REVIEWS
This
is a compilation of articles from some of the well-known musicologists of
The
first contribution from Swami Prajnananda traces the sources of Indian music to
the very ancient texts such as the Vedas and other scriptural writings as well as
epics. It is a treatise on the most original of world’s musical heritage. The
succeeding articles are upon the general aesthetics of the art which involves
the treatment of the Rasas, so much the main source of enjoyment in all our
arts and which nowhere else has found such elaborate discussion as in our books
on Alankara Sastra. Dance and music which are so intricately connected
have been purposely in our aesthetics dwelt upon in order to vivify their
essential objective of spiritualising both the performer and the listener or
witness. Traditions for the maintenance of the standards so carefully developed
form the next subjects in this volume. Then follow the dance-drama traditions
in the various parts of
An
important section in this volume is the concluding pages where the necessity
for education of music in schools and the ways and means for
improving the existing conditions are treated with knowledgeable and
constructive suggestions for future adoption in educational institutions. The
closing article by the doyen of musicologists, the late Prof. P. Sambamurti, on
the present condition of contemporary music and the urgent need for Indian
musical instruments to be having better representation, gives us sufficient scope for reflection.
When a volume of this kind is priced highly, using
special kind of paper and printed clearly, but grievously suffering from
printers devil and omissions or slips we are pained indeed. Again, to find on
page 151 in the article entitled “Purandaradasa and Thyagaraja” a
passage from Dr. Ananda Coomaraswami’s contribution on “Indian Music” in
the reputed volume of his The Dance of Siva, adopted without the grace
of acknowledgement, looks also a bit undignified, and
should have been noticed by the Editors of this otherwise splendid production.
–K.
CHANDRASEKHARAN
The Wisdom of Ananda
Coomaraswamy: By Durai Raja Singam, House Seven, Section
Eleven-three,
If
anybody has made us indebted in the fullest measure for remembering the great
savant Dr. Ananda Coomarswamy, it is certainly Sri Durai Raja Singam of
Malaysia. With indefatigable energy and devotion he has done much more to
preserve the memory of the sage than anyone, either of the East or the West. If
it will not be exaggerating the value of this wonderful collection of some of
the penetrating thoughts of the man and his self-ordained mission in life to
spread the message of Indian art to the rest of the world, this undertaking of
the author fulfils the need to understand Ananda Coomaraswamy’s services in
many fields of intellectual pursuit. About 126 topics are here represented from
Coomaraswamy’s writings, each bearing in its fold pregnancy of wisdom. Not only
the arts and philosophy find a place in these quotations, but his assessment of
outstanding personalities such as Tagore, Ramakrishna Paramahamsa, Ramana
Maharshi, Nivedita, Ravivarma, and others. The book is dedicated to the
memory of the young son of Durai Raja Singam, whose promising career was cut
prematurely by the cruel hand of death. After his very attractive volume on
Coomaraswamy with the title “Remember, Remember Again and Again”, this
one following at no distance of time makes the student of Ananda Coomaraswamy
feel secure in the possession of the quintessence of his amazing versatility
and profundity of thinking.
With a glossary for some of the Indian words and an annexure containing the “Key
to Sources”, this tiny yet precious anthology will satisfy every ardent reader
eager for remembering at a glance Coomaraswamy’s mind and services.
–K.
CHANDRASEKHARAN
The Secret Doctrine: By
H. P. Blavatsky: Two-volume definitive edition, with Index and Bibliography in
third volume. Edited by Boris de Zirkoff. The Theosophical Publishing House,
Adyar, Madras-600020. Price: Rs. 160 per set.
This definitive
edition of The Secret Doctrine should end the controversy that has been
current over the several presentations of the book that have been in existence.
In the past, some have preferred the photo-copy version of the 1889 edition, on
the grounds that it gave intact the original presentation made by H. P.
Blavatsky. Others have valued the slight editing that was made by Dr. Annie
Besant, and have appreciated the editions that incorporated such editing. Now,
in this two-volume presentation, we have a definitive edition, prepared by the
best-known authority on Madame Blavatsky’s life and works–Mr. Boris de Zirkoff.
This two-volume edition, published under the auspices of
the Theosophical Society with its headquarters at Adyar, has already won praise
from the leadership of at least one parallel Theosophical organization. It has
been welcomed as ‘superb’, ‘beautiful’ and ‘magnificent’.
The edition under review presents intact the original 1888
edition. There has been no editing of H. P. B’s literary style or grammar, with
the exception of a very few single words, minor changes in punctuation and
corrections of typographical errors. About 80 illustrations have been included
among them portraits of various persons mentioned by H. P. B., and a number of
astronomical photographs to illustrate certain points of the teaching. The
index to the two volumes has been bound as a separate third volume and is
entirely new. This volume also includes a complete bibliography.
The historical introduction by Mr. Boris de Zirkoff, with
which the book starts, is an able account of the guidance that H. P. B. had in
writing the book and of the circumstances and conditions in which she worked on
it. It quotes from Mahatma M’s letter to Dr. Hubbe-Schleiden which gives the
Mahatma’s ‘certificate’ that The Secret Doctrine is dictated to Upasika
(H. P. B.) ‘partly by myself and partly by my brother K. H.’ Mr. Boris de
Zirkoff also quotes Mahatma K. H.’s message to the Doctor, that ‘The Secret
Doctrine when ready, will be the triple production of M. Upasika and the
Doctor’s most humble servant K. H.’
H. P. B. had no reference books when she wrote most of The
Secret Doctrine, but she was enabled by the Master to quote copiously from
many rare works. She said that the Master arranged for her to see, as in a
dream, the events of which she wrote. Thus all the Patriarchs from Adam to Noah
were given to her to see, parallel with the Rishis. She told Mr. W. Q. Judge:
‘Such facts, such facts, Judge, as Masters are giving out will rejoice your
heart.’ On another occasion, in a reference to the second volume, she wrote to
Col. H. S. Olcott: “The whole almost is given by the ‘Old Gentleman’ and
Master, and there are wonderful things.”
No survey of the contents of such a famous classic as The
Secret Doctrine is necessary in this review. It has been in the field for
nearly 100 years, and is recognized as the greatest work of modern occultism
and the source book of Theosophy. Mr. Boris de Zirkoff gives a description of
the work when he says in the historical introduction:
“The
Secret Doctrine is the first major work in several thousand years which
is intended to, and actually does, outline in a consecutive and coherent
manner the foundation-principles of that universal occult doctrine–the Brahma
Vidya, the Gupta Vidya, the Gnosis Pneumatikos--which was the
original knowledge of the Manasaputras, who brought it to nascent
mankind in this round and left it in the care of the highest exponents as a
perennial fountainhead of spiritual truths.”
–K.
N. RAMANATHAN
The
As
a magnificent attempt “to study the origin and antiquity of the Jagannatha cult
of Puri,” Dr. Mohapatra’s work is necessarily focussed on the Purushottama
Maahaatmya of the Skanda Parana, and contains a full-length
English-rendering of the text of the Maahaatmya and an extensive Bibliography
relevant to the theme. Accepting the view emerging from all available evidence
that the original text must have been “composed in Orissa by an eminent Oriya
author,” just as other Kshetra Maahaatmyas “were composed in the places they
glorified” and came to be included in Vaishnava Khanda of the Skanda Purana,
Dr. Mohapatra holds that the Purushottama Maahaatmya could also have been
similarly appended to the celebrated Skanda Parana, thus securing for
the Jagannaatha Cult country-wide popularity. Treatises like the present one
would undoubtedly extend its popularity to other countries, as well. There have
been eminent Indologists and scholars, both Eastern and Western, who have
already cut some significant ground towards tracing the origins of the cult,
but Dr. Mohapatra’s work seeks to serve as a corrective and a supplement to
several of them by according the tradition of the Puranas their due place as
sources of authentic light in reconstructing not only the religion and
philosophy of the period but also its socio-cultural milieu and the
geographical background of the Kshetra. Hence, in the present publication,
while the chapter on Philosophy and Religion may be taken as containing the
core of the author’s thesis, the others provide substantial material on
auxiliary issues.
Tracing
the historical line of development of the Purushottama cult from its
pre-historic or trans-historic roots the author discusses in depth the
significance of the Purushottama concept as entertained in the traditional lore
of the land and brings out, its relation to the allied concepts of Madhava,
Nrisimha and Daaru Devata–the last as revealing a central relevance to the
Deity as manifest in the Purushottama Kshetra and to the tradition of
“Tree-Worship.” The discussion on the “Vyuhas throws considerable light on the
all-comprehensive identity of Purushottama, and the elucidation of the Trinity,
Jagannaatha-Balahhadra-Subhadra, as worshipped in the shrine at Puri, is
strikingly profound.
“In
the Jagannatha cult we discover the impact of diverse systems of Vedantic
philosophy,” says the author emphasising at once the Vedic-Upanishadic basis
and refuting the suggestion of Buddhistic origins for the cult in its primeval
purity. He goes on to show how one could identify this impact in terms of
Advaita, Dvaita, Dvaitaadvaita and such other nuances of Vedantic thought. We
have here a work, commendable alike for its lucidity of expression and wealth
of detail.
–PROF.
K. SESHADRI
Ancient Indian Rituals and
their Social Contents: Narendranath Bhattacharya. Published
by Manohar Book Service, 2 Darya Ganj,
The
intrinsic value of this work lies in the startling revelations the learned
author makes regarding the origin and nature of the Vedic sacrifices Rajasuya
and Vajasaneya, religious rite Upanayana correlated with menstrual rites,
festivals like Holi and Deepavali, proletarian cults and rituals of Bengal and
finally regarding the socio-political conditions of the pre-Vedic (tribal) and
Vedic ages, after a deep and critical study of the Vedas, “ritualistic contents
of the Brahmana literature, of the Dharma and Grihyasutras and of the
Smrities”, and after correlating the evidences he has been able to derive from
that study with surviving tribal rites of India and elsewhere. In the first
three chapters the author gives us a clear idea of “the socio-political
transformation showing the process leading to detribalisation and growth of
state power, the transition from pre-class to class society. He asserts that
the institute of kingship in the modern sense of the term was absolutely
unknown in the age of the Rigveda which knows nothing of the ritual called
Asvamedha in later texts.” Asvamedha was the gradual transformation of the
older ritual in which in all probability the priest had to die after his
ceremonial intercourse with the queen.” Upanayana had much to do with the
puberty, and the concept of birth, death, rebirth and twice-born. Menstrual
rites, fertility cult, and the basis of Karma doctrine are all discussed. The
original significance of our festivals also is explained m a new light.
The
word Rajan in the Rigveda denoted a tribal leader only. There was a type of
communism in the Rigvedic gods. Wealth and cattle were the common property and
were distributed equally. The significance of Yajna, concepts of Rta, Yajamana
and Aksha, etc., are presented in a new garb. In short, the author has
something to say afresh on some Vedic ritual, and socio-political concepts. All
this we must note here is based to some extent on the
assumption that tribal rituals and cult preceded and gave rise to the Vedic
ritual and culture. Here a believer in traditional interpretations may come
into grips with the author, because he visualises the magnificent edifice of
traditional interpretations, concepts and values built up by orthodox scholars
razed to the ground before his very eyes. But every student of ancient history
of Indian religion and culture is invited to study this dissertation with an
open heart, restudy the texts quoted by the author and then assess the thesis.
An exhaustive bibliography of the texts referred to and quoted, and an index of
important words in the text are highly useful to inquiring intellects.
–B.
KUTUMBA RAO
The Divine Player: A
Study of Krishnaleela: By David R. Kinsley. Motilal Banarsi Dass,
Even
a casual reader of this dissertation for the Ph. D. degree of Chicago
University cannot but be awe-struck at the author’s extensive study of literary
works on Bhakti, Vaishnavism, Theory of Rasa in Indian Dramaturgy, Lives of
some Indian saints, Play aspect in non-Hindu cults all over the world and
Modern Psychology. A more striking feature is the author’s refreshingly new
approach to the study and interpretation of Sri Krishna’s Leelas. The third
attractive factor is the beautiful English translations of some devotional
lyrics of love that can enrapture any reader.
By
referring to the dance-revels of different Gods like Siva, Kali, Durga,
Chinnamasta and Vishnu, etc, in the first chapter, and by devoting the second
chapter in full to the description of Krishna’s sports as delineated in Puranas
and later works, the author establishes that play a divine activity in Hinduism
is an appropriate means of expressing otherness of the divine sphere. In the
more enlightening third chapter, the author points out the five formal
characteristics of play described in Johan Huizinga’s work. “A study of the
play element in cult”, brings out the similarities between the play and cult
activity, and finally concludes that cultic activity should not be reduced to
play. The last sections of the same
chapter entitled “Play as a technique of release”, “The other Mind in
Indian Art’, “Becoming Krishna’s Lover”, “Frenzy of devotion, Kirtan and Holi”,
and “Bhakti, an ovation of Bliss” respectively which are a great scholarly
treat to the readers, bear testimony to the author’s correct grasp of the
essence of the theories of Indian Drama, Rasa and Bhakti in Indian literature
and prove the thesis that play is an expression of man’s religious activity.
The last two chapters, true to their titles, describe the “Play of the Indian
saints”, and “Play in Non-Hindu Tradition.” In short the oft quoted famous
statements in the ‘Mandukya Karikas’, viz., (Srishtih) (1) Kriidaarda
mitichaapare, (2) Devasyaisha svabhaavoyam aapta kaamasya kaa sprihaa’ stand
substantiated here. We heartily commend this new approach to a correct and
sympathetic understanding and interpretation of Krishnaleela to
all earnest readers
–B.
KUTUMBA RAO
The History of the
Vijayanagar Empire: By M. H. Rama Sharma. Edited by M. H.
Gopal. Popular Prakashan,
The history of Vijayanagar is a fascinating study and has exercised the talent of a number of scholars. Dr. N. Venkataramanayya, T. V. Mahalingam and others have published a number of books on the subject. This work is the result of life-long devotion of research on Vijayanagar history by Sri M. H. Rama Sharma.
The
author has spent most of his lifetime in collecting the different sources of
history of the period. He visited all the important sites of Vijayanagar
history. In the initial chapter, the author discusses
about the land and the people. The author rightly points out that though “the
Kannada-speaking country” extended in tradition from the Cauveri to
Godavari, it really extended from Nilagiri to
In
the succeeding chapters the author covered the expansion of the Vijayanagar
empire under the successful reign of Bukka which was followed by a succession
of rulers who are known to belong to the Sangama dynasty. Then Virupaksha
became the ruler followed by Narasa Nayaka of Tuluva dynasty. In 1509 began
triumphant rule of Krishnadeva Raya, followed by Achyutadeva Raya. After him
the succession was not smooth. The short reign of Venkatadeva
Raya was followed by the reign of Sadasiva. During his reign, Ramaraya became
the de facto ruler and power passed into the hands of Ramaraya and his
brother. It was ultimately the role of Ramaraya which led to the
battle of Talikota between the Rayas and the five Sultanates of Deccan which
led to the decline of Vijayanagar empire.
The account of the history of Vijayanagar is mainly based on the Kannada sources. The Telugu sources which are the mainstay for the work of Dr. Venkataramanayya do not figure at all in this work. However the narrative is enlivened by the accounts of the foreign travelers. The story of the rise and fall of the Vijayanagar empire is presented in a faithful manner, and the author deserves credit for accomplishing this task. The editor has contributed his own mite for the work by improving the documentation.
–DR.
K. SUNDARAM
Three Essays on
Shakespeare: By Taraknath Sen. Rupa & Co., Allahahad.
Price: Rs. 12.
In
the first essay, “Presidency College and Shakespeare”, Taraknath Sen
recapitulates the golden era of Shakespearean studies and teaching associated
with the college since its inception to his own day. The estimates he gives of
the great European scholars like Charles Tawney and D. L. Richardson are fresh
and profitable. It was in the
In
the second essay ‘Hamlet’s treatment of Ophilia’ in the nunnery scene, he takes
a line similar to Coleridge but differs from him. He comes down heavily on
Dover Wilson and says that there is need to postulate an earlier entrance and
overhearing on the part of Hamlet. Hamlet’s own romantic personality explains
everything.
The
third essay “Shakespeare’s short lines” occupying the bulk of the book is
easily the best of the three. It is of seminal importance because it aims at
scavenging the debris in the field of Shakespeare textual scholarship and opens
a kind of enquiry which is likely to catch momentum in course of time and
result, in the restoration of true Shakespeare. The method he employed is
partly dramatic and partly scholarly. The only scholar who was a pioneer in
this kind of criticism, we are told, is Richard Flatter, an Austrian by birth.
But Sen’s findings are his own. Sen succeeds eminently in his task of rejecting
the revision theory of Dover Wilson and disintegrating work of J. M. Robertson
et al and vindicating the purity of the text of the First Folio.
We
gladly agree with Prof. S. C. Sen Gupta, himself an established Shakespearean
scholar, when he says in his beautiful introduction to the essays. “Without
trying to underestimate Flatter’s originality I may say that no one has made
out a more vigorous plea for the restoration of Shakespeare’s text than Sen,
and although everyone may not agree with all his interpretations, few readers
will rise from a perusal of these essays without feeling that their
insight into Shakespeare’s dramatic art has been sharpened by the intellectual
and imaginative exercise.”
–Dr. G.
SRIRAMAMURTY
Graham Greene: A Study:
By Dr. K. S. Subramaniam. Prakash Book Depot,
The
age in which we live is often described as the post-Christian age. The
traumatic effect of the two world wars and of the explosion of knowledge in the
subsequent years eroded the moral and religious values of the past and resulted
in a new scale of values in modern world. Science, materialism and progress,
brought unlimited power to man thereby turning him a mere rational animal, but
they failed to bring him happiness in their wake. Nor could they solve the
problem of evil in the society. Some of the intellectuals in the West got
disgusted with the “chromium world” and its glittering values and deliberately
turned their back on it. They found solace in religion. Many of them took asylum
in Catholic Christianity. Graham Greene, an outstanding novelist of our time,
is one among them. The book under notice is a fresh study of the works of
Graham Greene, in the above context, submitted as his doctoral thesis by Prof.
K. S. Subramaniam.
Dr.
Subramaniam makes a thorough study of the works of Graham Greene to discover a
recurring religious motif in them. He makes a note of Greene’s stylistic
techniques and psychological insights, together with his childhood experiences.
His contribution to Greene studies, as he claims, lies in his discovery of the
unique blending of Catholic Christian thought and belief with modern
psychological concepts. Greene’s belief that a recourse to the ancient
Christian religion is the only thing that can save the modern world, curiously,
does not come in the way of his acceptance of certain findings of Freud and his
ilk. Dr. Subramaniam, after a thorough analysis of his characters, comes to the
conclusion that “an application of the prophetic teachings of past ages to a
technical age requires special assistance from the sciences that deal with
personality and with human relations.”
This
well-written, well-produced book deserves the attention of all those who seek
delight and instruction in the works of Graham Greene.
–Dr. G.
SRIRAMAMURTY
Image of Adoration: By
Peter Heehs. Auro Publications,
A Foetus in my mind: By
S. K. Rangarajan. Poets Press, 20-A, Venkatesan Street, Madras-17.
Everest: By
Shadows in A Subwny: By
Prayag Bandyopadhyay. Prayer Books,
Symphony of Discords :
By K. V. Suryanarayana Murti. Poets Press, Madras-17. Price: Rs. 15.
The Story of Silence: Subhas
Saha. Prayer Books,
An Anthology of
Indo-English Love Poetry: Edited by Subhas Saha. Prayer Books,
An
astonishingly mixed fare, this. The pride of place is best handed over to Peter
Heehs for the beautiful get-up of the volume as well as its spontaneous
invitation to adore the beauty around us and forget “the darker shades” that
man forces himself to watch. Heehs sees every particle of the universe as a chalice
of the dance of Shakti. As such love mundane is transformed into a divine
ecstasy. The soul’s quiverings, anticipations and frustrations to gauge the
divine ministry are etched well in these seventy-four sculpted sonnets. The
Aurobindonian influence is obvious ill lines such as:
“until
my lips are trained
To
utter nothing but the words which leap
Down
from unconquered peaks of total seeing:
Angels
of inspiration, lightning-tressed.”
Despite
the philosophic title, Vijay Raghav Rao manages to cater a dish of assorted
mundane stuff including passion, satire and futurology. His musical background
has not helped him to choose musical words though. At times he is downright
prosaic. But when he does succeed in his telegraphic prose-poem paragraphs, he sets
us thinking. To this category belong “Conversation–3000 A. D.” and “Nirvana.”
While we needn’t weary ourselves with S. K. Rangarajan’s
puddly composition, A Foetus in My Mind, we must tarry a while with Everest
by Krishna Srinivas. The poet’s wide reading is obvious and so too his
enthusiasm for poetry in English. Dictionary is a must in reading his longish
poem which is a kind of intellectual anabasis to attain the peaks of
achievement. How far does a poet succeed in such an attempt? And should we worry
about success and failure after all? There is a Vedantic undercurrent in
Srinivas’s concept of Time. The past is not a meaningless limbo but actually
the stepping ladder to a divine future. Hence the poet’s final cry:
“And
that Day will dawn
when
gods churn again
an
Everest Morn.”
Prayag
Bandyopadhyay has so arranged his Shadows in a Subway that the volume
appears like a three-part monologue. There isn’t much tenderness in his
handling of the theme which is amorous love. He doesn’t expect
critical tenderness either, for he confesses with a disdainful shrug:
“On
the death of a fox
Love
poems galvanized
Into
grey hairs
Of
theoretical wisdom
And
all our inspirations
Mortgage
every question
Of
critical pupils
Like
first love.
And
rheumatism crippling you
At
every interval.”
Dr.
K. V. S. Murti is an unself-conscious poet whose disarming frankness is
sometimes alarming. “Jealousy” is one of the most genuinely violent poems to
appear from the pen of an Indian poet. What craters of eruptive volcano lie
behind such creations? But Murti appears to have learnt a lesson from the lowly
snail, at any rate:
“But
as you face evil,
Hurting
none–
Not
even the scoundrel–
At
once you recede
Into
the helicoid
Of
closed samaadhi
Like
detached pebble!”
Irrepressible
Subhas Saha has yet another slim volume of verse in The Study of Silence. An
innovative poet, Saha can achieve the genuine image quite
often:
“then
the dawn
sharp-fresh
like
the odour of toothpaste.”
But,
alas! for his choice of theme and poets to present An Anthology of
Indo-English Love Poetry. The usual bloodless middle-class indulgences in
sex (neither platonic nor passionate) are served as stale wordy pakoras. Even
such well-known names as P .Lal, Pritish Nandy and A. K. Ramanujan fail to
evoke our enthusiasm. I am not surprised that Nirad Chaudhuri often fulminates
against the “oily smiles and sniggers of the Anglicised Hindus” appearing
“smart” with their knowledge of Western erotica. Fortunately, the volume
is redeemed by the presence of Sarojini Naidu’s brief “Raksha
Bandhan” and Aru Dutt’s translation of Victor
Hugo’s “Morning Serenade.”
“Still
barred thy doors! The far east glows,
The
morning wind blows fresh and free.
Should
not the hour that wakes the rose
Awaken
also thee?
No
longer sleep,
Oh
listen new!
I
wait and weep,
But
where art thou?”
–Dr. PREMA
NANDAKUMAR
Hinduism: Religion and
Philosophy (Vol 1): By Cyril Papali. O. C. D. Pontifical
Institute of Theology and Philosophy, Alwaye-3. Price: Rs. 15.
Prepared
for purposes of a text-book for students, this volume is a factual account of
the growth of Hinduism from the Vedic age up to the period when organised
Hinduism came to be formed. The author follows the line taken by most western
scholars in his assessment of the older heritage of the Veda, the Brahmana and
the Upanishad. The section on the philosophical schools covers Nyaya,
Vaisheshika, Sankhya, Yoga, Purva Mimamsa and is well-presented. The third
section deals with the Dharma Sastra, Varnashrama, Bhagavadgita and the Bhakti
movement. Another volume is to follow to bring the treatment up-to-date.
There
are, in the last chapter, a few statements which are perhaps understandable
coming from a Christian mind but nevertheless call for comment. Discussing the
Hindu concept of Avatara, the author says, “in most cases, the Avataras are
only theophanies, the appearance of God in visible form without any real body
being assumed...the purpose behind the Avatara is also different…there is no
question here of atoning for the sins of men by vicarious satisfaction.”
An
Avatar, in the Hindu tradition, is a full-fledged descent of the Divine
Consciousness and embodiment in earthly form, and the Avatar goes through the
full gamut of human experience in the process of establishing the Truth he
comes to manifest. He helps men to evolve Godwards, working out their Karma in
the process. Hinduism does not admit any kind of original sin. The only “sin”
is ignorance and each individual has to outgrow the same.
It
is remarked that female deities in the Hindu pantheon are born of
anthropomorphism. Actually the female stands for the executive and methodising
power of the male who initiates sanctions and oversees. In other words they are
the dynamic and passive poises of one Consciousness.
“Hindu
mythology admits an infinite gamut of participation of divinity by creatures,
from gods and holy men to stocks and stones.” Yes, and that is so because
Hinduism does not
admit any
real fissure between God and his manifestation. There is one Consciousness and
that pervades all forms in the universe, whatever their gradation in evolution.
The Hindu regards the Divine in every atom and experiences this Presence.
An
enlightened Indian is not “embarrassed” by the Hindu institution of cow-worship,
however much it may “mystify the foreigner.” While it is a fact that the Divine
is everywhere, it is also a fact that the Divine is perceived and experienced
more in some forms than in others. In the Indian animal kingdom it is the cow
that most evokes in the Hindu heart the feeling of adoration, tenderness and
compassion movements that open one to the nearness of the Divine arise
spontaneously in encountering an Indian cow. We do not mention here the origin
of the tradition of the sacredness of the cow in the Vedic religion in which
the gau (cow) denotes a ray of light, illumination, just as asva
(horse) denotes power, energy.
The
author is baffled that “not only the illiterate folk but even intellectuals
among Hindus believe in the doctrine of transmigration.” We would only say that
once we admit spiritual evolution as the meaning and purpose of life,
reincarnation becomes inevitable. The question is bound up with larger issues
of God, Nature and
–M. P. PANDIT
Concentration and
Meditation: By Swami Paramananda. Sri Rama Krishna Math, Madras-4.
Price: 4-50.
A
reprint of an originally American issue, this little book details in simple
terms, step by step, the discipline of meditation and concentration. Swamiji
explains why concentration is indispensable, not only in spiritual life but
equally in other spheres of life, and describes how it is to be cultivated. He
narrates an incident narrated by Chuang Tzu: “The man who forged swords for
the Minister of war was eighty years of age. Yet he never made the slightest
slip in his work. The minister said to him: ‘Is it your skill, sir, or have you
any method?’ ‘It is concentration’, replied the man. ‘When twenty years old, I
took to forging swords. I cared for nothing else. If a thing was not a sword, I
did not notice it. I availed myself of whatever energy I did not use in other
directions in order to secure greater efficiency in the direction required.”
Concentration has to be developed beginning with “small”
matters before it can be effective in spiritual life. The treatment follows
generally the line laid down by Patanjali with a number of helpful observations
and hints: Change of occupation is often conducive to relaxation and renewed
concentration (P.19). Through concentration one becomes more sensitive and
perceptive (P. 51).
The last section contains extracts on the subject from a
number of authorities–Eastern and Western. The passage from Swami Vivekananda
contains the following: “Think of a space in your heart, and in the midst of
that space think that a flame is burning. Think of that flame as your own soul,
and inside that flame is another space, effulgent, and that is the Soul of your
soul, God, Meditate upon that in the heart.’
–M. P. PANDIT
From Self to
Self-Reminiscences of a Writer: By Prabhakar Machwe,
Vikas Publishing House,
The
book under review is a record of the author’s life with its warts and all.
Generally persons who make some noise on earth have their own tales to tell and
diaries to write with the sole aim to survive and achieve immortality. But most
of their works get buried in the debris of time except a few that stand out and
guide humanity to a higher destiny. Machwe’s autobiography is a telling
illustration of how he dramatically rose from an “insignificant atom” (self)
into a world citizen (self) by sheer dint of work and merit. Born in Gwalior
the capital of the Scindias be spent his pre-school childhood at Madan Mahal, a
wayside station near Jabalpur, and completed his matriculation at Dabar High
School, Ratlam, where his elder brother worked as Maths assistant.
After
graduating from
And
this is the premium he got for all his training and self-education in adjusting
with “his dull-headed editors and semi-literate readers (p. 58) and for his
unremitting exertions in the field of literature and journalism.
–K. S. RAO
Sri Saundaryalahari of
Sankaracharya with translation, etc. By K. Subrabmanian. Motilal Banarsi Dass,
Delhi-7. Price: Rs. 20.
“Saundaryalahari” a devotional lyric in Sanskrit language in praise of the Mother Goddess, is one of lucent gems bequeathed to us by Sri Sankara. This work is both a Tantra and a Kavya. It contains the quintessence of the Saakta Tantras. Every word in this work is believed to be a potent Mantra. A regular recitation of this Stotra with understanding is sure to raise the level of consciousness of the devotee. It is also rich in poetic flavour, imagery and beauty. This edition Contains the original verses in Devanagari script followed by transliteration and also translation into English A few notes are added here and there. Inclusion of diagrams of Yantras, for all the one hundred verses with directions for their use, is an important feature of this edition. A very short preface highlights the significance of prayer. “Indian hymns of prayer contain elements of auto-suggestion and self-hypnotism that help a spiritual aspirant in his upward path”...The author’s remark about the Yantras in another place is also noteworthy. “A Yantra is a diagramatic representation of a Mantra which as a sound-expression conjures up the vision of the Deity meditated upon.” This is a book to be possessed by all devotees of Divine Mother.
–“SANDILYA”
Sri Valmiki
Ramayana-Balakanda (free English translation): Br Prof. Mani.
Sri Ramayana Publications,
Sri
Valmiki’s Ramayana is considered to be the first ornamental poem in Sanskrit
literature. It has a perennial and universal appeal and influence. Characters
like Sri Rama, Lakshmana, Sita, Bharata and Hanuman in that Kavya are ideals
and guiding lights to humanity. As such any number of English translations of
the Kavya are welcome additions to the existing literature and the volume under
review is one such. This free translation in English prose is lucid and
pleasing. A summary of the story of the Ramayana is given at the beginning.
Translation of the famous verse “Maa Nishaada” runs as follows: “O, cruel
hunter, may you not have peace of mind for endless years for the sinful
deed of killing one of the pair of the krouncha birds infatuated with passion.”
We hope this volume will be warmly received by all devotees.
–“SANDILYA”
Sankara and Modern
Physics: By
Sankara’s
idea of the divinity of human personality can be compared to Einstein’s idea of
the potentiality of the atom. Sankara says that the statement relates to an
already existing thing, not perceived now, but which can be verified and
experienced by proper discipline of the mind. Thus he has quite a modern
scientific attitude. All problems treated by him have been viewed by him from
this high standpoint of experiment and verification of oneself. Couched in the
best tradition of our culture and revealing evidence of vitality and
inquisitiveness which has always been characteristic of our thinking of the
past and which paves a way to the future developments, this book makes itself
of an enduring value. It is a laudable attempt by the learned scholar Sri N.
Subramanian to have made a study of scientific evaluation of Sankara’s
philosophy. The author has taken commendable pains to quote extensively from
Bhagavatpada’s writings and to correlate them with those of well-known modern
physicists. That the author has donated the proceeds of the sale of this book
to the Sankara Hall and Sankara Institute of Philosophy and Culture,
–P. SRINIVASAN
Games at Twilight: By
Anita Desai. Allied Publishers P. Ltd.,
These
eleven short stories are attractive in their own way. The author has an eye for
the best as the trivial in life and has her own philosophy of their places
necessary to enrich human outlook. No doubt some of the stories end in a
somewhat bare insistence of the fact that events happen often which leave no
significance to any. But the art of a short story must be felt even in such a
meaninglessness described. Yet, it is no easy task to have created in the
reader a feeling to probe into the what and wherefor of such a story being
written. The reader of these stories inevitably would try to peer into the mind
behind them. In that way the author does certainly gain appreciation for her
observations and vignettes for portrayal of all that have interested her.
However
much the writer of a short story could have in a few strokes of creation of
images proved his or her merit, still there should be something left for the
reader to draw upon as his food for reflection. The first story which deals
with a boy in a game, gives the exact situation created for our sympathies
towards him in spite of the incident being totally insignificant from a serious
point of view. To name as successful a few more of them in this collection,
“The Accompanist”, “The Devoted Son”, are really satisfactory as examples of
the short story’s art engaging you by something to make you just dwell on an
event with sympathy or understanding. It is sufficient if there is so much for
a critical assessment of its value in literature.
–“SAHRIDAYA”
Sri Channabasaweswara: By
R. C. Hiremath. Extension Service and Publications,
This
slim monograph on Sri Channabasaweswara born to the blessed couple, Nagayi and
Sivaswami and popularly known as Satsthala-sthapanacarya, offers a concise
account of the life and philosophy of the saint and of the rebel Virasaiva
Movement in which he took an active part with the express purpose of cleansing
society then infested with murderers and man-eaters, evils and malpractices
that crept into it. Karnatak Saivism is a migrant from
It
is the belief of Sarana that body is an impediment to Aikya and it is a sink of
vices, desires and lusts reeking of scabrous and scatalogical miasma. So
Sivasaranas lose themselves and become god-oriented or Linga-maya through
contemplation and Puja to achieve the desired union with God. All religions
mean and spell good to individual and society but human frailties make men
gloat in homicidal glories and a flight from God is the predicament of the
present day world. The book is a fine exposition of Virasaivism and is well
worth studying.
–K. SUBBA RAO
Hayavadana: By
Girish Karnad.
Girish
Karnad’s English translation of his own Kannada play ‘Hayavadana’ is
undoubtedly a valuable addition to the body of Indo-English drama. The play
indeed deserves an elaborate essay of critical appreciation rather than a brief
review. A playwright has many more difficulties to overcome while experimenting
with novel themes and techniques than a poet or a novelist. His play remains
‘unborn’ if there is no theatre capable of presenting it to a receptive
audience. The playwright should never ignore the immediate response of the
audience. To strike a balance among the divergently pulling factors is the sole
task of any serious dramatist. Girish Karnad has succeeded, to an amazing
degree, in blending tradition with modernity, mythological elements with
psychological truths, fantasy with profound realism, thought with action, and a
comic melodrama with a tragic awareness that is found only in epics and
classical drama. Unlike the so-called experiments, “Hayavadana” is totally free
from lack of dramatic action and humour.
The
play centres around two friends, Devadatta and Kapila and a woman Padmini,
Devadatta’s beloved wife. Jealousy brings about a momentary estrangement
between the two friends; but their readiness to chop their heads off their
bodies themselves, and Padmini’s selfish and haphazard interference in
restoring them to life results in the exchange of their heads. Now, Devadatta’s
body has Kapila’s head and Kapila’s body has Devadatta’s head. Padmini loses no
time in choosing Kapila’s body with Devadatta’s head as her husband, i. e., as
the true Devadatta. Both the friends claim to be the real Devadatta, evidently
to win Padmini. But, Padmini argues that the head being the “uttamanga”
Devadatta’s head with Kapila’s body is the real Devadatta and therefore is her
husband. This scene becomes a launching pad for exploring the relationship of
the head and the body (the intellect and the senses, the higher nature and the
lower nature in man and the role of the mind in her desperate efforts to blend
the qualities of the head and the body; and the mind’s own characteristic
fickleness). There is a sub-plot of a man with a horse-head–a Hayavadana– and
the sub-plot becomes a clue to our understanding the main plot. The play, it is
to be noted, is not a mere riddle but a significant answer to a riddle that is
Human Nature and its in-completeness. The play deserves unreserved applause.
–Dr.
C. N. SASTRI
Literature and
Revelation: Edited by Mohan Singh Uberoi Diwana. Premjit
Nivas, 310, Sector 15-A,
In
this book the Old Testament of the Hebrews is analogised with Rigveda and
parallels are drawn which have correspondence of a sort. The Hindu Yugas are equated
with time units biblically computed from Adam to Noah, Noah to Abraham, Abraham
to Solomon and Solomon to Jesus; similarly the four rivers of Israel with seven
of Punjab; the twelve tribes of the Hebrews with five of the Aryans; Noah’s
flood with the flood chronicled in Matsya Purana; the women characters in the
O. T. with those that figure in the Rigveda; the races Sumerians and Hittites
with Aryans who settled on the banks of the Indus and all lyrics, historical
narratives, stories, fables, ethical treatises of the O. T. with those found in
the R. V. and related Puranas.
The
fall of Adam in
It is the privilege of literature to wrap eternal verities in edificatory mythologies enriched with dulcet fancies and wild imagination of the artists. All existence decays and perishes and the universe is a creative compression of primal elements: fire, air, earth and water and the earth is not the place with jealous gods and for gods with Jovian thunders who demand altars and burnt offerings that reek of ‘himsa’ or violence as compensation for their divine protection. Resurrections, second births or renewals of mind are mere bunkum and in spite of revelations and sermons, whether delivered on mounts or plains, mankind turns no new leaf or opens no new chapter but pursues dictates of its ingrained nature rooted in Karma. Religion is after all a compound of myths and allegories and a punitive system devised to keep social peace; Moksha as a remote event is all blah.
–K. S. RAO
Vedaanta Saara
Samgraha: -By Sri Anantendrayati. Translation by T. M. P
Mahadevan. Ganesh and Company, Madras-17. Price: Rs. 3.
True
to its name, this small book contains the quintessence of Advaita Vedanta
presented in a very lucid form. This is only an English translation of the
original text written in a dialogue form. All in all, there are about
twenty-three questions and answers. Almost all doubts are dispelled and knotty
problems solved.
Is
the statement that six categories are beginningless compatible with the
Advaitic thought? If there is no association with will for a Jivanmukta, how
can we account for his functions like eating, etc.? Is it possible to destroy
“Maya” the power of Brahman the indestructible? Some such questions are easily
answered. A lengthy introduction in English by the renowned Professor Sri T. M.
P. Mahadevan gives a resume of the Advaita philosophy as taught in this work.
Some select verses in Sanskrit from Viveka-chudaamani of Sri Sankara are given
in Roman script and they are also translated into English. A book useful even
to laymen who desire to know the fundamentals of Advaita philosophy. However a
reader misses the pleasure of reading the original text in Samskrit.
–“SASTRY”
Sri Ramana –
Reminiscences:
By G. V. Subbaramayya. For copies Sri Ramanasramam,
Tiruvannamalai, South
How
does a Jnaani or Sthitaprajna move about in this world? Can the Upanishadic
statement “Eka vijnanena sarva vijnanam bhavati.” By knowing One, everything
can be known” be exemplified? These reminiscences answer these questions to a
great extent. Where is our heart? What is the nature of the five Koshas? What
is meditation? Some such questions are answered by the Bhagavan from his own
experience. Some intricate questions regarding creation, Prarabdha, Pranayama,
Image Worship, Destiny versus freewill, etc., are answered with ease and
clarity. Some new interpretations of Bhagavadgita’s verses and words as given
by the Bhagavan are recorded here. Every page speaks volumes of Sri Bhagavan’s
grace upon his devotees and his omniscience. Incidentally we know about the
ardent devotion and the poetic talents of the author also. The blessed few who
read this book can be highly benefitted.
–“SASTRY”
Glimpses into Telugu
Classics: By Achanta Janakiram, “Parijata”, Sripuram
Colony, Tirupati. Price: Rs. 3.
This
slender volume, penned by an artist, poet and a critic, true to its name, gives
glimpses into the poetic beauties of ten Telugu classics, viz., Srimath-Andhra
Maha Bhagavatam, Sringara Naishadham, Manucharitra, Parijatapaharanamu, Amukta
Malyada, Sri Kalahasti Mahatmyamu, Kalapurnodayamu, Prabhavati Pradyumnamu,
Vasucharitram and Vijayavilasamu. Sources of the stories described in brief are
pointed out. Deviations and purposes served thereby are described. The most
charming verses in each Prabandha are quoted and translated into English.
Sometimes significance of even single words and phrases is not left unnoticed.
Salient features of each work are marked out. In a very short compass the
author gave much to his readers. Characteristics of a classic according to
English literary criticism are discussed herein, and they are applied to the
classics dealt with in this work. The author has done a distinct service to
non-Telugus who want to know the classics in Telugu language.
–“KASHYAPA”
Dhammapadam:
Pali text with Samskrit translation. Notes in Samskrit, English translation and
Introduction: By Dr. P. Sriramachandrudu. Published by Srimati Pullela
Subbalaxmi. O.U. B-/I... 22,
Dhammapadam
a Buddhist classic, forms part of the perennial philosophy
of
–B.
KUTUMBA RAO
Learn Samskrit Through
Stories: By Dr. L. A. Ware. Sri Ramakrishna Math,
Mylapore, Madras-4. Price: Rs. 4-50.
The
avowed object of this book is “to provide an introduction of a sort, to
Samskrit in a new and perhaps untried way which, it is hoped, will primarily
provide entertainment, and secondarily information.” The modest object of the
author is more than achieved. A story from “Hitopadesa” in Samskrit language is
given in Devanagari script. It is followed by a transliteration in English. The
author then takes up simple words in a sentence and explains their formations in
an easily understandable way. Finally a literal translation in English gives
the purport of the sentence.
All
of the rules which have been explicitly stated throughout the text have been
gathered together in the Appendix 1. Appendix 2 gives standard verb endings
like “mi, vah and mah,” The normal system of case terminations is given in the
3rd Appendix. Sanskrit-English vocabulary is added at the end of the first part
of the text. Two extracts from Hitopadesa are presented as an exercise for the
reader in the second part. A Samskrit English vocabulary, giving not only the
meanings of words but the number, gender, and tense, etc., added to this also
facilitates an easy understanding of the text. Though intended for foreigners,
it is bound to be highly useful to English-knowing Indians as well who desire
to make a self-study of Samskrit. Here is an easy and interesting method to
learn Samskrit without tears.
–“KASHYAPA”
SAMSKRIT–TELUGU
1. Sri Chidambara
Maahaatmya Vedapaadastavamulu (2) Sri Nataraja, Sri Sivakaamasundari
Stotraratnamulu (3) Sri Nataraja Aananda Taandava Darsanamu. Editor Prof.
Darbha Suryanarayana,
First
Book: Chidambaram is a holy pilgrimage centre wherein
there is the sacred “Aakaasalinga” and wherein God Nataraja in his cosmic dance
appeared to the sages like Jaimini, Patanjali and Vyaagrapaada. The first part
of this volume contains ‘Chidambara Maahatmyamu” of 26 chapters extracted from Skaanda
Puraana and some small prayers to Chidambaresa and Sivakaamasundari. The
second part consists of two devotional lyrics–“Sri Nataraja
Vedapaada Stava” sung by the sage Jaimini and “Sri Sivakaama Sundari Vedapaada
Stava” sung by Sri Adi Shankara, A unique feature of these two lyrics is that
the fourth quarter of each verse in these is taken from either a Veda or an
Upanishat. cf. “Namaste Rudra Bhaavaaya/Namaste Rurda Kelaya/Namaste Rudra
Saantyaicha/Namaste Rudra Manyave.” The fourth line here is taken from the
well-known Rudra Namaka in Yajurveda.
The
Maahaatmya and the Stotras in Samskrit are printed in bold Telugu script and
each verse is followed by Taatparya in Telugu. The introduction brings out the
significance and symbolism of the name Chidambara and Nataraja and deserves a
study. There is poetic flavour in the 11th, 12th and 13th chapters dealing with
“Taandavamahima”, story of Devadaaru forest, and “Aananda Nartana Darsanamu.”
The last of these three again is sure to take a devotee into raptures. 17th
chapter also describes similar situation. The significance of the word
Chidambara Rahasya is explained in the 18th chapter.
The
second volume consists of “Nataraja Sahasranaama Stotra” and “Sri Sivakama
Sundari Sahasranaama Stotras” together with their 108 names; in verse form and
“Rudra Sahasranaama Stotra” in the form of thousand names each ending with
“Namah.” The ten centuries of names in this Stotra, begin with the ten letters
of the Mantra “Om Namo Bhagavate Rudraaya” in order. A detailed information
regarding the festivals and daily worship conducted at the holy place is
provided at the end of the book. Some other minor Stotras of Bilva,
Mrityunjaya, etc., are also found here. Inclusion of Anganyaasa and Karanyaasas
of “Chintamani Mantra” and the 16 lettered Mantra, of course with a caution
that they should be known from an initiated Guru, would have made this work
more self-sufficient. Introduction in Samskrit is informative. A Telugu
translation of that also will be useful to the Telugu readers. These two
volumes are really a boon to all Telugu-knowing devotees who will be much
beholden to the Editor and Publisher of these works and to his wife, who like
Sakti to Siva, we are informed, is the guiding spirit behind all his lofty
attempt of publication and service.
The
third volume contains the 17th and 18th chapters of the Chidambara Mahatmya
which describe Nataraja granting a vision of his Ananda Tandava to the sages
Vyaaghrapaada and Patanjali and wherein the esoteric and philosophic
significance of the word Chidambararahasya is explained. The text here is
published not only in Devanagari script, but in Telugu script also with Telugu
Tatparya to facilitate daily recitation of the two chapters which believed to
be highly efficacious and to bring the book within to reach of all devotees.
These three volumes are a must to all devotees of Siva and Devi also.
–“SANDILYA”
Srimat Shankara
Bhagavatpaada Charitra: By Dr. Potukuchi Subrahmanya Sastry.
Saadhana Grandha Mandali, Tenali. A. P. Price: Rs. 20.
This
work under review, written by an erudite scholar in philosophy, English and
Samskrit, is not a translation of any of the many Shankara Vijayas in Samskrit.
This is an original and critical biography of Sri Shankara, written after
studying all the “Shankara Vijayas” available in Samskrit, all Shankara’s works
and other important works on Shankara’s biography. The author at every stage
shows how many of the contents of the extant “Shankara Vijayas” are in conflict
with and contradict each other. Many weeds might have sprung up around the
nucleus of the original story. The author declares that the episode relating to
Shankara’s entering the dead body of a king, his cursing of Nambudri Brahmins
and some other events, unbecoming of his omniscience and saintly nature, are
not at all genuine. Some of his conclusions though they appear to be
revolutionary are critical and convincing. Taking into consideration the philosophical
theories rejected by Shankara in his Bhaashyas and other references the author
opines that the Acharya must have taken his birth either in 368, or 387 or 392
A. D. Mandana was neither the son nor the nephew of. Kumaarila. Sri Shankara
did not at all meet Mandana the author of “Brahmasiddhi,” Mandana is not
Suresvara....Arguments for and against the contention that Sri Shankara establshed
a “Pitha” at Kaanchi are given. According to him “Srichakra” in Kaamaakshi temple
was not installed by Shankara. Details regarding the installation of the all-accepted
four main Pithas are described.
A second main feature of this work is a life sketch of
Shankara is given here mainly based on his writings. Thus during the narration
of the events, he shows us the context, relevancy and sequence of some of the
Stotras and minor works expounding Advaita philosophy and gives those texts
with Telugu translation. Bhajagovinda Stotra, the author says, was sung in
praise of Govind Bhagavatpada the Guru of Shankara. “Kanakadhara Stava” was
sung in praise of Saraswati on the river Kanakatore in
An exhaustive study of “Mathaamnaaya” and “Mahaanusaasana”
is another important feature. The last chapter entitled “Saankara Darsanamu”
gives a very lucid exposition of “Shaankaraadvaita” with the aid of minor
Prakaranas like “Laguvaakya vritti”, and “Drig drisya viveka”, etc., expounded
in Telugu. This is the most useful part of the text from the vitwpoint of a layman
also. Thus this work gives us not only a critical biography of Shankara, but
many of his Stotras and minor texts on Advaita with a translation in Telugu
also. This is a very valuable addition to the existing literature in Telugu,
and deserves to be translated into English and other languages also.
–B. K. SASTRY