavrikshamu. The authors are therefore the right persons to undertake
writing of this book.
The
book is divided into two major parts. The first part gives a vivid account of
Viswanatha’s literary adventures and output, while the second part analyses the
outstanding features of his literary works and the personality of Viswanatha
and his individual impress on his writings.
In
the appendix are given the literary estimates and appreciations of Viswanatha’s
works by eminent scholars and critics. The landmarks and highlights of
Viswanatha’s illustrious life are also listed at the end.
The
book is an authoritative record of every detail pertaining to Viswanatha’s life
and literary work. The authors deserve the gratitude of the lovers of Telugu
literature for the meticulous care they have taken in presenting the book. The
book gives excellent reading and we commend it to all lovers of Telugu
literature.
–BHAVARAJU