The Pilgrim

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

Editor: P. Chenchiah

Attention Please

We sent to every one of our subscribers a printed reply card, costing us expense we can ill afford, to inform us whether they would send the subscription by M.O. or want V.P.P’s to be sent to them. We are thankful to those who have replied. We regret as many as 50 to 60 have not replied at all. This may be due to oversight. We request them all to send their subscriptions by M.O. at once. Ours is a magazine with a limited number of subscribers - just sufficient to run it on the most economical basis. We depend on the willing co-operation of subscribers. One way they could help us is by sending subscription of their own accord. Another way is to bring the ‘Pilgrim’ to the notice of others and secure them as subscribers. We hope to be able to report in the next issue that the response in both respects has been gratifying.

What Our Readers Say

In an editorial review of the ‘The Pilgrim’ quarterly in the issue of June 7th, 1951, of Dayanodeya Rev. J.F. Edwards, U.S.A. writes “I think it is high time that some admiring reader should recommend to readers in India and elsewhere that highly informing and stimulating quarterly magazine of the Christian Society for the Study of Hinduism called the”Pilgrim”. Its Editor is the layman P. Chenchiah - Lest I should get so rapt in my subject and forget to say …”

Rev. Edwards then gives extensive extracts from Editorial notes. We are thankful to Rev. Edwards for his interest in the ‘Pilgrim’ and hope that his appeal will bring good response. Rev. Edwards though away from India is serving her in many ways not the least being his stimulating monthly letters to the ‘Guardian.’ We should however like to correct an error. The article on Indian Christology was from the pen of Father Fallon, S.J. His name was omitted through inadvertence, but the correction was made in the next issue. The error however does not matter in as much as the Editor’s views coincide with those of the Reverend Father.

Dr. Theol Arno Lehman-Dresden: writes ‘I go very carefully through every page of the Review. I want to tell you that getting this paper means very much to me, keeping me in touch with our beloved India and the newest research and trends of thought. What I learn I pass over to my students - hence your esteemed paper is a real help to my university work. Of course, I do not always agree with the views expressed, but every point of dissent makes me think deeper about it -’. We thank the learned doctor for his appreciation.

Editorials

1. Elections and the Call for a Religious Front

Now that elections, on which peace, order, progress, prosperity of India for a number of years depends, are at hand the question arises whether an individual religion or religions in combination have a duty to discharge by developing a religious front and whether the public, such as are amenable to religious influence have a right to look to religions for a correct lead or enlightened guidance. In all the past election’s religion has played no part save in indirectly supporting obscurantism and conservatism. Religions can no longer decline the task of guidance without forfeiting their hold on the thoughtful electorate. The dominant tendency in human affairs is life-affirming and not life-negating. Religions can no longer maintain an ascetic isolation-without renouncing their primary function of building up or taking part in building up individual and national life. A world-renouncing religion will in its turn be renounced by the world. The function of religion is in the midst of life and its duty is to ride the waves and guide the ship of state towards Rama Rajya or Kingdom of God. The paucity of thinking by religious men in this field is the root cause: of their inability to guide men. The election manifestos of the congress, socialist and communist parties have come out or are coming out, and the time is ripe for the three religions in India to develop a broad religious front which will be specific enough to give practical moral guidance: to the voters in a matter that will determine public life for at least a decade to come. Religions cannot take sides except where the issues are clearly moral, and the choice is predetermined by their essential principles, and spirit. Each party is stealing other parties’ programmes and by the time the elections are in full swing we may take it that each party will be promising all that other parties promise. The party distinctions do not divide themselves as good and bad but as different modes of reflecting national good. All the parties - congress and socialist and communist are socialist in their aims and methods and the question is not so much which programme is good or desirable but, whose promises are likely to be performed. The religious front during election will take the shape, not of discussing the details of party programmes but in developing and insisting on moral considerations which ought to determine the choice of the electorate. We call upon the religious magazines-there are at least half a dozen important ones - to co-operate in this immediate and essential task. In this note we give a preliminary sketch of ideas which we hope will be discussed, supplemented and brought to bear by the religious magazines on the electorate with all the resources at their disposal. It would be a great thing if a few competent representatives of each religion can meet and issue a joint statement.

First and foremost we have to impress on the voter the importance of the vote and sacredness of the power and function of voting. It is a trust and must be used after prayerful deliberation, with a full consciousness of the responsibilities involved. A vote should not be given on personal and communal considerations but on considerations of national welfare unswayed by prejudice and passion. The task of selection is by no means easy and therefore demands preparation and thought. Independent candidates will be few and most of the candidates will seek election in the name of the party. It is the party programmes that have to be scrutinised.

Second we have to elect men and women of high ideals and character, of strong will and determination to carry out the promised programmes. The vested interests that will oppose any radical reform in favour of the worker and cultivator are strong, powerful, rich and influential. We therefore require ministers who have a sense of vocation and feel it a religious duty to bring about a just order of things. The voter should examine the credentials of each candidate, with a view to find out whether he has any social work to his credit and whether he has proved trust-worthy in any field of national work. On the men of purpose and integrity we send to the legislatures, the future will depend.

Programmes and Parties

Given a conscientious voter the next thing to note is the competing programmes. The art of Government has become highly technical and complicated. It is sheer foolery to believe that ordinary voters know or understand much of it. You may throw incense at the altar of Demos by such flattery, but you will not be serving truth. Still all technical issues of national Government have a popular aspect, quite intelligible to householders who are mostly the voters. The electorate knows what it wants, and it must tell the candidate what it expects of him and not allow the candidate to ensnare him with high-sounding programmes. The competing parties will be Congress, Socialists, Communists, Hindu mahasabha and the Praja and Kishan parties. All these have to promise certain essentials - the insignia of a true and happy democracy. Every man needs bread, clothing, a house to live in and an employment to earn enough to buy bread and clothes. This is where the congress party has failed professedly and the promises of other parties have to be weighed and cautiously accepted, as they have yet to be made good. The Government should give not only amenities but abilities - not only bread and clothes but the wherewithal to buy them. These are crass minimum physical wants. You have to live, before you are educated, cultured, and ennobled. But the procurement of necessities and securing them to men by enabling them to get them involves a social revolution - a radical modification of competitive class and caste society. We in India since Mahatmaji’s advent have to achieve the revolution under moral conditions in the spirit of Ahimsa. The game of politics in India is far more difficult than in western countries, if we take Mahatmaji’s teaching seriously and not hypocritically do lip service. The only group who have taken him seriously, the Sarvodaya group - will not contest elections. This is our serious loss. If I could command the voting I will put into the next, legislative councils man Sarvodaya minded candidates and socialists including a good number of communists who believe in legislative methods. On the reconciliation of the parties, the realisation of objectives aforementioned depend. The function of the religious front is to remind the voter, to vote in the consciousness of Mahatmaji’s teachings, and advise him not to give a single vote to those who praise Gandhijii in public and violate every moral teaching of his in the Government. The voter should not be deceived by the facile way a politician speaks of Gandhijii but hold him to the brass tacks of obeying him. The price levels have to be brought down drastically, within the capacity of ordinary men. This is a job for honest men, not for power seekers.

The Governmental machine has not changed since the British. It has grown in size, authority and influence. It is become soulless, mechanical, authoritative and red tapish without a tincture of love or sympathy to the common man. It is absurd to apply the words love and sympathy to a system which though manipulated by men operates as a machine. The immediate task of the nation is to devise a vehicle of national Government which is less a machine and more an organ, which is less motor, more hands and feet. This change has to be effected by the mandate of the electorate at the next election. The religious front should place this need in the forefront.

Fundamental liberties enshrined in the constitution are daily violated by the other organs of Government. While we all desire peace and order, it should be peace and order, that embodies fundamental rights - not peace and order gained by denying open trial, justice, fairness to those who violate them. Government should not itself violate fundamental rights in getting even with those who violate them. It will thus be seen that there is room and urgent need for a religious front, vigorously operating during the next elections. Its duty will be to bring home to the voter the moral implication of economic and political life which is the ultimate issue in every election. The voter should observe and demand dharma in politics, - eradication of corruption by merciless treatment of rich and entrenched sinners in government and society, a concern for the common man in securing him the necessities of food, clothing, housing and employment and bringing down soaring prices, a radical change in bureaucracy. The conflict is not between realists and idealists but between those who are abstractly one or the other. We need politicians who realistically realise the ideals. Man does not live by bread alone, Religion has to remind society of this, but it should also warn politicians that man cannot live without bread.

2. The Fall of the Muse

Many have fallen besides man. Advaita believes not so much in the fall of man as in the fall of God. Maya is the psychological fall of Brahman. It is a sort of schismatism in the mind of God - a sort of neurosis of divided personality. The Brahman thinks it is many while it is one thinks it is ego while it is really etherish Sat Adwaitism sets about to cure Brahman of this malady, restore him to health and normality.

Another fall has been with the priest. He was born in magic, mystery and mysticism, He was a medium of God. But he has fallen from his high estate. Magic is discredited, mystery and mysticism hardly exist. His is a pathetic case of man living in the past. He represents the magic of primitive man, dried out mysticism of Middle Ages - the vanished mystery of the children of the dawn. He is an anachronism dolled up in habiliments of the past, speaking the unintelligible jargon of an outmoded age. He is solemnly pathetic. He has fallen because he is deflated. He is comic because not realising this, he puffs himself up - by performing kumbhaka and looks funny.

But the fall of the poet is really tragic. In Rig-veda he was a symbol of inspiration and in historic times a peer of kings and sultans. Today obviously he has fallen on evil days and evil tongues. What does the school boy think of him?

The editor is a voracious reader of crime fiction - especially of that variety which begins the first page with a corpse. He has left detective stories for theology for the simple reason he found there was more kick in the fiction of theology than in crime-fiction. He has just been reading Agatha Christie’s ‘The moving finger.’ A village girl recounting her experiences at the school says what she did not like in her schooling is the following conversation: “All the blathering stuff. Shelly wrote twittering on about skylarks and Wordsworth going, all potty over some silly daffodils and Shakespeare …”

“What is wrong with Shakespeare” I inquired with interest.

“Twisting himself up to say things in such a difficult way that you cannot get at what he means - still I like some Shakespeare.” “He would be gratified to know that, I am sure” I said.

“Quite, quite, wasn’t there any subject you enjoyed?”

“Only Maths.”

“Maths?” I inquired in surprise.

“I loved Maths - it is heavenly. I think there is something heavenly about numbers.”

The modern girl is unpredictable - all the same she surprises. We are however not concerned with the exaltation of the mathematician but with the fall of the poet. Dailies recently featured the news that the poets of Paris - turned out unceremoniously by every publisher with the words ‘No market for you’ set up street perches and hawked poems at six pence each. We are not told whether they earned enough for a chota cup of coffee. What can we do for the fallen poet. The Christian - the true Christian should be something of a Don-Quixote - Champion of the fallen - of the fallen Brahman as well as the fallen priest and poet. So I, rescuing Sankara and Shelly from the back regions of the library began reading them both.

3. The International Fellowship

At the annual retreat of the International Fellowship, Madras, held in February the subjects that were taken up for consideration were characteristic of the peculiar genius of this association - co-operative thinking. The subjects varied from Frank Buchanan to the Food situation. The Editor was able to take part in the proceedings as a member of the Fellowship and spoke on the meaning and significance of the Inter-Religious Movement in India. But the central interest sprung round the subject. “The faith I live by” on which a Hindu, Muslim and a Christian discoursed. I cannot avoid the feeling that the exact requirements of the title were not properly grasped. The idea behind the series was for each speaker to choose out of his religious environment, what appeals to him and what commands his loyalty and moves him to discipline himself. While the Muslim representative Mr. Bukhari and the Hindu representative Prof. Mahadevan spoke about Islam and Hinduism as usual with them with deep knowledge and insight, they did not measure up to the exact demands of the subject. The Christian representative whose speech we published in the last issue got nearer to the heart of the topic and gave from out of his personal experience. We wish he had not begun with the creed and ended with personal experience. After all creeds grow out of experience and experience that consciously accommodates to a creed is apt to be formal and subject to modifications to suit the mould. As many of our Hindu readers may like to know what Christianity means to a Christian, in the solitude of his soul, where professions, claims, false patriotism, defensive poses do not accompany, we published the article. We will be glad to get similar documents from our readers.

4. Beyond Ethics

It is an interesting and in many respects an intriguing subject that Prof. Mahadevan handled in his presidential address to the department of Ethics at the Philosophical conference. He starts with the suggestion of a paradox, and we miss the working out of this paradox in the body of the address. In “beyond good and evil” one expects to be taken to a region where good and evil does not exist because law does not exist and the sense of ought does not exist. The paradox is that there is a level of life in which you are moral because you do not strive to be so. Too much deference was paid to the Kantian doctrine that without ought there can be no morality. If morality is the ideal and the sense of ‘ought’ generates in our straining to reach it, value cannot belong to our struggle but to the ideal we struggle to reach. It is the ideal that is moral and not the struggle. The sense of ‘ought’ belongs to political law as much as to the moral and emanates not so much from the ideal as from the common good. Law, as inner compulsion, unless it is the urge to catch up the ideal, does produce strain and struggle. The Kantian concept of morality like the Barthian, involves a tension. It need not. According to Jesus the ideal is realised in the new life with a new nature. I strain to be altruistic because to be selfish is my nature. When we gain the new life the tendency of nature will be altruistic and no tension exists. Nor do we, think the reference to the ethics of Gita clarifying. The Gita enjoins the ethics of the Varna as an ideal tension in Arjuna is due to his holding that Varna ethics are not the highest. But the injunction of Sri Krishna was to do your duty whether you like it or not. The attitude is almost Kantian. Both in the East and West a natural altruistic life is reached when we pass beyond our present, nature by changing it so radically that it amounts to new life. This is the paradox of Jesus that to gain new ethics you must die to the old life and be resurrected in the new by the power of the Holy Spirit. The Professor returns to the paradox only in the closing paras and just touches it without developing it. The Gita reference does not seem to relate to this paradox. The full verse runs thus: “Thus, has wisdom, more secret than secrecy itself, been declared unto thee by Me; having reflected over it fully, then act thou as thou wishes” - Sivananda’s translation of Chapter 18:63. This does not refer to a moral nature that knows no categorical imperative or to the strain the ideal imposes. It only means ‘I have declared the better way, it is for you to follow it or not.’ We hope the paradox will receive further attention from the professor on a future occasion.

5. A Correction

We regret an error crept into our note on Mr. T.A. Venkatarama Sastri in the last issue. The photo unveiled by the president was that of Sri Srinivasa Sastri presented by Mr. Venkatarama Sastri. We make the correction.

6. Two New Features

We are introducing two new features this year; one - a short summary of the contents of religious magazines for the quarter. This we hope will inform the readers what religious India is thinking through its brain, the religious Magazines.

The other feature is by way of an attempt to see what, leading thinkers of Hinduism think of Jesus. The ‘Pilgrim’ seeks not only to interpret Hinduism to the Hindu and Non-Hindu, but interpret Jesus to the Christian and Non-Christian. Both we hope to do at the high level of spiritual insight and intuition.

At Caesarea Philippi according to Mark 8:27 to 29 Jesus asked of his disciples two questions.

1. Whom do men say that I am?
2. Whom say ye that I am?

The series we have in view answers the first question so far as the Hindu is concerned. We will not follow the chronological order or the order of importance as to the persons who answer the questions but give the answers as we are able to get them. Sometimes it will be an article, sometimes a quotation but always what the Hindu heart feels in its depths. It would be excellent if a Christian and a Hindu alternately answers the question put to them by Christ.

7. Vibhuda Bahuda Vadanti

1. “The Kingdom of God is within you. You are the Son of God and God is the Son of Man. God is a Spirit to be worshipped in spirit and in truth.”

   — Bernard Shaw in the introduction to ‘Androcles and the Lion’.

2. “The soul has not come into the becoming from its source in the Absolute, just for the purpose of escaping back into the Absolute. Its mission is to manifest here in the conditions of becoming the highest powers and intensities of Being, of Consciousness, of Delight. This is the aim of human life and its highest fulfilment” - quintessence of Sri Aurobindo’s Philosophy in his ‘Divine life.’

3. Scholasticism asked, what is the thing and lost itself in quiddities, Darwinianism asked what is its origin and lost itself in nebulas, pragmatism asks what are its consequences and turns the face of thought to action and future.

   A modern American author quoted by Mr. Pandit in ‘The grace of the great and other essays.’

4. Unless we hang together, we must surely hang separately BENJAMIN FRANKLIN (Manas, Nov. 22, p. 6.)

Articles

1. Whom Do Men Say That I Am?

Sir C.P. Ramaswami Iyer on Jesus.

MK. 8:27-30. And Jesus, went out and his disciples into the towns of Caesarea Philippi and by the way he asked his disciples saying unto them, whom do men say that I am? (27). And they answered, John the Baptist, but some say Elias and others one of the Prophets (28).

And he saith unto them, But whom say ye that I am? Peter answereth and saith unto him Thou art the Christ (29). And he charged them that they should tell no man of him (30).

Sir C.P. Ramaswami Iyer, presided over a meeting held in Mylapore under the auspices of the South Indian National Association and Ranade Library. Prof. D.S. Sarma read a paper on the occasion on “New Light on the New Testament.”

Sir C.P. Ramaswami Iyer said that he considered Jesus Christ as one of the Gurus of humanity, being the embodiment of certain Asiatic tendencies and teachings and in reality a kind of reaction from the primitive Hebrew mode of thought. If they considered the Old and the New Testaments as literary and historical documents to be collated, corrected and verified by dates and epochs, they should regard them as great spiritual emanations of the human mind and as embodying the work of a personality who was one of the most winsome and attractive in human history. The message of Jesus was not that of the Old Testament, but that of a man who by might of the inner strife and inner conquest, became God.

2. Sri Ramanuja’s Visishtadwaita

V.S. Narasimhachari, B.A., B.L. (concluded)

(continued from last issue.)

1. The soul is eternal: “The self is not produced, since certain texts directly deny its origination” says Sri Ramanuja and quotes the texts. He says “Therefore the souls are always tied to Brahman both in the causal and effected states and are therefore eternal along with Brahma.”

2. The souls are of infinite number differing from one another: The individual souls and their deeds form an eternal stream without a beginning and the flow of creation has been going on from all eternity as stated in the sruti. “As the creator formed sun and moon as before” (M.N. 5:7). Sri Ramanuja says that the individual selves are different from the Lord and are many and eternal and is declared by texts and quotes them, and also says Brahmasutra 48-3-2 directly states the plurality of the individual souls.

3. The soul is entirely dependent on God: Gita 18:61, says “The Lord, O! Arjuna, dwells in the heart of all creatures whirling, by his mysterious power, all creatures as it mounted on a machine.”

But says Ramanuja “The inwardly ruling highest self promotes action, in so far as it regards the case of any action, the volitional effort, made by the individual soul, and then aids that effort by granting its favour or permission (anumati); action is not possible without permission on the part of the highest self. In this way (i.e., since the action primarily depends on the volitional effort of the soul) injunctions and prohibition are not devoid of meaning.”

1. Soul a part of Brahman: Sri Ramanuja says that Br. S. 42.3.2. declares the soul is part of Brahman, since there are declarations of difference and also “otherwise” etc., declarations of unity … In order, then, that the texts of both the classes may be taken in their primary, literal sense, we must admit that the individual soul, is a part of Brahman; Shruti and Smriti also support this view and quotes the passages. But because the soul is part of Brahman the imperfections of the soul do not attach to Brahman.

2. The soul is different from Brahman: Sri Ramanuja quotes texts in which the Brahman is spoken of as different from the soul.

3. The soul is an agent: Sri Ramanuja refers to Br. S. 33 & 39-3-12 to say that the soul is an agent who is free to act or not to act under particular circumstances as carpenter though it is provided with the instruments of action such as the organs of speech and so on.

4. There is similarity between them. The soul is Vignanamaya as Brahman, The common characteristics of the individual self and Iswara are self consciousness, sentiency, selfhood, agency etc., (Y.M.D.I.) It is blissful by nature. The empirical existence (of births deaths) is due to the force of limiting adjuncts. (Y.M.D. 8.7.)

5. The soul is essentially a knower: Sri Ramanuja quotes scripture to show that the self is essentially a knower, a knowing subject; not either mere knowledge or of non-sentient nature.

Sri Ramanuja relies on scripture for his view that the souls are atomic and the abode of the soul is the heart and although the soul is situated in a particular place in the heart, it pervades the whole body by means of its quality of intelligence as a drop of sandalwood ointment coming in contact with particular parts of the body, extends all over the body.

How Soul’s True Nature Is Obscured

Sri Ramanuja after quoting texts and discussing the subject sums up. “So the texts teach that the souls which are a manifestation of Brahman’s power, exist in their own essential nature, and also, through their connection with matter, in the form of embodied souls (Kshetragna); - and that the embodied souls, being engrossed by Nescience in the form of good and evil works, do not recognise their essential nature, which is the knowledge, but view themselves as having the character of material things.” (S.B.E. vol. 48, pp. 88-89.)

The Universe - Chit and Achit Real

The Universe consists of Chit - the sentient beings and Achit - non-sentient things. Both originate from Brahman. Ramanuja quotes Upanishadic passages and says “those passages declare in succession that which really is, is the self of this world; that previous to creation there is no distinction of name and form; that for the creation of the world Brahman termed”the true” (or real) requires no other operative cause but itself, that at the time of creation it forms a resolution, possible to itself only, of making itself manifold in the form of endless movable and immovable things; that in accordance with this resolution there takes place a creation, proceeding in a particular order, of an infinite number of manifold beings; that by Brahman entering into all non-intelligent beings with the living soul - which has its self in the Brahman there take place an evolution, infinite in extent, of all their particular names and forms; and that everything different from Brahman has its root and abode in that, is moved by that, lives by that and rests on that” (S.B.E. Vol. 48, p. 217.)

Thus, the world is real and eternal. During creation, it is in a gross form and during pralaya it is in a subtle condition but in both the states it is forming the body of Brahman.

The non-sentient matter, says Ramanuja, stands to Brahman in the same relation as the one previously proved for the individual soul in sutra (2. 3-43-46) viz., that it is an attribute incapable of being realised apart from Brahman and hence is part (amsa) of the latter. The texts referring to the two as non-different may thus be taken in their primary sense; for the part is only a limited place of that of which it is a part. And the texts referring to the two as different may also be taken in their primary sense; for the distinguishing attribute and that to which the attribute belongs, are essentially, different (S.B.E. Vol. 48, p. 620.)

Thus, the highest self undergoes a change in the form of a world comprising the whole aggregate of sentient and non-sentient beings.

The entire material Universe has for its causal substance the non-intelligent principle: “Prakriti is eternal, it is ever-changing in its manifested state, there is flux every moment in the manifested form of the world.”

There is a periodical creation and re-absorption of the world the period being called a ‘Kalpa’. When this world which forms the Brahman’s body has, been gradually re-absorbed, each constitutional element being refunded into its immediate cause, so that in the end there remains only the highly subtle elementary matter, which scripture calls darkness, and when this so-called darkness itself by assuming a form extremely subtle, that it hardly deserves to be called something separate from Brahman, of which it constitutes the body has become one with Brahman then the Brahman invested with this ultra-subtle body forms the resolve “May I again possess a world constituted by names and forms just as in the previous aeon” and bodies (parinamayati) itself by gradually evolving the world body in the inverse order in which re-absorption had taken place (S.B.E. Vol. 48; p. 403.)

The Brahman, having an inward intuition of the characteristics of the former world, creates the new world on the same pattern. That Brahman in all Kalpas again and again creates the same world is generally known from sruti and smriti. “As the creator formerly made sun and moon, and sky and earth, and the atmosphere and the heavenly world” (M.N.V. 7) and “Whatever various signs of the seasons are seen in succession, the same appear again and again in succession Yugas and Kalpas.” (Vishnupurana 1-5. 64).

Mukti or Release

Mukti is the manifestation by the soul of its own nature on attaining the highest light i.e., “manifestation of that self which has freedom from sin and so on for its essential attributes.”

By the will of God the soul is embodied in prakriti which is non-intelligent and ever changeful and soul’s essential nature is clouded by prakriti. Since the soul is essentially intelligence and bliss, it is always in search of happiness outside, in ignorance of its own nature engendered by, contact with prakriti. In that search it does acts which are good, bad or indifferent and gets further enmeshed in Karma. It must be remembered as already stated that subject to the Laws of God, the souls are free to choose good or bad means and ends, do good or bad Karmas and are responsible for these acts. Thus, Karma goes on accumulating from life to life except for the small portion of good karma worked out by enjoyment in heaven and a small portion of bad karma, by suffering in hells of various kinds, and called “Sanchita” Karma.

Since there is no end to karma there will be no end ordinarily to the cycle of births and deaths and the bondage of prakriti.

After being buffeted between birth and death, and suffering sorrow and pain in successive lives and perceiving the apparent inequalities obtained in the world in the course of his many lives, there comes a time when man begins to think of final release and feeling helpless calls on His mercy for redemption and obtains it through His grace.

On attainment of intuition of God the past accumulated Karma called - “Sanchita” is destroyed and “Agami Karma” - (the future one) does not cling. Only “Prarabdha Karma” i.e., Karma that has begun to bear fruit, will have to be gone through. And soon after its exhaustion which may be in the same life or after several lives, the man dies and enters the abode of God and the cycle of birth and deaths ceases.

Minute details as to the various Lokas or Worlds, the souls who had knowledge of God, go to and sojourn until the end of Mahakalpa and then finally enter vaikunta the abode of Sri Narayana the supreme. Lord, are described in scriptures.

It is thus seen that the soul which has fallen by contact with prakriti, from its nature of pristine bliss and knowledge, struggles through many lives to regain its original blissful nature or “paradise lost” and finally succeeds in doing so and enters into its life of complete unalloyed bliss. This entry into life of bliss and enjoyment of its inherent freedom from bondage of meshes of prakriti and karma resulting in cycles of birth and death is what is called Mukti or Release.

According to Sri Ramanuja, Mukti has both a negative and positive state. It is not merely the absence but also enjoyment of inherent bliss. The souls do not lose their individuality. The released soul is conscious of itself as non-divided from the highest Brahman i.e., that it has for its inner self the highest self while it constitutes the body of that self and hence its mode (prakara). The soul is throughout of the nature of knowledge or self illumedness. The released souls are without any other ruler. There is no necessity to make any effort to obtain fulfilment of any desire on the part of the released. He obtains all his wishes excepting the power of creating etc., of the world. The released enjoys the various delights either through his essential body of intelligence or of non-intelligent matter. “Suddha Satva” which it may assume at will or through the limbs of God. Although abiding in one place only the soul may through its light-like consciousness enter into several bodies.

The Muktha enjoys all the perfections of vaikunta like salokya or Identity of abode, samipya or proximity to God sarupya or similarity of form to God and sayujya or intimate union with God. The mukta is immersed in the supreme and unsurpassable bliss of the Lord without losing his self-being.

There is no returning to the cycle of birth and death of the released.

Sadhana or Technique

Grace of God. Kathopanishad 2-23 says.

    Nayam atma pravachanena labhyah
    Na medhaya bahuna srutena
    Yam evaisha Vrnute tena labhyah
    Tasyaisha atma vivrunute tanum svam

[“The Atma cannot be reached by constant teaching or by sharp intelligence or by deep learning. He whom alone He chose to him the gracious Lord discovers his pure self”].

Sri Ramanuja says. “Now a ‘chosen’ one means a most beloved person. That the Lord himself endeavours that this most beloved person should gain the self. He himself declares (vide Gita 10.10 and 7.17). Hence, he who possesses remembrance marked by the character of immediate presentation (sakshatkara), and which itself is dear above all things since the object remembered is such, he will say, is chosen by the highest self and by him the highest self is gained”. He further says “moreover it is only in the state of perfect conciliation or endearment i.e., in meditation bearing the character of devotion or bhakti, that an intuition or sakshatkara of Brahman takes place - not in other state”.

There are two means according to Ramanuja School, of pleasing the highest person and thereby attaining Him: Bhakti or love and prapathi or self-surrender.

According to Ramanuja knowledge, meditation and Bhakti are synonymous. He quotes scriptural passages and says that the knowledge intended to be enjoined as the means of final release is of the nature of meditation, and concludes from the circumstances, that the term “knowing” and “meditating” are seen to be used in place of each other in the earlier and later parts of vedic texts.

Meditation means steady remembrance i.e., a continuity of steady remembrance, uninterrupted like the flow of oil. Such remembrance is of the same character as seeing (intuition).

Steady remembrance of this kind is designated by the word devotion or Bhakti, for this term has the same meaning as Upasana or meditation.

Sacrifices and the like are enjoined only with a view to the origination of knowledge. The steady remembrance or meditation is through:

1. Viveka - abstention from impure food.
2. Vimoka - absence of attachment to desires.
3. Adhyasa - continuous practice.
4. Kriya - performance, according to one’s ability of the five great sacrifices.
5. Kalyan - virtuous conduct, like truthfulness, honesty, kindness, liberality, gentleness, absence of covetousness.
6. Anavasada - freedom from dejection.
7. Anuddharsha - freedom from exultation.

Meditation is manifold because of the difference of Vidyas. The Upanishads embody thirty-two kinds of Brahmavidya which enjoin that the only object of meditation is Brahman not matter or jiva. They also prescribe the method of intuiting Brahman for those desirous of release. Some of these Vidyas which are the means for the attainment of liberation are: - Antarakshi vidya, Sad vidya, Madhu vidya, Dahara vidya, Bhuma vidya, Upakosala vidya, Sandilya vidya, Purusha vidya, Vaiswanara vidya, Panchagni vidya etc.

Brahman is to be meditated upon as being the self of the meditating devotee.

A pratika cannot be meditated upon as being of the nature of self. A meditation on pratika is not the self of the devotee. It is one in which something that is not Brahman, is viewed under the aspect of Brahman. The view of Brahman may appropriately be superimposed upon mind and the like, but not the view of mind and so on Brahman. For Brahman is something superior to mind and so on, while the latter are inferior to Brahman. The following rules of meditation are taken from Brahma sutras: -

By meditation is understood, thought directed upon one subject and not disturbed by the ideas of other things. Meditation is to be carried on by the devotee in a sitting posture, since in that posture only the needful concentration of mind can be reached. Having placed in a steady seat upon a pure spot, there seated upon that seat, concentrating his mind he should practice yoga to practice meditation only such place, such time, and such condition must be resorted to and such comforts sought which are favourable to securing serenity of mind. It must be practised till death.

As the steady continued remembrance intensified approaches to the characteristic of perceptive experience or sakshatkara of Brahman.

    Bhidyate hrdayagranthih
    Chidyante sarva Samsayah
    Kshiyante chasya karmani
    Tasmin drshte paravare

[“The fetters of the heart are burst asunder, the ties of the Lingadeha and prakriti are removed, karmas perish, when the supreme Lord is seen face to face”]. Sakshatkar results in mukti or attainment of vaikunta after the very life in which it occurs or after one or more succeeding lives during which prarabdha karma is being fully worked.

Prapathi or Self-Surrender

Prapathi provides a simple and easy path for weak and erring humanity which cannot follow the path of Bhakti which is very difficult to pursue.

The Bhakta has to fling himself but once at the feet of the Lord, the saving grace and mercy will not be far off. Since this act of self-resignation has immediate effect, even the prarabdha karma is annihilated, and the sadhaka need not have to wait another body for liberation. Further, while the arduous path of bhakti demands continued practice of meditation till the last moment of death, prapatti excludes the necessity of such continued remembrance by a single supreme act. Sri Yamunacharya in verse 60 of this stotra Ratna brings out the idea of prapatti thus: -

“O Lord, he who begs for shelter in Thee praying but once saying ‘I am Thine’, becomes worthy of thy mercy, who remembers thy promise. Have Thou made this resolve of redemption omitting but me.”

Sri Rama says in (Chapter 18. 33 Ramayana) “To person who surrenders saying once ‘I am yours’ I shall give succour or safety. This is my vow.”

The doctrine of prapathi is called Nyasa vidya or saranagati and inculcates absolute self-surrender to Iswara by the renunciation of every material consideration. The Lord himself has declared:

    Sarvadharman parityajya
    Mam ekam saranam vraja
    Aham tva sarvapapebhyo
    Moksayishyami ma sucah

¹

[“Renouncing all Dharmas hold me as Thy sole Refuge. I will deliver thee from all sins. Grieve not.”]

Guru. Gurukripa or preceptor’s grace is also a means of salvation. It is of two kinds - svagata svikara (grace sought and obtained) and paragata svikara (Grace coming of its own accord.) Svagata svikara is the case of souls seeking out a saviour to mediate between him and god; paragata svikara is the case of the souls sought out by God - sent messengers or saviours like Lakshmi (the universal mother or mediatrix), Alvars and Acharyas.

The seekers after salvation through karma, gnanas bhakti or prapathi deal with God directly. And it is left to God to save them or dispose of them otherwise as He may will, But svagata and paragata svikaris are by reason of their Salvation - seeking indirectly, or through God - sent saviours, necessarily saved; and God can never dispose of them otherwise than save and for God’s will to save through his own specially-sent commissioners, is non-alterable, when such commissioners execute their mission by bringing souls to God’s feet.

Man has to go through innumerable lives even to get a desire to attain to Bhakti or Prapathi stage, even to attain to the highest as the Lord says “After the end of many lives the wise attains to me.” (Gita 7-16.)

Reviews

1. Sri Ramanuja’s Theory of Knowledge

A study by Dr. K.C. Varadachari. M.A., Ph.D., Professor of Philosophy and Comparative Religion, Sri Venkateswara Oriental Institute Tirupati, pp. 237 - Price Rs. 3.

Though this book is not sent for review but has been loaned to us by an American friend, we are reviewing it in order to bring to the notice of our readers an excellent book on Vishishtadvaita. Dr. K.C. Varadachari is the foremost of the scholars of this generation, who has undertaken to interpret Ramanuja to a wider public than Indian. He is a worthy representative of that school of wide scholarship, balanced judgement, sincere endeavour, to know the whole truth, inaugurated by Mr. P.N. Srinivasachari whose books have been frequently reviewed in this Magazine.

The subject matter of this book was the author’s thesis for the doctor of philosophy of the Madras University, and may be taken as the second of a series - the first being “Metaphysics of Sri Ramanuja’s Sri Bashya” - now unfortunately out of print. Though avowedly a book on Epistemology usually treated as the highbrow technical stuff of a philosopher, the reader will find a good deal of the theology and religion of Sri Ramanuja expounded herein. A wide familiarity with currents of modern western philosophy and a critical scholarship of the literature of Vishishtadvaita, coupled with a capacity to weigh justly and conclude wisely makes this book eminently fit for the modern philosopher and theologian. This book illustrates that nowadays one religion cannot effectively deal with its own theology and religion, without a knowledge of other religions or without reference to them.

Topics dealt with are:

1. Sri Ramanuja’s theory of perception,
2. Consciousness and cognition,
3. Problem of unity - herein with the distinguishing concept of Sariri-Sarira relation creator and creation.

On every one of these topics Dr. Varadachari - is illuminating, informing and brings out the individuality and characteristics of Sri Ramanuja’s system of thought. Incidentally the usual description of this system as qualified monism is shown to be misleading. It is nearer the mark to say that the system represents “holism” rather than ‘monism’. For an abundant measure the doctor has thrown in the Appendix, an interesting study of the dreams in Hinduism and Vishishtadvaitam and Ayurveda. Any new light on a phenomenon whose mystery has ever haunted man, as a possible key to an unexplored world and to the ultimate problems of life will be welcomed by the scholars. The study of dreams as part of Religious Psychology is just drawing attention, the writers on the subject being:

1. Dr. Nagaraja Sarma,
2. Swami Madhawatirtha,
3. Dr. K.C. Varadachari - the author.

Sri Ramanuja is an objective realist and not an idealist. He holds that the object is as we perceive and is not as adwaitins have it, a projection of the mind. He also holds that consciousness is not being as Adwaitins do but a function of being. This is so far as normal knowledge is concerned. Each of these great schools has its own theory of Aproksha or Yogic jnana.

It is worthwhile to examine how far objective reality theory stands the test of modern science. Object does not exist as we see it. The secondary and even primary (in spite of Kant) qualities are contributed by the constitution of the body (i.e.) of senses. The instruments of perception determine the form of object. Outside us are atoms in motion. Our body erects the forms which the mind perceives. The mind sees what the body builds not what is as it is outside the body but according as it is shaped by the senses. How this bears on Sri Ramanuja’s views needs investigation.

The characteristic feature of Sri Ramanuja’s epistemology is the Sariri-Sarira relation theory. This original concept - pregnant for religion - is advanced and forms the differentia of Vishishtadvaitam. St. Paul’s conception of church (i.e.) Christians in the aggregate as the body of Christ offers an interesting parallel. Two problems remain to be elucidated.

1. How and why the Jiva as the body of God has lost that sense. Was it a sort of original sin?
2. What is the pre-eminence of incarnation as the body of God, if all are the body of God?

A third point of difference from adwaita is the emphasis on grace - which has no legitimate place in Advaita. To Sri Ramanuja Turiya experience is not experience of Brahman for that comes from grace, not effort. All those who believe in grace, Christian and Hindu are sceptical of effort even of yoga-effort. Why is it I wonder Christian scholarship has neglected a system which is a blood brother to it? Those who desire to understand Vishishtadvaitam should read every book that comes from the pen of the author and Mr. P.N. Srinivasachari.

2. Hinduism Outside India

By Swami Jagadiswarananda, Sri Ramakrishna Ashram, Rajkot, Kathiwar, pp. 262 Price 2-8-0.

It is not as well known as it ought to be that Hinduism has spread to many countries outside India-Ceylon, Burma, Siam, Cambodia, Indo-China, Philippines, Java, Bali Malaya, Pre-Columbus America. Swami Jagadiswarananda, relates this romantic chapter of religious adventure of Hinduism in the book under review. The book is a collection of articles contributed to several magazines. Dr. Roy, Dr. Chatterji, and Gambhirananda’s articles on some aspects of expansion of Hinduism are included. The establishment of Greater India “Society” and the Researches of Shantiniketan group has done much to stimulate interest in the spread of. Hindu colonies outside India and the author has done a service to Free India by drawing attention to this chapter in Indian History of which every Indian should be proud. The learned author critically examines the causes alike for the growth and later decline of Hindu expansion and is inclined to put the blame for the decline on the growing rigidity of the caste system in India and the petrification of Hinduism in the Homeland. To those who are interested in the phenomena of religious expansion particularly of non-creedal ethnic religions, this book will be of much interest. The Indian Christian revaluing the whole ideology of evangelism, will derive much benefit in the story of Hindu propagation.

The trader has ever been the first missionary albeit he was unconscious of his mission. The larger share in the Hindu colonisation belongs to the Tamilian and Andhra. They were the early colonisers in the greater India, and they planted the seed of Hinduism in the near East. Unlike the Ramakrishna mission who preach philosophic Hinduism, the early emigrants carried puranic Hinduism with all its strength and defects wherever they went, and their success was mostly in countries of less developed civilisation. Buddhism first and Islam and Christianity afterwards - all missionary and creedal religions, have conquered these lands and the decline of Hinduism was due to its identity with primitive cultures.

We recommend this book to all students of Religious expansion, as it gives insights which are not so easily available to ordinary readers, into the complex motives of conversion and warns us against dangers, we are too apt to neglect. The author is to be congratulated for his historic fidelity and measured enthusiasm and critical acumen in a subject which is exposed to patriotic emotional fervour marring true perspective and just evaluations.

League and Sivananda Publication

Yoga Vedanta Forest University - two publishing agencies connected with Swami Sivananda, Rishikesh - have sent us the following books. The object of these publishing houses is to broadcast Swami Sivananda’s publications and teachings. These books aim at popularising Hinduism and Hindu culture and are therefore written in a language and style suitable to the general reader. They give a synthesised conspectus of the Hindu conception of art of life and therefore include both secular and sacred literature. Those who require an authoritative, practical knowledge of Hinduism, devoid of technicalities and bearing on totality of life, should keep these publications in mind and read them.

3. What Becomes of the Soul After Death

Pp. 206. Price Rs. 3.

The eschatology of Hinduism has barely received popular treatment. Here in this book Swamiji gathers together all the information available in srutis and smritis on the post-mortem life of a Hindu - of lokas, of the stay of the soul therein, of sadhus and pithrus, of reincarnation and karma. This book will be very useful for a comparative study of Christian and Hindu eschatologies. The treatment throughout is lucid and intended to remove the dread of afterlife mostly due to want of knowledge.

4. The Science of Pranayama

Pp. 141. Price Rs. 3.

The yoga system of breathing exercises as a stage in Astanga yoga has received considerable attention of late, both in the West and the east. The book gives both technical and practical information necessary for those who desire to practise pranayama. Which seeks to purify and strengthen nerves rather than muscles and promote health rather than physical strength. The exercises are accommodated to the conditions of modern environment and this forms their recommendation. Whatever might be the spiritual benefits of pranayama, its physical and mental effects are universally acknowledged. If the sovereign command of yoga with regard to pranayama, namely, that all strain and force should be avoided and that rachaka and puraka should be gentle, calm, steady, and kumbhaka should be only as long as comfortable, is observed no outward effects need be feared. Pranayama is regulation of breath with a view to utilise prana for health. Swamiji’s teaching should help both institutions and individuals who are in search for sound and safe knowledge on the topic.

5. How to Get Sound Sleep

Pp. 165. Price Rs. 2-4-0.

Insomnia is a middle class modern disease and its victims in the West and India are fast increasing. The remedies extend from Bromides to counting the sheep. Swamiji who was in his purvaasrama an allopathic doctor acquainted with Ayurveda, places before the reader all the help that exercises, mental Relaxation, Homeopathy, Ayurveda, Allopathy, Yoga, Diet, Baths give for securing sleep. We are sure every victim of insomnia would be benefited by the counsels in this book.

6. Sure Ways for Success in Life and God Realisation

A guide to supervising, pp. 277. This latest addition to League’s self realisation series, deals with the cultivation of will and memory, of the power of auto-suggestion, of four yoga, and of cultivation of virtues. All these are capped by the supreme teaching on full life and moksha. Practical throughout, the book seeks to direct the modern man and woman in the path-ways of realisation.

7. Wisdom in Humour

Swamiji has endeavoured to instil many spiritual truths in humorous poems, anecdotes. The pious fraud, the religious hypocrite, the professional ascetic all come for castigation. Interspersed between humorous pieces are serious bhakti poems, helpful advice to the Sadhana.

8. Radio Talks

Swamiji during his recent tour had a busy programme speaking at every place he visited to the people there on religious matters. His talks in Ceylon, the public addresses given to him are included in this volume. The talks as usual were on religious practice and spiritual sadhana and forms a guide book on Hinduism for every Hindu.

We have received from the Rishikesh the thirteenth annual report of the Divine Society of Sivananda Ashram, copies of Yoga Vedanta Forest Weekly - Numbers 29 and 30. The weekly is a magazine of spiritual instruction to Swamiji followers all over India.

9. Revelation

By Swami Narayanananda, pp. 267. Price Rs. 4.

We have introduced the Swamiji to our readers in our review of his book “The primal power in man or kundalini sakti.” Those who have read the book know that the writer is a deep student of spiritual matters in which he has practical experience. Revelation is a collection of the author’s “reflections during meditations” and cover a wide field. The thoughts that came during meditation are taken as texts and expanded in commentaries, short and sharp. We have helpful reflections on Buddhi, ‘desire’ spiritual psychology, Kundalini, dreams, nature of God, idea of time and space, Bhakti, ego. The spiritual aspirant in Hinduism will find sadhuji’s reflections both illuminating and inspiring.

10. The Ideal Life and Moksa (Freedom)

By Swami Narayanananda, pp. 208. Price Rs. 3-8-0.

Swamiji deals in this book with purushardas-dharmarthakamamoksha and four yogas - jnana, karma, bhakti and raja. In short the book describes the characteristic Hindu way of life. In expounding the topics we are glad the author has kept in mind the needs of modern man and has adapted the ancient message to modern conditions - the lack of which makes many learned treatises of little appealing value. Purushardas present a problem - which we wish the author has considered. Dharma, artha, kama, moksha are four grand aims of life. The inclusion of artha and kama is challenging. Latterday Hinduism from Gita onward has made Kama the villain of life and artha the tempter - Mara of existence. It would be interesting to know why two of the four purusharthas have suffered a fall and were degraded. Obviously they were included when Hinduism sought full life and discarded when life had to be mutilated to attain moksha. We hope a discussion of this interesting question will find place in the next edition. A good deal of Gita philosophy is incorporated in the expositions. We are glad that we have here an attempt made to commend the fullness of life as a desirable end on the basis that dharma should be the basis of acquisition of artha, and kama should be the incentive to moksha. The portions relating to yoga, falling within the personal experience once of the author, are highly suggestive and helpful.

11. Christ’s Contribution to Free India

By John Dharmatirtha, B.A., B.L., Christava Ashram, Manganam, Kottayam pp. 10. Price Rs. 4.

The Christian has been asking and should ask more persistently what should be the contribution of Christianity towards the regeneration, unification, and progress of Free India. Has it, under Christ, a role to play in world politics. The answer is by no means easy and needs to be essayed prayerfully by Christians from different situations. Swamiji has indicated in this pamphlet the contribution of Christ to India and these are listed as:

1. Peace, Unity, Freedom,
2. Reign of Justice and Economic freedom,
3. New homes,
4. New education, Renaissance.

We commend this pamphlet to the careful consideration of social workers and political leaders of India.

12. Indian Philosophy and the West

By Dr. T.M.P. Mahadevan.

The doctor examines the doctrine propounded by Prof. Cunningham, that the tendencies of Western philosophy, if viewed without false sentiment does not lead Eastwards and argues that the dogma that East is East and West is West - an untenable statement in Philosophy as much as in politics.

13. Myth and Ritual in Hinduism

By Dr. T.M.P. Mahadevan.

Hindu mythology has not yet been studied as a part of comparative mythology. Sentiment and popular reverence has withdrawn it from dispassionate study and enquiry. Yet there is no aspect of religion so important for a true grasp of religions as mythology. We therefore welcome this preliminary canter, as it were, of the doctor into an interesting realm where spiritual adventures may be expected. We hope to return to the topic in the near future. We commend this article to the students of Hindu and comparative mythologies.

Samapada-Chaturanga

We deviate from our usual course to make room for interesting study of Christian names and their Sanskrit equivalents. They were originally contributed to the silver Jubilee issue of the ‘Konakni Dirven’ by. Mr. Charles A. Coelho, M.A. of Mangalore. Mr. Martin Pinto has reprinted, them in the Examiner of ‘12-4-1950’. Rev. R.C. Das has reproduced them in the August issue of the Seeker. We acknowledge our obligations to Mr. C. Coelho and Mr. Pinto, to the ‘Examiner’ and the ‘Seeker’.

Mr. Coelho as the translations show is a very good Sanskrit scholar. The study of names is an interesting approach to national psychology, strangely enough so far not undertaken either by the Hindu or Christian. Here is a field for investigation for a B.D., with a turn for the origin of the names, those in capitals are in vogue among Hindus. Stars, princess, light, peace, purity have attracted the Hindu and Christian alike. Can any inference be drawn?

1. A Survey of Hindu Religious Literature

(JANUARY TO DECEMBER 1950.)

The stream of Hindu Religious Literature flowed thinner than in the year 1949 and threatens to grow thinner still as main interest of the nation is diverted from the spiritual to the secular. Vedas, have received very little attention and advance of scholarship in translations, exegesis and research is conspicuous by its absence. At the secondary level of study and presentation Dr. Sten Rodhe’s ‘Deliver us from Evil’ an essay on redemption in Rigveda is easily the first - Vedic culture by Ganga Prasad Mahopadhyaya comes next, Atman in pre-Upanishadic Literature by H.G. Narahari from the Theological Publishing House, Adyar, Madras deserves special mention. Chendrahara Sarma has brought out a translation of Satapada Brahmana in two volumes. The Upanishads have not fared better. Atharva veda Upanishads - Prasna, Manduka and Mandyuka, and Kenopanishad with the Bashya of Ranga Ramanuja published by the Sanskrit College, Tirupati form an important addition to existing literature. Another study book, expounding vedic literature with special emphasis on Upanishads has been published by Swami Prabhavananda - head of Vedic Center, Hollywood.

The Government Oriental Manuscript Library has brought out Anambhatta’s Brahmasutra mitakshara. Anambhatta is an Andhra Sanskrit pandit of great repute who flourished in the 17th century. This may be said to be the only important event of 1950 by way of editing an important religious manuscript.

Of the puranas, Theosophical Publishing House, Madras has issued a study of Bhagavata purana by Purnendu. Narayana Sinha which translates into English the famous Desamaskanda of the Bhagavatam - Mr. K.S. Ramasami Sastri’s studies in Ramayana are worthy of mention. The Gita had a number of expositions this year. Mr. Sultan Chand in his ‘Gita the Gospel of Harmony in Life’ - deletes Chapters 9 to 13 as interfering with the flow of the theme and the charama sloka also for the same reason. He tries to make the text universally intelligible. Buddhi yoga by Magdal Ramachandra Rao maintains that Buddhiyoga forms the central message of the Gita. ‘Discourses on the philosophy of Bhagavad Gita’ by late Mangal Charan (Reviewed in Pilgrim, June 1950) deserves particular mention.

On Yoga we had during 1950 Dr. Baghavandas’s ancient ‘psycho synthesis is modern psycho analysis’ and ‘yoga as science’ (volume I) by Appra-buddha, and theory and practice of panama Raja yoga as set out in Bhagavad Gita and various Upanishads by Mr. R.V.V. Tatachari and Turiya valid or Enadu Anubhavan by Pinnalur Turiyananda. Swami Kuvalayananda of Lovnola - a life-long labourer in the field has brought out part I Asanas. On Nyaya - no book calling attention has come out.

Advaita literature was vigorous as usual. Sankaracharya’s Upadasa Sahasri Valyavritha and Atmajnanopdesa Vidi, Atmabodha, Vedanta sara of Sadananda have been already translated with commentaries by Ramakrishna Mission. Vairagya mala of Batrihari, Aprokshanubhuti by Swami Vimuktananda have been made available for English knowing readers. Panchapadika of samapada a commentary on Sri Sankara’s Bhashya on Brahma sutras by a direct disciple of his, of which only a portion has survived is edited by late Raja Sevaskta D. Venkataramiah and published as C.V. II of Gaekivad Oriental Series, Oriental Institute, Baroda. On Vaishnavism and Dwaitism we had nothing of importance except Dr. C. Varadachari’s “The idea of God.” Buddhism has been somewhat to the fore. Dr. Radhakrishnan’s translation of Dhammapada, Beatrice Suzuki’s Mahayana Buddhism, Dr. Suzuki’s ‘Zen Buddhism’, Abhidharmakosa Vyakya, edited by Dr. Narendranath Lal have added to the literature already voluminous. Jainism has been quiescent except for ‘What is Jainism’ by Sri C.R. Jain. Gospel of Zarathustra by Duncan Greenless - reminds us of this ancient faith co-equal with Rigveda. Veerasaivism too has not been vocal. ‘Origin of Creation’ by Swami Sudarsanananda, ‘Cosmogency’ in Indian Thought by Sampurnananda - are valuable contribution to Hindu cosmology and ‘The Dialectic of Hindu Ritualism part I’ by Bhupendra Nath Dutta and Swami Sivananda’s ‘Hindu Feasts and Festivals’ open a new field for investigation.

Saivasiddhanta is of particular interest to us in South India - Mr. Kadiresam Chettiar has published Tiruvachakam, and Sri Varadaraja Iyengar - has translated, Tolkappiam; Swami Sudananda Bharati’s ‘The Revelation of Meykandar’; Onbuvazhi and Yoga Siddhi are other important books. Dharmapura Adhinam’s Saivam, Siva Rajyam, Tiruvasakam, Tirukural are the Mutt’s output for the year. Vratya or Dravidian Systems by A.P. Karmakar in the Religions of India Series - deals with dravidian’s contemporary to Rigveda.

One or two books dealing with Hinduism generally have appeared and may be useful to the readers - ‘Fundamentals of Hinduism’ by Satischandra Chatterjee and ‘All About Hinduism’ by Swami Sivananda.

Devotional books of general interest issued during the year are ‘The Crest Jewel’ of Yamunacharya by Adidevananda. ‘Universal Prayers’ by Swami Yatiswarananda.

2. Hindu and Christian Religious Magazines

(JANUARY TO APRIL 1951.)

In introducing this new feature our intention is to inform the readers how Hindu and Christian Magazines have dealt with their respective religions in the quarter preceding the issue of the Pilgrim - i.e., as far as this article is concerned between January to April 1951. We have not yet made up our mind as to the final form the contents under this head, should take. Religious magazines deal generally with three aspects of religion:

1. Expository and devotional
2. Application of religion to modern conditions
3. Specific national issues viewed from the religious standpoint.

We shall keep to these three broad trends in this article.

Christian

The Guardian, the premier Indian Christian magazine started a series on ‘Great Indian Women of the Past’ - and has so far dealt with hymnologists of Rigveda Theologians of Upanishads and preachers of the Buddhist period. It also in connection with the visit of Dr. Kraemer, discussed the questions of interreligious co-operation and syncretism. These articles are contributed by the Editor of this magazine and one article is by Sri V. Chakkarai Chettiar. In the N.C.C. Review the main interest was round Christian education-by visual aid the Evangelical task - formulated in connection with the inauguration of the evangelical fellowship of India. On communism - consisting of the findings of the conference held at Bangkok. The ‘Seeker’ from Benares, Edited by Rev. R.C. Das carries in its February and April issues a collection of Biblical verses which bear on the political issues of ‘war’ and ‘attitude to labour.’ The prophets had much to say on labour and labourers that is worthwhile collecting. Other articles of interest are those which relate to the proposed All India Civil Marriage Bill and the appeal of the Christian Laymen’s party. The ‘Way of Life’ a quarterly from Mangalore has an interesting review of four volumes of Kittal Theological Lexicon of the New Testament, illustrating its utility by setting out how suggestive the notes on Onoma - the name - are. This may interest those who are engaged in the quest of theological equivalents.

Hindu

The Madras group of journals are Ramakrishna Mission’s Vedanta Kesari and the Journal of Oriental Research, Madras. Vedanta Kesari gave Short lives of Vedanta Desika, Basaveswars, Sri Gauranga, while the life of Sri Ramanuja was continued. We commend these articles to our readers. A series on Renunciation and Daily Life in Society by the Editor, faces the difficulties in practising renunciation in modern conditions. Swami Adidevananda gives an interesting travelogue of his journey in Mysore. A translation into English of Devadasapanjarika Stotra of Sri Sankaracharya opens an adwaita treatise into the English knowing public. ‘Self-surrender’, ‘Worship and Salvation in Gita’. ‘Not by Law but by Grace’ are helpful to those who are for practising their religion.

“The Journal of Oriental Research” the organ of Sri Kuppasami Sastri Research Institute offers a varied fare to its readers. Louis Renown - the French Orientalist leads off with an article on vedic study - stating the European contributions to the study. ‘The point of view of vaiyakaranas’ is a learned essay on the philosophy of grammar which has interested me very much and is a delightful excursion into the realm of semantics for those who do not grow pale at the mention of grammar. Translations of Tolkappiyam by Subramania Sastri forms a supplement. There are other interesting articles on Dance and Music, but we have picked the religious topics.

The Bombay group of theosophical magazines ‘Aryan Path’ and ‘Theosophical Movement’ are magazines of culture and the articles cover in each issue a very wide range. Restricting our attention to Hinduism and Christianity our attention was riveted to the article in March issue on ‘Indian Interpretation of Christianity’ giving, the views of Ram Mohan Roy, Kesab and Tagore. The writer seems to have no acquaintance with the Indian Christian thinking in this respect. We commend to him ‘Rethinking Christianity in India.’ The position of body in Hindu philosophy and ‘the ethics of Ahimsa’ were the topics debated. Of the religious articles ‘The Diamond Path’ by Bikshu Sangarakshita (March) and ‘Future of Mysticism’ (Jan) may be mentioned. For ourselves we first always read the thoughtful reflections “thus have I heard.”

The “Theosophical Movement” has also some articles on Hinduism and India. “Aryan” (April) “Antidote for Fear”, “Indian Philosophical Congress” caught, our eye. The article on Aryan is particularly interesting.

Kalyan and Kalyan Kalpataru - orthodox exponents of Hinduism being exclusively religious papers, almost every article relates to Hinduism. In Kalyan Kalpataru, the series on Advaita and Bhakti is continued in the 14th and 15th articles - A new series on ‘Guiding Principles’ in two parts, “Heart of Gita” by K.S. Ramaswami Sastri, The Guru Ideal, Sankaracharya, Ramakrishna Paramahamsa, Sri Aurobindo - by Dr. Hafiz Saeed, Swadharma, ‘The Secret of Buddhism’ are articles worth reading. Kalyan brought out the first instalment of Skandapurana in the January issue (700 odd pages) and continued it in the other issue of the quarter. Prabuddha Bharata has the following articles, helpful to the students of Hinduism:

1. Vedic Religion - a two-fold way by Swami Satprakasananda,
2. The Spirit of Upanishads,
3. Studies in Brihadaranyaka Upanishad by Dr. Nalini Kanta Brahma.

The circle completes Sivananda. Rishikesh Ashrama’s ‘Divine Life’ - a new addition to our exchange. The April issue deals almost exclusively with Swami Sivananda Publishing League - one of India’s Flourishing Religious Publishing Houses. The earlier issues of the quarter contain the following articles of interest:

1. Yoga Vasishta in a Nutshell,
2. Translations of Vivekachintamani of Sri Sankaracharya,
3. Gita Ideal of Perfection,
4. Five Western Philosophers.

FENN THOMPSON and CO., VEPERY, MADRAS.

News

We have received an appeal issued by the Christian Laymen party entitled - An introduction to the constitution of the Church of India, Burma and Ceylon - in which it is shown that the voice of laymen does not find expression in the synod, houses of clergy and laymen. It concludes “it is therefore prayed that steps may be taken expeditiously to terminate the control of aliens who are holding trust offices, in various religions and charitable trust bodies in this sacred land and democratise the Indian Church.”

Patrons:

1. The Metropolitan of India - Calcutta.
2. Bishop Clement D. Rockey - Lucknow

President:

The Rt. Rev. C.J.G. Robinson, M.A., Allahabad.

Vice-Presidents:

1. The Ven. Rev. A.J. Appasamy, M.A., Ph.D., Coimbatore.
2. The Rev. C.E. Abraham, M.A., B.D., D.D., Serampore:
3. The Rev. C.S. Thoburn, M.A., S.I.B., Jabalpur.

Secretary of Society and Convener of Institutes:

The Rev. R.C. Das, M.A., 129, Dashashwamedh, Benares,

Editor of the Pilgrim:

P. Chenchiah Esq, M.L., 28, Halls Road, Egmore, Madras.

Committee:

1. Prof. V.E. Devadut; M.A., B.D., Serampore.
2. The Rev. Paul Das, B.A., Allahabad
3. The Rev. C.G. Diehl, Madura:
4. The Principal, School of Islamics, Aligarh.
5. Mr. S.J. Duraisamy, B.A., N.M.S., Madras.
6. The Rev. R.W. Scott, M.A., Christian Council, Nagpur
7. Dr. D.W. Donaldson, School of Islamics, Aligarh

Editorial Committee:

1. Rt. Rev. Bishop A.J. Appasamy - Coimbatore.
2. Rev. C.G. Diehl - Madura.
3. Rev. R.C. Das, M.A., - Benares.

Objects and Aims

The objects of the Christian Society for the Study of Hinduism are:

1. To create and maintain adequate interest in the study of Hinduism by Christians,
2. To carry on the study in a sympathetic, constructive and critical way for the purpose of effective evangelism and
3. To achieve the above objects in co-operation with Church and Mission bodies.

The activities of the Society are:

1. An Institute of Hinduism in Benares,
2. ‘The Pilgrim’, a quarterly bulletin bearing on Hinduism, its relation to Christianity and work among Hindus and
3. Organising, a permanent School of Hinduism

Every member will receive THE PILGRIM free

Membership fee Rs: 4 per year

Note

Donations may be sent to the Treasurer:

Prof. P.C. Addy, M.A.,
Bible House,
12, Thornhill Road,
Allahabad

Enquiries about the Society and its work should be addressed to the Secretary: Rev. R.C. DAS 129, Dashashwamedh, Benares.

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

P. Chenchiah, M.L.,
Advocate,
Editor “The Pilgrim”
28, Halls Road,
Egmore, Madras.