The Pilgrim

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

Editor: P. Chenchiah

Attention Please

As stated in the last issue we draw the attention of the readers that subscriptions for 1951-1952 fall due in March 1952. We request the subscribers to send their subscriptions Rs. 4 by M.O. V.P.P. will be sent only to those who require it to be sent to them and if they are likely to be in the Hills or out of their usual place of business we request them to send the correct address to which V.P.P. should be sent. Subscribers will help us very much by co-operating in this matter by sending subscriptions without further reminders or special card.

Something New in Christian Music

Something new in Christian Music was offered to the Jabalpur English Methodist Church congregation when the Leonard-Hawabagh joint choir sang THE MISSIONARY SUITE on Tuesday, February 24. This music represented an attempt by the composed, Dr. Henry H. Presler of Leonard Theological College to combine types of melody and rhythm in the Orient with Occidental harmonies. The Missionary Suite, classical in style consists of eight movements, six of which have their word setting in one of the missionary characters of the bible namely, Jonah, Elijah, Shadrach, Stephen, one of the Psalmists, and Paul. One other movement describes the religious life of Nineveh, and the last presents the call to missionary service today. Most of the score requires full choir. Soloists were Miss Maryruth Nickels; Miss Jane Stentz; Mr. Din Dayal, and Mr. P.V. Isaac. Dr. V.P. Thomas read the Scripture passages upon which the libretto is based. The production which lasted one hour and thirty-three minutes, and comprises a musical score of sixty pages, was directed by Mrs. H.H. Presler.

We Acknowledge the Receipt Of

1. The concept of Man and Philosophy of Education in East and West - Indian Institute of Culture

2. Swami Sivananda’s lectures - All India tour

3. From Vavilla Publishing House:

   1. Autobiography of Pattabhi Sitaramiah
   2. Vavilla Venkatesa Sastri’s Sashtipurti volume
   3. Almanac for Nandana (1952) compiled by Nagacharia Siddhanta
   4. Yantras or Mechanical contrivances in ancient India by Dr. V. Raghavan, M.A., Ph.D.

Editorials

1. An Explanation

The readers will notice that the number of pages of the Pilgrim is reduced and some of the usual items are left out. This is done to give effect to the recommendation of the Society’s Executive Committee who felt that on the basis of paying subscribers and subscriptions we cannot afford more than 24 pages. Now it may be necessary to fillet fish to make them go down the throat easily. But then the fish have to lose shape and form. We cannot put a quart into a pint bottle without spilling over a good deal. A miracle may do it or prolonged study of ‘midget’ magazines with potted articles and expert co-operation of the printers may achieve this result. The Editor having neither the power to perform miracles nor the training at producing ‘Abremagazines’ had to be content with throwing out all that could to not go into 24 pp. Most of the editorials, some of the articles, news, the new feature - ‘Hinduism in religious magazines’, had to be, reluctantly thrown over board. We shall try our amateur skill in the next issue to find out whether we can manage to put in a ‘good deal’ in 24 pages or have to give up the experiment as beyond our capacity.

2. In Memoriam

Mr. V.S. Narasimhachari

Mr. V.S. Narasimhachari - Advocate - contributor of three articles to the ‘Pilgrim’ on Dwaita and Advaita and Vishistadwaita etc., and one of our subscribers, passed away after prolonged illness on 23rd December 1951. I feel his death as a personal bereavement. We have been Members of the Madras Bar for nearly 30 years, drawn together in friendship during the struggle of the Junior period and afterwards while working under Mr. T. Prakasam. A broad scepticism in religion leading to a passionate desire for truth uncovered and obscured by traditions and dogmas was our bond of friendship. We both did not spare the hypocrisy, muffled unbeliefs and exaggerated overtones of institutional religions of Christianity and Hinduism. We both perceived that could we pierce the false facade of traditional faiths in a spirit of salutary scepticism we may touch the perennial founts of life.

My friend bore patiently the illness of physical pain and even of torment. We had many candid talks on death and thereafter I never saw among my acquaintances one who so calmly and unflinchingly looked at death. Our conversations are too sacred for immediate publication.

I have struggled before the Throne of Grace not for his life but for his health as long as life was given believing full well that it is the desire of Jesus that no child of God should suffer from disease. But my prayers were not answered; probably because I have not reached that level of spiritual life where a Christian can draw upon God’s great resources.

It was the will of our kind Father to take him away. I mourn the loss of a friend. I offer to his bereaved partner and sons and daughter my condolences and place on record my thanks for the loving interest he has taken in the ‘Pilgrim’ and for the articles he so readily contributed from his bed of sickness. May his soul rest in peace.

Rev. F.J. Edwards

Rev. F.J. Edwards passed away from us suddenly on December 5, 1951 at Boston. Till the last moment he was labouring for India, he loved so much. His articles in the Guardian and other Indian periodicals bore abiding testimony of his love for India-his land of adoption.

We never met each other in life. Yet a friendship grew between us. A review of mine on the film ‘Dhyaneswar’ caught his attention and he incorporated the whole article in his book on the Maharashtra Saint. That was the beginning of our invisible fellowship. Our mutual interest in Holy Spirit was another bond. He wrote a few months before his death an editorial in Dhyanodaya recommending The Pilgrim to the public in India and abroad.

We have Missionaries and Missionaries in India. Some come as soldiers of the Cross with a zeal to fight. Some preach the Gospel to India because India is lost in darkness. But God sent a few Missionaries who love us not for our sins but for our virtues and culture men of large heart who admire the saints of Hinduism as much as they seek to save its sinners. Rev. F.J. Edwards had a vision of the spiritual heights of Hinduism, yet he worked as a Missionary - preaching the Gospel, for his was the faith that Jesus came to save sinners as well as saints - not only to redeem but to perfect not only to snatch us from burning fire but to transfigure us into sons of God.

This faith that Jesus is needed as much on the sunlit mountain heights as in dark valleys, sets Rev. Edwards as a class apart among Missionaries. For all those who have served India in the spiritual field in the spirit of love Indian Christian and non-Christian has affectionate regard.

Many: Hindu and Christian friends of late Rev. Edwards will miss his kindly voice and counsel. But they have this consolation that he is safe in the arms of Jesus.

3. Vibhuda Bahuda Vadanti

The great PharaohAkhanaten whose immortal hymn to the sun echoed over the valley of the Nile few hundred years before Homer sang: “When thou rises all the land is in joy and gladness and men say, It is life to see Thee; it is death not to see Thee; West and East give praise to Thee; When thou hast raiseth they live; When thou setteth they die.”

“Dogma - the living faith of the dead becomes the dead faith of the living.” Paul Richard, The Scourge of Christ.

The human soul on fire is man’s greatest weapon Marshal Foch.

So long as enthusiasm lasts, so long is the youth still with us. David Starr Jordon from Reader’s Digest, October 1951.

4. This Is Christianity

A woman in a German concentration camp during the war who had a privileged position took the place of a young girl who was terrified at being selected for the gas chamber. Australian Friend, April 20, 1951

Articles

I. What Do Men Say I Am? Om

Even a moment’s remembrance of the Lord Jesus will banish all thought of hatred, ill-will, war and cruelty, from man’s mind. May He this Christmas be reborn in thy heart! Walk along the path of Righteousness pointed out by him. Become an embodiment of love, charity, faith and purity. Through self-sacrifice, renunciation and humility, become ye one with the Lord!

May this Christmas bring you Inner Bliss of the Spirit! Let 1952 be to you a New Year of good health, supreme joy, inner power, peace, prosperity, success in all undertakings and glorious realisation of the Christ-in-you! May the blessings of the Lord be upon you!

Om Tat Sat

Swami Sivananda.

2. Hinduism: The Source of Its Power

The source of strength, from which Hinduism in its varied history during crises in different ages, has drawn inspiration, light, and power of adaptation lies very deep and impregnable. It can roughly be described under three words; Women, Temples, or Shrines and Pilgrim centres.

1. The Hindu home with all its defects and weaknesses is perhaps the best you still have in the world. The woman is the custodian of the religion and culture embodied therein. Not only is she the guardian of its treasure chest, but she is the pioneer of its ever unfolding and variegated life. Though man on the whole has been the teacher and inventor, woman has been the keeper and the inspirer to the onward march. She embodies in her own life as the daughter, wife and mother the joy, the beauty, the devotion, affection and loyalty to the divine that is so conspicuous in a typical Hindu home. She is indeed the queen within the household precincts. As regard the administration of the secular affairs of the house she is the able and intelligent and very considerate manageress; at the household shrine, be it the seat of a dirty or just a holy plant, she is the first and regular devotee. As regards the ceremonies and rites, fasts and feasts which are legion in an orthodox family she is the enthusiastic and passionate and child-like worker. As the wife she keeps her husband straight and steady by her love, loyalty and chastity and always emphasising in her own consciousness the sacramental and eternal nature of the marriage bond. As a typical widow her role is to keep aflame the holy fire of spirituality and ascetic purity and simplicity of life. In the home the woman is the teacher of morals and religion to the young. She instils the love of country and of the gods in the hearts of her own children and those of her neighbours. She encourages the men folk to visit distant shrines and religious fairs and bathing places of which there are literally thousands in the whole country. In short woman in the house perpetuates, fosters and hands on to future generations the truth and beauty of Hinduism both as a sociocultural system and as an ethico-religious movement. This is true of the average Hindu woman, whether educated or illiterate high caste or low caste.

2. The temple with its hierarchy of priests and servants and its idolatrous system forms the next link in the chain that supports Hinduism in co-operation with the allied institution - the Ashram in its different forms. In the past history of Christian Missions in this country, one notes with regret the general neglect on the part of the evangelist with regard to his obligation towards the Temple and the spiritual opportunities that it offers. Harder than the Hindu home it has eternally repelled the average Christian worker who does not possess the abundant life or the victorious faith that removes mountains. But the Temple represents the acme of popular and living Hinduism. This must not be forgotten, 99% of Hindus are devoted to the Temple. Even the so-called English educated Hindus who are alleged to have given up the popular faith or ceased to worship the gods and goddesses have a regard for the temple worship which is surprising. The temple gives to the average Hindu heart and mind the most concrete and vivid picture of spirituality and piety and worship. The idolatry and priest-craft in their evil aspects glide into the background before the earnestness, faith, and sacrifice exhibited in temple worship. They feel it is here they can grasp and lay hold on something of the divine. The mysterious sanctuary is the inexhaustible source of blessing and inspiration and gives a supernatural touch to all the rites and observances so much appreciated by the imagination of man. The priest stands between the worshipper and the deity or the unknown invisible spiritual world and this gross material existence thus performing a function of mediation so much needed by the weak heart and will of man. The idol, whatever its size, shape or colour or material value standing always as a symbol of something divine, gives the devotee a sense of certainty and reality unavailable elsewhere or in any other way. The Temple worship is the most complex, ornate, artistic ritual you can ever imagine - full of music, colour and movement - surcharged with it all by, on the one hand a sense of divine presence and nearness, and on the other a perfect expression of human loyalty and devotion and faith.

3. Pilgrim centres. Of these there are actually hundreds. These are either great seats of learning such as Benares, places sanctified by the lives of great saints and religious reformers or seats of some chief deities. They are situated almost invariably on some sacred river bank or on a hill top embosomed in a lonely cave of hidden away in some great dense forest. For sheer natural beauty their positions are ideal and magnificent. They have been planned with some imagination. Some are definitely intended to impose hardship on pilgrims or appeal to the spirit of heroic adventure. Many writers have over-emphasised the place and importance of merit and desire for, salvation in the minds of pilgrims when they undertake hazardous and expensive journeys to these holy places. But the other ideas are not less important viz, the spirit of search for truth and peace, the spirit of serious enquiry, the spirit of moral, and spiritual enterprise, health of body, mind and spirit, the idea: of discipline etc. We shall do injustice to Hinduism both as religion and culture when we forget these other allied ideas. The pilgrims are roughly divided into two main classes the householders, and the Sadhus and Sanyasis those who have renounced the world either for good or for a period and live more or less a wandering life. Among both these classes are to be found some highly educated men imbued with modern ideas not a few of whom have travelled abroad. If you are a careful observer you may come across some Christian Sadhus who outwardly are exactly like other Hindu ones. They generally possess a fine evangelistic zeal. Now to come to the point, these Shrines and Ashrams situated in well-chosen centres form the impregnable powerhouses both for popular and higher Hinduism. In general the sacrifices of the Sanyasis are great, their search for peace, deep and earnest, their spiritual realisation or experience in no way inconsiderable. Many of them are noble examples of pure character. And generally they are fond of learning and study and meditation and looked up to as spiritual authorities by the public. One of these Himalayan Sanyasis who had kept silence for 12 years at a stretch came down a few years ago at the invitation of the now late Pundit Madan Mohan Malavya, the great nationalist leader, to lay the foundation stone of a new grand Temple of Viswanath (Shiva, the good Lord of the Universe) within the precincts of the famous Benares Hindu University.

Those who have any real knowledge of Hinduism and India will agree that these monasteries, with their devotees exert a tremendous influence on the evolution of Hinduism throughout the country. It.is a Hindu home with its women custodians, the Temple with its priesthood and congregation, and the pilgrim shrine with its votaries - that on the whole constitute the backbone of Hinduism, its social, political and spiritual culture. From these vital centres Hinduism continues to flourish under ever renewed forms sometimes, very deceptive Christians, both Indian and foreign, need to realise this and not be too optimistic as to the speedy disruption and disappearance of Hinduism and establishment of historical forms of Christianity.

To meet Hinduism in its anti-Christian aspects or to absorb Hinduism on its pro-Christian side, historical Christianity, with its modern missions might find the task too difficult and complex but prophetic and apostolic Christianity will have a better chance in influencing its strongholds in the home, temple, and shrine The threefold stronghold appears almost invulnerable. But when Jesus Christ is disentangled from theology and historical phenomena and presented as a Saviour, Master and God He will both by His power and winsomeness possess the stronghold and Himself become its king and commander. Modern Missions have neglected and ignored the temple and the shrine. Hinduism with a contemptuous attitude viz., that it is all heathenish any in time in the wake of Western education and models civilisation. I hope thoughtful Christians will realise that it is not true as many have thought. There is actually under modern conditions a buoyant renaissance of popular Hinduism or every front, while Higher Hinduism reinterpreted is backing it indirectly Where Western missions have done any work among pilgrims and Sadhus they have employed their hackneyed bazaar-preaching methods. Few have understood or dared, or have had the knack of dealing with the sanctuary of the Hindu heart. There has been no special training for men who would do this hard and seemingly barren work. Still fewer have been called by God to offer themselves for such a strenuous and thankless task. Thoughtful leaders of missionary movements should pay some attention to this side of the problem of evangelism in India.

Khristpanthi Ashram, 129, Dashashwamedh Benares

R.C. DAS

3. Puranas - Suggestion for a Group Study

By P. Chenchiah

No branch of Hindu religious literature has received so little attention from Western and Eastern modern scholars as Puranas. Vedic scholarship has been high, extensive and opulent. Upanishads and Darsanas have challenged the attention and critical examination of philosophers. Of the three Southern Schools, Advaita, Vishistadwaita and Dwaita the first has received the all engrossing study of theologians and philosophers. Vishistadwaita is being studied by a group of competent scholars in South India. Dwaitism lags much behind for want of scholars devoting their talents for its exposition though one or two prominent workers are doing their best. It is one of the objectives of the “Pilgrim” to promote the studies of the branches of Hinduism, which for some reason or another were by-passed, both for gaining a correct perspective of ancient and living Hinduism and for comparative study of Hinduism and Christianity.

There are 18 (Asta-dasa) classical puranas. Since they survey the whole life of Man from cosmology to euchology they are voluminous and most of them sectarian also. The study of puranas by reason of their extent and volume could not be undertaken by a single scholar. Any profitable study should be co-operative, guided by a common scheme drawn up with the three objects in view:

1. To collect materials for the working out an Old Testament for India - (i.e.) Hinduism built on the pattern of Old Testament with an eye on those elements of Hinduism which lead up to Christ

2. To investigate and find out in what branches of Hinduism, Puranas express development and advance over the previous state of Hinduism, (i.e.) Hinduism of the Vedas, Upanishads and Dharsanas

3. To get a composite picture of Hinduism that may serve as a guide to the modern Hindu, as it was intended in Puranas to offer to the Medaeyal Hindu.

So far the magnitude of the task and a doubt whether the labour involved is likely to produce fruits of much use deterred scholars from undertaking the task. There are astadasa (18) puranas while there are only 4 Vedas (Chathurveda) and ten Upanishads (Dasopanishad). The volume is of terrifying proportions. It is computed that excluding upa-puranas - the number of slokas in the 18 puranas sum up to four hundred thousand. This represents the puranas as we have-evidently much reduced. Originally they contained a hundred crores of verses (i.e.) a thousand million of stanzas of which 4 lakhs were thought - somewhat mercifully, sufficient for the instruction of mankind. Padma Purana in the extent edition contains nearly 50,000 verses. Much of the subject matter relates to sacred places, festivals, temples and is of very little general or universal interest. Hence, a profitable study must be selective, the selection being guided by the object in view.

There are 18 puranas - eighteen more upa-puranas, some puranas have detachable Uttara Khandas - supplements. The eighteen classical puranas are:

1. Brahma
2. Padma
3. Vaishnava
4. Saiva or Vayaviya
5. Bhagavata
6. Naradiya
7. Markandaya
8. Agneya
9. Bhavisya or Bhavisyat
10. Bhamavaivarra
11. Lainga
12. Varaha
13. Skanda
14. Vamana
15. Kaurma
16. Matsya
17. Garuda
18. Brahmanda

Broadly they fall under three divisions, Brahma, Siva, Vishnu.

The 18 upa-puranas are:

1. Sanat-kumara
2. Narasimha
3. Brihad-naradiya
4. Shiva-rahasya
5. Durvasa
6. Kapila
7. Vamana
8. Bhargava
9. Varuna
10. Kalika
11. Samba
12. Nandi
13. Surya
14. Parasara
15. Vasishtha
16. Ganesha
17. Mudgala
18. Hamsa

Each Purana is expected to deal (though in some cases it may not) with 5 topics:

1. Creation (Sarga)
2. Destruction (prati sara)
3. Kalpa (Division of time)
4. Manvantra (Patriarchal epochs)
5. Dynasties of kings besides the particular sectarian, doctrines and description of pilgrim centres.

The Objectives of the research and study of puranas are:

1. Recovery and reconstruction of original parent Purana. The Puranas have borrowed from each other and from a common source. The construction of the original Purana will help scholars to determine:

   1. Strata of formation, of early mythology
   2. Recovery of world traditions as to the development of man and society between Manu and the Flood

2. Formulation of an Old Testament of India. For this purpose we have to determine the puranic material that will lead to Christ and Christian ideology from the side of Hinduism. Such an enterprise though difficult is not impossible. Taking Old Testament as the pattern the position stands thus.

   • Genesis - Material for selection is ample.
   • Exodus - Material scarce, though both the Aryan and Dravidian came from outside led by tribal Gods just as Abraham and the Jews came out of Chaldea and Egypt. Essentially a matter for research.
   • Leviticus and Deuteronomy - Ample material in Rig Veda sacrifices
   • Numbers, Joshua, Judges, Kings and Chronicles - material available but requires considerable rearrangement. Dharma Shastras very helpful.
   • Ecclesiastes - Ample sources in the wisdom literature.
   • Songs of Solomon - Easy of Gita - Govinda
   • Prophets - to be reconstructed on a different plan.
   • Psalms and Proverbs - Material wide and accessible.
   • Ruth, Daniel, Jonah - probably no parallel.

While constructing the O.T. of India, it will be useful to construct characteristic Hinduism, also. Hinduism has some features which have no parallel in other religions. Like the Hindu India - this will bring out the distinctive profile of Hinduism-varnasrama, karma, yoga, etc.

Puranas impress on us the desirability of synthesising all available knowledge for contemporary guidance.

The idea I have in mind is to call on eighteen competent Hindus and Christians to join the study group working at an agreed aim and method. I am prepared to take up Bavishad Purana. One or two friends - Hindus - have expressed their willingness to join the group, Missionaries and Indian Pastors are welcome. I will be glad to hear from readers who are willing to join.

Reviews

1. The Idea of God (The Foundations of Religious Consciousness)

By Dr. K.C. Varadachari, M.A. Ph.D. - Head of the Department of Philosophy, Sri Venkateswara College Copies can be had from the Director, S.V. Oriental Institute, Tirupathi, Chittoor District, pp. 155, price Rs. 3.

While Comparative religion has made some headway, Comparative Theology has yet to come into existence. An acceptable format for such a theology has yet to be worked out. It will tend for better appreciation of theologies if Hinduism is cast into the mould of Western theology and Christianity into the mould of Hindu theology. The starting points however have to differ. Though Christian theology started with God - a recent tendency has been to derive it from Christology, i.e., derive concepts of God and Man from Incarnation. Curiously enough while incarnation forms the social religion of the Hindu Society, the spirit and body of bhakti, it does not form the centre of Hindu theology. As in western theology till very recently, incarnation is God coming as Man and the Avatar is regarded as a mirror reflecting in embodied form, the Mahavakya “Thou art That.” In this state of things Hindu theology has to begin with God.

Those who have been looking forward to the emergence of Hindu philosophy, Hindu religion and Hindu theology as separately demarcated fields in the spiritual plane will welcome Dr. Varadachari’s book on ‘The idea of God’ as the first step towards building a Hindu theology as an edifice standing on its own grounds. Its value is much enhanced as it is a comparative study of the conception of God. The Doctor belongs to the new generation of scholars who possess a sound knowledge and appreciation of other religions and develop the concepts of Hinduism not on the basis of tradition and history of Hinduism within itself alone but also on the basis of their relationship to other religions. This makes the book appealing to Christians who will find many of the questions of Western theology, dealt with from a Hindu standpoint.

The first three chapters give the background describing the concepts of Religion, God, oneness of God. Here the author displays a wide knowledge of Western philosophy and seeks to determine the deposits of thought on God in the science, philosophy and religion of the west. Then we have a chapter on Rigvedic conception of God. This Chapter - one of the most informative we have come across - gives a continuous account of the interpretation of Rig Veda by Western and Eastern scholars. The author inclines towards Dayanand and Aurobindo Esoteric interpretation. But his final interpretation follows the line of thought adopted by Anand Kumarasawmi in his ‘Hinduism and Buddhism’ - an interpretation whose value has not been even perceived by other scholars. The Chapter gives a full account of the significance of the association of the personalities of God in Rig Veda - in their two facets - Sacerdotium and Regnum. The broad theory involves the idea that in creation God subjects himself to limitation and in evolution appears as the redeemer of himself and in doing so redeems ‘the bound’. Agni was in Heaven, comes to earth as Lightning and disappears being held captive in the earth and Mitrasvan rescues him - a variation on hide-and-seek, involve and evolve, captivity and release - ideology wherein creation becomes a perilous adventure for God. In this adventure he suffers, loses himself - and then remembers himself and recovers. Here are interesting suggestions for a new approach towards Christian and Hindu theologies. We hope to revert to this theme on another occasion. A short chapter on Upanishads - which suffers from its extreme brevity is compensated by a treatment of God in Darsanas - which brings out clearly the various strains of thought that compose the final concepts of God in Hindu Philosophy. What emerges from the enquiry is that we have a dual strain in Hinduism which sought to answer the riddle of life on purely naturalistic and theological grounds, Sankhaya, Nyaya, Purva Mimamsa - Yoga, Vaishesikaa Uttara Mimamsa illustrating each of these attempts respectively. The Christian readers will read with interest that there is a Hindu deism having a family resemblance to the Christian one or to the one in the history of Western Christianity. Vaishnavic conception God covers two chapters-Pancharatra and God as Mother. The Pancharatra conception of God is perhaps the most complicated Hinduism has evolved and the crux of this conception Vyuha, takes some explanation. I have gained clearer ideas on the topic by reading this chapter, than by reading commentaries and treatises on the subject. The chapter ‘God as Mother’ will strike the Western theologian, though not Indian Christian theologian as unfamiliar. But for any re-interpretation of Incarnation - mother concept - representing the humanity in the divine, is necessary. I had an interesting discussion with the author on Nara-Narayana conception but at that time I had not read this chapter. I now find considerable illumination in the investigation of the significance of God as Mother, The Indian Christian theologian may get some side-lights on the ‘Son of Man’ concept which is basic for the Christian conception of Avatar. “Sri Ramanuja’s conception of God” concludes the book, and it is as brief as the one on Upanishads. Stress is laid on Sariri - sarira bhava - soul and nature as body of God which may be said to be the characteristic feature of Ramanuja’s idea of God.

What is the final picture of God which remains in the mind after reading this Monograph?

1. There is only one God - (This should be distinguished from the topic that takes so much space in Hindu theology namely the ultimate reality is one).
2. God is a personality.
3. God is a multiple personality.
4. The being of God has Father and Mother strains (not merely male and female) as his essential constitution. He is ardhanareeswara. The Vyuhas also enter into the being of God - these are Samkarshana, Pradhumna - Anirudhra.
5. He is Tirumurthi, - Brahma, Vishnu and Maheswara. The special note struck is that the powers of God are personalities - another way of saying God is not a split personality but multi-personality. On this view the chapter on Rig Vedic conception of God gives support to the Pancharatric view of the divine or rather we should interpret Rig Veda in the fuller light of Pancharatra.

There are books on Indian Philosophy such as Radhakrishna’s and Das Gupta’s. We have books on systems of Advaita and Vaishnavaism - such as P.N. Srinivasachari’s. Dr. Varadachari’s treatise under review starts specialised study on Hindu doctrines of God - tracing the developments throughout Hinduism though it stops with Ramanuja. To the Western theologian and to the Indian-Christian, who is yet to construct a theology of his own, this book should be of great value, supplying to him the data for comparative study. The problems raised in the mind on reading this stimulating book deserve deep study. Meanwhile, we have no hesitation in saying that this study is informative, illuminating and stimulating. Christian theologians will be greatly benefitted by reading it.

2. Seven Broadcast Talks and Human Conflicts and the Solution of Gita

By Dr. C.K. Varadachari, M.A., Ph.D., Prof. and Head of the Department of Philosophy - Tirupathi.

Here we have a collection of seven talks - Broadcast by The All India Radio - Madras Branch - most of them in the years 1949 and 1950 and some of them between 1945 and 1947. The topics fall within the area formed by the intersection of Religion, Philosophy and Science except one which deals with Kadambari and Indian poetics. The bare mention of Titles show the wide range of interests covered The subjects are:

1. Approach to Philosophy - where the claims of Philosophy to a way of life is stressed
2. Mind through the ages - which gives a resume of the development of western philosophy - from Descartes to Hegel and parallel developments in Indian Philosophy
3. The discovery of the soul, where the impulse for search of the soul is shown to have come from dissatisfaction with material existence.
4. Sanskrit Poetics - a critique of - Bana’s Kadambari
5. Progress strikes a path - a plea for implementing Purusharthas for a full noble life
6. Cultural fellowship - portraying the part played in Hinduism by Islam, Christianity, Western culture in shaping modern Indian culture.

The last article on Gita was delivered on Gita day at Madras Sanskrit Academy should be read along with broadcast talk - Gautama Buddha as the extraordinary similarity between the teachings of Buddha and Gita is stressed Gita is here exhibited as a Theology of crisis - a name appropriated by Barthian Theology in the West. Arjuna faces a crisis in the battle of life and Sri Krishna teaches him how to face the situation. It would be instructive to study Christianity and, Hinduism, Gospels and Gita from this standpoint. For the Cross is the crisis of life climax of a struggle with society Jesus on the Cross and in resurrection solve the crisis of life and death. Sri Krishna solves the ethical conflict by Nish-Kamya. The article almost invites a new study of Gita, and we hope somebody will take it up.

3. The Mysteries of Man, Mind and Mind-Functions

By Swami Narayananda, Messrs. N.K. Prasad and Co., Publishers, Rishikesh (U.P.) - Himalayas India pp. 656, price Rs. 121.

A good text book on Hindu Psychology written on the model of Western text books - both Historical and critical - will be a great use for comparative study. It may be of great help to the students of Yoga and can form a basis for just evaluation of Western sciences and Eastern thought.

Swami Narayananda gives in this book of six hundred and odd pages all that could be gathered from Hindu scriptures about Hindu Psychology. The book can by no means be described as either scientific or systematic. All that could be said is that the Swami’s efforts may contribute to an early production of a good text book on Hindu Psychology. We have here chapters on all topics dealt with - in the text books on Psychology - Intellect, will ego instinct, reason, intuition, habit, character, thought, delusion dreams, speech. On these topics what Indian Psychology has to say is collected. It is however in the introduction that the differentia of Hindu Psychology as stated. ‘The three guna basis of Prakriti’ - ‘mind as finer eloquent of matter’, ‘the five kosas’, ‘the three avestas’, ‘the functions and types of mental activity’, ‘theories of memory and desire’ are brought together giving us an idea of the shape of psychology in ancient India.

When you come to evaluate the Hindu Psychology, differences are bound to arise. The author himself thinks that the excellence of Hindu Psychology lies in three points (1) The discovery of Kundalini (2) The allocation of the mind not only to brain but to all centres - Buddhi to brain and emotions to heart, bodily power and memory to Muladara and self to the spiritual heart on the right side. Spiritual heart and psychical virtues of continence may be said to be peculiar to the author’s psychology.

This book would improve if reduced to one tenth of its dimensions. The Chapters IV to XI, XV to XVII contains very little that is new or useful. A book which claims to be scientific should not rest on dogmas and assertions but on experimentation and proof. Much of what author says is not known to Western psychologists - is in fact known to them but rejected as unproved and unprovable. Three-guna theory is less demonstrable than tridosha theory of Ayurveda. The Kundalini force has not been submitted to scientific tests. It was not found in Patanjali. Its functions though asserted are not subjected to experimental verification. The fact that the mind is associated with the brain alone rests not on assertion but on the proved fact of lesions of the brain impairing the mind function and memory. Memory is affected by brain injury. If as the author maintains the seat of memory is Muladara - piles should in some measures effect memory. Science rests on proof and verification and not assertions.

The pompous subtitle - a masterly treatise on psychology is not made good in the body of the book. The statement that the Western psychology knows nothing of sub-consciousness and unconscious should not have been made by any author who has a reputation to lose. The whole of psycho-analytical development in psychology contradicts the statement. The author seems to be quite ignorant of the branch as he nowhere refers to it. The chapter on dream is the poorest in the book and should have been much better for a knowledge of the extensive literature on the subject. We are living in days when all tall claims, arrogant assertions, pontifical disdain of Western sciences arouses more amusement than edification. This criticism is made not disparage the book but to show that a new temper is nice say in dealing with sciences which are no longer treated perfections based on revelations.

In spite of these defects the book makes a real contribution to Hindu psychology - about which there are very few books by assembling the characteristic types of Indian thought, A good glossary giving Sanskrit equivalents for terms like sub-conscious, unconscious, abnormal, repressions, complexes occurring in modern psychology should be added to the next edition.

4. Wordsworth - A Centenary Tribute

By Prof. K. Swaminathan M.A., (2) The Third Ashrama (3) Sri Ramana - by Prof. Swaminathan, Principal of Arts College, Madras.

Dr. Swaminathan is a muni - rarely speaks, scarcely writes of Religion and Religious experience. He has deep religious experience as the above reprints of articles contributed to Treveni testify. I have tried to draw him out and make him tell us something about his inner thoughts in the “Pilgrim.” So far I have failed. It is therefore with some satisfaction I received, I believe from him, three Reprints. Wordsworth - centenary tribute is an appreciation of the poet from an angle essentially Hindu in outlook - indeed an interpretation in terms of Hindu philosophical and religious categories. The Professor quotes the passage from Excursion - “In such high hour of visitation from the living God … thought was not in enjoyment expressed … Rapt in still communion that transcends the imperfect offices of prayer and praise” as Upanishadic at the deepest. ‘The Third Ashram’, endorses the plea taken in, “Ashramas past and present” by the editor, that we should discard varna and revive the ashrama scheme with particular emphasis on Vanaprastha - modified to suit present circumstances. Sri Ramana - is the author’s testimony to the spiritual grace and power of one of our twentieth century saints of South India. The discipline that does not start with a concession of belief in God but by psychic analysis of ego leading one to God and self seems to have had great appeal to and influence on the professor. As pointed out by the author the one point where religions meet (or ought to meet) is Realisation - to be written in our opinion in Capital letters.

5. Rishikesh Publications: Divine Life Series 175 Yoga

A stream of literature through two publishing houses (1): Sivananda Publication League (2) Yoga Vedanta Forest University We have received the following books for review.

Principal Upanishads Part 1

By Swami Sivananda, Vol. I, pp. 464, price Rs. 6.

This part contains six of the ten Upanishads, Isavasya, Kena, Katha, Prana, Mundaka, Mandukya. A short preface is followed by translation into English verse by verse, with pada Vibhaga and were necessary with notes and comments closely following Sri Sankara’s commentary. Shanti verse is given at the beginning and the end. The translation is coloured and influenced by the Adwaitic standpoint adopted. A lady doctor who saw this book on my table casually dipped into it and said that the translation is not literal. She said that in the first verse of Valli two katha-u-Sinithaha (approach) is translated was chained and that is not quite accurate as Chain is too strong a word. This criticism is perhaps correct from the peculiarly balanced standpoint of Isa, but brings out the advaitic interpretation in its heightened colours. The clear advantage is we have here not only Sankara’s commentary but also indication of changes of shades of meaning which the adwaitic standpoint involves, by the manner of translation. A compendious single column of six smaller Upanishads is a distinct advantage. The commentaries are short and bring out the meaning of the text fully. The Tirupati Academy is bringing out similar volumes of Upanishads with the bashya of Ramanujas. We have in these two series a technical help for comparative study.

Wisdom of Siva

By Swami Sivananda, pp. 213, price Rs. 4-8-0.

Swamiji here gives a synthetic presentation of the scheme of life conceived by Hinduism. To the Grahastha who needs a composite view of life, and inspiration for day to day life, the presentation is helpful. The goal of life, faith and aspiration, Vairagya and renunciation, Sadhana, self-control, Yoga, Gnana, Karma, Bhakti, Enquiry and Meditation, Samadhiare dealt with from the background of personal experience and with a view to help the busy householder.

Secrets of Self-Realisation

By Swami Sivananda, pp. 170, price Rs. 4-8-0.

Much the same topics as in “Wisdom of Siva” engage the attention of the reader. The technique of short-numbered sentences, leading by easy steps to deeper aspects of the subject is adopted. Here too we have a good knowledge of the Modern Hindu and his needs and a desire to help him to practice the highest life. The chapter on Gnana Yoga is particularly good. We have read it in two hours and in the end we had a better grasp of the basic and higher principles of Advaita and a larger knowledge of its paribhasa than we had before. For a succinct yet a full statement of Advaita, this is just the book.

Amrita Gita

By Swami Sivananda, pp. 50, price Rs. 1

All the Yogas - Hata, Karma, Japa, Nada, Bhakti, Raja, Gnana, Adhyatma - passed in review in short chapters, each giving the back round philosophy. The basic principles, and the methods of Sadhana, Japa, Nada, Yoga are not usually expounded in the ordinary books, - are a welcome addition. A useful compendium for sadakas.

Yoga for the West

By Swami Sivananda, pp. 35, Rs. 1.

Swamiji has disciples and followers in West for their benefit this brochure is written, to guide them by easy steps into sadana of yoga. The task is no doubt difficult but is achieved by eschewing technicalities and adopting the sadhana to the social habits and mentality of the West. Asanas, Pranayama, meditation are taught and the spiritual benefits indicated. This book is more successful than others in introducing to Westerners, a subject so peculiarly Indian, than others, by reason of its simplicity and clarity.

Anandalahiri - Bliss Waves

By Swami Sivananda, pp. 74, price Rs. 4.

Sri Sankara was a worshipper of Sakti-Tripura Sundari. His Ananda Lahiri is a classic on tantra taking the sadaka into the deeps of the philosophy. It is used all over India for Parayana. Swamiji gives the text verse by verse. Each verse is first translated into English and’a short commentary follows. The mantras including Sri Chakra with the diagrams and bija-aksharas are added for sadaka. These may not interest the general reader. The Sanskrit text in the beginning and the free English translation at the end by Boris Sacharow are welcome. The best edition of Ananda Lahiri we have come across.

Gospel of Divine Life

By Swami Sivananda, pp. 123, price Rs. 1-8-0.

Another ‘full-life’: book from Rishikesh. Section I contains Siva’s messages on ‘self-realisation’, ‘real education’, ‘a word to parents and girls and sannyasis’ - Section 2 Siva’s songs. Section 3 on Mantra, Asanas, Pranayama, eye-exercises and Surya namaskar. Section 4. What great ones say - tributes to Swamiji’s work. Section 5. Health for success and divine life.

People’s Preceptor

By Mr. K.A. Tawker, pp. 41, price annas 12.

Mr. Tawker is a disciple of Swami Sivananda. He has written a life of Swamiji. Now he has attempted in the booklet to give the teachings of Siva in relation to some of our national problems. He shows that Swami Sivananda advocates a World Government, banning of War, adoption of what is best in communism, a better attitude to labour, deprecates display and abuse of wealth, black-marketing, favours art and culture and has a good word to say even of cinemas. A book for those who want to know the views of Swami Sivananda on problems which confront the Government and the governed alike in these days.

6. Yagna Prasad Book 1 Numbers 2, 3, 6

Swami Chinmayanandaji Majaraj, Mrs. Seshadri, Editor-in-Chief.

Swami Chinmayanandaji - the intellectual leader of Swami Sivananda’s revivalist movement in Hinduism has been conducting a type of yagna, more in consonance with the spirit and needs of the times than the old. The modern yagna have done away with the animal sacrifices and have retained only Homa. Retaining this much of traditional yagna the Swami has replaced the usual mahayana of Upanishads by morning classes in which the message of a kenopanishad is expounded to an audience living in the modern context of life. The change is all for the good, Hinduism if it is to fight the insidious forces of secularism, has draw upon the higher reservoirs of religious life and this can only be done by an exposition of Upanishads which is relevant and applicable to the modern environment and challenges. In another direction Swamiji has introduced a reform. The main stress of these studies - issued in connection with the yagna is that the message of the Upanishads is for the common man, to the Grihasta and not for saints, sannyasis only The topics dealt with in the exposition of kenopanishad are: (1) The path (2) God and me (3) Karma (4) Fall and rise of man. This shift of emphasis is necessary to remove the impression that Upanishads are much above the comprehension of common man. The greatness of a religion lies as much if not more in its capacity to raise the morality and conduct of the masses and influencing the contemporary climate of life than in the extent of custom and ritual. We can forego a few tall giants if we can add an inch or two to the stature and height of average man. We follow with great interest the new experiment and wish it all success.

7. Bhakta Charitra of Kalyan Kalpataru

Pp. 707 - two volumes - Gita Press, Gorakpur.

The supplement to the February issue of Kalyan Kalpa- taru takes the form, of a Magnus opus on Saintology ta field not yet fully explored in comparative religion. Kalyan Kalpataru deserves the congratulations of the religious public for offering this grand banquet. In the first volume are gathered the lives of Bhaktas of all ages, puranic and historic from Sanathkumara to Aurobindo. They are classified under Siva, Vishnu, Madhwa. To exemplify the comprehensive nature of the volume, the Tamil Thevaram Saints, Appar, Gnansambandar, Sundarar and Thiruvathavur adigal, - Vasihnavite saints, Vishnu chita - Madhwaite Saints, - Purandaradasa are included. Alwars receive detailed mention. Women Bhaktas are fall represented. The photos and pictures a feature of this aka must have involved immense labour in collecting. The second volume contains, essays on Bhakti expounding how Bhakti is an easy sadhana, the relation between Bhakta and Bhagavan, the secret of Bhakti, Bhagavata Dharma, glory of Bhakti, the philosophy and theology of Bhakti, value of Nama sankirtan.

While for purposes of devotion and religious sentiment this banquet has the quality of a royal dinner - for purposes of scientific study and saintiology it may prove a barmecide feast. A definition of the Bhakta and his characteristics -would have imposed a selective gauge, profitable and enlightening. The lack of it has fixed the title, ‘Bhakta’ to the whole Valhalla including Annie Besant and Malavayya. The legendary, puranic and historic are so mixed that a classification becomes impossible. The introduction of something like chronology would have added much to the utility of the volume giving us a clue to development of Hindu saintology. As it is, the special volume may be a good quarry and much refining and winnowing work has to be done, before the material could be used for comparative religion. It is much to the credit of Kalyana Kalpataru that a field hitherto left fallow - has been brought under cultivation promising a rich yield in the future Swami Vivekananda and Keshab Chandra Sen Ramanamaharishi and Ramadoss (Canara) should have been included. For Christian Bhaktas, we draw attention to Sadhu Sundar Singh - who was a Christian yogi of India in the highest sense of the term. Those who desire to get the feel and tone of the emotional Hinduism would do well to read the anka.

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.J.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, Hall’s 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. I.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.

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