REVIEWS
Sri Aurobind,’s Humour (Correspondence Part
III): By Nirodbaran. Sri Aurobindo International Centre of Education,
Sri
Aurobindo apparently intended complete retirement when, after the Siddhi of 24
November 1926, he entrusted to the Mother, not merely the management of the
Ashram but the spiritual direction of the Sadhaks as well. But with
irrepressible disciples like Amal, Dilip and presently Nirod, the Master soon
found that the retirement was a more arduous involvement than ever. It was the
Golden Age of Yoga instruction through letters redolent of sovereign wisdom and
tender solicitude and painstaking particularity, and of divine love and divine
levity and divine humour.
Nirod’s
Correspondence with Sri Aurobindo covers a period of about five years (1933–’38),
when the Sadhaks were a manageable number (100–200). Sri Aurobindo’s daily
time-table was fantasy almost:
4 p. m. – 6-30 p. m.: afternoon correspondence,
newspapers;
7 or 8.30 – 9 p. m.: evening correspondence;
9 – 10 p. m.: concentration;
10 – 12 p. m.: correspondence;
12 – 2.30 a. m.: bath, meal, rest;
2-30 – 5 or 6 a. m.: correspondence...
There
were no dictaphones, no stenotypists; all was written down, often on the margin
of the disciple’s letters, and as often on bits of paper. On a single day in
August 1936, Sri Aurobindo wrote “one letter of 36 pages vernacular, 2 others
each of 8 pages of foolscap, others less in size (4, 2, 1, etc.) but ample in
number–and this is no correspondence period!”
While
with his formal writings in the Arya Sri Aurobindo reached a far-flung
audience, his “evening talks” with his disciples before 24 November 1926 and
his correspondence after were rather more intimate, admirably tuned to the
occasion and the immediate audience, yet with wide-ranging creepers of meaning
that invest them with universality. But the published “talks”, having been
recorded from memory (by Purani, Chidanandam or, after 1938, by Nirod), do not
always carry the Aurobindonian elan. It is here that the Correspondence scores,
for here the style is the man, and the man-god is Sri Aurobindo. Master and
disciple are exchanging letters, but so frequently and with so few inhibitions,
that for the reader of the book it is as though an endlessly fascinating
conversation is in progress, and he is the privileged eavesdropper. There is
doubtless some clever editorial piecing together in Sri Aurobindo’s humour, but
in the Aurobindonian ambience, Nirod and his doldrums (whether real or partly
dramatised), the Ashram and its problems (“Commonsense is exceedingly uncommon
in this Ashram”...”What a mad Ashram”) the Yoga and its vicissitudes, Nirod’s
medicare and the incidental fall-out, the escalations of wit and the eruptions
of doggerel (“perfectly private”), and above all the personality of the Master
and the Mother spring to life in the pages of the book, and the cackle and the
laughter notwithstanding, there is a continuous spray of revelation as well.
Among
the recurring characters in this theatre of verbal exchanges are the Man of
Sorrows who pops in unpredictably, the Subconscient (“my King Charles’s head”)
and of course the Supermind. This last with its dangling Tail is quite a
popular visitant on these pages, and as for Supermind’s progeny, their name is
legion: Super-Tom, Super-Dick, Super-Harry, Supramental meal, even a “sublimated
supramental shout.” It is a wonder that with all this barrage of attention,
Mistah Supermind didn’t completely fold up and withdraw altogether, unable to
stand Nirod’s taunts and Sri Aurobindo’s felicitous levities. But the Master
assures Nirod in one place that his verbal shafts, his indignations and
objurgations, are merely jocular and are “not meant to bum or bite.” He is “a
true Ahimsuk” really, and although he strews his letters with “damned,” “deuce”
and “devils,” they are only expletive; no offence at all.
Learned
critics (“Easiest thing in the world is to be a critic. Just look wise and
slang the subject in grave well-timed sentences. It does not matter what you
say”) have often complained about Sri Aurobindo’s difficult and involved style.
Once a Union Minister asked me with some petulance, “Why doesn’t your Aurobindo
write like Vivekananda? How simple he is!” But there is no damned single style
in the Canon, as Sri Aurobindo himself. On the other hand, the sublimest truths
are presented in the language of a child’s smiles and laughter. Certainly, “within
there is a soul and above there is Grace.” What follows? Sri Aurobindo writes
with a view to clearing up all possible misunderstanding:
“Naturally
the soul and the Grace are the two ends, but
that does not mean that there is nothing between. You seem to have
misinterpreted the sentence, “There is a dawdling soul within and a
sleeping Grace above. When the Grace awakes, the soul will no more dawdle,
because it will be abducted’. Of course, it can happen like that, but as I put
it, there is no reason why it should. Generally the soul wakes up, rubs its
eyes and says, “Hallo, where is that Grace?” and begins fumbling around it and
pulling at things in the hope that Grace is at the other end of the said
things. Finally it pulls at something by accident and the Grace comes toppling down full tilt from God knows where.
That’s the usual style–but there are others.”
A
child might understand this–the whole mechanics and logistics of Grace–though
grown-ups might still whimper and grouse. And the Correspondence is full of
such illuminations.
Where
every page almost drips with madhu, madhu, divine honey, it is not easy to do
random sampling. Here levity is the natural cloak of wisdom, and laughter is
crammed with light. Thus of Nirod’s portrait: “Good heavens, what a gigantic
forehead they have given you! The Himalaya and the
“Read
an unintelligible para from the L. D., then sit in vacant meditation and see
what comes from the intuitive gods. They will probably play jokes with you, but
what does it matter? One learns by one’s errors and marches to success through
one’s failures.”
“All
this promises a bad look-out when
“I
don’t think even”, says Sri Aurobindo,
and adds, “I see or I don’t see.” And when he sees so clearly, how can he fail
to speak out? But his is a heart of divine compassion too, and the Grace comes “toppling
down full tilt”, and the dragon is ultimately cheated after all.
The Bhagavad Gita–A Revelation: By Dilip Kumar Roy.
Indian Book Company, Connaught Place, New Delhi-l. Price: Rs. 40.
In
this beautifully printed and well-got-up volume, worthy of the subject, the
author, himself one of the perennial seekers of Godhead through devotion and
song, has given us really a fine English translation in blank verse of the Lord’s
song along with an introduction containing a penetrative understanding of the
great scripture. The introduction at the beginning makes it clear how the Gita
will stand revealed to the seeker who can cross the most exacting of hurdles
that yawns as a gulf “between the awards of the logically-minded and the
perceptions of the intuitive soul.”
Dilip
Kumar Roy whose command of language and verse technique have always charmed readers,
herein also satisfies the eager of spiritually-minded for surpassing himself in
the attainment of his goal of perfection. Though the Vedic seers, according to
the author, have only sought illumination of Truth by gaining Knowledge
(Jnana), he feels that Love of God has an equally assured journey towards the
highest point to be reached. He seeks support
for his thesis from Sri Aurobindo thus: “This
yoga of love will give you a highest potential force for spiritual largeness
and unity of freedom. But it must be a love which is one with God-knowledge.” “Thereby
the paths of Jnana and Bhakti have been reconciled in their summum bonum being
the same. He further says: “....if one appraises Gita with a tranquil and
impartial eye, one cannot possibly miss this all-too-patent fact that Krishna
described the excellence of one thread after another only to weave them
together ultimately into a love patch-work quilt of harmony in an utterly
disharmonious and distracted world.”
There
is no doubt about the author’s own slant to God-love by devotion and song.
Still he has attempted to show how all the three Yogas of Karma, Jnana and
Bhakti have all provided valid approaches to the same goal.
The
translation marks the peak of his ability to render the Sanskrit original
without robbing it of its dignity and compactness. With the Glossary of
technical words employed in the text, the volume is bound to prove a richer
addition to the many existing translations of the Gita.
–K. CHANDRASEKHARAN
Memoirs – Window on Gandhi and Nehru: By Shriman Narayan.
Popular Prakashan, Bombay-34. Price: Rs. 40.
This
book of about 340 pages is a collection of reminiscences and reflections of the
author, who has had unusual opportunities of close association with some of the
greatest men of our times not only of
In
six parts the author has taken us through the steady progress of his imbibing
ideas and enthusiasm for the renascent urge which stimulated people in the national
awakening to seriously think of the fresh orientation to be introduced in both
methods of education and employment of our youth. Having learnt of the
principles of Basic Education from the Mahatma, Shriman Narayan began to
experiment his own ideas too in the execution of this favourite work of his. He
received the appreciation of leaders like Vinobaji and Nehru, which soon proved
the source for the rapid shouldering of further responsibilities by him as the
General Secretary of the A. I. C. C., and later as a member of the Planning
Commission. His work everywhere was to the satisfaction of everyone concerned
with the improvement of the activities taken on hand. Therefore his becoming soon
to be known to almost all of the elder leaders of the Congress seemed to be
only a foregone natural event in his life. Having been chosen for
Ambassadorship at
In
the other chapters in this book, we have very interesting accounts of his
meeting with the English poets like John Drinkwater, Wilfred Gibson and Stephen
Spender not to speak of literary critics like Lascelles Abercrombie. Again in
his world tour which he has recorded here, we get glimpses of great personages like
Albert Einstein, Prof. Harold Laski, Romain Rolland and others. On the whole it
is a book where we get intimate insights into the mind and activities of
Gandhiji and Nehru told without any tinge of self-importance.
Shriman
Narayan has already to his credit many books in English, which have earned for
him enough praise from the literary men. This one will certainly add to his
feathers, especially when it enshrines impressions or a galaxy of great men of
both our country and outside.
–K. CHANDRASEKHARAN
Bhavabhuti:
By V.
V. Mirashi. Motilal Banarsidass,
During
his own lifetime Bhavabhuti had the grouse that his greatness as a playwright
had not been recognized by his contemporaries and exclaimed, in one of his
plays, “Time is endless and the earth vast.” But recognition came to him late
in life; even royal patronage. However, even thirteen centuries after his
death, a comprehensive work which will give definite conclusions about his life
and works was overdue and the book under notice meets the need in an ample
measure.
Mahamahopadhyaya
Mirashi is one of the foremost Indologists of this country with an enviable
academic record in the field of research and more than 25 books in English,
Marathi and Hindi to his credit. In this encyclopaedic work on Bhavabhuti he
has left no source untapped regarding the date of the playwirght, the riddle of
his birthplace and his life. He has ably refuted Dr Kane’s objections against
his identification of Padmapura, Bhavabhuti’s birthplace, with the village
Padampur near Amgaon in the Bhandara district of Vidarbha. He has also, with
equal vigour, demolished arguments advanced by some that Bhavabhuti and Umbeka,
a Mimamsaka, were one and the same person,
Nearly
half the book is, naturally, devoted to a critical examination of the three
plays of Bhavabhuti, viz., the Mahavira Charita, Malati Madhava and Uttara
Ramacharita. The author is not a blind admirer of Bhavabhuti. He analyses
dispassionately both the merits and the shortcomings of his hero as a
playwright. It is well-known that Bhavabhuti is not an easy dramatist to become
acquainted with and even students of Sanskrit often find him a difficult writer
to read and understand. The author has ultimately proved that Bhavabhuti is one
of most rewarding of Sanskrit dramatists and particularly in the Uttara
Ramacharita there are delights that await the reader who is prepared to
overcome the difficulties of phrase and expression.
The
book carries interesting appendices which compare Uttara Ramacharita with
the Kundamala of Dhiranaga and discuss the views of Bhavabhuti on life
and his influence on later Sanskrit dramatists.’ The author’s erudition is
evident on every page of the book. The book is well got up.’
–T. S. PARTHASARATHY
Aldous Huxley - A study of his novels: By K. Bhaskara Rama
Murthy. Asia Publishing House, Ltd.,
Dr K. Bhaskara Rama Murthy’s book is the result
of a very prolonged and deep study of the novels of Aldous Huxley. In six
chapters of his book he attempts to analyse and sum up the achievements of this
great tour de force of the twentieth century. He has made an admirable
attempt at analyzing the novels individually and also thematically, but he has
unfortunately not been able to moderate his desire for quotations from the
originals, which are sometimes of unusual length. At times it becomes difficult
to say where one quotation ends and the other begins. In the Course of the book
there are a few interesting observations he makes. He tries to draw a
relationship between the date of publication and the age of the main character.
By means of a chart he tries to come to the conclusion that the time between
the publication of one novel and another is approximately the same as the
difference in age between one main character and another. Huxley’s characters
are representatives of his own personality. Special mention must be made about
the comparative study of Lawrence and Huxley. It is interesting to note the way
in which the author has compared two such dissimilar characters and highlighted
the various points of similarity. The last chapter of the book more or less
reiterates what has already been said in the first chapter. Nothing new or
original has been said about Huxley. The book is however a commendable piece of
work.
–Dr ILA RAO
Achieving order from disorder: By Walter S. Field.
Philosophical Library,
Walter
S. Field had studied Engineering, Science, Economics, and Philosophy. This ‘pilgrimage
of studies,’ extending over a period of many years, gave him ‘an outlook
basically epistemological, semantical and mathematical,’ which led him to know “How
and What can Man Know.’
Field
describes and discusses this “Genesis of How We Know.” The argument in the book
is punctuated into four parts. In Part I, he starts with an analysis of man’s
biological structure and instincts, and narrates how he depends on senses and
how through ‘qualitative perceiving’ and ‘quantitative conceiving’ he derives
concepts. In Part II, he takes up ‘Language’ and ‘Language thinking,’ and
analyzes the six levels of abstraction from ‘visible entity’ to the
hallucinary-miraculous non-formable level. Part III is an exposition of the
process of ‘Thinking.’ Through symbolization and language man thinks and
abstracts from the concepts. The author amply illustrates man’s unique method
of abstracting through relative terms – ‘relativity’ and ‘universals’, ‘classification’
and ‘analogizing’, ‘feedback’ and ‘metaphor.’ In Part IV, he projects the
process of ‘Knowing’, and describes man’s qualitative development through knowing,
heritage, and advancement. Through thinking, man ‘rationalizes from cause to
effect that controls his actions.’
Thus
the author concerns himself with man and humanity; and man is the theme
of his book. As the author believes, this thesis is ‘basic and fundamental to
all’; and it may help others achieve ‘more rational decisions’. Avoiding
carefully ubiquitous and sesquipedalian terminology and quotations, the author
purposely renders the expression simple and direct, and makes it easily
intelligible which is the chief merit of the book. The book affords an
interesting and rewarding study.
–Dr K. V. S. MURTI
Key to Vedic Symbolism: Compiled by M. P. Pandit.
Dipti Publications, Sri Aurobindo Ashram, Pondicherry-2. Price: Rs. 10.
According
to Yaska the famous Nirukta writer, Vedas admit of three kinds of
interpretation. Sayana in his Bhashya gave us the ritualistic meaning only. The
esoteric meaning known to the sages was transmitted orally to the initiated
only. It was Sri Aurobindo who revealed this symbolic meaning in his writings
and shed new light on the Vedic studies. Sri M. P. Pandit compiled from the
writings of Sri Aurobindo the symbolic inner meanings of different words in
Vedas, arranged them in order and got the compilation published for the first
time in 1967. This is the second edition of the same book.
According
to the Pandit “The outer sacrifice represented in these esoteric terms an inner
sacrifice of self-giving and communion with gods.” “Thus Agni outwardly is the
physical principle of Fire, but inwardly the God of the psychic godward flame,
force will Tapas; Surya outwardly the solar light, inwardly the God of the
illuminating revelatory knowledge; Soma outwardly the moon and the Soma wine or
nectarious moon planet, inwardly the God of the spiritual ecstacy–Ananda.” None
but a Maharshi can unveil the hidden symbolic meaning. Sri Aurobindo did it.
Sri Pandit has brought that knowledge to the door of every seeker. Symbolic
meanings of more than 225 words are explained herein. Meanings of Adiiti,
Angirasas, Aryan, Brahman, Dasyu, Gods, Gradation of worlds, knowledge and
ignorance, Man and woman, Mantra, Purusha Sukta, Sacrifice, Soma and World-system
are very enlightening. Translations of about 90 important Riks in English are
given. Students of Veda desiring to know the symbolic meaning thereof must read
this book carefully.
–B. KUTUMBA RAO
Sri Vishnu Sahasranama–A Study: By Dr
H. J. Achar, Karur, P.O., Tamil Nadu. Price: Rs. 12.
This
is not just another commentary on the Vishnu Sahasranama, but a very searching,
critical and exhaustive study of it. Bhaskara Raya’s slighting remarks that
this Sahasranama is full of tautology and unmeaning indeclinables, are for the
first time found here rebutted. The author proves that this Sahasranama is a continuous
stream of thought arranged in proper sequence, one word being chained to the
other, explaining, completing or complementing the other!” The word 
for instance, is explanatory for the word 
He is called Vasudeva because he resides in everything.
Punarukti in this Stotra, the author observes, is not a blemish but
its beauty. The word 
for example, at one place by virtue of the
meanings of the contiguous words denotes His invincibility in war of words,
while at another place it indicates His unconquerableness in war of weapons. 
an indeclinable coming after the name 
indicates His continuous process of evolution.
This
Sahasranama leads the devotee from the amorphous “Viswam” (the first name) to
the shapely “Viswamurtih” (7l7th
name). The word stands for the whole Sahasranama which
again is found in a tabloid form in the first 24 names. Last sixteen names form
an exclusive unit for repetitive recitation. The significance and import of
each name and its relationship with other names are thoroughly dealt with. A
few of the author’s experiences of the efficacy of some names in this Stotra
are narrated.
Text
in Devanagari script, a mini-guide that gives the meanings in English of all
the names in the Stotra, and 16 selected Mantras with their indications render
the book very useful to all its votaries. A serious but richly rewarding study,
this book deserves to be possessed, used and preserved as a treasure trove.
–SANDILYA
Guide to the Upanishads: Compiled by M. P.
Pandit. Dipti Publications, Sri Aurobindo Ashram, Pondicherry-2. Price: Rs. 10.
This
is compiled by the author from the writings of Sri Aurobindo. Most of the
things that are to be known by an entrant into the Upanishadic lore, the
meanings and exact concepts conveyed by some words like Cit Sakti, Karma and
Chaitya Purusha, some topics like God Realisation, intuitive poetry and
character of the Upanishads, immortality, and imagery of the Upanishads, etc.,
are all discussed here in a concise and clear manner. The main teachings of
some Upanishads like Isha, Kena and Chandogya are also presented. Translations
of some important Upanishadic passages are given. What are the Seven Steps? (P.
116) The answer is not found here. Regarding rebirth the author has the
following observation. “There are numerous important passages in almost all the
Upanishads positively affirming rebirth, and, in any case, the Upanishads admit
the survival of the personality after death and its passage into other worlds.
If there is survival in other worlds and also a final destiny of liberation
into Brahman for souls embodied here, rebirth imposes itself.”
At
least one passage should have been quoted here. A study of this valuable book
will be of great help to students of the Upanishads.
B. KUTUMBA RAO
Existentialism and Creativity: By Mitchell Bedford.
Philosophical Library,
The
substantial scholarly volume under review is a thorough examination of the
philosophies of naturalism as explained in Dewey’s Reconstruction in Philosophy
and Nagel’s Logic without Metaphysics. The criticism leads the author to the
Existentialist’s positions of Marcel and Jaspers. The central theme of the book
is the clear analysis of the deep metaphysics and world view of the great
paleantologist Teilhard de Chardin. The evolutionary philosophy of Chardin has
attracted the Western World and influenced the contemporary thought.
The
author of the book institutes a profound and insightful comparison and contrast
between the different existentialists’ concepts in the philosophies of Sartre,
Puber and Jaspers. There is the notable omission of the other two great
existentialists: Heidegger and Tilich. The existentialist’s outlook stands for
decision and commitment and action, in which man truly expresses himself.
Essence comes before existence in man’s life. Man’s will is more ultimate. Man
must assert his authentic existence and free himself from all types of
psychological conditioning. The theistic variety of existentialism is more akin
to Vedanta and is helpful to us all in the art of living. The book is a
substantial contribution to the study and in the exposition of the
Existentialist Philosophy.
–DR P. NAGARAJA RAO
Philosophy of the
An
interesting book resulting from a symposium conducted in
Native
Americans, the coloureds in the
The
book is sure to be an eye-opener to many who think that the third world means
just a group of undeveloped and uncommitted nations. The third world is a
revolution in the making.
–M. P. PANDIT
Approaches to the study of Religion: Edited by Harbans Singh.
Published by the Registrar,
This
book is a collection of papers read at the seminar held a few years ago at the
Prof.
Harbans Singh points out:
“Several
methods have been developed for the study of religion. The oldest and the most
popular one has been the historical approach which endeavours to trace the
origin and growth of religious ideas and institutions. In the psychological
approach, attempt is made to probe the deeper layers of religious attitude and
experience and to determine the role of religion in personality development and
human fulfilment. In the phenomenological approach, religious rites, actions
and observances are studied and compared. The anthropologist studies religion
as it expresses itself socially in rites, sacrifices, worship and observances.
The social scientist takes social and economic factors as determinants of
religious manifestations.”
The
stress in these discussions is on the social concern of religion and its future in a world which is getting more and more
unified in other dimensions.
–M. P. PANDIT
Image of
Of
all the countries in Europe that responded to the discovery of Indian thought
in the eighteenth century,
The
second part contains an account of the interpretation of
–M. P. PANDIT
Philosophy, History and the Image of Man: By N. A. Nikam. Somaiya
Publications, Bombay-14. Price: Rs. 30.
Though
it makes tough reading, this book contains some of the mature assessments of
modern situations in the field of Philosophy, Religion, History and Humanism by
the late Dr Nikam. Those who have tried to think and arrive at some conclusions
on these problems would appreciate the help offered by the learned professor in
these essays of dialectics, surveys and dialogues. His study of the monism of
Shankara and the integral, comprehensive monism of Sri Aurobindo is
stimulating. His analysis of man being the basic measure of value of the
society in the Hindu outlook is convincing. “Man is the measure of all things
because man is the ‘abode’ of all things. The image of man is the same as the
image of the universe. To understand the universe, understand man; this is the
law. And man is the bearer of all values because all values are human values, purushartha.”
–M. P. PANDIT
Guidance from Sri Aurobindo: By Nagin Doshi. Sri
Aurobindo Society, Pondicherry-2.
The
book under review comprises letters from Sri Aurobindo to the author when he
was in his teens and did not know much of Yoga or of Sadhana. The letters show
the Master’s solicitude to the young disciple, his patience, his unfailing
grace and constant help.
The
questions of the author and the replies to them are all arranged topic wise in
four parts and cover a very wide range. The various worlds, the various levels
and layers in one’s own being, the method of Sadhana, the right attitude
towards food, sex and sleep, Supramental Yoga, Descent of Supermind, the
Descent of the divine–all are discussed and commented upon lucidly in simple
terms. We are struck by the marvellous compassion of Sri Aurobindo who descends
from his supernal heights to the level of his young disciple to communicate
to him in intelligible terms.
Thus these letters are valuable guidance to all
neophytes on the path of Yoga and we are grateful to the author for publishing
these in a book form.
–S. SHANKARANARAYANAN
The Inner Guide: By Jay Mazo. Associated
Publishers, 6,
This
work is analogous to “The Pilgrim’s Progress.” Three hundred and sixty-five
spiritual messages dictated while the author, Jay Mazo, Was in
meditation-trance are collected in this slim volume.
Even
as a boy Jay Mazo was interested in the practice of Yoga through Pranayama,
Mantra and Meditation whereby he thought he
or anybody could reach the ultimate of manifest creation. His aspiration materialized
when he came to
In
the course of his peregrinations he had his ‘darshan,’ of Siva Bala Yogi at
Whether
it is meditation through devotion, or knowledge or Kundalini Yoga, it is the
intensity of the effort of the aspirant that counts as pointed out in the book.
The summum bonum of the messages, incorporated in the guide, is that through
the proper exercise of meditation by means of techniques, as enumerated in
Hatha and Raja Yogas, one can outgrow his ego-consciousness into cosmic
consciousness and its practice by mankind reduces world problems too.
But
the formidable ‘If’ is there,
because it is impossible for the commonalty except for the divinely-gifted to
annhilate their inborn personalities
and evolve into Yogins.
Anyway,
the Inner Guide lends a helping hand to sincere seekers of Truth –Omnipresent
in its diverse forms and still aloof and above them but easily accessible to his devotees.
–K. SUBBA ROW
Nineteenth Century Studies (Essays presented to
Professor Amalendu Bose): The World Press Private Ltd.,
This
is a volume of twenty-two essays presented to Professor Amalendu Bose on his retirement from the
Although
a few major figures of the nineteenth century like Blake, Byron and Dickens
were not included in this collection, it is refreshing to find that relatively
unknown writers like Thomas Hood and neglected topics like Wordsworth’s view of
history and Hardy’s theory of fiction are discussed by different scholars.
Ramesh Chandra Sharma’s account of Shelley’s passion for freedom for all men is
fascinating; K. N. Bakaya’s discussion of the development of the dramatic
monologue before Browning is sound. All these essays testify to the range of
interests of the Indian scholars in the nineteenth century British literature
and to the sophistication of their approach to literary problems.
–E. NAGESWARA RAO
Kapilarahaval: By A. V. Subramania
Aiyar. 47, Ramamoorthy Colony, Madras-82. Price: Rs. 7-50.
Kapilar
is the author of one of the mystery poems of Tamil literature on caste system
and Ahaval is a form or style similar to the blank verse in English literature.
Shri A. V. Subramania Aiyar has attempted at a free English rendering of the
138 line work in the book ‘Kapilarahaval’. Though Kapilar claims the same
parentage of the famous Tiruvalluvar and Avvai, his style does not seem to
belong to that age. So the identity and period of Kapilar remains
un-established.
Caste
system and opposition to it have been co-existent since ancient times in Tamil
Nadu. The main point established by Kapilar in his work is that the prime
determining factor in caste is not birth
but character and moral
conduct. A theist and a rationalist, Kapilar refers to ancient Hindu scriptures
and philosophies and quotes legends to declare his faith in words of simple
beauty “There is only one community and one caste. There is only one God. Birth
and death are common to all which none can arrest.” Shri Aiyar has provided
interesting material to Tamilians and non-Tamilians alike on the evolution of
caste system in
–P. SRINIVASAN
Light of the Library: Edited by Velaga
Venkatappaiah. Saraswati Samrajyam, Vijayawada-2. Price Rs. 10.
‘Grandhalaya
Pitamaha’ ‘Padmasri’ Iyyanki Venkataramanayya, the octogenarian of Andhra
Pradesh, occupies a unique place in our country, particularly of Andhra
Pradesh. He rendered exemplary and meritorious service to the cause of public
library movement in
The
book under review contains felicitations to Sri Venkataramanayya by eminent
persons, and essays which deal with his research work in the various fields of
the library movement. The volume impresses the younger generation and inspires
them to emulate the great social worker.
–BHAVARAJU
TELUGU
Kanyasulka Nataka kala: By Sri Sardesai Tirumala
Rao, Anantapur. For copies: J. S. Bhimasena Rao, Kamalanagar, Anantapur. Price:
Rs. 15.
Kanyasulkam
is an avant garde of its kind in the dramatic literature in Telugu, the
celebrated author of which, Gurazada Venkata Appa Rao, did yeoman service to
the Telugu muse by portraying on a broad canvas of thematic setting a
cross-section of the society contemporaneous to him with a reformist outlook
there-by offering a message with humanist touch. The play has already become
popular on account of study and presentation and much has been said about it in
praise and curiously enough otherwise also, but a regular critique in book form
on the work was very much wanting and long awaited until Sri Ramana Reddy’s ‘Mahodayam’
appeared on the scene. The present critique by Sri Tirumala Rao is quite
welcome for the simple reason that it is more systematic in its approaches to
the core and surroundings of the subject and accomplished with better critical
care and research acumen.
Sri
Tirumala Rao has already shot himself into limelight in the literary circles in
the Telugu country with his successful performance as a critic of the eminent Sivabharatam,
a modern classic in Telugu. He proved himself in the task to be a gifted critic endowed with a literary taste and insight,
learning and genius, outlook and understanding of his own. He seems to have
made the realms of the oriental and the occidental criticism the dominions of his
scholarship long back and set himself to the present task with much equipment
behind.
The
plan and presentation of the book is quite commendable which is divided into seven chapters dealing with
seven major aspects of the Kanyasulkam. The dramatic structure and setting of the play are explained in the first one. In the next chapter
the position of the hero and heroine is discussed at length. The next two
chapters deal with the
characters of Girisam and Madhuravani, the protagonists of the play and reveal
to us the secret of their souls. The fifth deals with the very purpose of the
being of the play, namely the social reform in its entirety and multifaced
nature. The critic rightly observes that Kanyasulkam remains for all time as a marvel of art even if some of the social problems of its
concern became outmoded or outdated today. The sixth chapter deals with the
life-force of the play, that is, Humour,
in almost all its facets quite in a vivacious vein of expression. The last
chapter of this critique which deals with the message of Humanity that Kanyasulkam
offers to us is really a contribution by itself.
The
author should have devoted at least one more chapter exclusively for the study
of the linguistic peculiarities and niceties of the medium of the play,
particularly in the context of which Kanyasulkam can certainly be proud
of itself as far as the Telugu tongue lives and thrives. But on the whole, Sri
Tirumala Rao deserves compliments for his masterly performance in the domain of
literary criticism in Telugu.
–DR. S. V. JOGA RAO
Ritambhara: By Dr K. Suprasannacharya. Sahiti Bandhu
Brindam,
In
this selection of free-verse we find many pieces of high merit from the gifted
pen of Suprasanna, one of the scholarly university poets from
–DR C. N. SASTRY
Telugulo Kotta Velugulu: By Dr Tumati Donappa.
This
collection of 20 Radio talks by Dr Donappa deals with classical and
folk-literatures, their growth and evolution. Thoroughness and sincerity shine
through these studies lending them a tone of authenticity. Dr Donappa speaks
well with courage of conviction on the topics chosen by him. The topics are of
interest to all lovers of Telugu language and literature who share the view
that grammar is neither prescriptive nor proscriptive, but merely descriptive.
The stream of Telugu literature is never stagnant. It is always on the move
seeking ever-widening horizons. Professor Donappa is one of those who can trace
the course of literary history being, “aware of the past, alive to the present
and unafraid of the future.” His talks are quite interesting besides being
informative and educative, a rare blend indeed.
–DR C. N. SASTRY