The Pilgrim

The Quarterly Bulletin of the Christian Society for the Study of Hinduism

Editor: P. Chenchiah

To Our Readers

Attention Please

By March 1951 ‘The Pilgrim’ completes the second year after resumption under the new Editor. The usual procedure for recovering the yearly subscriptions which become due by that time is by sending V.P.P. for the amount. If the reader does not want the V.P.P. to be sent he should inform the Editor. If he wants V.P.P., He may write and say so. Silence will be taken for a request to send by V.P.P. V.P.P’s will be sent in June to July.

We should however like to avoid recovering the subscription by V.P.P. unless the readers specially ask us to do so. V.P.P. can be avoided by sending the subscription by M.O. in time. This paper depends on the co-operation of its readers. We hope our readers will co-operate with us by sending the subscriptions by M.O. to the treasurer.

What Our Readers Say

Rev. S.W. Savarimuthu (now on deputation in America) writes: “I read through the ‘Pilgrim’ from cover to cover and that rather carefully. I am specially attracted by your book reviews. May this year be one when your ‘Pilgrim’ will pass a richer milestone.”

Acknowledgments

We acknowledge the receipt of the following for Review:

1. The primal power in Man or Kundalini-sakti by Swami Narayana Ananda
2. Divine vision by D.Y. Mardikar
3. Caritas
4. Manas (California)
5. Yoga Vedanta dictionary
6. World’s Religions
7. All about Hinduism
8. Srimad Bhagavad Gita
9. Hindu fasts and festivals
10. Diamond jubilee commemoration volume - of Swami Sivapanda; 5 to 9-by Swami Sivananda
11. January and February issues of Divine life and some pamphlets.

We draw the attention of our readers to the article on the Impasse between Philosophy and Religion by J.F. Butler (C.L.S.) ‘Personalist’ (cal.) - Autumn issue 1950, and to the following articles on Hinduism in Caritas:

1. Hindu and Christian Mysticism by Fr. Zachariahs, O.C.D.
2. Comparative Religion by Rev. Francis Payapilly.
3. The Gurus position by Rev. Brother Cyrain.
4. The revival of Saivism.

Editorials

Swami Sivananda’s Letter

We reproduce below the letter of appreciation received by the editor from Sri Swami Sivananda of Rishikesh just to show how the Pilgrim appears to leaders of Hinduism. We thank Swami for his good wishes.

It gave me immense delight. Your article “A Sadhu comes to our city” is thrilling and touching. I have sent several books to your esteemed self. The Pilgrim is harbinger of peace, unity, love and goodwill. You are doing immense useful work. It contains thought-provoking articles. It is a catholic journal of liberal views and outlook. It will remove discordant elements in the society and bring union and harmony. I wish all success to “Pilgrim.”

The Reaper Has Been Very Busy Indeed

Bernard Shaw Goes on the Great Journey

Bernard Shaw - the great dramatist, political thinker general monitor of the Victorian age passed away peacefully at the ripe age of 94 having outlived the proverbial span of life of Solomon by twenty-four years and having fallen short of the Hindu one, just by six years. The Victorian era produced at its close two giants - not in stature but in intellect - whose method, and manner of self-expression was stamped on the very texture of the mental and literary life of the times. Bernard Shaw and Chesterton are not so much the embodiments of the Victorian age as its critics. Each brought to the criticism of the age a strange inspiration, unique in the history of literature. Strange that in the numerous notices of Bernard Shaw in India his name was not coupled with Chesterton. The ‘Superman’ and ‘Heterodoxy’ are both superb critiques of the Victorian age born in the same climate.

Shaw, chastised with satire, Chesterton assailed with paradox. Shaw led a jihad on the Victorian hypocrisy - the stronghold of Victorian, British character - Chesterton led a crusade against science which drunk with its own success rebelled against God and heaven. Chesterton was a knight errant, Bernard Shaw was a revolutionary with explosive grenades in hand. Both played havoc with the smugness, spurious piety, class-sense that amounted to caste and above all with the insularity which formed the defensive armour of the British sinner.

In many respects more brilliant than Shaw, Chesterton was too British and insular to impress and gain the extent of literary popularity which Shaw achieved. Shaw adopted that cynical satire which made people wince behind their smiles. The British admired the man who knew their sins so well - Shaw, rather than the man who knew their virtues well - Chesterton.

Bernard Shaw adopted shock therapy and extracted British teeth under laughing gas. This literary dentist suited the age of medical dentists. The British preferred to lose their teeth under laughing gas than lose their religious fanaticism under one who became a Roman Catholic. Britain preferred to pay homage to the Irishman who laughed at them than admire the Englishman who loved their tavern and the beer but not their church which they themselves did not admire sincerely.

Shaw achieved three revolutions - one on the stage, another in politics and a third in literature. All these revolutions are against tradition and hypocrisy. Applying Chesterton’s paradox they kissed the hand that whipped them. It was said that the Britisher paid a shilling a word to hear Shaw abuse him.

Our interest in Shaw as in Chesterton is due to their title to Christ and Christianity, ‘Androcles and the Lion’ and ‘St. Joan’ are Shaw’s contributions to the interpretation highly heterodox interpretation - of Christ. He saw Jesus from an angle the church was incapable of viewing. He understood the humanity of Jesus where orthodoxy purported to see his divinity and did it so imperfectly. Shaw said that the salvation of the world lay in Jesus - but he said it not with the unction of churchmen but with the honesty of workmen. Chesterton saw his Jesus but saw him later with0 Roman spectacles. He did not so much interpret as defend him gloriously, against the hordes of science. Shaw admired and followed Jesus irreligiously and Chesterton - impious - piously. Both will outlive the prolific pious and their piety.

India has a soft corner for both. Our intelligentia perhaps knew Shaw better than Chesterton - and savoured both. The spontaneous homage intellectual India paid to Shaw is the true measure of Shaw’s universality and versatility. Whoever, admires Jesus has our admiration. As we count Shaw among his exponents and have been delighted with his scintillating satire we join the rest of India with our readers in paying homage to his memory.

Sri Aurobindo Attains Nirvana

The news of Sri Aurobindo’s death came so unexpectedly and so much in contravention of popular expectation that India has not yet recovered from the shock. No personality of modern India - rich in great men Gandhi, Tagore, Ramana Maharishi - had filled so many roles and every one of them with remarkable profundity as did the latest of our prophet philosophers. A commander in the battle for freedom, a nationalist of eminence, a poet of merit, Sri Aurobindo left his abiding mark on Yoga. His message echoes the ancient quest of integration of life - Yoga. Transcending the traditional and racial limits of Hinduism and detaching from its overlaid matrix the life-giving elements and working them into the insights and inspirations of other religions and science, Sri Aurobindo sought for a new interpretation of the truth that religion at the highest is realisation. Within Hinduism, he gathered and garnished the enduring illuminations of Vedas, Upanishads and Gita and Tantra. But his departures from characteristic modes of Hinduism are no less striking. First and foremost he replaced the static framework of Hinduism with a dynamic one. Cosmos moves towards an appointed goal and man realises his destiny in flowing into this central evolutionary current and not in standing still on the banks looking at the rising sun. The new crisis in evolution impending and immanent turns on the entry of supra - mental life - which when it descends caps evolution with the crown of divine life. His then, in the language of Christian scriptures, is the message of Gospels “Repent Ye for the Kingdom of God is at hand.” His was an experiment in everlasting life of which he was the Philosopher and pandit. We can only hope and pray that his message and ministration challenge men to seek their heaven - ordained destiny of being sons of God. His experiments sought only one end - fulfilment. For the message India will be grateful to the labours and inspiration of Sri Aurobindo.

Sardar Patel Gains Swarga

Sudden again was the passing away of Sardar Vallabha Patel, the Deputy President of India. His death occurred after the morning papers had appeared, and all India suspended work as a mark of respect to his memory. The second of the Triumvirate - Gandhijii - Sardar - Nehru who won us independence has left us leaving us all the poorer. All references to him stress the great feature of this remarkable personality - strength. He was a rock, a tower of strength, Bhima in politics. Sardar’s enduring title to fame will be his gift to us of united India. With rare firmness and strength of will he brought into Indian Union all the States who stood outside. He has achieved in a decade when centuries were insufficient in the past. India was never in the past - not even under the British - under one umbrella. While on one hand we lost Pakistan, we owe it to Sardar Patel that the rest of India has become one - single and solid. Sri Aurobindo gave India integral yoga - Sardar gave us integral India - achievements to be proud of - and grateful indeed. May his soul rest in peace.

Gita Exhibition

It was a happy idea of Sanskrit Academy and Kuppusami Sastri Research Institute to plan Gita exhibition in the city. The editor spent an instructive hour in looking over the various editions of the Gita. Most western and eastern countries have translated Gita, and it has gained some popularity among intelligentsia of Europe of late. There were some novelties - a Rudrakshamala in which the whole Gita was inscribed and a tom-thumb edition of Gita with a magnifying glass to read. Of the editions our attention was drawn to the Balinese summary of Gita in Bengali script. Perhaps the earliest printed edition of the Gita was in 1785 by Charles Wilkin, an officer of East India Company - with an introduction by Warren Hastings. The author offers an interesting and prophetic apologia in replying to the recrimination from above that he was wasting his official time in this pursuit. His reply was that Gita will remain long after British Empire has gone - a statement which has proved prophetic as far as India is concerned. There has been a French translation of Wilkin’s Gita. We congratulate Dr. V. Raghavan and Mr. K. Balasubramania Iyer, Advocate, Secretaries of the Institutes for this useful exhibition. We hope they will follow this by an exhibition of written manuscripts of Gita of various periods as far as recoverable. The earliest manuscripts if secured will be of great interest. There were some lectures on Gita on the opening day - envisaging the various critical problems that await solution with regard to Gita, at the hand of scholars. One interesting fact brought out was that Gita was delivered on Ekadasi day and the exhibition was opened on the 20th which is an Ekadasi day to commemorate the Gita day.

Reviews

The Reviews in this issue cover the whole range of Hinduism from Vedas to Sri Aurobindo. We are happy to note that they are appreciated by Hindu friends and the response for books for review has been so generous that we had to assign the major number of pages in this issue for them. The reviews in the ‘Pilgrim’ are not mere recommendations of the books reviewed but endeavours to be a critique of the subjects dealt with. We hope the readers will regard them as substantial contributions to the study of Hinduism.

Articles

What Christian South India Thinks

The Bangalore Continuation: Conference held at Tambaram its 32nd session from 22nd to 24th September 1950. This conference, though it has ceased to be the storm centre of South Indian Christianity, continues to be its thought centre. If one wants to feel the pulse of Christian life in South India - intellectual and spiritual - the only place where in its membership, sometimes too select, the conference gathers in, the cream of intelligentia - lawyers professors and pastors of emancipated type, conformists and non-conformists - the latter usually predominating, on an open forum and on a platform of free and unfettered enquiry. The topics chosen, the questionnaires prepared and the discussions that follow all attest that the conference has retained its sensitiveness of heart and soul and can open up its heart wherever God shines and Christ smiles, and the Holy Spirit beckons without minor loyalties to creeds and traditions. Here you breathe freely and speak fearlessly.

The topics chosen are vital for new India -

1. “The application of Christian principles to politics by Mr. G.V. Job
2. “The Christian Home under modern conditions” by Mrs. L.A. Pithavadian
3. “Reality of Religion in modern life” by Mr. R.D. Paul

The genius of the conference turned these propositions into deeper issues thus:

1. Can Christianity be applied to politics in any constructive way
2. Is home possible under modern conditions?
3. Are religions in touch with reality?

The questions and their implications are calculated to shock, the deep-seated complacency of tradition - embedded religious and secular men and that is why they were masked under what has the appearance of tame propositions. But the discussion tore down appearances and faced the raw truths. Hence, their value.

Mr. Job, as is usual with him gave a thoughtful, penetrating and masterly survey of the world political situation as revealed in the Korean issue. He pointed out how dominant parties have been pushing their national interest under a smoke curtain of democratic or communistic slogans. The world domination has captured the imagination and is commanding the wills of the giants arrayed against each other, carrying on their warfare under pompous solicitude for peace, liberty and freedom. But the remedy from the Christian standpoint was not quite so clear. How does Christianity envisage the process of converting this world into the Kingdom of God? Does it seek to create a new man with new instincts and passions and leave it to the action and reaction between children of God and the world to bring about a new world order, or does it postulate a few broad principles and leave it to men to devise ways and means of implementing them or does it promulgate a law or set of laws for men to obey? The lecturer chose the middle way between new life and a blueprint and stated the Christian principles thus.

1. “Ye can’t serve God and Mammon.”
2. “Love thy neighbour as thyself.”
3. “Seek first the kingdom of God.”
4. “Man does not live by bread alone.”
5. “The Lord reigneth, let the earth rejoice - let people tremble.”

It is certainly a gain to formulate the main Christian principles that have to be applied. But the real difficulty remains. How are we to apply them to the complex situations of modern life? Can the church evolve practicable techniques to actualise these principles? If it withdraws from blue printing principles and loftily remains in the region of high principles, it loses the battle to its rivals the state and the science, in a world which has become the world of technicians. Principles are good and essential, but they are of no use unless you can apply them and know how. Man does not live by bread alone, but how will you bring this home to the poor who have no bread to live by? God reigns but neither men rejoice nor people tremble. How to make them do so? We can’t serve God and mammon - yes but when mammon has become the only God that commands the Christian and non-Christian-where is the challenge for a choice? We find in the Hindu religious papers the same enunciation of high principles. “God is you and therefore behave like God.” Well - if god is me why do I not behave like God? ‘God is in everybody and therefore love all equally.’ Excellent, then why do we not do it in spite of the truth? The Church has to descend from the pulpit into the pavement and act or tell us how to act? Else it ceases to be a voice that counts. The other alternative is to seek the secret of the new man and leave it to him to solve the problems just as nature has created man and left it to him to evolve a society. But the new man has not arrived, and the church does not earnestly want him. Religion in India must act and not issue orders. Will it? We hope in another lecture Mr. Job will deal with these aspects. War, poverty, disease, bondage, unemployment - how does Christianity manipulate the forces of life to end them all. The Hindu, Muslim and Christian have all to answer this question and demonstrate the possibility.

Mrs. Pithavadian - in a constructive way stated the obstacles to the building of a Christian home and what should be done to create a Christian home. Home is an institution of nature as old as man and much older than the three religions. Christianity, Islam and Hinduism. The debate disclosed the wider and more intractable problem how to preserve home itself. There must be Home before we convert it into a Christian home. Home means co-living and constant fellowship. This is imperilled in modern conditions. With the husband and wife employed in different places, with children sent to Boarding schools and hostels all through their early years away from home, where are the opportunities for home building? Among the working classes the mother is away at the mills or fields and the children in municipal creches where they are available. The state claims our children and the right to train them from early age. Do these conditions, added to reluctance to marry and difficulties of getting married, make home easy - let go Christian home? Home is something more than a house - and marriage more than begetting. “Home is an embodied spiritual and social idea. The house with its ideals of love, mutual help and self-sacrifice should conquer society where competition and self prevail. In the battle between Home and Society instead of home expanding into society, Society is absorbing home. This issue should be clearly perceived. It was suggested that we should send to legislatures, watch-dogs, who vigilantly guard the home from the depredation: of society. Who has so far included this among the points that should decide our choice in sending our representatives to legislative assemblies?

Mr. R.D. Paul, just retired from a high office in the secretariat of Madras brought his official and executive acumen to bear on the question, whether in the modern world we are in contact with reality. He described how religion is losing its attraction to the modern world and how the world with its pleasures has become far more attractive than the eternal verities. Here again the solution does not lie in describing the disease but prescribing the cure. Mr. Paul pointed out that in the moral world nothing happens, but everything has to be done. Men have to work out their salvation. Principles do not work themselves but have to be worked. The will should grasp and mind should co-operate. But the real question lies far deeper. The modern man is not in touch with God and Christ and the Holy Spirit - the perennial sources of religion. What is worse - he does not feel the need. Even religious men manage to get on without God but with scriptures, without Christ but with the church - without Holy Spirit but with incandescent emotions. The challenge does not come home. Both in Hinduism, and in the Christian church we are in contact with symbols and sacraments but not with the persons that stand as realities behind them. You can never bring man to God so long as you are feeding him with the illusion that he is in touch with God in the mosque, temple and the church. The question is not whether God, Jesus and the Holy Spirit are real but whether they can be operated upon. The fundamental weakness of all historic and institutional religion is that it dispenses with reality and gets on with pictures or images of reality. All are guilty of this idolatry. The real way is to challenge the assumption that we are in contact with God and drive him to seek the contact. In unveiling the real issues and setting the mind to worry about them, the conference has done more: real Christian service than retreats and revivals.

The scripture studies of the conference were originally a thing apart. They were not devotional nor were they purely expository. They were fundamentally interrogatory - (i.e.) the scriptures challenged the mind, the mind challenged the scriptures in return. If scriptures stated a proposition not borne out by experience the fact was boldly recognised. If it is said that Christ saves us from our sins we candidly asked does He? On the other hand we asked the Christian has he honestly followed Christ - obeyed Him - before he challenged Him with not saving. The results were always disturbing but in the long run wholesome. But this high ideal was not kept up. We yielded to the fascinations of devotion and lure of intellectual delectation. The conference is thankful to Rev. G.Y. Martyn for reviving the tradition of scripture studies of the conference. He was challenging both in method and manner and in the conclusions. His main thesis was that Indian Christian theology should not react merely to Western Christian theology but also to Eastern Christian theology - theology of Greek tradition. The thesis is on the whole sound. He applied the thesis to the subject of sin and salvation His contention was that on this vital issue the Eastern churches radically differed from the Western. The Eastern theology held:

1. That man is divine in as much as he was made in the image of God and sin cannot obliterate the image even if it obscures it
2. That resurrection and the Holy Spirit are the heart and soul of Christianity as contrasted with cross and church
3. That atonement is not pre-eminently propitiation but the recovery and functioning of the divine image in man
4. That salvation is not entirely redemption but also perfection
5. That Christ was operating all through in History
6. That Christianity as a subterranean stream has a history co-equal with man though it has come up to the surface in Jesus at a particular time.

Dr. Martyn gave me the pleasure of reading a pamphlet he has prepared on theology of Eastern churches as contrasted with Western theology. We hope some enterprising publishing house will snatch it up and publish it, for it is opportune, now the Indian theological conference has taken itself seriously and can help Indian thinking substantially.

The constructive part of his discourses, to me at least, lay in his interpretation of the proof texts relating to atonement and in showing how the genius of the Greek language makes the Eastern church position nearer the truth. Taking the text ‘the Son of man came to give his life a ransom’ he pointed out that while the Western theology emphasised ‘ransom’ the Eastern stressed the precious nature of ‘the ransomed’ which the son of man thought worthwhile to redeem. The Western church spotlights the victim and the victimiser, the Eastern emphasises the precious soul that was victimised. Man is not a piece of coal. He is a diamond overlaid with mud and muck. Western theology stresses the mud and muck, the Eastern the diamond.

How to Present: Christ to Hindus

BY REV. R.C. DAS

Foreword

1. Our Worthiness

At the very outset a legitimate question may be helpfully raised (to our own personal blessing). What right have we to present Christ to others? Do we adequately or worthily represent him? Is Christ not mightier and bigger than we are? Does he need our presentation in the sense of an introduction? Is he not his own introduction? This question is discussable because there are men among Christians who are either too humble or diffident to actively hold up Christ before others. They maintain that if there is anything of Christ in our life, conduct and spirit it will itself radiate or penetrate. There is no need of any formal or official or professional presentation of Christ by deliberate action or word. If we, they would say, worship, teach, heal spontaneously as Christians would, our natural Christian life will be a suitable and effective presentation. These friends are quite honest in their convictions based on their experience and are usually good, humble and believing Christians. They have seen too often in too many places the futility of mere professional preaching and are naturally shy of it. But I think they are fundamentally wrong in holding that deliberate or specialised presentation is not necessary. Hinduism is an example of over-emphasis on life, its way and spirituality and of condemnation of ordinary human formal methods of preaching religion. And history shows the weakness of this position. It has deliberately kept the world bereft and ignorant of some of the finest things that it has possessed and did not proclaim. In the same way one could probably say that the great missionary religions-Buddhism, Christianity and Islam have proclaimed too much and too loudly, much too artificially and deliberately and consequently have suffered from lack of depth and illumination.

Our Lord asked us to be his witnesses, to go out - preaching, teaching, healing and baptising. St. Paul says we are fellow heirs with Christ and co-workers of God. As he sent the twelve he sends all true believers in all ages everywhere. There is the sacredness, urgency and authority of a mission in the life and work of a Christian. Hence, though it is right and good for us to be humble and feel unworthy of the sacred privilege, yet there is a sense in which we can dare the world with the gospel message because it is not ours. God in His infinite mercy has chosen us, weak vessels, to be the instruments of His kingdom. We can go about with the blessings of this gift writ large in our lives - in purity, courage, justice, truth, love, forgiveness, patience and forbearance and invite others to share these and other blessings that flow from the foot of the Cross. So the presentation need not be artificial, aggressive, offensive, formal or professional but quite natural but inevitable, quite humble yet clear and emphatic. This can only happen when Christ Himself is the Master of our souls. The natural man with “his” human ingenuity and egotism will only be an amateurish and offensive braggart. This leads us to a consideration of:

2. The Status of a Christian Who Would Present Christ

His spirit, nature, attitude and standpoint are very important. Mere membership of the church, however dignified or authoritative, would not entitle a man to bear the gospel across the world especially to a Hindu. He would recognise no ecclesiastical title nor will he respond to any authoritarian appeal. Is the evangelist, common or great imbued with the Holy Spirit? Then the Hindu will bow and bend to listen. Is he loving and humble? Then the Hindu will come near. Does the evangelist regard himself as being of the people among whom his ministry lies then they will respect him. Does he stand for the poor, the underprivileged, the subjected and the oppressed? And is he ready to suffer on their behalf? Then they have a warm heart for him. When the Hindu sees a Salvationist going about in a slum after a hardened sinner or to lift a deeply fallen wretch he is convinced. It is the love of Christ that constrains. The Jnanin, the Sanyasin, the Bhakta who has undergone great sacrifices and persecutions for truth, reality, freedom, peace and God have had a perennial appeal to the Hindu heart. If our Lord had not divested Himself of His divine robes and wealth His glory, majesty and authority and had not deeply identified Himself with the lowly and the common He would not have been recognised and accepted by the peasants and fishermen, publicans and sinners. Hence, the status of an evangelist must be, not necessarily that of a church official but certainly that of a humble servant of God and humanity - like His Master. That constitutes his final authority. The authority of the church often over-shadows the unimpeachable authority of God and the Hindu is shrewd and quick to sense it.

3. The Object of Presentation

What is it that we are to present? If we are to succeed with the Hindu this is very important to understand. Unless we place due emphasis on the proper object our labour will be in vain. What have we to offer to the Hindu? - dogma, doctrine, church, Christian civilisation, apostolic succession all thinly veiled under the name of Christ? Whatever value these may have for Christians in the Church they have absolutely none for the would-be convert. We must present directly and honestly Christ Himself - His gospel of redemption. Sometimes ethics are taught and social service done in lieu of naming Christ. These may be important for the young and the needy but cannot take the place of Christ. Moreover, Hindus have had a long ancient civilisation, they have fought battles on doctrine and dogma amongst their myriad sects and know their futility in realising truth. They have plenty of moral teachings and a perfect socio-religious order prevailing from very ancient times down the ages. They are tired of theology and organisation. They need, and that badly, the touch of a true and living master (Guru) and regenerative standards. Only the person of Christ can satisfy them.

So it would be good for the evangelist to understand properly who to present, what (rather whom) to present and what is presentation itself. Then the main question of how to present will be easier to solve.

(Rev. R.C. Das’s article about 20 pp. is available in a pamphlet form at the Tract Society - 18, Clive Road, Allahabad for 4 annas per Copy)

Book Reviews

Vedas and Upanishads

1. Deliver Us From Evil - Studies on the Vedic Ideas of Salvation

By Sten-Rodhe Teol Tic. FIL. KAND, GB. Thesis for Doctorate of Theology - Lund pp. 207; published by the Swedish Society for Missionary Research: LUND - Haken OHLSSONS Boktryckeri 1946. Price not stated

This is a book after our heart, because it works out the theory we have been advocating in the ‘Pilgrim’ that the true and fruitful approach to Hindu and Christian theology is through type words which as it were, perpetuate by holding in deposit the march of thought in Religion. Betty Heimann we are told, has stressed the fact that the Indian terms must be always studied together with the verbs from which they are derived. Greater wisdom has never issued from the mouth of a woman. We have been trying to apply this technique for Indian Christian Theology and have opened the section Samapada Chaturanga for this purpose. For Ideas are trees - emerging from seed - (thought) and striking out many branches. The tree is never understood if you don’t study the totality of branches - tall and short. If you produce out of the tree a good furniture - which may well represent western theology - you lose the suggestiveness of the variety of life. Indian Christian theology requires above all the stimulus of suggestion and that is where the ready-made products of western theology fail.

This study of words is as thrilling as archaeology. Layers beneath layers of meaning are unearthed, and we see not merely the result but the process of thought stage by stage. If we state the bare results of Vedic religion, we miss how closely it comes to the deepest Christian truth. In one of the reviews in this issue we point out how Rig-Vedic theism shows features of consanguinity with the Christian and this statement is proved at every turn by the technique, of exposition adopted by the author.

Taking the Sanskrit root ‘muncha’ from which we get ‘mukti’, ‘moksha’ and ‘sruj’ its equivalent - the author seeks to fix the connotation of ‘deliverance’ by asking from what is deliverance sought, by collecting all the vedic texts which use the aforementioned words and reaches the conclusion that deliverance is sought from:

1. Fetters
2. Evil
3. Death
4. Samsara
5. Sin.

To each is assigned a chapter and the discussions are illuminating.

It has been the contention of the reviewer: that the Western theology lost much of the august dimensions of Christianity by establishing sin-salvation axis. The radical distinction between evil and sin is forgotten. Sin is a willed disobedience to the law of God. Evil is suffering that comes to me from outside, without my responsibility. Sin - punishment - forgiveness go together - Deliverance is from evil, evil that fetters. Man needs salvation not only from sin and consequences of sin - punishment but also from evil and consequences of evil - disease, bondage and suffering. Primarily and fundamentally the gospel of Christ is salvation from evil and suffering. Fetters in Rig Veda mean as the words naga-pasa and yama-pasa indicate lassoing an animal to catch it and later bonds by which sacrificial victim is bound to the post. This brings out the idea that salvation is for the victim and not victimiser. It is essentially a cross-eyed and squint-eyed theology which aligns deliverance with sinner and not one sinned against, with victimiser and not with victim. This book is helpful in stressing the relation of salvation and evil. This is a correction which Western Christianity needs at the hands of Indian Christian theology. The pasa-moksha alignment brings this out prominently. The chapter on death is extremely good. The antidote of death is not immortality but ayus - life. Death is conquered by eternal life. Life is the positive centre of Christianity - and salvation is eternal life positively and negatively only conquest of Death and Sin.

We have found this book most illuminating and stimulating in bringing out the full theological implications of the words. “Deliver us from evil.” Theological professors and students should study this book deeply and realise the value of the technique adopted. To the Indian Christian theologians this book should be a guide of great value. The Hindu also should not miss reading it if he wants something new and fresh in vedic study.

2. Synopsis of Philosophy of Dayananda

By Swami Narendra Ananda Saraswathi - published by The Hindu Vijnana Prachara Samithi, Vijayawada - pp. 105 - Price Rs. 4.

Swami Dayananda Saraswathi as a radical reformer and a propagandist drew on himself three-fold opposition - which has obscured, till recently, his and his guru Vajrananda’s contribution to Vedic scholarship. The Hindu did not like him because he waged a war against idolatry, caste, puranas, incarnation; the Muslim because he said many things in his writings which offended them and the Christian because he led a counter propaganda against Christian preaching. In the passions of prejudice, mists of antagonism a calm appraisal of Dayananda Saraswathi’s services to Hindu theism was forgotten. If for no other reason than this that the “synopsis” of the author brings out the Vedic theism as conceived by Dayananda in his writings, it deserves a warm welcome. The position taken by Dayananda is summarised under heads of:

1. Theology
2. Cosmology
3. Eschatology
4. Psychology
5. Ethics

The author joins issue with Dr. Radhakrishnan on several points of interpretation of vedic texts. The real value of the book lies in the systematic exposition of the theology of Dayananda with extracts from his two books

1. Satyardha Prakasika
2. Rigvedadi Bashya Bhumika

Those who have no access to these two books may get a very good idea of Swamiji’s tenets from the synopsis which has earned the approbation of scholars like R. Nagaraja Sarma, Pranavendra Saraswati, and K. S Ramasami Sastri who generally provide “foreword” to the publications, of this ashrama.

The traditional interpretation of Vedas in Purvamimamsa school and in the elaborate commentaries of Sayana hold that the crux of Vedas is not so much the vedic Gods as vedic sacrifice. The revolt against this school was conceived by Vajrananda the guru of Dayananda and propagated by Dayananda. Basing themselves on Yaska’s Nirukta they hold that vedas embody a pure mono-theism of the Indian type. In this controversy exegesis becomes the central issue. Sri Aurobindo has given the weight of his approval to Dayananda affirming that a poet not a pandit is required to understand the spirit of vedas. They both believe that vedas - even excluding Upanishads - reach the peak of Aryan religious development. We wish a chapter or two is added with illustrations discussing the relative approaches of Purva mimamsa and Sayana on one side, Yaska, Dayananda and Aurobindo on the other.

One curious result that emerges from the study of the synopsis is an eye-opener. Swami Dayananda figures as a protagonist of Hinduism against Islam and Christianity. Yet his theology is the nearest approach in Hinduism to Old Testament and Islamic theologies. This fact alone should draw Christians to this book.

3. Vedic Religion and Philosophy by Swami Prabhavananda

Head of the Vedantic Center, Hollywood, U.S.A. published by Ramakrishna Mutt, Mylapore, Madras, pp. 171 - Price: Board Rs. 2-8-0, Cloth Rs. 3-8-0.

Swami Prabhavananda prepared these studies when he was the Head of Vivekananda Home, Hollywood, California under the editorial supervision of Dr. P.H. Houston, Professor of English, Occidental College, Los Angeles. The conditions under which the book came into existence makes it a presentation of Hinduism to those who do not profess Hinduism. In the presentation, the background of western readers and their religious aptitudes developed by Christianity are kept in mind. Naturally many of the problems that arise when writing to believers as in the case of Dayananda did not arise. On the whole the writer takes the modern view of Historical development of Vedas and seeks to present the universal aspect of Hinduism, especially of Upanishads.

After an essential preparatory chapter on the spirit of Indian Philosophy in which it is pointed out that in India philosophy, as much as religion, was a discipline of life and not an intellectual pursuit, the author gives a short resume of the teachings of Vedas, as distinct from Vedanta. To the students of Old Testament, the vedic idea of God as Ritasya Gopa - keeper and dispenser of moral order - not usually developed in books on vedas - will appeal by reason of its consanguinity to Old Testament concept of God as Lawgiver. A long chapter deals with the philosophy of Upanishads. Even here, where very little that is new can be said, Swami Prabhavananda has brought out one or two new points.

1. The doctrine of identity of Brahman with atman in Saprapancha (cosmic), Nishprapancha (acosmic) manifestations; parinama and Vivarta theories of universe
2. Moksa is saryasiddhi (perfection).

The last chapter is devoted to an all-round exposition of Gita in its ethical, philosophical practical bearings. The message of Gita is getting more and more complicated as writers increase in number. Its essential note is stated to be the knowledge of God as the goal of life. The various prevailing views are referred to such as Renunciation, action without desire for fruits, bhakti, svadarma as the dominant notes. We are glad to note that the ultimate reality is perceived to be God and avatara. Usually God alone is stated to be the reality. Such a view does violence to the centrality of Avatar as reality in the teaching of Gita. The Yogas of Gita are explained.

In all the books of this nature, and this book is no exception, elaborate defences are entered into and attempts are made to commend the reasonableness of caste-system and the concept of Samsara. When expounding the Hindu scriptures to non-Hindus, these efforts, usually of the nature of a tour de force may well be omitted as they rarely carry conviction. The doctrines of karma and caste hardly solve any problem but add to the complexities of religious situation. Both represent outmoded outlooks on life. They are axiomatic to the Hindu and at the best problematic to the modern Hindu. It is better to treat them as belonging to the Yuga Dharma and not to Santana Dharma.

Those who want to get a general, comprehensive view of Vedas and Upanishads and Gita - not overlaid with too much of purely Indian ways of thinking and yet not filleted of the characteristically essential Hindu modes of thought, will find the book as one which should be in their library on Hinduism. The ordinary Hindu too will be benefitted: if he follows this advice. Usually books which expound Hinduism to Americans are apt to be too elementary. This book is an exception. We find it what it claims to be modestly - a wide appeal to the growing body of intelligent interest in Indian philosophy and civilisation - meeting the severest tests of scholarship.

4. The Flute of Krishna

By P.A. Krishnasany, M.A. foreword by Swami Sivananda, Dr. Pattabhi and K.S. Ramasami Sastri - S.P. League Ltd. - Calcutta 1950, pp. 103 and Price Rs. 3.

A strange thing is happening in the religious scene in India which only those who have eyes to see can discern. While historically religions are stagnating within the traditional bounds, the living waters are overflowing banks and confluencing. The spirit - the great spirit is brooding over, these waters, creating strange and misty shapes and forms. Of this over-religion the historian and theologian may deal. But forms are so ethereal and dreamy that it calls for a poet and a dramatist-an artist to catch its evanescent beauty. In Mr. P. A Krishnasami the author of the ‘Flute of Krishna’ - the new beauty has inspired a new artist.

The Flute of Krishna is a drama in 4 acts. The argument is simple. The time is vedic age. Yydyaratna rebels against the religion of sacrifices and goes in search of the truth - which has lured many to the forest resorts. He meets Murali a simple girl to whom God is so real, that she lives in the shadow of his spirit. They marry and dedicate themselves to the service of forest tribes, catch the jungle fever and die. Their desire, was to be the instruments of God, and always be with him. They became Murali and walking stick of Sri Krishna - his constant companions.

Rare among Indian dramatists, Mr. Krishnasami has found that the highest art lies in simplicity. Simplicity is the key-note of the author’s art. The characters are simple, and their longings are for love - the simplest divine emotion on earth. In their love of God and fellowmen a religion of the simplest emotion shines.

The drama is delightfully anachronistic but therein lies its charm. To ask whether a Bhakta of Sri Krishna ever died nursing fever patients in a jungle becomes not only futile but impertinent. The devotee of Krishna in the modern times feels like that, for Sri Krishna is no longer the Govardhanadari but a strange incarnation of the Spirit of Christ and Buddha. Murali prays “Little children thou dost love, for of such is the Kingdom of God” (page 1). “Are not the cattle on a thousand hills His? Can He not take and eat what He wants” (page 12) - muses Nagaratna son of the sacrificial priest. His father Kalidasa rebukes him with the words “much learning hath made you mad.” (page 17), ‘I shall wait ever with open arms to welcome you back as only a father can (page 19). Later for Vidyaratna’ to live is God and to die is gain (page 32). Is it difficult to see that the face is that of Krishna, but the soul is that of Jesus? Why not. The Spirit is transforming everything.

There are many in India who feel the presence of this new Spirit brooding over her children as before a new act of creation but long to see its dreamy form and beauty. There are some outside India who want to know what the contact of religions is producing in India. To such we point out this book as perhaps the first artistic expression.

Gita

5. Compendium of Bhagavad Gita - Part 3

By Swami Narendra Ananda Saraswati - published by the Hindu Vijnana Prachara Samiti, Vijayawada 2, pp. 200 - Price Rs. 4.

As the literature on Gita gathers volume, every new book has to establish its claim for recognition, by its contribution to the problems with which Gita teems. There is no room for mere repetition or for mere traditional expositions - both of which have been very well served and in fact exhausted.

Before we answer the question in what way the book under review contributes to the scholarship on the subject, we have to see the nature of the problems which the study of Gita in modern critical spirit has given rise to.

Apart from the difficult problems of lower criticism of text, date, context, arrangement, the major critical problem is; Does Gita propound anything new and advance the line of thought formed till then or does it give in a compendious manner the essence of the Vedas and Upanishads and probably of some of the six systems? The traditional classical view regards Gita as the butter churned from the milk of Upanishads. This view does not recognise any conflicting streams of thought in Vedas and Vedanta and regards them as homogeneous and all that Gita does is to exclude the watery content and solidify the nutritional elements. This was good enough for the devotee. But higher criticism-when applied to scriptures - Christian or Hindu - approaches the problem from the standpoint of science and raises questions that never cross the mind of the Bhakta. By an analysis of contents of Upanishads, Higher criticism shows that the Upanishads do not teach a single doctrine or doctrines that are reconcilable with each other. This challenge demands a new statement of the nature of Gita. Modern writers largely abandon the ‘essence’ theory and take to ‘synthesis’ theory to meet the challenge. Butter is not a synthesis of milk. Synthesis is a word so much overworked in India that it yields no definite meaning whatsoever. A synthesis is more than gathering bricks and mortar but building to a plan. Synthetical schools adopt two lines of argument. The first that the divergent elements in Upanishads - all of them are synthesisable and are synthesised in Gita. But how? What is the plan of the building - what are the elements of Upanishads built into? Synthesis - advocates often mean that Gita merely gathers together all the elements. This view has difficulties some of them pointed out by the author of this book. Gita in some places is against sacrifice, and everywhere against sakama motif of Purvamimamsa, Therefore Gita synthesis means selection and rejection. What it selects, what it rejects is never stated, This comes out in the treatment of Margas. If Gita propounds Karma pre-eminently as Sri Tilak maintains or Gnana as Sri Sankara maintains, the synthesis idea goes by. If it advocates all of them, in view of later perception of their incongruity - how does Gita avoid contradiction or at least contrariety.

The reviewer - the editor of the Pilgrim - holds that the Gita has a new distinct message - that embodied in the concept Purushottamaa - the incarnate one and that the original Gita consisted of “me” passages and that later attempts are made in the Gita as we have it, to reconcile this view with the pre-existing views-impairing thereby its clarity and newness. Gita is not synthetic but reconciliatory with a core of original doctrine. Synthesis is different from reconciliation.

Swami Narendra takes the synthesis-view but has interpreted synthesis in a more acceptable and original manner. Herein lies the value and in a sense distinct contribution of this book. The idea is not that different instruments and vargas are integrated as in the case of a building but that every marga, Gnana, Karma, Bhakti involve each other in the course of development. Whatever marga you begin with you have to draw upon other margas at some stage or other. This is the synthesis on the basis of each organ performing the function of others as well as in the case of human brain. This view is worked out with considerable learning of Eastern and Western philosophy. A feature of this essay is that crucial terms are compared with parallel terms in other systems of Hindu philosophy as well as with modern systems of Western philosophy such as those of Alexander and Bergson. The exposition is devoid of sectarian bias and is informed with a knowledge wider than Indian thus making its appeal universal.

It is interesting to note that while the chapters on the path of knowledge and how to attain knowledge cover the whole range of Advaita. Drawing upon Upanishads and Brahmasutras few references are found to Gita, as in the chapter on action you have to elbow your way through a mass of texts from Gita. Does this not show that the system of Gita does not favour the advaitic doctrine which derives its strength almost exclusively from some of the Upanishads? Of special interest to the scholar is the elaborate discussion - more elaborate than found in many books - on the compatibility of Jeevan-Mukta ideal with advaita in the course of which the author courageously differs from some strongly held advaitic notions. To the Christians, the topic, how far Advaita tolerates the doctrine of grace will be of great interest. On the compatibility of Avidya and knowledge which is the crux of jivanmukti issue where prarabdha seems to remain unconquered-the author expresses himself with refreshing candour. “The vigorous and almost unassailable logic of Vedantism seems to be here at an end and here also as in Plato, metaphors and similes seem to take the place of stern dialectic in order to escape from a real difficulty. Instead of making futile attempts at reconciling incompatibles the Vedantist has to maintain strongly that really in the vedantic system, knowledge and ignorance are not incompatible. This seems to us a more hopeful approach When we remember the present book is part 2, we may infer that another part is coming. If so it would be helpful if one doubt is removed. When we assign everything else except self - (i.e.) will, reason, intellect, emotion to the realm of Maya-illusionary or provisional, we cut Brahman from all approaches from the human side. How can we then hope gnana technique can take us to Brahman. Discrimination, mind cannot take us to Him whom it cannot approach. Here all advaitic solutions lapse into the level of common man and cover the retreat with sophistry. If the way from Maya is blocked, the way from Brahman may still be open, but, the advaitin will have no truck with grace. The topic we hope will receive further discussion in a future volume. Every page of this book is marked with great learning and deep thought. This may not be the book for the babies but, strong men who do not mind venturing out on the depths. They will find the book useful, stimulating and clarifying.

6. The Development of the Gita Concept of God

By Kalathil, S.J. published by Rev. Fr. K.A. Loudes, Superintendent, St. Josephs Industrial School Press, Trichinopoly - Price not states, pp. 135.

The Catholic study of Hinduism is progressing as rapidly as the Protestant study has declined. It is gratifying that Christian study of Hinduism has still a sponsor, a good one too, among Christians. We had occasion to review Fr. Zachariahs studies in Hinduism. The book under review illustrates another development in the Catholic research namely specialised study of the Hindu doctrine in relation to the Christian.

In this book J. Kalathil, S.J. traces the development of the monotheistic and monistic conceptions of God through Vedas, Upanishads and Puranas with a view to determine the sources that fed the Gita doctrine of God. Part 1, occupying 76 pages is devoted to this purpose. Part 2, after giving a preliminary summary of the 18 chapters of the Gita treats the subject under three heads:

1. Attributes of God.
2. The three-fold aspect of God.
3. God’s personality in the Gita.

The book concludes with a plain and simple statement of God as revealed by and in Jesus.

The study of Gita is objective, unbiased and constructively critical. Deep study of the literature of the Gita, spiritual insight meets the reader in almost every page. The appreciation of Mr. V.V. Srinivasa Iyengar, the doyen of the Madras Bar and Prof. S.T. Sreenivasan testifies to the absence of crude zeal that mars so much of Christian exposition of Hinduism and to the sympathy of the author which has enabled him to catch the message of Gita correctly.

Whether a Christian agrees with Hinduism or not the obligation as a scholar rests on him to understand the views he may accept or reject. This means an unbiased and unprejudiced study of a book which Hindus hold occupies the corresponding place in Hinduism as the Bible in Christianity. I am therefore glad that this study is scholarly, deep (i.e.) of making him uncover the Christian strains and values in Hinduism, a comparative statement of Gita and Christian doctrine, as the author has done distinctly contributes to this object. The method adopted of first inquiring into the doctrine of Gita unaffected by Christian view and then separately presenting the Christian doctrine has much to commend for itself.

Some of the conclusions reached are significant. That Gita holds that the ultimate is Purusha not a principle, that it does not separate Brahman into two entities Nirguna and Saguna and that incarnation is in itself the ultimate truth not merely an instrument or vehicle of expression of God in the temporary process of history are issues that deserve careful and deep study in the hands of Christian scholars. Just for this reason we hope the author will make further studies in Gita. From the Christian standpoint it is worthwhile to find out which concept among the following mentioned in Gita is its distinctive note:

1. Purusha
2. Paramapurusha
3. Purushottamaa
4. Paramatma.

Do these concepts accommodate into Christian trinitarian scheme of God, the father - as:

1. Paramapurusha
2. God the son-incarnation - as Purushottamaa
3. God the Holy Spirit as Paramatma - the light that lighteneth every heart.

The concept Purushottamaa as the completion and integration of Purusha (man), and Paramatma (the spirit) representing fullness of God here in flesh opens a vista of thought which may tend to a mutual appreciation of Hinduism and Christianity of each other. We think the author has neglected the God in man - Kshetrajna doctrine of the Gita. Visvanara, Taijasa-prajna-Turiya are indwelling God in man at different levels. The Christian doctrine of indwelling spirit will gain from and contribute to the Hindu doctrine if they are studied vis-a-vis.

A refreshing book this and a good model for future studies. We congratulate the author and hope that more studies will proceed from his pen. Both Christians and Hindus desirous of understanding Gita should read this book.

We have received from the publishers a Perpetual Calendar - an ingeniously devised pamphlet of 14 pages which enables one to get the calendar of the whole year, - if the date and month of the year is known - of any century, after Christ. The Calendar projects up to 2600 A.D. - a date further than any of its readers hope to see Easter tables and a table of movable feasts are added. We recommend Christians to get this useful booklet along with their diaries - Can be had from St. Joseph’s Industrial School Press, Trichinopoly.

Saivism

7. Saivam - Dharmapuram Adhinam-Propaganda Series No. 8

Published according to the orders of His Holiness Subramania Desika Gnanasambandha Paramachariya Swamigals pp. 84.

Sivabodha Saram - Chokkanatha Vemba, Tamil text and English translation with an introduction, pp. 112, price not stated.

How to invest the surplus income of the temples and Mutts has been a hotly debated issue during the passage of Religious Endowment Bill, in Madras Legislative Assembly. Sir Panagal who was responsible for the original Hindu Religious Endowment Bill introduced the application of this doctrine and indicated that the publication and promotion of literature belonging to the particular sect would be a desirable application. Among those who have followed this suggestion with some zeal is the present head of the Dharmapuram Adhinam - who is the 25th in apostolic succession to Gnanasambandhar, the great revivalist of Saivism in South India. We hope that the Mutt will bring out in systematic order the classics of Saiva Siddhanta in Tamil and in English.

‘Saivam’ is a neatly printed assembly of four essays presented to the public on the occasion of the return of Srijit Pandit Jawaharlal Nehru from his American tour. The first essay on the dance of Siva (cast into a bronze statue now famous all over the world for its beauty) is from the pen of late Dr. Ananda Coomaraswamy. The article has all the features of lucidity, depth and imagination one has learned to expect from the doctor. The exposition is supported by texts from classical agamas. The second chapter on practice of religion is rather thin and advocates the benefits accruing from the traditional samsara. The third chapter from Subramania Pillai - one of the trio of the neo-Dravidian school - is vibrant with champion zeal of a new scholastic - pointing out how saivism stands clear out of the Aryan background. He analyses the terms - kadavul, ‘Maya’ to bring out the differentia of saiva siddhanta as against vedantic Philosophy. This is followed by an informing survey of siddhantic literature in Tamil and a clear summary of saiva siddhanta in broad outlines. We are very much struck with two points he makes out.

1. A discussion of The word Advaitam showing how with Sankara it became one-ism (Ekatvam) whereas, it should be as in saiva siddhartha not two. To those who desire to trace The current of thought in Hinduism representing non-dualism as against monism The discussion may be very suggestive,
2. The acceptance of Dr. Gilbert Slater’s maxim that Dravidians were Aryanised in language while the Aryans were Dravidianised in culture - which must caution the outsider against accepting the linguistic puritanism advocated in some quarters. A short message breathing the spirit of non-sectarianism - aptly concludes the book.

This is not a text book on Saivism - like the hand-book of Saivism of Subramania Katiresu published by Natesan & Co. and reviewed by the Editor in the Guardian. (Feb. 15th, 1951.)

To those who are acquainted with the elements of Saiva Siddhartha - this book will give not only the result of scholarship of a vigorous new school of thought but serves as stimulus to a deeper study. All the articles are written in good English and show the marks of scholarship.

8. Sri. Basaveshwara and His Contemporaries

By A.S. Jayaram published by Sri Siddaganga Mutt, Tumkur District, Mysore - Rs. 3 - pp. 183.

Veerasaivism which arose as a counterpart of Veeravaishnavism of Sri Ramanuja both in its origin and classical literature is Andhra-Kanarese. Sri A. Basava, the founder and Palukurikisomanatha, its literary exponent are Andhras. The influence of Veerasaivism on the Tamil Saivism has so far been a matter of inference than direct proof. The book under review gives the substance of Vasava Purana in Tamil which was based on the Kannada version of Basava Purana by Bhimakavi which in turn is stated to be based on the Telugu version of the Purana by Somanatha of Palukuriki. Bhimakavi is such an elusive figure in Telugu literature that no Telugu work of his exists though many are attributed to him. That he wrote any Kanarese Basava Purana seems to be unverified tradition. In all probability the Basava Purana is based on Palakuriki’s Basava Purana.

The book is cast after the model of Periapurana - is in fact the biography of Veerasaiva constellation of saints with Sri Basava as the central planet. There are many biographies of the founder Sri Basava. The saintology of Veerasaivism is a new addition to the literature of the faith in English,

Sri Basava’s teaching though partaking the fanatic zeal of all reform movements, had a catholic outlook - renounced caste and admitted women to the Olympia. Though now it has fallen from grace in these two respects its original catholicity is not open to doubt. It is worth-while in these days to remember the words of Sri Basava “My father is Cannayya, the outcaste, my grandfather is Kakkiah; the Dohera Cikkiah is my uncle; Kinnari Bommayya is my brother.”

Veerasaivism has added a literary Mode - ‘Charanas’ to religious literature and its mysticism is worth study. Of the saints - Akkamahadevi was a mystic as her charanas show. The book gives a fairly full life of Sri Basava and brief lives of his contemporaries. The appendices on Linga Vibhuti and Rudraksha are of interest to those who care for religious symbolism and the glossary is helpful to foreign readers. Altogether a helpful addition to the limited Veerasaiva literature in English.

Philosophy

9. Origin of Creation, Vols. 1 and 3

By Swami Sudarsh Ananda, Mahant Udaseen Mutt, 123-Kolapalli, Bangalore, pp. 178 and 266, Price: Rs. 5 and Rs. 2-12-0

This is a book of research and the thesis maintained that the Vedas, Upanishads, Gita and Puranas as well as mythological figures and temple structures embody astronomical knowledge far beyond what western science gained. The author has wide knowledge of Sanskrit and packed a good deal of patient investigation in these volumes.

One distinct gain is that he works out in some detail the digit theory. Western astronomers measure with light years and the author has found out that ancient Rishis have used the digit as the measuring rod in astronomy. A light year covers: 365x 24 x 60 x 60 x 186000 = 5865696000000 miles. One lakh of light years corresponds to 18 digits. Another interesting theory developed is the circle theory of creation. The circles range from one to nine and relate the way the primary substances Satwa, Rajas, Tamas combine and configure in the process of creation.

It may be asked whether in converting AUM into a measure, Hiranyaksha and Virupaksha into gravitation, Varaha into Great day, Gods into cosmic rays, Brahma into a star, we are not losing a religious scripture in gaining a scientific treatise. The author’s answer seems to be that every entity is spiritual and material alike and God spirit as well as a star. Whether the answer carries conviction is another matter.

While the digit and circle theory have all the attributes of a scientific enquiry, the interpretation of avataras, Gayatree of caste marks and sacred thread (which is turned into Milky Way) in Volume 3 strikes one as highly fanciful and is calculated to diminish the dignity of what has been developed in Volume 1.

On reading this remarkable painstaking study one doubt crosses the mind why in ancient India where scientific expositions in Grammar, Phonetic and Ayurveda were not unknown, a systematic treatise scientifically, was not composed by the seers, but the knowledge was hidden here in one text, therein a symbol or a legend to be discovered after the manner of the game of treasure hunt. In the absence of any quotation from astrological and astronomical text books of the past it is obvious the method adopted by the seers has successfully screened all knowledge from later generations.

Such books as those under view create the impression that we are cleverly and ingeniously smuggling into ancient texts modern discoveries. The author has been conscious of this and has sought to show what new information not known to Western science was disclosed by the seers Apart from the digit and circle systems, the Swamiji gives at least two items which could be verified by modern scientists of the West.

1. The universe as a whole is contracting and not expanding.
2. The stars are not moving from the centre to the circumference but on the contrary from the circumference to the centre.
3. The central space was a void in the beginning of creation. It is now being filled with stars of the universe that are being created from all the ten directions.

It is for astronomers East and West to test these statements and say whether they are justified by observation. We are glad, that unlike many others, the author gives credit to the West for their discoveries and tries to show where he considers the ancient knowledge can contribute to the modern. He maintains an objective mood and tries to build his arguments on carefully laid foundations. Whether his conclusions will be accepted or not, these two volumes have by research brought out a wealth of material that could be extracted from Hindu scriptures about the origin of creation and this is a distinct gain. He has also thrown one or two challenges which we hope will be taken up.

10. Wonder of the Time-Space

By Swami Madhava, Vedanta Ashram, Post - Valad station, Medra, Ahmadabad, Pranty Ry. - pp. 293, Price Rs. 3.

No system of thought in modern times has drawn to itself such legendary lore as Relativity. In its scientific exposition highly technical, highly mathematical and severely practical. Relativity in popular interpretation is treated as a sort of Aladdin’s lamp taking you into the mystical world of magic and illusion. Few Indians are attracted by it. It is a testimony to intellectual ferment going on in our ashramas that two books one relating to the origin of creation and the other to time-space should have followed one on the heels of the other having for its authors two swamijis.

A good portion of the book is an attempt to popularise the abstract and recondite doctrines of Relativity. The ordinary man needs a guide to understand this intriguing system and the author gives ample help to grasp what it is all about.

The author candidly admits, and it is an encouraging sign, that in the famous Indian Philosophical works, such as Gita, Upanishads, Brahmasutras and Bhagavada, sufficient explanation about the origin of time and space is not available. Only in Yogavasistha some reasonable explanation is attempted, but a more clear explanation is available in the theory of Relativity. Here is a welcome change of mood and temper. We are accustomed to that vain pose of mind which claims to an omniscient past all that the present has sweated to gain, by strained interpretations, fancied commentaries of scriptural texts. Here is a realistic acknowledgment that Relativity has taken a new step which the ancients did not take. The result is we have an eminently readable book which makes a genuine effort to bring a difficult subject to the comprehension of general reader by examples and illustration. This in itself is a piece of welcome service.

The author holds that Dr. Milne has distinctly advanced the theory of Relativity. “While Einstein’s constant is the velocity of light, objectively considered, in Milne it is an agreement between observers to use the same numerical factor in building co-ordinates out of each man’s immediate temporal experience. In other words Milne finds the basis for physical in temporal consciousness, while Einstein bases it in a purely objective fact.”

It is difficult to follow the writer in his claims that a true appreciation of Relativity will usher in the millennium by destroying all political national histories of the world and will stop all wars and bring permanent peace to the world (page 10.) Relativity is largely accepted by scientists and politicians, and we observe no change in the course of world politics and far from inaugurating universal peace. We are on the brink of the third universal war. Even Einstein who may be expected to know the implications of his own theory, does not make such tall claims.

The real significance of the book lies in its fresh approach to Advaita. Instead of repeating time-worn arguments and ruju-sarpa similes, of which every book on Advaita is replete, Swami Madhavatirta interprets it in the light of Relativity. We welcome all efforts to approach ancient truths from new standpoints. It may be that the theory of Relativity in itself does not support Ekam; on the other hand it is an onslaught on the absolute and constant-save a conventional one. Yet the Vyavaharica view may be strengthened from Relativity and Advaitic arguments may gain a new appeal and attraction. We hope the author will undertake a study of dreams and maya on similar lines. Such studies if they do not make Advaitic position any more comprehensible to the ordinary man than Relativity is, will add to it a freshness and intelligibility. We look forward for Swamiji’s book on the concept of time in Indian philosophy for it promises to be highly instructive. We hope all Hindus who desire to understand Relativism will not overlook this book.

11. Grace of God and Other Essays - Edited by Sri Aurobindo

By M.P. Pandit Published by the Society for the Spiritual and Cultural Renaissance of Bharat-Lalita Nivas 6~23, Edward Elliot’s Road, Madras 4, pp. 88, Price Rs. 1-8-0.

Here are a bunch of essays almost all of them on topics of contemporary importance, written to various magazines and now collected into a book. Mr. Pandit discloses a mind given to deep reflection and everything he says is stamped with certain amount of delicacy of thought and maturity of reflection. It is refreshing to come across essays so devoid of pomposity and mere reproduction of the past or appeal to authority. The religious essays strike one as embodying glimpses of higher intuition which earnest thinkers are vouchsafed. Of the 9 essays - almost all of them except the last - short and some very short - five have intimate bearing on religion and religious experience and one on ‘Satyameva Jayathi’ has some bearing on religion and politics. One deals with deepavali, another with women and a third with ‘Euthanasia’,

The great problem in religion is how to bring religious truths into direct contact with religious aspirant. The past alone cannot directly enter into the life unless baptised in the present. This baptism is effected not by a samskara but by a person-living guru. The essays bear the hallmark of such integration of the past with the present through the mediation of Sri Aurobindo.

The essays that have appealed to us are:

1. Grace of the great
2. Meditation
3. Faith
4. On yoga and the challenge of pragmatism.

In view of a recent warning of Mr. Mashurwala on the abuses of the cult of a guru in the Aryan path, one is happy to come across a correct appreciation of the function of the guru in the first essay. The author just touches - we wish, he developed it - on Kataksha vikshanya - look of grace. What he says in 3 or 4 pages is worth more than a hundred pages of perfervid effusions usually met with. The article on meditation draws a distinction between concentration and meditation not usually noted. Meditation we are told is a poise of being in which there is a general relaxation. We meet in Hinduism with three ideas:

1. concentration-tension
2. Meditation - attention broad and wide
3. Surrender - let going.

Concentration as a sadhana is countered by prapatti-surrender meditation as relaxing seems to occupy an intermediate position. It will be interesting to have these ideas aligned in a comprehensive synthesis. The article that interested us most was the one on faith - a subject which has become so much muddled and befuddled that one’s clear idea about it is in inverse ratio to vehemence of one’s assertion. The author very trenchantly demolishes the popular half truth-that if one has faith it does not matter whom one worships. It is time we debunk faith a little to see what it is really. Mr. Pandit thinks it is an inner condition and an attitude of mind. He identifies it with the will-to-be-true; heart’s yearning. One could do with more illumination on the topic In the last essay the author holds that the concept of pragmatism is a bold and brilliant thought-movement of the West. This against the current clap-trap about utility marks the author as a thinker not subdued by the marketplace. His exposition of Sri. Aurobindo’s philosophy in the light of pragmatism, makes instructive study. We have said enough to make the reader feel that this book is above the common run and is particularly helpful to those to whom religion has ceased to be merely interesting but has become agonizingly real.

Ramana Maharishi

12. Ramana Maharishi - The Mystic Sage of Arunachalam

By Rao Sahib M.D. Sagane, M.A. LL.B. Retired Deputy Commissioner (M.P.). Published by A.M. Sagane - Rukmani, Nagar, Amaravati (M.P.) - pp. 195, Price Rs. 2-8-0.

To those who are interested in the psychology of new cult-this book may be of some interest. The writer, a seasoned government servant becomes a believer in Maharishi and this book records the autobiography of a believer turned into a Bhakta.

In the first two chapters a fairly full account of Maharishi is given. In the second part contacts of the author with Maharishi are related. This part is full of miracles and visions and dreams of Maharishi. This is rather strange. Here in South India we know less of them and more of his personality.

The philosophy of Maharishi is set out in detail quoting from his shatdharsana Bhashya. We wish the striking feature of his sadhana - its psychoanalytical character - as distinguished from the usual yogi sadhana - is brought out into relief.

The personal experiences consist largely of miraculous experiences quite the reverse of what Maharishi would have wished and not in illumination or elimination of sense of ego which one expects. As the first book on Maharishi since his death, it will be read with interest particularly by those who want to know how a North Indian feels about it.

We call the Maharishi in South India Ramana Maharishi and not Raman Maharishi which has a strange, sound in our ears.

Devotional

13. Astotharasathanama Stotrani

With Namavali published by Dhanvantari Publishers, No. 3, Norton, 3rd Lane, Mandavalli, Mylapore, Madras. Copies available at The Indian Industrial Co. 363, Esplanade, Madras: Price Rs. 12.

There is an unexplored field of devotional theology which may yield a good harvest for the student of Christian theological terminology. Under the name of sahastra, sata stotranama or namavali - the names of deity were strung together for prayer, praise, worship. Hindu personal proper names are, as in the Old Testament, gates of God. Philologically nouns precede adjectives and a thousand names are first, and a thousand qualities are next. These names are a crystallised and candied theologies and give often appropriate equivalents to Christian theological terms. In this booklet the 108 names (not a thousand) of Ganapati, Subramania, Siva, Rama, Krishna, Lakshmi, Lalitha, Surya, Chandra, Angaraka, Buddha, Guru, Sukra, Sani, Rahu, Ketu, Saraswathi, Dhavantari are given. The list falls under two heads - Navagrahas and Gods and Goddess. To the Hindu the book is a compendious encyclopaedia namavali and useful as such. To the non-Hindu it will be an introduction to a new theological field Dr. Krishnamurti has done good service by publishing this work. Slokas as well as list of names are given.

To illustrate its utility to Christian theologian, I was able to get the following equivalents: praised by the saints - Munisthuthyaya, Holy - Akalmashaya; Destroyer of Sin - Papa Harinaya; Lord of Hosts - Deva Senapathi; Lord of Health - Roga Nasanaya; known through scriptures - Veda Vedyaya; the terrible-Ugraya; Multi-personality - Aneka Atmaya; Giver of Salvation - Apavargadaya; Redeemer - Tarakaya; praised by the virtuous - Panyaslokaya; Incarnate - Devarupaya; Beloved - Vallabhaya; merciful - Karunaya; Man of sorrows - Santhapa Murthi.

14. Literary Criticism in Sanskrit and English

By Prof. D.S. Sarma, M.A. - The Kuppusami Sastri Research Institute, Sanskrit College, Mylapore, Madras - pp. 25 - Price Rs. 1.

For the sixth foundation day of ‘Kuppusami Sastri Research Institute’ Dr. Sarma very appropriately chose a theme “which was the special foundation of Sastriar’s reputation namely Literary Criticism in Sanskrit as embodied in ‘Highways and Byways of Literary Criticism in Sanskrit.’ The distinct contribution of Dr. Sarma lies in his pointing out the kinship of spirit in the conception Literary art and criticism that obtains between Anandavardhana’s - Dhvanyaloka and the Carlyle-Coleridge School of Literary Criticism. Anandavardhana anticipated the English School by ten centuries almost in all its main features.

The very fact that the Sanskrit word for critic is sahrudaya - one having the same heart as the poet - shows how high the creative critical function stood in Dhwani School. The critic in the west always held the whip over the poet and subjected him to an ordeal of fire. His function as the friend and sympathiser is a startling new development in the role of a critic. Lochana verse of the commentator of Dhvanyaloka - Abhinava Gupta holds that the muse swells in the heart of the poet and critic alike.

Rasa and Auchitya are the soul of poetry and the vision of the critique. The exaltation of rasa over Riti and the theory of suggestion (Vyanjana) take us to the very heart of true criticism. Dr. Sarma, in a small compass has given us the cream of Sanskrit literary criticism and those who want to get at the elements of the ancient theory, will find this pamphlet of great help.

15. Shrine of Wisdom

An illustrative booklet about Upanishad Vihar - The Upanishad vihar at Kalahasti is a modern embodiment of the spirit of ancient ashramas, situated as near a forest as present day conditions permit. Swami Rejeswarananda and Dr. T.N.P. Mahadevan have put their hearts and souls into this ashrama which spreads the message of the Upanishads and does social work. The International Fellowship of Madras held one of its conferences here and the Editor had an opportunity of studying its good work on the spot. The press notices and opinion of visitors shows how much the public appreciate its ministrations. The booklet can be obtained from Upanishad Vihar, 44, Gengu Reddy Street, Egmore, Madras, on an application with one anna stamp.

16. Man of God

By K.V. Raju, B.A. - Intelligence Corps India - records the preaching and healing ministry of Mr. Vijayaratnam - a Christian preacher of Andhra Desa. The India Bible Mission - under whose auspices these activities are carried on illustrates the growing tendency among Christians to develop movements in place of institutions as instruments of wider evangelistic utility.

Fenn Thompson and Co., Vepery, Madras.

Banaras Institute

(A Study course in Hinduism held around the Dusserah and Diwali holidays)

Thirteen students from different centres in North India representing various churches and interests attended this course. The group from Leonard Theological College (Jabalpur) was a solid block of intelligent students eager to learn and think. We were very much encouraged and honoured by the three-day visit of the Rev. Dr. M.H. Harper, Principal of Leonard’s.

The main burden of teaching was borne by Dr. R.D. Immanuel and Rev. R.C. Das. Though a teacher student - Mr. Banerjee helped with ten lectures on “Dynamic Christian Literature.” Among local teachers we are particularly indebted to Dr. B.L. Atreya, Head of the Philosophy Department of the Hindu University. Dr. Immanuel’s interesting and important subject on which he gave about a dozen lectures was the “Influence of Hinduism on Indian Christians” the title of his recently published valuable book. Mr. Das took up, as usual, various practical, popular and orthodox aspects of the Hindu faith and practice as well as the question of approach.

Enough time was also spent in going about visiting centres of religious and cultural interest. The fellowship in thought and prayer for nearly a month was stimulating and helpful.

R.C. DAS.

A Message to the Churches

We members from different Christian Ashrams of India have again met in inspiring fellowship and conference (January 25-28). Never has a similar gathering been so varied, so representative and so enriching. The fact that of the sixteen ashrams represented seven were of women alone, four of men alone and the rest of men and women, is symbolic of the increasing realisation of the importance of the contribution women have to make to the Church life in general and to Ashram life in particular.

We are keenly aware of the tragic and yet potential nature of the time in which we live; we realise our lack of faith in the love and power of God, and confess the poverty of our life and witness. As we recognise the vital necessity and urgency of the witness of the Church to this needy world, we see also the necessity for a closer contact between the Christian Ashrams and the life of the Church in general. We are convinced that the Christian Ashram is not an alternative to the Church but believe that it has an important place within the Body of Christ for manifesting the practical application of the way of Christ for which the Church stands.

Here we wish to mention that ashrams accept as essentials for themselves,

1. A corporate disciplined life of prayer, meditation and study
2. A life of simplicity and service for the Kingdom of God and
3. A life of intensive fellowship and love both between teachers and taught and between fellow-workers in the service.

We long that the members of the churches may know more intimately the contribution that ashrams may make within the whole life of the church towards the deepening of the spiritual life. They are places where retreats may be held, and to which those in spiritual distress may come for quiet and fellowship; moreover they are places where young men or young women can come for one or more years of training in disciplined Christian life and service.

We also feel the need of the ashrams for the understanding help and co-operation of the churches, and we invite church leaders to suggest ways in which the bonds between ashrams and the churches may be strengthened. We call upon Christian leaders and parents to keep before youth the ashram life as a possible and desirable Christian vocation, and to encourage them to visit ashrams so that they may understand more closely the ashram way of life. In this connection we wish also to call attention to the Gurukul which we are proposing to start in July for young men desirous of preparing themselves for the ashram way of life. This Gurukul will be under the general guidance of Dr. S. Jesudason of Christu-Kula: ashram, Tirupattur, N. Arcot and others also will be associated with him for longer or shorter periods. The aim is to give a one year’s training in the first instance and this may be extended and the venue of the Gurukul will be at Courtallam for the first 5 months and later at Tirupattur.

We also believe that the ashrams have a function to fulfil in interpreting Christ to the spiritually alert intelligentsia of renascent India in the context of the Indian intellectual background. But we also have a debt to the simple and poverty-stricken villager in as far as we are able to identify ourselves with him by simplicity of living and as we help to deliver him from social oppression and thus commend to him the Gospel.

We would urge upon our fellow-Christians (as upon ourselves) that we be more conscious of the social implications of our Gospel and that we should seek to take effective and creative action in relation to the prevailing evils and failures of social morality. For example, we may exercise our influence on those who have a surplus of food grains to make it available to the poor at fair prices. What a witness for Christ can be given by those of us who hold offices of public responsibility discharging their duties with absolute honesty as well as with a high ideal of service!

Finally, we send you a message of hope and peace and joy; for we are experiencing something of the reality and power of the living Christ in our midst and of fellowship together in his Name. Whatever may be our failures and the failures of his Church and the terrible conditions in the world around us, He is still the same, yesterday, today and forever, and He has overcome the world.

Note

1. Subscription for membership to the Christian Society for the Study of Hinduism, Rs. 4 per annum.
2. Subscription and Donations should be sent to the treasurer: Rev. A.D. HUNT, 87, Cantonments, Banaras.
3. Enquiries for membership of society to be sent to: Rev. R.C. DAS, 129, Dashashwamedh, Banaras.

The PILGRIM is sent free to members of the Society. Complaints as to non-receipt, corrections or change of address and communications about the paper and literary contributions should be sent to:

P. Chenchiah, M.L.
Advocate,
Editor ‘The Pilgrim’,
28, Halls Road,
Egmore, Madras