REVIEWS
Savitri: By Sri Aurobindo. Sri Aurobindo
Ashram,
Amongst
the works of Sri Aurobindo, Savitri ranks
next only to the Life Divine. Life Divine serves as a rational
exposition of the metaphysics of Integral Yoga while Savitri
is a detailed delineation of the
course of the yoga in the inner life of Sri Aurobindo himself.
This
grand epic poem cast in twelve books comprising of over 23,000 lines in blank
verse, deals with the old story in the Mahabharata, but with what a
difference! The childless King Ashwapati does penance
and with the grace of Brahma gets a female child. He names her Savitri and rears her as he would a son. When she attains
the marriageable age, ‘she is asked to look around and choose for herself a husband.’
She pitches upon Satyavan, the son of the blind King Dyumatsena living in exile in the forests. Knowing full
well through Narada that Satyavan
is going to die in a year’s time, Savitri, unwavering
in her choice, marries Satyavan and lives with her husband
in the forest. On the fateful day, the Lord of Death takes the life of Satyavan. Savitri follows him, skilfully argues with him and finally extricates her
husband’s life from the jaws of Death. This is the old legend. This becomes a
living symbol in the alchemy of Sri Aurobindo’s
poetry, a symbol of the conquest of immortality for the mortal man by the descent of the Supramental
Force on earth.
Sat
is what
exists. That which exists is the Truth. Satyam. One who possesses the Truth is Satyavan, the representative man who has the
Truth-substance in him. He is the son of Dyumatsena, the
lord of the luminous regiment who has temporarily lost his eye-sight, his sense
of luminous perception. Aswapati is the Master of
horses, horse denoting the speeding life force, full of plenitude. Aswapati is the Master of Life who is ever speeding up on the
ascent to the Godhead, the untiring traveller of the
worlds aspiring for the descent of the Divine Sakti
in him. In response, Savitri is born in him as his
off-spring, the Sakti of Savita,
the Solar Godhead of Supramental creation. The Divine
Mother condescends to descend on earth and be born in the aspiring man. By her
love, she makes the man of Truth her own, freeing him from mortality. Thus, Sri Aurobindo sees in the legend,
also a symbol indicating the advent of a new world where man will realise his supramental
potentialities and where death will no longer be the natural law of life.
We
understand that right from the days Sri Aurobindo was in
Here
in this grand epic poem, one finds the key to Vedic Symbolism and Mysticism.
Here one understands the subtle distinctions between the various states of
Brahman as proclaimed in the Upanishads. Here one finds the marvel of the Tantra Shastra unravelled, the potent worship of the Mother Goddess,
authentic description of the subtle centres of
consciousness in the human body, the ascent of the pent-up energy, the coiled Kundalini Sakti. Here one gets
the fruits of the various Yogas, attains knowledge
about all the sciences known to man. Yea, all the sciences, as the poem
excludes nothing in its integral sweep. Similes and illustrations are not only
from accepted poetical repertoires but also from mathematics, commerce, sports,
geography, atomic theory, space travel, etc. The poem is indeed a veritable
treasure-house to the seeker of knowledge in every walk of life.
This
epoch-making epic should not be read like any other poetry. Every word here is
potent like a Mantra. The best way is not to make an effort with the mind to
understand but simply to open oneself to the vibrations of the lines and to
wait. The understanding slowly dawns. One may not even understand what one has
understood. It does not matter. The dawn has come, the revelation has begun;
slowly the veil of night will be lifted and all will be light.
–S. SHANKARANARAYANAN
The Chariot of Jagannatha:
By Sri
Aurobindo. Sri Aurobindo Ashram,
The
book under review is a translation in elegant English by Arabina
Basu of five pieces from the early writings of Sri
Aurobindo in Bengali.
The
first piece “The Chariot of Jagannatha” (the book
bears its title) discusses about an Ideal Society which is a vehicle of the
Divine with its four wheels of unity, freedom, knowledge and power. The second
piece is a brilliant exposition of the Aryan Ideal and the Three Gunas. Sri Aurobindo says that what is necessary is the
renunciation of Tamas, the control of Rajas and the
manifestation of Sattwa which is indeed the hope of
the country. The third article enshrines a glorious tribute to Hirobumi Ito who died a martyr in the cause of
The
whole book provides delectable fare.
–S.
SHANKARANARAYANAN
The Yoga of Sri Aurobindo (Part Eleven): By Sri Nolini Kanta Gupta. Sri Aurobindo
Ashram,
Simple,
elegant and thought-provoking, Sri Nolini Kanta Gupta’s articles written in the light of Sri Aurobindo’s Yoga have always been welcomed as solid
contribution to Aurobindonian literature. Eleventh in
the series, the book under review containing interesting articles, throws a
flood of light on the future possibilities of the human body. The adventure of
the cosmonauts in space is a pointer, the author says, to the way for a new
adaptation and disposition for the body. “The human body itself will acquire
new dispositions forced by outer circumstances, the newly developing
environment and impelled by the inner stress of the descending consciousness
with its formative power.” The human body is moving towards freedom and
buoyancy, a new self-law. And when the very substance of the material body is
changed into its immortal essence by the Supreme Grace, even immortality of the
body can be brought about.
In
the article on ‘The Triple Cord’, following the general English usage, the
author talks of the cutting of the cord. ‘Loosening the cords’ (as per the
Vedic word ‘Stathava’) would be more
appropriate, as the transformation of the three constituent parts of human
nature is intended and not their annihilation. The Upanishads speak about the
release of all knots, Sarvagranthinam vipramokshah and make the distinction between bhid to divide and chid
to cut in bhidyate hridaya
granthih chidyante sarvasamsayah. Sri Aurobindo also talks of the unwinding
of the triple cord. (Savitri 1.5)
–S. SHANKARANARAYANAN
Talks with Sri Aurobindo (Part II): By Nirodbaran. Sri Aurobindo International
Centre of Education,
The
random conversations his attendants had with Sri Aurobindo almost daily for
three months between December 1939 and February 1940 are collected and
presented here as they occurred, in this volume by Sri Nirodbaran.
One here gets a rare insight of Sri Aurobindo’s
varied interests and his essential humanism. Art, literature, poetry,
philosophy, politics, religion, sociology–all are discussed and the reader is
charmed with Sri Aurobindo’s scintillating humour, his ready repartee, his disarming simplicity and
his amazing assessment of men and matters. At times the questioners in their
enthusiasm want a categorical pronouncement or a forthright assessment from the
Master and Sri Aurobindo, without causing any offence parries them with his
ready wit and gets away with his non-committal answers.
Let
us illustrate the Master’s views on some present-day problems. About using one’s
own language, Sri Aurobindo says: “In
N:
Under present economic conditions it is better, I think, to adopt birth-control.
Sri
Aurobindo: Yes, since most people can’t exercise restraint.
Altogether, a book of absorbing interest.
–S. SHANKARANARAYANAN
Seed of Grandeur: By
This
is a commentary on Sri Aurobindo’s poems ‘Thought the
Paraclete,’ ‘Rose of God’ and the first canto of ‘Savitri,’ the Symbol of Dawn. It is very difficult to write
on Sri Aurobindo and more so on his poems. For, Sri
Aurobindo is not a poet in the ordinary sense of the term. He belongs to the heirarchy of Vedic Rishis who are
acclaimed as Seer-poets, hearers of Truth, Kavayah
Satyasrutah. His poetry flows in pristine purity
direct from overmental realms and is an exposition in
the ordinary poetic garb of his profound spiritual experiences. Naturally if
his poetry is comprehended only by the mind and reason of the reader according
to conventional standards of appreciation, it is bound to be obscure and to
make no sense. As Sri Aurobindo himself remarks: “If
there is any obscurity in a truly mystic poem, it is because the poet tries to
express faithfully his extraordinary vision, what he has inwardly seen. Others
may find difficulty in understanding it, but it is not consciously written with
a view to make it unintelligible. It is not a laboured
work. On the contrary, if one tries to make it easily intelligible it becomes laboured.”
The
pieces chosen here by Sri Krishna Sarma are
profoundly mystic and his rare insight and clarity of thought have gone a long
way in making the commentary really helpful. As rightly pointed out by Sri Sarma,
the colour scheme in ‘Thought the Paraclete’
and the ‘Rose of God’ does not correspond to any physical colour
scheme but to that seen in spiritual vision of the poet. Thought is the medium
as well as the mediator between man and God and the poem ‘Thought the Paraclete’ describes its ascent in four stages while the ‘Rose
of God’ invokes the descent of Divinity in the heart of man and its blossoming
five-fold as Bliss, Light, Power, Life and Love. The first canto of the epic
poem Savitri, the Symbol of Dawn deals symbolically
with the new creation, the spiritual awakening.
The
Prefatory Note, Introduction and the Stanza-wise explanation of the Symbol
Dawn, all add to the value of the book. The lucid and well-authenticated
commentary is a real aid to an earnest appreciation of Sri Aurobindo’s
poems.
–S. SHANKARANARAYANAN
Evolution in Religion: A
Study in Sri Aurobindo and Pierre Teilhard de Chardin: By R. C Zaehner.
Clarendon Press,
Of
the number of studies inspired by an apparent similarity between the vision of Sri Aurobindo regarding the future of Man and that
of Pierre Teilhard de Chardin,
the famous French Jesuit-paliontologist, Dr. Zaehner’s raised great expectations. He has sought to give
a comparative study of spiritual evolution as developed by the two thinkers;
but in trying to interpret it in terms of the two religions in which they were
born, Hinduism and Christianity, the writer has missed the right direction,
especially in the case of Sri Aurobindo.
Sri
Aurobindo’s teaching centres
round the evolution of Consciousness in Man, the unfoldment
of the truth of his own being, without reference to any religion or creed. He
sees the emergence of the Supermind, the principle of
Knowledge-Will above the highest reaches of the mind, as the next goal of human
evolution. To Teilhard de Chardin
it is the establishment of a “Christ-Omega”–a kind of Buckian
Cosmic Consciousness that is the crown of evolutionary labour.
Dr. Zaehner fails to grasp the spirit of Sri Aurobindo’s approach and his dynamic yoga; he is inclined
to accept Teilhard’s interpretation of the Catholic
Church and its doctrines in terms of his own perception in the evolution of
life on earth. He notes that, for Chardin, the Roman
Catholic Church was the only possible centre of unity in the frame of which the
collective salvation of mankind could one day be realised.
Despite its petty-fogging legalism and a sacramental system that had so often
degenerated into an almost mechanical device by which salvation might be
obtained, the Roman Church with the supreme Pontiff as Vicar of Christ at its
head was still the only possible focus of unity which, acting as the axis of
evolution itself, could mould mankind together into a unified and forward
thrusting collectivity destined ultimately to converge upon God as its true and
predestined Centre.”
The
book disappoints.
–M. P. PANDIT
Lights on the Upanishads: By T. V. Kapali Sastry. Dipti Publications,
Sri Aurobindo Ashram, Pondicherry-2. Price: Rs.
4.
This
is a fresh, critical and illuminating exposition of the main Vidyas of the Upanishads in the light of Sri Aurobindo’s yoga and philosophy. Bhuma,
Prana, Sandilya, Vaisvanara,
Nachiketaagni and Madhu
Vidyas are discussed and described here. The stmbolic meanings of the words Aahara,
Smriti, Sattva, Atman, Akasa, Prana, and Kratu,
etc., are explained on a rational basis, and the aim and modus operandi of
each Sadhana is given in a nutshell at the end of
each chapter. Vaisvanara Vidya,
for instance, “starts with the conception, faith and will to recognise the active presenee of
the Vaisvanara atman, the Universal Purusha in each living being; it progresses by the
extension in thought, feeling and action of the individual to others
immediately around, to whomsoever he sees and comes in contact with in his
interchange with the environment, and indeed to all beings, to the world at
large. It culminates in the realisation of the individual completely freed from
the bonds that chain him to the separate and finite living matter and so
identified with the Universal Divine presence in himself, in all beings, in all
worlds, that whatever he does is seen and felt as the doing of the Sole Self of
the Universe and indeed one with the universal Purusha,
when he eats the food, he eats the food in all words, in all beings and in
all selves.” In short the learned and enlightened author proves that the
Upanishads are not all metaphysical speculations but precious Manuals of Sadhana of ancient Rishis. We
whole-hearted commend this book to all Sadhakas and Upanishadic scholars.
–B. KUTUMBA RAO
The Tales of
About
stories, one can make a safe generalization: there is nobody who does not like
them. Some people like to read them and others prefer to listen to them; while
most people would be glad to “see” them on the stage or the screen.
But
it is children who are captivated most by stories. It is good that, of late, a
number of books in story-form meant exclusively for children are being published.
A
story almost always aims at teaching a moral overtly or covertly. While a
sophisticated adult tends to hate this trend, the best way to teach a moral to
an impressionable youngster is through an interesting and convincing story.
The
present book describes a number of stories (obviously intended for children)
and each story has a built-in moral. Many stories have a fairy-tale touch but
that does not detract from their value. Even adults should find stories such as
“Lilac Time” and “Make-Believe” rewarding for they teach how to cultivate a
relaxed mood of mind and an optimistic outlook.
–K. V. SATYANARAYANA
Bhaja Govindam:
By C. Rajagopalachari. Bharatiya Vidya Bhavan,
Bombay-7. Price: Re. 1.
This
is the second edition of Rajaji’s brief but brilliant
exposition of the celebrated Bhaja Govindam of Adi Sankara. In the English garb of Rajaji’s
original in Tamil, the book is sure to reach a wider public. To that extent the
Bhavan’s enterprise must be welcomed.
Rajaji
has always resisted the Advaitic stance in the interpretation
of the text. We have his emphatic declaration even at the outset. He says in
the introduction: ‘Some immature critics of Indian philosophy believe and say
that the way of devotion is different from the way of knowledge...Knowledge
which has become mature is spoken of as devotion. If it does not get
transformed into devotion, such knowledge is useless tinsel. To hold and to say
that jnaana and bhakti,
knowledge and devotion, are as different from each other as gold from baser
metal is to expose one’s ignorance.’ If mature wisdom could be equated to jnaana of Sankara’s
doctrine of ultimate Realisation, certainly no need for any more difficulty in
reconciling the meaning of the latter half of verse 24 of the text “Sarvaasminnapi Pasyaatmaanam,
Sarvatrotsruja Bhedojnaanam”
as ‘See yourself in all things. Give up this false sense of difference from
other beings everywhere.’
The
translator, whose English rendering of the Tamil is deserving of appreciation,
gives the meaning ‘delusion’ to both ‘moha’ and ‘maaya’, which may appear as somewhat misleading.
–K. CHANDRASEKHARAN
Rajaji: The Lone Voice: By Prof. N. S. Venguswamy, P.O. Nellayi, Trichur District, Kerala. Price: Rs.
15.
We
have here a very concise and accurate account of the period between the years
1940-1947, when the last stage of the Freedom Struggle was waged through a
series of negotiations, in all of which Rajaji’s
understanding of the situation and his constant attempts to secure some amount
of agreement between the Congress and Mr. Jinna
happened to sponsor the ultimate division of India into Bharat
and Pakistan. In the course of events, the part played by Rajaji was
conspicuously one of extreme difficulty. At many stages, he had to pursue
steadfastly his own conviction of a proper solution to the unending discussions
which seemed for some time to make the chances of
In
this book the author has shown vividly but with no bias towards any particular
group, how the negotiations got thwarted by the too great adherence to Gandhi’s
dream of an undivided
–K. CHANDRASEKHARAN
Kamba Ramayanam:
A Study:
By V. V. S. Aiyar. Bharatiya Vidya Bhavan,
Bombay-7. Price: Rs. 4.
Kamba Ramayanam has been
acclaimed as of its own worth in poetic merit by many. The fact that Kamban who came after Valmiki had the benefit of the
original in Sanskrit gets often submerged in the praises sung of his classic, par
excellence. True, the Tamil poet shows a vast experience of life and a
power of expression unequalled for its poetic beauty. His treatment of the
story with necessary deviations and elaborations and his distinct contribution
in the art of characterisation have made his book
retain an individuality, all its own.
Enthusiasts
like V. V. S. Aiyar have shown a total disregard of the fact that when an
earlier poet produces a work, it is natural for later ones dealing with the
same subject to bring out their contributions in making changes and additions
which would enhance the original. No doubt, Kamban’s
poetry is considered as by itself an original creation in spite of the Adi Kavya of Ramayana having
earned unparalleled appreciation through the ages.
The
author who had knowledge of both Sanskrit and Tamil and therefore could not be
ignored as not possessing sufficient equipment to expatiate on the two great
master poets, still fell a victim to a kind self-intoxication whenever he
touched upon Kamban. He cannot liberate himself from
a feeling that the architectonics of Kamban far outshine those of Valmiki. In a number of places he compares
and contrasts the two poets
and makes out how the later poet’s production is ‘the grander poem.’ According
to him he has convinced his readers of his impartiality in dealing with the two
poets. But what strikes an unbiased reader of his book is that some of the
situations and dialogues which he describes as a vast improvement on the
earlier poet seem to be either a stretching of a sentiment to the extent of
merging it with sentimentalism or an exaggeration which does not do justice to
a correct aesthetic sense in appreciation of poetry.
On
the whole one has to agree with the foreword writer, Sri K. Santanam, when he refers to the two later poets Tulasi Das and Kamban and says: ‘They
are often considered superior to the original by their enthusiastic admirers. I
do not subscribe to the view’.
One word about the printing also. It is a matter for regret
how the Bhavan Series known for their high standard
of printing and execution should have shown lack of their usual care in this
publication.
–K. CHANDRASEKHARAN
Studies in the Tantras
and the Veda: By
M. P. Pandit. Ganesh & Co. (
The
book contains fifteen substantial and informative studies, from the Tantras and the Veda. Text of the Nivids
is added as an appendix. A study of “The Principles of Tantra”
an outstanding work brings out the distinctive features of the Tantra. The Tantras are catholic
and do not insist on Vedic and Vedantic lines of
discipline for initiation. They are practical sciences. They declare the world
is no illusion but an expression of Brahman. In short the Tantra
is an encyclopaedic science and harmonises
the Vedantic Monism and dualism. Significance and
importance of a Guru, Nature of Mantra, Devas, Significance of idols and Worship are all briefly explained
in this article. Study of Mahanirvana Tantra in addition to giving a summary of the text, and
some important Mantras points out that wine and sex can be substituted by
sugar, honey and milk, and meditation on the lotus feet of the Devi by weak-minded persons. A study of Dr. C. Suryanarayanamurthy’s “Lalita Sahasra Nama” reveals that
leaders of Modern Physical Sciences are veering round to the view of our
ancient seers that the ultimate Reality is of the nature of a consciousness, that is self-aware and self-active. It also
gives an idea of the Sakta Philosophy and Srichakra. Nature and types of Gurus, requirements of a
Sishya and classification of Dikshas are described in
a study entitled “The Guru Sishya Tradition.” Process of Yoga Practice as
described in the “Yoga Kundalini Upanishad” forms the
subject matter of the next study. Process of meditation and the nature of Nadis as described in Uttara Gita
are beautifully summed up in another study. Theory and Practice of Tibetan Tantric system are given in a nutshell in the study
entitled “The Mandalas.” “Chakras in Sri Aurobindo’s Yoga” brings out the differences in the views
of Sri Aurobindo and the traditional views. Purusha Sukta, interpreted from the viewpoint of Saivism is a valuable study. “Gayatri
Upasana” another study explains the meaning of the Gayatrimantra Nivids is a study
that we come across for the first time. Other essays are also equally
informative and it is impossible to select a few from them. In short this book
provides in a compressed and palatable form rich fare of knowledge in a
predigested and easily assimilable manner.
–B. KUTUMBA RAO
Ethno-Musicology and
This
is a study of Indian Music in its two broad divisions, viz., the cultivated and
the uncultivated. The cultivated music has two well-known systems, viz., the
North Indian and the South Indian classical styles of music. The uncultivated
music is also divided into two parts, viz., tribal music and folk music. The
present study is on the traditional music of the Indian tribes which has been
designated as ‘primitive music.’
Such
a study is of great importance to a study of the evolution of Indian culture,
since tribal music may ultimately help us in reconstructing the history of
development of Indian music itself. The author has shown on the authority of Matanga, an ancient Indian writer on Indian music, that the
jungle folk of
In
this book, the Indian tribal music, as a whole, has been compared with other
major types of Indian music. In addition, there is also a brief discussion on
the relation of music with society, culture and language. In other words, this
book purports to set forth the knowledge that is necessary for study of
ethno-musicology and
The
author was particularly endowed mentally to undertake this work, which he has
done as a theoretical study, on account of the knowledge and experience that he
had, as a linguist-anthropologist, in addition to his early training in
musicology.
The
author has dearly traced the cultural evolution of a tribe and has shown that
this is reflected in the change in its music, which gradually acquires more and
more the features of folk music, starting from a primitive tribal base. Of
particular interest is the author’s treatment of the subject of the result of
the inter-mixture of higher culture, with the Indian tribes, leading to a gradual
process of acculturation and approximation to the civilised
life by the tribes. From this, he has derived the thesis that the gradual
change in the music of Indian tribes has generally followed the line of
development of the classical music of
The
book is thus a pioneer and preliminary study, where the author with his deep
knowledge and experience has contributed something new to the field of his
study, and has suggested ways and means to tackle ethno-musicology in
The
author has richly and meaningfully added to a new type of knowledge by
admitting to our repertory, a new concept of music, viz., tribal music, which
is very much distinguished from the classical music on the one hand, and folk
music on the other.
–DR. N. RAMESAN
The Sound of Light (Experiencing the
Transcendental): By Irine Starr. Philosophical Library,
The
volume under review is the sincere record of the spiritual experiences of an
earnest mystic-minded seeker of the Divine not in medieval cloisters, nor in
Himalayan heights but in the midst of the busy large metropolitan city. The
record of the experience enumerated covers a period of seven years. It has been
served to us under eight different heads, with a
overture and a postlude. It is difficult to summarise
the experience and to do so will take away the religious aroma of the work. The
experience like all genuine mystic experience of the eastern seers and western
savants is authentic and discloses the intimate relation between God and
–DR. P. NAGARAJA RAO
Indian Writing in English: By David McCutchion. Writers Workshop,
David
McCutchion deals with contemporary Indian writing in
English “as a puzzled, respectful and where necessary a critical observer” who
is endowed with a shrewd, penetrating and dispassionate perception, “a trained
literary taste that is not afraid to condemn and admire.” The author critically
surveys poetry, fiction and criticism written by Indians during this century
and pronounces his well-considered opinions which often make us pause and think.
He is well aware of the hazards with which critical assessment of Indian writing
in English is beset–the imperialist attitude of looking upon the Indian writer
as a protege who has learnt his lesson well, the
national pride which plumes itself over achievement. The attitude of regarding
Indian writing in English “as a dog walking on its hind legs” shall be
discouraged because great work can be produced in English but we should steer
clear of complacency and self-indulgence.
In
his review of Dr. Iyengar’s book “Indian Writing in
English”, David McCutchion observes that “The patron
saint of the book is Sri
Aurobindo”, that the book is full of information covering a vast range of
material and that it is more concerned with spiritual than with literary
values, more with aura than with words. He characterises
Sri Aurobindo’s poetry as the poetry of intoxication
which is little concerned with critical discrimination and empirical reality.
Sri Aurobindo has evolved a poetic style which owes much to Milton and
Tennyson, but it is over mind poetry vague, abstract, long-winded
lacking the emotional overtones which we invariably find when a poet proves
axioms of philosophy on our pulses. David McCutchion
asserts that he would sooner have a good solid pebble (a short poem like those
of Lal) than a hollow mountain (like ‘Savitri’). This
view may sound heretical but it is worthy of serious consideration.
Commenting
upon the quest for Indianness in fiction he assigns a
high place to Raja Rao and R. K. Narayan praising the
latter for having shaped English into a very useful tool capable of concrete
precision and subtle modulation of tone. He remarks that it is desirable for
Indian writers to leave aside their conscious pursuit of Indianness.
Referring to The Serpent and the Rope, he points out that it is not
concerned with circumstantial reality, that there is very little story, it is a
book of discursive enquiry rather than narration, it is devoid of social
relations, psychological motivation, characterisation,
judgment, a passion for the concrete, a movement towards a conclusion. He lays
his finger on the sore spot when he says that the major fault of the book is
its “philosophical garrulousness.”
All
the essays included in this volume deserve critical study and careful
consideration. No lover of Indian writing in English can afford to miss this
book which offers perceptive praise as well as fastidious devaluation which we
very much need for the proper evaluation of Indian writing in English which as
David McCutchion rightly observes has dropped the
compromising epithet Anglo-Indian and after briefly toying with Indo-Anglian now boldly asserts itself to be Indo-English. David
McCutchion’s sympathies tend more towards the
modernist trend marked by “deft precision of phrase, everyday subject matter,
self-irony, distrust of passion, hatred of pretension” than Tennysonian
and Romantic halo which surrounds the major part of Indo-English poetry.
– Dr. C. N. SASTRI
Lord Haranath (Volume 2 - Madhya Leela.): Compiled
by A. Rama
This
is an authentic biography of Sri Haranath. This
dwells on his
–B. KUTUMBA RAO
Freedom of the Press: Edited by Harold L.
Nelson. Times of
This
is a reprint of an American publication of the same name by Professor Harold L.
Nelson, Director of the
It
is a notable fact that even in a country like the
The
episodes which mark the changing phases of this concept, from the earliest
times of American history to the Warren Commission of 1964 are presented here
in a masterly manner with all the vividness of their drama and details of their
occurrence. Two introductory pieces provide the historical background taking
the student from the Zenger trial and the
libertarianism of
The
book, of course, deals with issues which arose in
–A. K. VENKATESAN
Youth in Ferment: Edited by Dr. R. C.
Gupta. Sterling Publishers (P) Ltd.,
This
volume is a compilation of papers and articles, presented at a Symposium held
to analyse and identify the causative factors leading
to a militant and aggressive stance of youth in their approach to the problems
that confront them in their day-to-day life; and to find ways and means as to
how best their surplus energies can be directed into fruitful channels without
allowing them to deviate into mobocratic and
anti-social activities.
The
genesis of the unrest prevalent amongst youth (inclusive of students of 18-25
age range) as gleaned from the contributions made available by men from
different walks of life can best be traced to:
(1)
Fear of unemployment, (2) Socio-economic factors, (3) Overcrowding and
resultant lack of rapport, between the teacher and the taught, (4) Defective
education, (5) Exploitation of youth by political leaders, (6) Ethical
impoverishment, (7) Materialistic outlook, (8) Non-awareness of social
responsibility, (9) Devastating impact of sexy films, love-stories and light
literature, (10) Hero worship and Personality cult that stifle independence of
thought and action and foster a slave mentality and deny opportunities for
collective thinking and collective decision, (11) Bureaucratic woodenness and
unresponsive attitudes of the managements, (12) Conflict between traditionalism and modernism and (13) Language
medium.
One
may say that youth is by nature emotional, exuberant and adventurous. The
quantitative expression of the discontent assumes, sometimes, formidable
dimensions with a spree of violence, exceeding the bounds of decency and
decorum. These animal incarnations of youth are due to defective education
imparted at high school and collegiate levels, which merely aims at “Plead Knowledge”
to the criminal neglect of moral and spiritual values fundamental to the coherence
of society. The much-bruited Traditionalism, modernism, Materialistic outlook,
Industrialism, and Generation-Gap take a back bench and come nowhere in the
picture so long as the value-fortitied minds and
hearts of the youth are alert and sound, yielding no room to undesirable
incursions of alien influence, exerted through destructive media of sexy films,
cheap novels pandering to the lower nature of humanity and siren-voiced organs
of mushroom political parties with eternal vigilance to fish in troubled
waters.
The
unrest of the youth is a corollary of intellectual unrest. New ideas emerge.
New values surface. And distasteful changes may occur. But, by themselves, they
cannot sweep the youth off their feet as long as they keep their poise,
intellectual balance, exercise their judgment, discriminate between “good and
bad” and be choosey in selection and adoption of what is thrown before them, by
emergent social and political forces. Extra-curricular activities may go some
way in killing the idle time of the youth. But it is only correct behaviour, right attitude, right outlook, if developed,
that can rescue them from offending behaviour and
irrational rigidities.
For
those, who are interested to understand the youth problem in its true
perspective, this slim Reader with its excellent get up is highly valuable.
–K. SUBBA RAO
Comtism in the Novels of George
Eliot: By
Thakur Guru Prasad.
The
‘Title’ afore-mentioned, is a printed thesis prepared by Mr. Prasad for his
Ph.D. It depicts elaborately the influence of Comtean
thought on the novels of George Eliot.
A
rational approach to the problems of the physical world, affiliation of the ‘Present’
to an extinguished ‘Past’, and anthropocentrism, constitute the Basic
Scaffolding for the arresting structures of Comte’s Positivism.
His
philosophy enunciates that knowledge is derived from observed facts and the
varied phenomena or ‘sensa’ are governed by
inexorable laws. And still more revolutionizing are his concepts, in the field
of Sociology. A brief resume will be more enlightening. Civilisation progressed
according to Law. History is not a tale of Dynasties and Events. It is a study
of “Social Dynamics.” Life is collective and is conditioned by the environment.
Man is the head of Nature’s economy. Unity inheres in diversity. All order is
not static. It develops ultimately into progress. Love, is the corner-stone of
ethical life. Ego or self-love broadens into “Altruism” or Meliorism.
Politics should be subordinated to morals.
These
concepts of Comte’s social philosophy, besides other solid virtues like
monogamy, perpetual widowhood, respect for elders, subordination
of individual to family are amply illustrated in the novels of Eliot.
It
can be studied, for instance, from the evidence adduced that Adam Bede, Silas Mariner, Mill on the Flors,
Felix Holt are each a “Comtean ware” to the hilt,
which Eliot successfully peddled to the public of her times.
The
book is well worth an effort to all readers not only interested in literature
but in social philosophy too.
–K. SUBBA RAO
Sri Sankara Vijaya : By Anantananda
Giri. Edited by Sri Veezhinathan,
M. A., Ph. D., with an introduction by Dr. T. M. P, Mahadevan, M.A., Ph. D. Publishers: Centre of Advanced Study in Philosophy,
This
is a biography of Sri Sankara divided into 74 brief
and fast moving chapters, written in a very simple and lucid Sanskrit. All the events in Sri Sankara’s life
including that of the death of the King Amaruka and
Sri Sankara’s entry by Yogic powers into his body,
etc., are described here. The main tenets of about 47 cults and
philosophies, the adherents of which were defeated in polemics and converted to
his faith are vividly presented here. According to this text Sri Sankara in his last days consecrated the Srichakra in the shrine of Kamakshi,
established a Matha in Kanchi, gave
for Puja the Yogalinga to Sureswara belonging to the Indra Saraswati order, ordered
him to preside over the institution of the Kamakoti Peetha
and spent his last days at Kanchi in complete bliss. Dr. Mahadevan in his
valuable introduction gives a gist of the contents of the text. Evidences
textual and iconographical are produced herein in abundance to show that Sri Sankara spent his last days at Kanchi. “Sankara
Vijaya Sara” of 82 pages in slokas
found in the commentary named Dindima on Srimat Sankara Vijaya is added at the end. This is a valuable addition to
the existing literature on Sri Sankara.
–B. KUTUMBA RAO
Gandhi and the American
Scene.
An Intellectual History and Inquiry: By C. Seshachari. Nachiketa Publications Ltd., 280.
The
book was, originally, a Doctoral Dissertation. And the revised version takes a
chapter on ‘Martin Luther King’ an apostle of non-violence, in reparation, so
to say, of an inadequacy.
The
first part “The Image” presents the reader with an enlightened apercu of
biographical-cum-political life of M. K. Gandhi with special reference to his
impact on American thought.
The
second part “The Way” elaborates the anatomy of non-violence, its technique and
the reservations that Reinhold Niebuhr, Louis
Fischer, Vincent Sheean and other American
intellectuals had about the relevance, and efficacy of this potent weapon.
The
art of wielding the tool of Satyagraha was primarily perfected in
“Champaran” was the first ‘score’ of Mahatma, the adept
technician, in the political game. And subsequently his long innings cover “Chaurichaura, Jalianwallabagh, Khilafat movement, Rowlatt
measures” till it eventuates in a grand slam–the achievement of
The
American interest in “Bharat” stems from access to
Edwin Arnold’s “Song Celestial” and “Light of Asia.” Next the political
struggle of Mahatma, the half-naked fakir, made them turn their eyes towards
The
American church made him merely a “Pacifist.” Reinhald
Niebuhr knows his virtues in non-violence. His “Chelas”
Louis Fischer and Vincent Sheean too had their own
doubts of it. Reinhold Niebuhr says that “Love” uses
coercion and power, to achieve the ends of justice and it is inefficacious in
the settlement of inter-state problems.
The
“Ethical” and not “Non-violent Gandhi” becomes the choice of Louis Fischer. But
his weaknesses aside, Gandhi is his “Beacon.” The blinding glare of communism
drives him to seek the softer tints of “Osram” of
Gandhism. Vincent Sheean is a similar convert. The
gross physical and materialistic slant, given to life, revolts him and he
journeys to Gandhiji to seek truth and find self-fulfilment.
Gandhiji
made “Men” (to quote E. D. Nixon) of Indians and made them what they
politically wanted to be. To millions of Americans he had been once a “cartoon”
a “laughing stock”, an “anachronism” and an “enigma”
But
his martyrdom transformed him into a symbol of the idea of non-violence and a
hope of “better and saner way of life.” This image survives for ever in the
minds of humanity at large including Americans.
The
book is a fine contribution to Gandhi literature and a covetable volume to Gandhian devotees.
–K. SUBBA RAO