The Pilgrim

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

Editor: P. Chenchiah

Attention Please

For the last two years we sent V.P.P’s and reminders to pay subscription, in June. We found that most of our subscribers were on summer holidays and our V. P. P’s and letters did not reach them. The subscription for 1951 ends with March 1952. We propose to send reminders to subscribers in March instead of June. We request the members to send subscriptions either by M.O., or direct us to recover it by V.P.P. We hope the change will be found to be more satisfactory.

To be self-supporting we need to double or triple our subscribers urgently. We appeal to every one of our subscribers to secure another this year,

Banaras Institute of Hinduism

October 11th - November 10th, 1951.

(A brief report)

A course of very helpful study was carried out in four weeks with 15 (fifteen) students of which three were local and casual attendants. They represented many different church and mission affiliations and came from different parts of the country such as Bengal, M.P., and Bombay as well as Banaras. Rev. Dr. M.D. Patial Ph.D., of the Methodist Church of Southern Asia, Shahjahanpur, gave a series of six lectures on “Rajayoga and Christian Prayer.” His treatment was scholarly and illuminating and the group of seven theological students from Jabalpur appreciated it. My own line was along orthodoxy and popular aspects of Hinduism in different topics together with the question of Christian approach. The Principal of the local Hindu Centra Schools - Dr. Otto Wolff (an ex-German missionary) gave two most inspiring comparative talks on (1) “Why I love the Hindu” and (2) “Why I love Jesus Christ.”

All the students were taken out almost every day to the various shrines, institutions of both cultural and religious interest. The fellowship in prayer and work was an altogether worthwhile experience.

R.C. DAS, (Convener)

A. Editorials

1. Christmas - Amara Vinuta - Praised by the Angels

The cycle of seasons brings us back to Christmas and the wise all over the world will concentrate their prayerful, devotion on the cradle, to seek and perchance discover a clue to the World’s chaos and a remedy therefore,

In the year that has passed the posture of world affairs has not been propitious. The Third war has not yet come, but he would be a false prophet who can say that the danger has been averted. The weapons are calling for a war of world destruction. Here in India, we are in the throes of a momentous election which may settle the progress of the country for a decade to come.

More than these forebodings, the gnawing fear that power has gone out of religions, and we are holding firmly to shells and shadows, fills the religious mind with unspoken dismay and disquietude.

Has Christmas a message of hope for us? The angels sang of peace on earth and pointed to the babe in the manger as the fulfilment of their song, and we ask in wonder where is the peace?

From the cradle comes the answer. Unless man is recreated with new instincts and impulses and unless God becomes Emanuel - God with, us and in us the old humanity with greed and sin will go to annihilation down the path of wars - drivelling about peace. No inventions, no U.N. Councils, no dollar plenitude can save humanity.

The new humanity, the dream of the old has been realised in the condition of earthly life and Jesus is the progenitor of the new race. It is not a new human babe but a baby of new humanity that the wise from the East worshipped. Our redemption lies not in worshipping Jesus but in reproducing him. In the new man lies the redemption of the old. May Jesus reveal to us the secret of possessing Holy Spirit which covering Mary brought forth Christ and covering us will bring forth the Christian. The song of angels hints to us the secret of new life.

Greetings to the children of God all over the world. May the blessing from the cradle prove our redemption in the year 1952. We have received Christmas Greetings from Sivananda Swami-Rishikesh. This token of brotherhood of faiths in mutual goodwill is as it ought to be. We wish Swamiji and brethren of the ashram, peace and goodwill and blessings of Jesus.

2. In Memoriam

Sri Veturi, Parbhakara Sastri - my friend and a co-enquirer with us after Immortality and Everlasting Life has passed away, and his friends feel an ache and a void. But it hath pleased the Lord to call him to Himself, and we bow in resignation.

Sri Prabhakara Sastri was a Telugu scholar of the first rank - a name honoured and respected in the world of letters both for scholarship, research and creative activity. His monographs on Srinatha and Vemana, his edition of what is popularly called “Reddy Bharatam” are enduring memorials of his love and labours in the field of Telugu Literature. The Best portion of his life was spent in the service of the Oriental Manuscripts Library, Madras and the closing years of his life were given to “Tirupathi Oriental Institute” in making a museum containing the evidences of the spread of Buddhism and Jainisin in Andhra Desa. As a stylist he belonged to the new school that left pedantry and artificiality of the later orthodox scholars for the simplicity and democratic emotion of a living people. He was an architect of the foremost rank in Nava Andhra Vangmaya. He was a follower of Mahatma Gandhi, sincere and devout, eschewing the assemblage of the multitude of hypocrites who admire the Mahatma in speech and set him at nought in their actions.

Great as he was as a scholar, he was greater still as a man. I knew him as one of master C.V.V.’s Yoga circle. Simple and humble where matters of the soul are concerned, he was courageous and strong enough to follow the lead of the spirit even when He led him away from tradition and beaten tracks.

Himself cured by the loving touch and power of his guru, he spent his life in the service of the suffering, lavishly giving of his gift of healing. His friends and many whom he cured cherish his memory for his untiring ministrations of the sick whom he loved with all his heart. His last act on his deathbed even against advice of his Doctor, was to cure an aged lady suffering in acute pain.

Of the remnant of the new school that seeks immortality and eternal life on Earth in the way of Bribita Rihita Taraka Yoga - who are earnestly praying in expectation ‘Thy Kingdom come on earth’ he was an elder brother, - beloved and respected. A Hindu friend of his, restored by him to health, in his introduction to his life, places the words of St. John as expressive of Sastri’s life and devotion. ‘Greater love hath no man than this that a man lay down his life for his friends.’ John 15:13. His friends feel in his case his departure is not a farewell but au revoir. Thanks to God for his life of self-sacrifice and sweet savour.

3. The Religious Fronts Sri Sankaracharya of Kamakotipeetam-Kumbakonam Religious Magazines

In the September issue we called on the religious magazines to form a religious front and educate the voter on the moral obligations involved in the privilege of a vote. We observe that the idea has attracted some attention in the religious press. The Aryan Path, ever sensitive to the call of the times, took the occasion of reviewing Dr. Radhakrishnan’s translation of Dharmapada, to emphasise the moral issues underlying citizenship in Democracy. The Editor of the Pilgrim contributed an article to the “Aryan Path” on the contribution of the Sermon on the Mount to the National Dharma. The Theosophic Movement drew attention to the article and the article published along with it of Rev. Fred Smith - a Congregational Minister of Kansas in the note under “In the Light of Theosophy” and - underscored the idea that those who suffer are morally competent to embody higher idealism of life. We hope the other religious magazines Hindu, Muslim and Christian will take up the theme and educate the country. Now that elections are approaching such a task becomes urgent and opportune.

We are glad to note that Sri Sankaracharya Swami of Kamakotipeetam, Kumbakonam has issued a message on the subject. That Matathipathies are interesting themselves in the matter is a hopeful sign of the times.

We agree that our Matathipathies should not take part in party politics and judge between competing political parties. Yet the general moral duties incumbent on the voters may be or should be stressed without violation of this principle. The common man should be told what religion expects of him namely that he should give the vote, as in the presence of God, to those who have character, courage of their principles and who are willing to serve the poor and the oppressed. They should not sell the vote or exercise it purely on personal and communal grounds.

Sri Sankaracharya rightly points out that the spirit of the time is against the discipline of morality and that after freedom even oaths of office are not taken before God or Legislative proceedings commenced with prayer. The decay of morals is exactly the situation in which our Acharyas should come forward and make their voice heard - not in supporting obscurantism but in promoting correct choice and conduct in politics.

Sri Swamiji promises his support to all those who have faith in God and, who are grateful to God who creates the world and protects it in spite of our many sins.

We hope Swamiji will give another message to the elect electorates in general, irrespective of party affiliations - to vote after due deliberation for those who will work in fear of God and without fear of Man and in the love of the country. Christian - pastors and leaders - may also issue the call of duty from pulpits and papers. Here is a common front for all religions.

Nehruji is evidently making communalism the chief plank of elections. He has declared war against it rightly. In Free India we have the secular State - we need, not a Hindu citizen but an Indian citizen.

Further strength to religious front since we started it in September issue comes from an unexpected quarter. Mr. Neelakanta Sastri presiding over the 14th session of All India Oriental Conference has forcibly expounded some of the principles the electorate should keep before them prominently. “Here are some quotations taken from the Madras: Mail, October 3, issue.”

“Patriots who prided themselves yesterday on their sacrifices are seen today assiduously trying to cash in their patriotism from the places of power they have reached.”

“As a practical proposition we are not in a position today to create homogeneous linguistic states any more than we were some years ago to create a homogeneous Pakistan and Hindustan. Union must be the basic idea of our political organisation.”

“Controls and Permits, meant to promote the public good, are turned to private advantage and the daily administration of the country is being corrupted at its source. Profiteers and Black-marketeers flourish to the detriment of common man whom they neglect and rob and of the Government whom they rob no less by tax evasion. Old Apastamba makes it obligatory on the king to see no one in the country dies of hunger, disease … welfare state is not a new thing.”

We are happy to note that Madras has lost no time in reminding the electorates of their solemn responsibilities.

The Editors of the Hindu, the People’s Health, “The Voter”, took prominent part at the public meeting held, on the last day of September. All the speakers impressed on the public the necessity of choosing proper and deserving candidates The formula is too wide to give any guidance to the elect electorate. The speakers would have done better if they indicated a broad line of conduct for the electorates without sacrifice their non-party character, Anyhow a good beginning was made. We hope the idea will catch fire.

The Aryan path in a special note commends the call in the Pilgrim reminding that religion should act as the Spirit behind and not itself step into the arena of politics

4. Non-Gazetted Officers and Prayer

Strange things are happening in unexpected quarters. The Non-gazetted Officers of Madras, after imploring the Minister concerned to improve their service conditions in vain, at last in their desperation, have taken to God and have resolved to set apart Thursday every week as a prayer day. We hope providence will be more amenable to their cries than the Government they purport to serve, although any increase in their salaries has to be paid from the taxes of the overtaxed middle-class to which the editor belongs.

Somewhat inexplicable that we - whether Hindu, Muslim or Christian - never think of God as the first resort but always as the last hope. We are reminded of the story of the old lady a passenger in a ship caught in a storm who when told by the Captain that all efforts had failed and asked to pray exclaimed - ‘Is it come to that’ - we think of God and go to Him only when it comes to that - when adversity and affliction, fruits of folly and sin bring us down. It takes all this to beat us down to our knees.

We hope that the Non-gazetted Officers (Gazetted Officers and Non-gazetted are sheep and goats of the Government service) while their desperate condition continues will do something more, than ask God to increase their salaries. They should do a little heart-searching and ask God’s help to be sympathetic to the people who are their ultimate pay-masters and to save them from corruption and bribery - besetting temptations to which they succumb without much resistance. They have to do this before they get an increase in their salaries, for once God hears their prayers, the first thing they do like most of us, will be to forget Him.

When do we learn to make God, not a friend in need, but a friend in all conditions and take to Him our joys as well as our sorrows, praise Him for all He gives and not always beg Him for what we want. We feel that God’s sorrow has been that among the children of men He could hardly count many who are His true friends but every one who approaches Him tries to sponge on Him.

5. Vibhuda Bahuda Vadanti

“By space the Universe encompasses and swallows me like an atom. By thought I comprehend the world. All our dignity consists in thought.” Pascal in ‘The Philosophers’

It is a curious phenomenon of nature that only two species practice the art of war - men and ants. Both maintain complete social organisations. The longest War ever fought between men lasted thirty years - of ants six and half weeks. Reader’s Digest

“God asks only two questions on the day of Judgement - one - did you handle any gold? The other - did you hoard any goods or possessions? If your answer is a firm negative you pass to heaven.”

“I am going to a land I know nothing about. I do not know what will happen to me there. I have read strange tales, but they are only tales. One man alone might have told us. He was the son of God, and he went back to His Father, His lips sealed in inscrutable silence.”

“Man was built to carry his own cross, that is why he was given his strong shoulders. A man can stand a lot, as long as he can stand himself.” Axel Munthe in the story of ‘San Michael.’

6. Salute for the Good

A rickshaw walah handed over to the Police a bundle of currency notes amounting to Rs 4,000 left in his rickshaw by a Sindhi Refugee merchant - The Hindu 24th September 1951.

In this age of corruption in India - the humble Rickshawwalah has upheld the fair name of India. I can almost hear Jesus saying “Well done, thou good and faithful servant,” and see Mother India shedding a tear of joy that there is one honest amongst her low-placed sons when honesty, has deserted, her high placed ones.

B. Articles

What Do Men Say That I Am?

(Sri Ramana Maharishi)

The following Extract is taken from an article on Sri Ramana Maharishi in the issue 6 May 1951 - Sunday Times. Sri M.P. Pandit whose book on ‘the grace of the Guru and other essays’ we recently reviewed, kept a diary of his talks with Sri T.V. Kapali Sastri, who was for some time at Ramanashram and then at Aurobindo Ashram. The diary from which the article is composed records personal conversations and reminiscences of Sri Kapali Sastri during his stay with Ramana Maharishi.

“One day when the talk turned on some great men of the past, one in the company started drawing a comparison between great men of the past and the present. Sastriar clinched the issue by quoting Sri Maharishi. He said Jesus was actually the Son of God. When he spoke of the Kingdom of Heaven he spoke of a direct personal experience. Christ had that consciousness. As the Maharishi used to say, Christ moved and acted as He did because of His direct realisation.”

The Ashram

BY REV. R.C. DAS, Banaras

In this very brief article my aim is to state the nature and object of the Ashram as an institution and to suggest a few constructive ideas for the church in India. The word Ashram “refers to the order of social and individual life known” as Varnashram. But here I shall deal with a few fundamental principles that have governed the conduct of Ashrams in ancient India as religious and educational institutions. Many Christians, both Indian and non-Indians, are today opening “Ashrams” without properly understanding their Indian spirit or ideals. Many of them are just foreign missions under cover of the name ‘Ashram’ and it is doing harm both to the Church and the Mission. In this connection we have also to recognise the place of the Sadhu and the Sanyasi. The church today is unfavourable to the wandering prophet or the contemplating sage. The Muni (the silent seeker) the Rishi (the seer), the Guru (the authoritative Master), the Acharya (the Exemplar), the Kulapati (the Head of the spiritual family), the Shishya (the follower) are inextricably bound up with the Ashram. We need to study the implications and functions of these pregnant ideas. They are all very concrete and dynamic in the Indian context-both historical and spiritual.

Let us consider some of the essential features of the Ashrams that have had their origin in the remote past in the Vedic age and some of which are still reproducing themselves under modern conditions. In this connection I cannot too strongly recommend the most valuable book for Christian readers - “the Ashramas - past and present” (Christian Book Club, Kilpauk, Madras) produced by Chenchiah, Chakkarai and Sudarisanam. Apart from opinions expressed it is a mine of information material. Another book called “The educational ideals in ancient India” by Dr. Altekar (University Book Depot, Banaras Hindu University) is also useful. Many other books on the subject can be had from Messrs. Natesan & Co., Madras and India Bookshop, Theosophical Society, Banaras.

1. Ashramas have been of different types in different places and times _ educational, spiritual, ascetic, humanitarian, scientific, military, agricultural etc. The Christian church possesses such institutions in abundance but have they the spiritual background and atmosphere of Indian Ashrams?

2. Ashrams have been supported by Kings or rich men and by grateful disciples offering Dakshinas. This thanks offering of Dakshina must somehow come into vogue among Christians. The practice of the subscription book and collection bag does not appeal to the Indian heart.

3. The locations of the Hindu Ashrams have been wonderful - riverside, mountain side, hill top, jungle, caves, river source, seaside etc. Imagination has played riot in this selection. Let Christians be less prosaic and remove their educational and spiritual institutions out in the open in the lap of Mother Nature.

4. Free thinking with serious reverence and purposefulness has characterised the Ashrams generally leading to ventures of faith, new experiments, earnest investigations and explorations. Heresy hunting ought to have its limits. Autocracy and authoritarianism must pause.

5. Democracy in thought-collective and co-operative search for the Truth.

   Numbers 4 and 5 seem to be mutually contradictory and exclusive. They are not. It is only a paradox. There is a deeper and higher synthesis in thought process in pursuit of truth.

6. One Guru (or Acharya, Rishi or Kulapati) is the final authority in matters of discipline but not in a mechanical and formal sense. He is the father of the Ashram. In him authority and freedom are blended. I think it is a Christian ideal but very few realise or practice it.

7. Simple living and high thinking. Sorely needed in the church today. Simplicity never means unnecessary and avoidable suffering High thinking does not mean being unrealistic. It is a positive, concrete, rich way of life avoiding all unnecessary comfort and luxury.

8. Community life - communism. We have a scriptural and divine sanction for it in the New Testament and the Apostolic Church. Ashrams are small communions with a definite object in view.

9. Manual labour. No comment necessary for Christians.

10. Comparative freedom from caste restrictions in many Ashrams. Christian Ashrams should not be on denominational or sectarian lines under church authority.

11. In many Ashrams co-education was common. Boys and Girls were known as Rishiputra and Rishi Kanya. This parental relation and affection must rule in Christian institutions.

12. Absolute obedience on the part of the disciple and abundant love on that of the Master - was the rule. There are interesting anecdotes in Indian literature to this effect.

13. Yajna Kund (fire pit) was central in the thought and work of the Ashram. Has every Christian Ashram or other institution a Devasthan or Pujamandap or Sandhyalaya in the centre?

14. Brahmacharya - the control and right use of the vital fluid - discipline and character building. Christian leaders should acquaint themselves with the vast literature on the subject and see Brahmacharya at work in some Hindu Ashrams to catch the inspiration.

15. Love of beasts and birds. Ashrams were and are even today, resorts of wild animals - that would otherwise fight and tear themselves to pieces.

I claim that this Ahimsa and inviolability or sanctity of life is a perfectly Christian thought. Creation sprang from divine love - which ought to be the rule of life among men and animals. Then there shall be no fear. There is no halfway house.

Valmiki, Baharadwaj, Visvamitra, Vasista, Parasara, Vasaha, Kanwa, Janaka, Dronacharya, Kasyapa, Kapila, Gautama (Buddha) are some of the many great names associated with Ashrams the relics of some of which are extant today and some of which have been reproduced under modern conditions such as Shantiniketan, Arabindashram, Gurukulas and the Gandhi Ashrams.

I cannot do justice to the subject of the practice of Tapa and Yoga in some Ashrams. Ignoring the excesses sometimes committed, Tapa and Yoga are essential for a deep realisation of the Christian life and truth.

In conclusion, I submit that Jesus Christ - was the truest type of Sanyasi and the Apostolic band the best Ashram judged by all standards. The Church should have many reproductions of this ideal of Sanyas and Ashram all through the country. The Church and the Ashram are not identical, so one cannot take the place of the other, just as the Aryan Society and the Ashram were not synonymous. The Ashram is an expression of the Church’s life in a particular direction. It is an adjunct, a projection or a specific function of the Church. It is the experimental laboratory of the church. There may be and will be casualties but the purpose is so important and urgent that the Church ought to, and will, risk it.

In the dark age of materialism, of war, and of persecution Christianity will live mainly through the Ashram and reassert itself under more favourable circumstances. The Sanatana Dharma of India through its Sanyasi and its Ashram has resuscitated and renewed itself age after age. Can the Christian Church do differently in the same situation?

C. Correspondence

(Rev. C.G. Diehl)

To: The Editor of the Pilgrim

Sir,

Your valuable magazine contains many interesting articles on Hindu thought and Hindu religious tenets. While I am grateful for much information received, I would nevertheless like to suggest that you also open your pages for descriptions of Hindu daily life as well as for tales of religious festivals, and that not only from the point of view off the highly educated Brahmin but also from the point of view o the man in the street.

Religious systems may change, but the ritual remains through ages the same as before. Presumingly the human heart also changes very little, and its desires are fulfilled in much the same way as before. When you ask a group of worshippers at a village temple: “Why do you do this? What is the reason for it and what is the idea behind it?” The answer is simply, “It must be done.” The meaning of the ceremonies is not so much related to philosophical expositions as to a very simple and common feeling of non-security unless the rites are performed. I believe there is a danger of forgetting the elementary religious need for a desire to find avenues for thinking, opening up from interpretation of ceremonies. Interpretation may not be as essential as we at times think.

If a Christian were to understand Hindu religious life he should know the impact of religious conceptions and customs on the Hindu’s heart. You get a view of this in the temples, but you would wish to know also if something in particular is worrying the worshipper’s mind. If a mother is carrying a sick child on her hip, the answer is obvious enough; but there are so many occasions, when the impact of religious life is not clear because you don’t know the longing of the worshipper’s heart.

Would not studying the crowds at places of pilgrimage be worthwhile? Could we not try to find someone who would tell why he or she is there? Many a time looking at a group of women and children climbing up the Palni Hill, their heads shaved and smeared with manjal, carrying pots of milk and trays with flowers, one wonders, whom they are seeking, and what they want. Or let us learn to know people at the religious festivals both at home during Dasara and Pongal and in the streets during the many utshavams, It is true that people may not have so much to tell. They are urged by an inner motive to take part in the ceremonies and very few will be able to account for it. Their silence may, however, be made good (for) by the eloquence of the rites and ceremonies and the legends behind them When the festival car passes through the streets, how does the crowd behave, what offerings are given, and what do the worshippers receive from the priests? What are they doing with it? When the goddess Meenakshi every January travels out to the village Chintamani, two miles from Madurai, the purpose of her journey is to cut the first ears of paddy for the year. Some few of the crowd, who are near the spot, will grab some corns and preserve them for the next sowing season, when they will mix them with the seeds to secure a good harvest. The vast majority of the crowd, however, will not have access to these treasures, but they will nevertheless have a share in the festival.

I believe, Sir, that from many similar observations supplemented by Hindu brethren sharing their experiences, much intimate knowledge and truer understanding of Hindu religious life can be had

(Sd.) C.G. DIEHL.

We commend this letter to the thoughtful attention of our readers. Mr. Bryne tried the Socratic method among the villagers. Its adoption as an instrument of insight into the popular religious mind can yield rich harvests. I hope the experiment will be taken up by Pastors and Missionaries - as well as Hindu Social Leaders. In the September issue we gave list of Christian names and their Sanskrit equivalents - pointing out which of them are common to Hindus and Christians. The study along with theological equivalents will take us into the mind of a Hindu. A Socrates in our Festivals and Temples and Churches will open a new chapter in psychology of religion.

Profitable questions are:

1. Why do you go to a Church, Temple or a Mosque?

   • Do you really derive any spiritual benefit?
   • Exactly describe what you feel when you come out of a Church or Temple or when you go into it. Soothing effect or tonic effect?
   • Do you feel the presence of God outside the Church?
   • Is the presence of God-Terrible, Awful Comforting?

2. Why do you attend the festival … for Social expression or Spiritual benefit?

   • Are you really any better for attending it?
   • Is it a mere tamasha?

A careful questionnaire will be useful. We shall be glad to hear of any experiment made by our readers or others. - Editor

D. Reviews

1. Mystics and Mysticism

By P.N. Srinivasachari, M.A.,

Retired - Principal and Professor of Philosophy; Pachaiyappa’s College, Madras, pp. 451, price Rs. 8 - Sri Krishna Library, Chitrakulam North Street, Mylapore, Madras 4.

Mr. P.N. Srinivasachari, has devoted his leisure in retirement to an elaborate exposition of Vishishtadvaita - much neglected by Western scholars mostly by reason of want of exponents of this system in English. This has been remedied by the Professor and if today we have a fuller knowledge of this faith which counts millions of followers in India, we owe it to the labours of a few scholars of whom Srinivasachari is the foremost. From his nest opposite to Chitrakulam, he has issued a series of books all of them scholarly and informative. We have reviewed some of his books in “The Pilgrim” and are happy to bring to the notice of our readers his latest but one - Mystics and Mysticism. We observe that the Theosophical Publishing House has brought out his “Idea of personality” - contemporaneously with this book on Mysticism.

The book covering 400 and odd pages is not only a study of Hindu Mysticism but also a comparative study of mysticism in Hinduism and Christianity and Islam. What makes the book doubly interesting is the study of Hindu mysticism as a special mode in a universal religious phenomenon, express itself in similar moods, tones and features. The chapter on Christian mystics is full and does justice to the issues that Christian mysticism raises. To the ordinary Christian, a descriptive survey of Christian mysticism within a chapter of what could only be gathered by reading volumes, is particularly helpful Islamic mysticism receives attention though not so fully as Christian. - Even Chinese mysticism is glanced at in passing. So far the book on Hindu mysticism which has held the field is Mahendranath Sircar’s illuminating study which deals almost exclusively with Advaita Mysticism. Mr. Srinivasachari, has brought under survey the varieties of mystical experience in Hinduism. The threatened liquidation of other types of mysticism by adwaita is a calamity which as the author shows is however not yet past redeeming for no other reason the book under review is a distinctive contribution as it brings out the varieties of mystical experience behind Advaita, Vishishtadvaita, Dwaita and Saiva Siddhantha. To steam roll them into a homogeneous pattern is to sin against variety of life and experience. An interesting chapter relates to Bridal mysticism - not noticed or developed by writers. It is often avoided by reason of a sort of philosophic prudery That the idea has often been debased, is no reason why the basic concept should not be philosophically valued. In the closing chapter - the author pleads that we should reach the fluidity of experience of Upanishads if we want to forge ahead and not allow ourselves to be bound in chains in the rigidities of a traditional type of standardised mystical experience.

“Mystics and Mysticism”, is a pathfinder and a good guide for researches of the future in a strange yet alluring field. It stimulates thought and opens new vistas. To bring out the tones and shades of difference between Adwaitic, Buddhistic mysticism of negation and positive union-mysticism of Vishishtadwaita and Siva Siddhantha is one of the openings indicated.

Even a cursory reading will impress the Christian student of mysticism, with the similarity of Christian God-mysticism and Hindu mysticism. Both are escapes from bonds of existence and have the characteristic of joy. In Christianity God-mysticism is, shadowed by cross-mysticism and ananda crossed with sorrow. Whether there is a counterpart to this in Hinduism, in which sorrow has a fundamental place, deserves investigation. This is perhaps the only book I have come across which touches the problem and gives information rarely mentioned in books. The dark night arises in Hinduism in the sense of Viralia and Vislesha, born out of a keen sense of separation. There are Vaishnavaite and Saivite mystics who feel their separation keenly and shed tears of sorrow and repentance. Though in the end, joy unalloyed and permanence is attained, we reach it through “via delarosa”. Here is another field of investigation suggested by this stimulating treatise.

Modern mysticism from Roy to Ramakrishna, Musical mysticism of Thyagaraya and, Purandaradasa has not escaped attention in this book.

Altogether we have here a full aspected study of experience, common to all world religions treated with the author’s moderation and sympathy. The special emphasis on Vishishtadvaita mysticism will be welcomed in many quarters. Among the books the readers have to read and study for Hindu mysticism, he should put, this down as one of the most helpful.

2. Prabhakara Pravachanamulu (Telugu)

Yogamitra Mandali - Tirupathi - dedicated to late Sri Prabhakara Sastri.

A rare book of a genre that we do not come across even occasionally in Telugu or Christian literature. Sri Prabhakara Sastri - well known in Andhra Desa as an eminent pandit, scholar and literary writer took initiation from Master C.V.V. of Kumbakonam in 1916. He approached the Master as he was suffering from a disease and was about to resign his job, in the Oriental Manuscript Library, Madras. Cured miraculously of the disease he became a devotee of the new yoga and received the gift of healing. He cured in the name of his master through spiritual power only, reminding us of the way disciples of Jesus cured those stricken with diseases. Though his father was an Ayurvedic doctor, Sri Prabhakara Sastri did not follow him nor had he much faith in it. He threw himself heart and soul into the new ministry of healing, healing without remuneration, frequently paying out of his pocket. In Tirupati where he finally settled and whenever he came to Madras, sick people came to him and were cured - not all but many. In this book of hundred pages, we have an account of the story of his healing mission. We have not come across any such story among Hindus or Indian Christians. We know that there are one or two Christian healing groups in Madras and one in Thadakam. The stress laid by Sastri that love is the basic motive of healing will receive endorsement from Christians. Those among Christians who profess faith in Faith healing should read this rare book just to get encouragement from the knowledge that God is working his gracious purpose in many ways. I knew Prabhakara Sastri and hold to the faith that every tried Christian should be a faith-healer. I have read this book with profit and commend it to all those interested in the subject.

3. Pragna Prabhakara (Telugu)

No. 4 - Sri Prabhakara Parisodaka Mandali - Published by Yoga Mitra Mandali - Madras, pp. 152 - no price.

This book is the first part of the autobiography of the late Sri Prabhakara Sastri and covers the period between his birth and his initiation and after. Unfortunately for us all, the author died before he could finish his life story.

Autobiography is a recent, a very recent addition to Indian literature. Most poets give, after prayer verses, a short account of the poet’s family and his immediate ancestors with particular reference to those who have left kavas behind them. But autobiography in the sense of continued story of life does not exist. In Telugu Literature Mr. Viresalingam’s Swiya Charitra is the first of the kind. His disciple, a blind poet has given us his life. Now comes - Prabhakara Sastri’s Pragna Prabhakara. Born in a Pandit family, endowed with intellectual powers of a high order, Mr. Sastri was marked quite early for a literary career. Life does not run to our liking. Made for literature, his calling took him into the realms of research and collection of antiquities. The literary museum of Tirupati when arranged and edited will be a visible edifice of Sastri’s labours.

A calling different from Literature was waiting for him in the mysterious dispensation of Providence Initiated into Taraka Yoga of Sri C.V.V., he found a gospel and a mission for life. His gospel was the gospel of life and his mission was to cure body and mind. To this calling he gave himself unsparingly and in this calling he sacrificed his life.

Those who are in search of a story which reveals a modern Hindu mind with all its attractions for the past and rebellions as well, with forebodings as to the value of tradition yet with a fascination for the ways of those who have gone before - for the inner workings of the orthodox mind reacting to the distracting multiplicity of modern claims and challenges - for the soul of a pandit searching for a salvation not provided by his spiritual forerunners yet proud of their nobility and greatness - will find this book a key to the Hindu mind of today - a mind full of eddies and swirls, striving for peace and calmness and finding it in the gospel that emerges in the confluence of religions - an open door into a fascinating realm.

The style is simple and delightful. Complex thoughts and emotions are handled with great felicity of expression. Here we have a rare biography touched in new colours and speaking with a new tongue. Since it is in Telugu - only Andhras can read it and I recommend every one of them to read it.

4. Swami Sri Sivananda Saraswathi

By Subbaramaial Naidu, B.A., B.L., Advocate, Venkatagiri, pp. 100, price Rs. 2 available at Divya Jivana Sangha, Venkatagiri town, Nellore District.

Swami Sivananda of Rishikesh is a well-known figure in the contemporary religious world. His recent tour has brought him into touch with many aspirants in South India. Sadhus do not speak for themselves and in a world where others are not likely to do for you what you yourself do not do, their life history, especially their spiritual story is likely to go to oblivion. Mr. Subbaramaiah, in this short life of the Swamiji tells us of the urges and aspirations that drove Mr. Kuppuswami into the realms of spirit and attain there a position of leadership and honour. Sivananda Swami began as an Ayurvedic and Allopathic doctor drawn to the emigrants of Malaya; slowly as the spirit claimed him, took himself to the Himalayas and to yoga and now - rings the clarion call to the children of the land to respond to the voice of God and rally round to him as the age heads to pralaya. Mr. Naidu has given a clear, simple and appealing story of Swamiji’s life. We are sure it will become popular among the numerous followers of Swami Sivananda in the Telugu country.

5. Presentation of the Gospel to Modern Hindus

By John Dharma Theertha, B.A., LL.B., Christavashram, Manganam, Kottayam, S India Pamphlet No. 4, pp. 8, price annas four.

We are glad that the whole question of presenting Christ in the new setting in India is receiving careful attention from Indian Christians. We reviewed some time ago Rev. R.C. Das’s booklet on the subject. Swami Dharma Theertha has a first-hand knowledge of mind and psychology of a religious Hindu and his thoughts on the subject are worth pondering over deeply. He states his conclusions in six points - all of them born of deep experience. They all turn on the central issue - preach Christ not Church not Christianity. The change over - very difficult for an orthodox Christian - will result in a real contact of the Indian with Christ and the rest will be the work of the Holy Spirit. The pamphlet is short and pithy, constructive in tone and critical in its approach and practical in outlook. National Missionary Society and Indian Pastors’ Association should use this as a study book for Pastors and Mission workers.

6. The Third Madras Provincial Divine Life Conference - Venkatagiri Town, Nellore District

We referred in our June issue to this conference and its session held at Venkatagiri in December 1951. An account of the Conference with the speeches delivered, are now issued as the official report and will serve as compendious memorial for all those who attended the conference. The message of Swami Sivananda, and Rajeswarananda - the President - the speeches of Dr. Mahadevan, Dr. V. Mangalam, Sri M. Hanumantha Rao - who spoke on Jesus and His message and of the Editor of the Pilgrim - are all gathered together in this report.

7. The Bulletin of Indian Christian Theological Conference

For private circulation - prepared by the Secretary Dr. Srujit Singh.

The Indian Christian Theological conference was evidently born under good stars. During the three years of its existence it has rendered a good account of itself. The third Conference report - issued in the last quarter - was made memorable by the presence and participation of Dr. Brunner. The subject too was one that is fundamental to Indian Christian Theology - incarnation. The bulletin shows that the still waters of the Indian Christian life are being stirred by an angelic hand. Here is reverence and revolution, freedom from tradition and devotion to Jesus - a thing for which all have been waiting in vain so far. In India, it almost looks as though Indian Christian Theology is taking shape and the contours are discernible though dimly. We endorse the editors modest claim “In all this, the Conference was quite concerned to find the true relationship between Christianity and the National background. In this instance it was more faithful in representing the true religious situation in India than the Bangkok Conference of Christian Leaders.” We hope that this report will be issued for wider publicity as many in India and abroad would like to read it.

8. The Basic Problems of Life - An Introduction to Sociology

By Maneklal Vakil, M.A., LL.B., F.S.S. The Popular Book Depot - Lamington Road, Bombay, pp. 33 - Rs. 1.

These five lectures by a well known public worker are symptomatic of the new tendency towards positivism - of basing social sciences on purely human basis eschewing metaphysics and religion. On the main thesis presented with restraint and true sense of social values, the readers will be with the author. A broad scheme of ethical values detached from religious and theological backgrounds has become the common possession of humanity. The condemnation of greed and lust, the appeal to moral justice and mutual help will meet general approval. One of the chapters, originally an address to the jury in Mr. Spratt’s sedition, case, traces the genesis of imperialism. One can enthusiastically endorse the need of practicable ethics and re-education to changing circumstances-pleaded ably in these pages.

Whether ethics should or need be detached from religion admits debate and considerable difference of opinion. While on one hand religion has acted as a conservative force, often stereotyping lower ethics, objective appraisal shows that the higher values of ethics arose with religions and religious revivals. If we do not accept the facile verdict that the factors with which religion works are purely imaginative, the call is not so much for positivism as for progressive religion. This demands an intercourse between religions, unhappily not yet realised.

Apart from this, the book within a small compass forms an admirable introduction to sociology and the author’s knowledge of Hindu Society adds to its acceptability. A religion that is a drag on social progress stands self-condemned. This book in making this clear, has offered a valuable contribution to the study of Sociology in India.

9. Studies of Hinduism - Vol. 5 - Hindu Religious Sects

Fr. Zachariahs C.O.D, printed at J.M. Press, St. Joseph Apostolic Seminary, Alwaye pp. 220 - price not stated.

The fifth of the series of the studies in Hinduism by the Doctor (whose earlier volumes have been reviewed in the Pilgrim) - covering the current environment of Hinduism - the present Hinduism as distinguished from the past, will be of great help to those who are trying to understand and master living Hinduism. The studies under review deal with Saivism, Vaishnavaism, Ramaism, and Krishnaism - Neo-Hinduism. As in the previous volumes we find a painstaking collection of material, a clear and sympathetic presentation and an objective appraisal, critical as well as constructive. These studies mark a new trend in the Christian study of Hinduism - that of scientific evaluation.

The chapters of Saivism, Vaishnavaism and Tantrism give a broad sketch of the system. A bird’s-eye view of the systems with a due sense of proportion is offered to the reader. Saiva Siddhantha receives due attention. We miss reference to Veera Saivism, otherwise known as the Lingayatism, which has many followers in Mysore and Bombay Presidency and formed at its origin at least a revolutionary movement bringing out certain elements latent in Hinduism into prominence. Nor do we find in this chapter any treatment of Muruga-culture and the problems it provokes. Siva is the God of the North Indian, Dravidians, while Muruga was the God of South Indian, Tamilians. The Problems of Rudra Siva - a rare example of total change of character and personality in God is overlooked.

Vaishnavaism is fully described and expounded and in this respect the book is an advance over other studies which neglect Vaishnavaism. Madwaism though Vaishnavite in ideology is a distinct development and Vallabha has exhibited both originality and insight in his Suddha-dwaitism. Both these schools are passed over.

The chapter on Krishnaism is the best in the book. The problem of Mahabharata - its various stages of growth and the relation of Gita to Bharata are both discussed fully and with considerable insight and learning. The conclusions of Western and Eastern scholarship in their bearing on the ideology of Gita are better expounded than in any other book we have read.

Neo-Hinduism forms the last chapter and brings Hinduism to our door step as it were. The author has adopted a critical attitude to Sri Ramakrishna’s vision of Jesus. The criticism we feel is somewhat unconvincing as visions of this nature are part of religious experience, particularly in Roman church.

The Western Missionary, the Indian Christian Teachers and Preachers, the Hindu and the non-Hindu students will find in these studies a scholarly and critical statement and appraisal of Hinduism unbiased by personal faith and predilection. Every Theological Library in India should contain these volumes. For a preliminary survey, of Hinduism exhibiting its broad movements and main tendencies we find very few books more suitable than the author’s, and we commend them to our readers.

We acknowledge the receipt of the following books and hope to review them in the next issue.

1. The Idea of God,
2. Seven broadcast talks and human conflict and solution of Gita by Dr. K.C. Varadachari M.A. Ph.D., - Sri: Venkateswara Tirupati College,
3. Wordsworth, a centenary Tribute,
4. The third Ashrama,
5. Sri Ramana by. Prof. K.S. Swaminathan,
6. Principal Upanishads Part I,
7. Amrita Gita,
8. Ananda Lahari,
9. Secret of self-realisation,
10. Wisdom of Siva,
11. Gospel of Divine Life,
12. Yoga for the West - all by Swami Sivananda, and
13. Peoples Preceptor by K.A. Tawker.

E. Samapada Chaturanga Christology and Ism-Misms

We intended to continue our ism-misms stating Sanskrit equivalents to some ‘isms’ of constant occurrence in Modern Philosophy, to which Theologians have to refer frequently. In the last issue however we put off this study for making room for Christian names and its equivalents. The Christmas has come again, and it seems opportune to begin with Christology. We shall however select half a dozen ‘isms’ also for this issue. Christianity at any rate Indian Christianity, shall not begin with Theology but with Christology. Our pictures of man as he ought to be and God as he is are derived from Jesus. Anthropology and Theology stem out of Christology. Our attempt is to supply terms sufficient for an Intermediate text book on Christian Theology

Christology - Christava Tatwa

1. Jesus - Isa - follower of Jesus - Isayi.
2. Christ - Kristu - “Christian-Kristiyan”.

It is strange we have no compact word like Christian for follower of Jesus. We have to disinfect Jesuit of some of its odium and use it. Fortunately in India we have Isa a very good term for Jesus as it by Dhwani gives the meaning Lord - Iswara. Isa is the root - Iswara its expanded form.

Let us next examine a few descriptive titles.

1. Christ - Abhisakta.
2. Emanuel - Sahavasa Deva.
3. Logos - the Word - Sudarsana; Sabda Brahman.
4. Son of God - Brahma-putra, Deva-Tanaya, Deva-Suta.
5. Son of Man - Manu Sambhava, Uttama Purusha, Purushottamaa.
6. The promised one - Tatagatha (He who is to come).
7. Second Person in Trinity - Avatari, Dwitiya Purusha.
8. One who has descended - Avatar.
9. One who became flesh - Incarnation - Dehin, Saririn, Janita Deva, Dehatam - assuming body.

Comments on these words and the reason for the choice and the appropriateness of the choice will be dealt with in the next issue.

Now for a few Philosophy ‘isms’.

1. Idealism - Vignana Vadam.
2. Subjective idealism - Vogacharam, Prakritikam.
3. Naturalism - Swabhavavada, Prapanchavadam.
4. Phenomenalism - Vyavaharikamatam, Vaibhashikam, Namarupavadam, Mayavadam.
5. Realism - Yadarthavadam.
6. Existentialism - Navasat Siddhanta.
7. Holism - Avyava, Avyavi Tatwam, Sphotavadam.

F. Hinduism in Religious Magazines

JUNE TO SEPTEMBER.

We have not yet decided as to the final form the material should be presented under this head. Almost all the articles in Religious Magazines bear directly or indirectly on Hinduism. To repeat mechanically their ‘contents’ serves no good purpose. This time we shall adopt the method of “what catches the eye” in these magazines from the Pilgrim standpoint.

1. Madras Magazines

a. Vedanta Kesari

Two articles by Muslims - ‘the philosophic conception of Love’ by Dr. S. Vahidudin, ‘Self and Society’ by Dr. Hafiz Saeed - two by Christians - ‘Divine vocation’ by Anthony Elinjimittan, ‘Communism, democracy and India’ by Dr. Holt attempting to unravel popular confusions of thought on Communism and Democracy, keep up the interreligious character of the magazine. ‘The re-construction of Somanath’, ‘Re-construction of Society’, ‘Service and Renunciation’ are topics that exercised the editorial mind. Mr. T.R. Venkatarama Sastry was moved by the remarks of Rev. Stanley Jones to question some of the assumption of “conversion” and by the remarks of Dr. Ambdekar to examine the responsibility of religion for the condition and status of women of India. A new vein of thought is introduced by Suka in two soliloquies “Pardon me O Buddha” and “O Lord if thou would incarnate today” - in both of which we get a peep into the troubled heart of a modern, perplexed alike by the gait of history and ways of Providence. They give us what is rare - a cry of the heart. The life of Sri Ramanuja from a Bengali original continues as a serial.

b. The Journal of Oriental Research

Starts with Mr. T.G. Aruvamudam’s article on Ganesha - a learned enquiry into the meaning of this strange deity from Anthropological and traditional standpoints. He holds that he has vedic ancestry and is compounded of notions for which Maruts, Rudra, Indra - stand for in Rig Veda. An unusual and entertaining research on ‘Sobriques in Sanskrit’ is given by Dr. Raghavan ‘Saktism and Tantras’ by Shivnath Sharma is a study of Hindu conception of reality as power.

c. Quarterly Journal of the Mythic Society-Bangalore

A welcome friend to our list of exchanges has three articles of interest to our readers

1. Marriage Institutions in India by L.A. Krishna Iyer,
2. The Rig Veda Lyrics by Dr. P.S. Sastri, in which he considers some of the Western scholars views on the Veda,
3. Some Ancient Territorial Divisions by K.S. Vaidyanatha Iyer.

Nyayabhaskara of Anantarya is being translated by M.B. Narasimha Iyengar.

2. Gorakpur Magazines: Kalyan and Kalyan Kalpataru

Kalyan continued in May Skanda Purana and in June gave a short summary of the voluminous purana. The serials on - Kamakapatra, Sri Krishna Lilaka Chintana, Bhakta - Gatha continued. The Bhaktas chosen are Govindaswami (July) Jeevaji Pujari (August) Purushottamaa Bakhta (September).

Other articles of interest are - Brahmacharya and how to protect it, ‘the Dharma of Pouranika’, ‘Fellowship of Saints’ (Satsangha), ‘Vairagya’, ‘Vishaya Vasana - an obstacle to tapasya’, ‘Prema Rajya - Empire of love’, ‘the Three-fold Karma-the way to conquer sorrow’, ‘the Mother of Hindu Culture’, Vinaya (Humility), ‘what happens after death.’

a. Kalyana Kalpataru

‘Unto bliss’ by Siva - a permanent feature is always high toned and helpful. The serial on Advaita, and Bhakti reaches the XVIII section in July. New serials on Bharata and nine types of devotion by Jayadayal Goyanka, heart of the Bhagavad Gita by K.S. Ramaswamy Sastriar - are started and are running. Articles worth mentioning for our readers are: “The divine in human personality”, “Pacification of the Mind” by R. Krishnaswami Iyer, “Minor Characters in Ramayana” by Hon. Justice N. Chandrasekara Iyer; “Facts about Revelation” by Satchidananda.

b. Rishikesh: The Divine Life and the Yogavedanta Magazine

They are a monthly and a weekly issued by Swami Sivananda. ‘The Divine Life’ as we observed a magazine of religion and culture and all the articles have a religious bearing. Just to indicate the range and variety of topics dealt with we select the following ‘Margabandhu stotra’, ‘Universality of religion’ by Swami Sivananda (May), ‘Way to Peace’ by Dr. Tan Yun Shan (May-June), ‘Sri Aurobindo and his Spiritual Outlook’ by Dr. M. Hafiz Saeed, M.A. Ph.D. (June) ‘Psychology, East and West’ by Sri Bhodaranya, ‘Essays on Kathopanishad’ by Swami Krishnananda (July), ‘Relationship between East and West’ by Jean Herbert, ‘Wavelets of Bliss’ by Sri B.S. Manu, ‘Diet and Health’ by Sivananda (August).

The Diamond Jubilee Commemoration volume - September Issue, The birthday souvenir, contain the world-wide felicitations offered by the followers and friends on the occasions of Diamond Jubilee and birthday of Swami Sivananda. Along with felicitations, articles on several spiritual topics are included.

3. Bombay Periodicals

‘Aryan Path’ and ‘Theosophical movement’ have in their editorials and some of its articles initiated an ethical movement pressing on Free India the necessity of founding its national and individual life on Ethics of the Mount and the Ethics of Gautama. Starting with remarks on Dr. Radhakrishna’s translation of Dharmapada, the caption “Thus, have I heard” pressed on the Indian mind the necessity of an ethical basis for national life. ‘The last words of Tojo’ (May), ‘The Moral Order of the Universe’ (June), ‘The Worth of Jesus to the world of today’ by Fred Smith - Congregational Minister of Kansas, ‘Towards a National Dharma’ by P. Chenchiah, ‘The Archetypal Virtue’ by Shravaka (July). ‘The Force of Non-violence and the Spirit of Peace’, by Shravaka, ‘Tirukkural - on citizenship’ by Ramachandra Dikshitar, ‘The Buddhist Sunyata and Karuna’ by Herbert V. Guenther (Sept), ‘Fear and Courage’ by Shravaka (October), are worth reading. Theosophical Movement - ‘Resist not Evil’ (May 17), ‘Pain and Suffering’ (June), ‘Notes on the Articles of Mr. Fred Smith and Chenchiah in Aryan path’ in which the value of pain and suffering in Ethics is stressed. The Pilgrim in September issue in consonance with this movement called upon religious magazines to form an ethics front for the coming elections. It is to be hoped that these efforts will bring to bear on politics the best that religion can give. Other articles of interest are in Aryan path: “Vedic Scholars and Atharva Veda”. By H.G. Narahari (May), ‘The stopping of ill’ by S.K. Ramachandra Rao (June), ‘Law of Karma in Jainism’ by A. Chakravarti (July), ‘The Characteristics of Indian Culture’ by D.S. Sarma.

In Theosophical Movement - ‘The Law of Health and Disease’- ‘the Red Rajput’ (May), ‘Science and Karma’, ‘Religion today’ (June), ‘Albigenses’, ‘The Ramayana’ (July), ‘Myths and Symbols’ (August), ‘Jainism’ (September) Appeal to varied interests.

G. News Story

The Research and Extension Section of the Board of Christian Higher Education, Uttar Pradesh Christian Council

Aims and Organisation of the Section

By JAMES N. WARNER, M.Sc., (Convener), Allahabad Agricultural Institute.

N.B. - This paper was solicited by the Research and Extension Section of the U.P. Christian Council, but the statements in it are opinions for which Mr. Warner is personally responsible - H.H.P.

The Lindsay Commission on Christian Higher Education in India, in its report in 1931, recommended that the Christian colleges in each state should co-ordinate their work through a Board of Christian Higher Education and that this Board should have a department of Research and Extension with a full-time director. The aims of this department, said the Commission, were to keep in touch with the specific needs of Christians in the State, decide which of those needs could best be studied systematically, arrange for a qualified person on the staff of (a member) the college to make the study, and, finally, make any findings available through the agencies of the Churches and Missions.

While it was not possible to establish just the organisation recommended by the Commission, the Research and Extension Section of the U.P. Christian Council has existed since 1933. Today this Section works through five, committees, each with a Convener, as follows:

1. THEOLOGICAL, CULTURAL AND HISTORICAL STUDIES: Dr. H.H. Presler, Leonard Theological College, Jabalpur.
2. EDUCATION: Dr. A.E. Harper, Jr., Ewing Christian College, Allahabad
3. ADULT EDUCATION: Miss D.M. Wilson, Isabella Thoburn College, Lucknow
4. RELIGIOUS EDUCATION: Mr. G.T. Kennedy, Lucknow Christian College, Lucknow, and
5. SCIENCE AND AGRICULTURE: Mr. J.G. Short, Allahabad Agricultural Institute, Allahabad.

The Section offers the following services to such workers. Information will be made available as to what other workers in a particular field of study are doing and where they are working. New studies will be suggested to anyone interested in doing research on a special subject; such studies, will, so far as possible, be those suggested to the Section by members of the Churches or Missions; by members of the staffs of schools, or colleges, or other church and mission institutions; or by official bodies of the church and its agencies. The Section will receive and act upon requests for small grants to be given to anyone who may request it; suggestions as to where papers may be published will be made if desired. In addition, the Section will attempt to answer any questions it receives; or direct the enquiry to someone who is competent to help to find the answer.

The Conveners and members of the committees of the Section invite anyone interested to write to the Convener of the Section or directly to the Convener of any particular committee concerned. The Section can serve its purpose fully only by bringing together the research worker and the individual who has a problem and would welcome help on it. This must be done mainly through the extension worker,

Fenn Thompson and Co., Vepery, Madras.

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.T.B., Jabalpur.

Secretary of Society and Convener of Institutes:

1. 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. Duraiswamy, B.A., N.M.S. Madras.
6. The Rev. R.W. Scott, M.A., Christian Council, Nagpur.

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.

Enquires 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-recept, corrections or changes of address and communications about the paper and literary contributor 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