‘Triveni’
is devoted to Art, Literature, and History. Its main function is to interpret
the Indian Renaissance in its manifold aspects.
‘Triveni’
seeks to draw together cultured men and women in all lands and establish a
fellowship of the spirit. All movements that make for Idealism in India as well
as elsewhere, receive particular attention in these columns. We count upon the
willing and joyous co-operation of all lovers of the Beautiful and the True.
May
this votive offering prove acceptable to Him who is the source of the
‘Triveni’–the Triple Stream of Love, Wisdom and Power!
…………he
that laboureth right for love of Me
shall
finally attain! But, if in this
Thy
faint heart fails, bring Me thy failure!
–THE
SONG CELESTIAL
‘The
Triple Stream’
By
K. RAMAKOTESWARA RAU*
A
great savant and friend of humanity, a lover of peace and goodwill among
nations, Romain Rolland was the herald of an age striving to be born: his life
held the promise of that new birth. Tolstoy and Gandhi, Rolland and Tagore,
form a group by themselves–a fellowship of dedicated spirits working for the
unfoldment of the Divine in Man. Rolland’s literary achievement, his
contribution to modern European literature, is of outstanding value. To him, as
to Jean Christophe, the pursuit of Truth through the beautiful in art and
literature was the Great Quest; the artist in him was simultaneously creator
and seeker.
Not
France, nor even Europe, but all humanity was his province. It was this
all-embracing love that led him to a study of the “God-men”, Ramakrishna and
Vivekananda. It was this, again, that won him the affection of Tagore and
Gandhi. No greater interpreter of the spirit of the East has arisen in recent
times than this exiled Frenchman yearning to evaluate the noblest expressions
of that spirit in the modern period. India today pays homage to Romain Rolland;
she hopes that the memory of his life and work will help a world torn by strife
to realize the peace that promotes harmony.
In
Karnataka and Andhra, the discussion about progressive writing is raging like a
flood. It is the reflection of what is happening in other linguistic areas of
India, more particularly in Bengal and Maharashtra. The Progressive writer is a
remarkably aggressive person. He is armed with all the weapons of offensive
warfare, and adroitly puts the opponent on his defence. Like his counterpart in
the political sphere, the Communist, he is out to break all conventions, to
destroy all old values. His definition of progress is peculiarly his own; he
has, in a sense, copyrighted it. That writing alone is progressive which helps
to usher a political and social revolution by promoting class-warfare. Verse or
song, story or play, every bit of writing must point the way to that
many-faceted revolution. God, devotion, righteousness, morality, marriage,
family–these are outmoded concepts, utilsed by the higher classes in every
country to keep down the masses, by the strong to subjugate the weak. And poets
and scholars, from Valmiki’s day to our own, have successfully “doped” the
people by investing these concepts with sanctity. This, of Course, is the more
extreme position. But even the more “reasonable” Progressive writer cherishes a
profound distrust of the literature of all previous centuries; his attitude
towards it is one of mild amusement tinged with pity. His anger is directed in
an especial measure on to the writers of devotional and love lyrics, stories
and plays within the last forty years, who were neither “feudal” in their
outlook like the classic poets of old, nor “proletarian” like himself and his
present-day comrades, but just “bourgeoise”. These writers of yesterday, now in
their “decline”, have led the nation into a morass, and it is the Progressive
writer’s job to lift the nation out of it and lead men and women to the
high-lights of a “people’s literature”.
But
there are some of us interested in literature, who hold that literature ought
to be neither devastating flood nor yet a stagnant pool, but a bright life-giving
stream, perpetually renewing itself by contact with contemporary
life-currents. This stream must be fed from every healthy source–ancient
tradition enshrined in the memory of the race through art or literature
or religion, quite as much as from the everyday life around us. There is
continuity in literary development, and no sudden or violent break with
the past will conduce to true progress. The allegiance of all high-minded
creative artists must be given to the joyous flow of this stream of
progress, not to the faked progress of the red flame of revolution, to
class-harmony and not to class-hatred.
The
choice of a theme and the manner of its treatment must be left to each
individual writer. If the writing has literary merit and appeals to
contemporaries, or to succeeding generations, through the power of great
thought or beauty of expression, it will live in literature. So,
let progressive writers pursue their way and produce great literature. They
need not, in the pursuit of their aims, seek to limit the boundaries of
literature by stamping as “retrogressive” or “escapist” every kind of
writing that does not fit in with their own scheme of values or fails to
satisfy their urge towards a brave new world. It is just possible that those
who are not in your literary fold are also dreaming of a better world. And who
knows if their dream will not come true while yet you are treading barren
paths!
Steadfast
in aim, and methodical in procedure, the Sapru Committee has already issued an
exhaustive questionnaire to important individuals and organisations in all
provinces. The replies are due by the first week of February, and the report of
the Committee will be available in April. Here are thirty good men and true,
bent on finding a solution of the present deadlock in India, and establishing,
with that view, contacts with persons of all varieties of political and
religious belief. The initial rebuffs from Messrs. Jinnah and Ambedkar have not
deflected Sir Tej Bahadur from his main objective of placing before India and
the world a reasoned and well documented statement on the impasse, and
suggesting, with the help of front-rank jurists and statesmen, a solution
commendable in itself and likely to win wide approval. The way of discussion
possesses superior merit as against the way of conflict, and everyone must wish
the Committee well.
In
between the advocates of Pakistan as defined by Mr. Jinnah in his famous letter
to Gandhiji, and those of Akhand Hindustan as envisaged by the Hindu Mahasabha,
there are various shades of Nationalists who are keen on removing a formidable
obstacle to Swaraj by methods which might seem to savour of compromise and
appeasement. If Indian freedom is the common goal of the Congress, the Muslim
League, the Hindu Mahasabha, and of every other organisation in the country,
would it much matter if concessions were made, in a friendly spirit, to those
who seek to exercise, in a modified form, the right of self-determination? It
was this feeling that lay back of the C. R. and Gandhian formulas. While the
principle of division was conceded, it was hedged round by important provisos
about plebiscites, territorial as against communal self-determination, and
above all, about a common machinery for the control of defence and
other
important subjects as between Pakistan and Hindustan. Without any desire to
prejudge the Committee’s findings on this important issue, we are inclined to
think that a solution will be found either in the acceptance of the Gandhian
formula or by harking back to the 1942 Congress formula of an All India
Federation of units–States or Provinces–with the residuary powers vesting in
the units.
But
Pakistan is not the sole pre-occupation of the Sapru Committee. Questions
like the. position of the Indian States, the proper agency for framing the
Constitution of Free India, the transitional arrangements needed
before the complete transfer of power from British to Indian hands is achieved,
the fundamental rights to be guaranteed to every citizen of the land, will be examined
by the Committee in the light of the memoranda and other relevant material
submitted to it. No one is sanguine about cent per cent success for the
Committee. But the attempt to unravel the Indian tangle is supremely
worthwhile, and the Committee is approaching its task in the right spirit.
A SCHOOL OF SCULPTURE
AND PAINTING
In
the course of an editorial note on the sculptures of Nagarjunakonda in the last
issue of' ‘Triveni’ I threw out a suggestion for the early establishment
of a school of sculpture and painting near that ancient seat of art. The
suggestion has been accepted with enthusiasm by the Nagarjuna Vignana Samiti of
Macherla near Nagarjunakonda. Before making a general appeal for funds, the
Samiti proposes, in the first instance, to collect small amounts from the
villagers in Palnad Taluk to make up a sum of ten thousand rupees. This initial
outlay will cover the cost of two acres of land and of simple, artistic
structures to accommodate the school, as well as the running expenses for the
first year. The school will start work in July next with three teachers, two
for painting and one for sculpture. It is hoped that, among others, young
members from the families of hereditary sculptors and painters will undergo a
three years training in healthy, rural surroundings, and eventually contribute
to a great art-revival in this part of India.
As
the work progresses and attracts more and more of the right type of students, a
nation-wide appeal for financial and other assistance will be made by the
Samiti. The scope of its activity will be enlarged, so as to include some
artistic handicrafts. The main idea behind the scheme is to spread the ideals
of Indian art by awakening the dormant art-consiousness of our rural
population. Art must become the means of self-expression for every citizen.
While everyone cannot become a great painter, sculptor or musician, the
capacity to enjoy these arts must be widespread. There is no intention to lower
artistic standards or vulgarise art in order to bring it within the reach of
the common people; on the other hand there will be a general levelling up of
the people’s taste, so that art becomes an all-pervasive influence enriching
and beautifying the life of our country-side. This is a necessary part of any
scheme of national reconstruction, for art is one of our vital needs, quite as
much as food and drink. The Nagarjuna Vignana Samiti, through its art-school
and allied activities, will play its role in bringing art to its rightful place
in all schemes of national planning.
THE GANDHIAN PLAN
Gandhiji
has provided during the last quarter of a century through his innumerable
writings and speeches a most persistent challenge to the existing social,
economic and political order in India and the world. Though he has been looked
upon as a great breaker, his work as a builder is no less imposing, judging
from the concrete achievements of institutions created by him like the
A.I.S.A., A.I.V.I.A. etc. The ‘Constructive Programme’ has, ever been his
confident prescription, however half-hearted the public response and depressing
the general atmosphere. The items of this programme, however, have been taken
up only with sporadic outbursts of enthusiasm by the country at large. A
systematic and persistent drive, and a co-ordination of effort on the part of
those engaged in the programmes inspired by Gandhiji, may be said to be
lacking. Further a ‘Blue Print’ of the future India of Gandhiji’s conception,
presenting a connected picture as one integrated whole, was a great need and the
country must be grateful, therefore, to Sri S. N.
Agarwal who has supplied it in ‘The Gandhian Plan’. (Padma Publications:
Bombay, Price Rs. 2-8-0).
The
comprehensive view taken of Indian regeneration, the stress laid on the human
factor, the distrust of mere averages, the tremendous emphasis laid on the
‘resuscitation of Village Communities with the largest possible autonomy’, the
powerful plea made for ‘decentralised cottage industrialism’ are among the
distinguishing features of the Gandhian Plan. Sri Agarwal has discussed the why
and wherefore of Gandhian ideology and planning in the first part (53 pages)
and the plan proper in the second part (51 pages). It is impossible to
summarise what is in itself a summary and categorical presentation of Gandhiji’s
ideas for Indian regeneration in every sphere, economic, social, political,
educational and cultural. Relevant facts, figures and estimates are provided
and the entire estimated cost is Rs. 3500 crores non-recurring and Rs. 200
crores recurring, which compares very favourably indeed with estimates worked
out by other ‘Plans’ in the field. It is an invaluable handbook for every
worker engaged in national uplift and we tender our congratulations to the
devoted author and the enterprising publishers on bringing out what is probably
an epoch-making publication.
K. S. G.
A NOTABLE PUBLICATION
Sri
D. S. Sarma, whose luminous discourses on the Bhagavad Gita and allied
subjects are well-known, has presented the public with a valuable treatise, “Studies
in the Renaissance of Hinduism in the Nineteenth and Twentieth centuries”.
* The present Indian Renaissance is one affecting
all departments of life; but the term has usually been applied to the
developments that have taken place in the field of art and literature. The
initial urge, however, came from the inspiration provided by the teachings and
lives of dynamic spiritual personalities from Ram Mohan Roy to Gandhiji. In
this book the author gives an account of the life, work and message of ten such
outstanding figures: Ram Mohan Roy, Ranade, Dayananda, Annie Besant, Sri
Ramakrishna, Vivekananda, Aurobindo, Tagore, Gandhiji and Radhakrishnan. “There
is no doubt,” says the author, “that Hinduism to-day is as fresh and vigorous
as it was in any of the periods we have considered in this chapter” viz.,
‘Historical Introduction’ giving the history of Hinduism up to the 19th
century.
Some
writers, particularly those from the West, have used the expressions
Neo-Hinduism, and Neo-Vedanta to describe the reform movements initiated by the
great leaders studied in this book. It is true that the movements have been
protestant in character, have attempted a re-interpretation of old scriptures
and a restatement of old truths and have, generally speaking, been confined in
their appeal to the intelligentsia. But the book tries to show that the
emergence of there leaders of Modern India proves the abundant vitality, and
the eternal character of the Hindu faith. Says the author:
“To
sum up, the present Renaissance has raised the status of India in the eyes of
the world, it has reasserted the faith of Hinduism that all religions are true,
it has enabled us to view Hinduism apart from its old mythological and
ritualistic forms, it has initiated a large number of beneficent social reforms,
it has made us pay more attention to life on earth and the well-being of
society, it has reinterpreted Hinduism in the light of modern scientific
thought, it has fostered a feeling of unity in Hindu society and it has
strengthened the bonds between Hinduism and Buddhism.”
The
author does not claim to give an exhaustive account of all the religious
movements and prophets–and there, are many of them in all parts of India like,
for instance, Ramana Maharshi of Tiruvannamalai in South India. The influence of
these, though each confined to a small region, has been enormous on the
aggregate–and, quite conceivably, a number of them have themselves felt, to a
greater or less extent, the beneficent influence of the great personages dealt
with in this book.
The
author’s account of the lives selected for presentation and his exposition of
the main teachings reveal conscientious industry and painstaking scholarship.
It is noteworthy that not more than four out of ten of these leaders may be
said to be purely religious teachers, while the others were or are busy
people–each engrossed in his or her own way with the affairs of the world,
Gandhiji (to whom over 180 pages of the book are devoted) being the greatest of
them all, in the author’s opinion.
As Sir S. Radhakrishnan truly remarks in his brief introduction to the book “the author wields a flexible. English style easy, natural and dignified,” which makes the book one of the best written in recent times. We tend our congratulation to the learned author on this notable contribution to literature on the Modern Indian Renaissance, valuable alike as a compendium and a hook of exposition.
K.
S. G.
* Jan.
10, 1945.
* Published
by the Benares Hindu University- (The Pratapsingh Gaikwad Library.) Price
Rs. 15/.