The Pilgrim

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

Editor: P. Chenchiah

Attention Please

Readers are requested to note that Mr. P. Chenchiah has resigned his editorship from this issue. All communications, correspondence, should be addressed to Dr. R.D. Immanuel, Leonard Theological College, Jabalpur. I request the editors of the magazines on the exchange list not to send the magazines to me from June onwards but to the new editor. The Publishing Companies will also note the change of Editorship. Rev. R.C. Das has resigned. The new secretary is Dr. A. Ralla Ram, D.D., Jamna, Allahabad.

Editorial Notes

1. I Have Resigned - I Feel, I Owe It to the Readers to State Why

No undertaking of Indian Christians can survive without foreign help. This foreign help nowadays consists, in the case of a Magazine - of Missionary supporters and committees, who have their own ideas of what is Christianity and are out of sympathy with any deviation from the rigid line of tradition. I belong to a group, since I became a Christian, which knew no allegiance save to Jesus and permitted itself freedom of thought on all other subjects, on church, scriptures, prayer, fellowship. In these circumstances, a collision was inevitable, and my wonder is that it delayed so long.

All those who wrote to me were sympathetic with my policy. These included retired Missionaries and Missionaries working among educated Hindus. I have not received even a whisper of dissent or dissatisfaction. The reports of Committee meetings did not, in the form they reached me indicate any. This is not to say there was no opposition. It did not come in my way, it did not find entry into the minutes. But there it was without doubt.

Some months ago, I wrote advocating fellowship of religions. I said those who are advocating common philanthropic work with Hindus and Muslims and are praying together with them particularly when drought or other calamities threatened are doing the right thing - acting after the heart of our Lord.

This was the cause of offence. A friend of mine, whom I respect very much and in whose place Hindus, Muslims and Christians pray together though in a Christian Church mildly remonstrated with me. An article in The way of Christ politely differed from me. This was all I knew. But somewhere there was a depression in the Bay and a storm was brewing.

The Christian in Committees or outside, soon develops a diplomacy. He adds to the innocence of the dove, the wisdom of the serpent. He is not altogether a lamb among wolves. When he does not like you he does not say it to your face. He used to do once, but now he has found a better way. He passes a resolution of appreciation and cuts off the sinews of war. This exactly happened I am told on good authority that some in the Committee threatened to withdraw subscriptions and some subsidies, if my policy continued - a threat which drives any Secretary of any Indian Christian Association into panic. Like Arjuna, he lays down his arms, shakes, and sweats in fear.

When I was appointed, the Committee well knew my views. My views - which some disapprove - are the result of the convictions of a lifetime just as the views of the conservatives which I disapprove - are the result of many life times. I am not likely to change my views to suit them nor they to suit me. In such a situation somebody has to quit. I choose to quit. I do not like the association of which “The Pilgrim” is an organ to suffer by reason of my continuation as the editor. It has been my principle throughout life, not to stay a minute longer, where my views as to what I consider to be the will of Jesus could not be freely expressed. Brotherhood of religions is part of my creed, I will not change it for any. I do not see why I should continue in a thankless task any longer. So, I resign.

My successor, Dr. R.D. Immanuel is a friend of mine. He knows foreign missionaries and committees better than I - who am a layman and a lawyer all my life - do. I wish him success. I am sure under his able guidance the Society and ‘the Pilgrim’ will prosper. Both have my best wishes and prayers. I gather Rev. R.C. Das has resigned and Dr. A. Ralla Ram has taken the Secretaryship.

While the true cause of the rift was unspoken and was not even known to me, there was one criticism of my policy with which I can sympathise. The articles in the Pilgrim are said to be highbrow. They are not helpful for propagandism and are beyond the grasp of the ordinary catechists and missionaries who come to the mission field. In short, it was said the ‘Pilgrim’ did not deal with popular Hinduism. This much-used or abused word means two things (1) The way a religion, in this case Hinduism, brings its ministrations down to ordinary men and tries to build up their religious life (2) The festering ulcers and wounds religion breeds, when it institutionalises itself and fails to be a real power.

In the first sense popular Hinduism is a part of the living mechanism of Hinduism. Hinduism reaches down the ordinary Hindu in feasts and festivals - in temple worship and celebrations - in drama and literature. In the very first issue, after I became the editor, I wrote an article on kathakali. This study - how religion popularises itself - how it strives to keep alive in the world - how it manages domestic evangelism - is one of tremendous psychological importance and interest. It needs a psycho-analyst to tackle it successfully and few of us are qualified for the task. I am lawyer by profession. However much I regret it, I am bourgeois and out of touch with the proletariat. In view of this fact, a committee was appointed consisting of Rev. Diehl and Rev. Das to contribute articles on this subject. I have published and commented on every thing that they sent. On this matter my conscience does not trouble me. I wish this aspect of Hinduism will be more and more studied.

What zealous Christians whether Indian or Foreign mean by popular Hinduism is just the matter which “Mother India” dealt with. They delight in the cesspools of Hinduism and should like to report about the drainage system of the Hindu faith. Fortunately or unfortunately two can play this game. It is not in Hinduism only that prostitution, idolatry, and religious immorality exist. The Hindu opponent can retort and ‘Mother India’ easily produces ‘Uncle Sham’. My objection to this kind of religious propaganda is that it does not become the dignity, and decorum of Christianity. It savours of street brawl and hooligan brick-brat, back-alley fight which compromises the nobility of Christianity. The charge we urge with zest against other religions comes home to roost. It is smelly and unsavoury this fight with stink bombs. We would advise Christians in the interest of religious cleanliness and sanitation to avoid it. For expounding this type of religion an old time catechist with his invincible armour of ignorance alike of Hinduism and spirit of Jesus would be a suitable editor. Educated men ill suit the job. I for one, freely confess, I am thoroughly unfit for it.

2. Rain and Prayer

In this twentieth century, where men pay true homage to science and lip homage to miracle this strange land of India can produce surprises. We wonder how many educated people in the west honestly believe that God has anything to do with rains and that prayers can change the weather. Such belief notwithstanding prayer for rain in the prayer book is looked upon by enlightened Christians as anachronistic (a terrible word, I admit but is in the dictionary) and on a par with primitive belief in rain-makers. What with artificial rain-making and turning sea-water into fresh water, the mild belief in the Lord of the weather is becoming more and more old-fashioned.

Yet when monsoons failed for five years at a stretch, the Red Hills tank touched a new low and the Municipal. Commissioner issued bulletins on our sad plight and hinted that about June Madras will be in a pickle without water, we all cried “Is it come to that.” After hysterically talking about artificial rains and turning sea-water into drinkable stuff, after loftily dallying with Tungabadra and Krishna projects, we settled down to an anguished cry to God for rain. We never thought of God, when a turn of the tap gave us water. God is in spite of our spiritual enlightenment, the last resort, to be approached, when every thing else fails. The Hindu performed yagna and the Muslim and Christian prayed. To the astonishment of even the faithful rains came and that in plenty. The depression in the Bay - not even suspected by the Meteriological department, - had in it something like an answer to prayer. Let us not start a quarrel whether God would hear a Hindu or a Milecha’s prayer. Let us feel thankful that He has heard our cry. Let this bring Hindu, Muslim and Christian together in a fellowship of prayer. Does this offend the orthodox mind? Let it. It rejoices the human heart. Let this suffice.

3. The Union Movement in Hinduism and Christianity

Of the developments in Hinduism in South India, the starting of a Union movement - aiming at bringing together Saivites, Vaishnavas by Sri Sankaracharya of Kamakotipeetam stands out prominently. The Saivites and Vaishnavites are like the Catholics and Protestants. Where they do not fight each other, they live apart, highly immune to each other’s influence. The antagonism was the result of Veeravaishnava and Veera Saiva movements of the latter-day. In Mahabharata, Siva and Vishnu are co-equal Gods, worshipped by all. From time to time, movements to unite them, both were started but all of them seemingly petered out. Here and there, we have Hari-Hara temples, where the idol is half Siva and half Vishnu. In Thyagarayanagar, near Madras, there is Siva-Vishnu temple. Curiously enough the impulse for union always came from the adwaita-smartas, who hold to reality beyond Siva and Vishnu and therefore, see them both as expressions of that reality. The Telugu Bharata was dedicated to Hariharanatha. The Sectarian milieu differs in Christianity and Hinduism. All Christians have the same scriptures - the Bible and all of them worship the same Lord - Jesus and one should have expected this to be solvent of all sects. History proves otherwise. Creeds and interpretations are the perennial sources of Christian sects. Sectarianism in Christianity like caste is a contradiction and thrives as a contradiction. In Hinduism, Siva and Vishnu are for all practical purposes different Gods - the scriptures are different. There is no common ground for the faiths. As in Christianity, so in Hinduism, sects petrify into communities.

The approach to Union naturally differs. Sri Sankara Charya is appealing to the spirit of unity - to a synthetic outlook of mind, which are congenital features of Hinduism. He is not attempting to unify worship or scriptures. He appeals to the spirit behind them. This is Indian genius.

In the Christian-unity movement, the first concern seems to be to produce a united organisation and a common creed. The unionists in Hinduism and in Western Christianity are each following their own national genius and are threading back along the line of historic evolution. In this connection we should not neglect what is taking place in secular politics. We want to transcend Communalism within the State and Nationalism in the world. The line of progress, may be studied in the exertions of the United Nations.

We think we ought to learn from each other and benefit from each other’s success and be warned by each other’s failures. The Hindu has to pay more attention to organisation. The Saivite and Vaishnavite must come together and worship. The spirit is too much shadowy without the body. The Christian has to learn to appeal to the unity in spirit - in Christ. Both must learn from the State, which is endeavouring to struggle out of Communalism and Nationalism. We wish all the Union movements, God’s blessing and pray that all of them should fructify. In Union lies our strength whether in religion or in society.

4. Thanks to All

Before, I close these notes, I should like to express my profound thanks for all those who co-operated with me in my efforts to make ‘the Pilgrim’ a power in the religious field. Dissent there was, but assent was not wanting in a large measure. If a rift in the lute was developed, the lute before it was silenced gave some good music.

Every Hindu scholar I approached readily responded and entered into the spirit of the “Pilgrim” and enthusiastically helped. I have entered into fellowship with the large hearted, sympathetic, creative exponents of Hinduism. I cannot sufficiently thank them. The Bombay Theosophists with their two excellent organs “Aryan Path” and “Theosophical Movement” were the first to welcome. I am grateful for their sympathy. Most of the prominent Hindu Journals in spite of want of parity came on the exchange list and some of their own accord. Without a good exchange I could not have felt the pulse of contemporary religions in India. Publishers shy at first, began to send their publications after seeing, reviews which were always candid and critical. Today the Review section has grown very much since I started. One third of the space is becoming insufficient. To the exchange magazines and their editors, I express my gratitude I may write a circular letter to them. Any way, I request them to take this as a notice that review books and exchange magazines should not be sent to me but to the new Editor, Dr, R.D. Immanuel, Leonard Theological College, Jabalpur.

Sri Rajagopalachari was the first to welcome and appreciate the magazine. He was then the Viceroy and later Central Cabinet Member. When he came back to Madras and had to assume the Chief Ministership reluctantly, he wrote me another letter expressing his goodwill towards ‘the Pilgrim’. I told him that I am resigning and why. He wrote back hoping that the essential service of religious brotherhood will be continued by me through other channels. We publish a letter from Swami Chinmayananda, who has been holding a yagna in Poona. He rejoices at the growing good-will among religions and is happy that there is an Association like the Association for Christian study of Hinduism. Swami Sivananda has been a generous friend and well-wisher. Rev. Edwards, Rev. Baninga and Dr. Arno Lehaman, Dr. Popley have been appreciative of the policy of the paper. The Committee members, the Secretary and the Treasurers, in spite of differences of opinion were always courteous and generous. To all these, my heartfelt thanks.

HAH. SREE SWAMI CHINMAYANAND, 16, Park Area, Karol Bagh, Delhi Sri P. Chenchiah, 28, Halls Road, Egmore, Madras.

Dated, 14-5-52

Adorable Self,

    Om Namo Narayanaya!
    Om Namo Sivaya!
    Hail, Hail Christ!
    Salutations!

Glory! All glory to thy Society. This is the true spirit to approach Religion. Chinmaya is besides himself to know of this Society. May the one Lord, who vitalises the pith of all Religions guide us all and help us to guide ourselves up to Him.

With sweet memories of thy heart of Love, exposed in Venkatagiri, a year ago, with prem arpanam.

Thy own self,

(Sd.) Sri Swami Chiamayanand.

Articles

Review of Hindu Religious Literature

As in the year 1950, there has been a diminution in Volume and Quality of religious books issued in 1951, thus emphasising the shift of interest from the spiritual to the secular. Most of the books are of explanatory and expository character. Only 2 or 3 books stand out as conspicuous.

On Vedas the volume on the History and Culture of the Indian people - sponsored by the Bharatiya, Vidya Bhavan - bearing the title of ‘Vedic age’ is perhaps the best critical survey of the Vedas - embodying both Western and Eastern scholarship (Reviewed by the Editor in the Guardian).

Sri T.V. Kapali Sastri’s Bashya on the first ashtaka of Rig Veda is a scholarly addition to Vedic literature, interpreting the Vedas in Nirukta, Dayananda, Aurobindo school of esoteric interpretation as against Sayana’s ritualistic exposition. Among articles Vedic scholars and Atharva Vedal by H.G. Narahari in the Aryan Path, may be mentioned. The reprint of ‘Life of the ancient India’- by Kaegi has been issued. Mr. Josyar has brought out Rig-Veda Sanhita.

Upanishads: - Editions of Upanishads with English translations and commentaries, of Sri Sankara and Ramanuja have been published during the year. Swami Niklananda of Rama Krishna Mission has translated Katha, Isa, Kena, Mukunda. Swami Sivananda brought out a similar edition of six major Upanishads. Tirupati academy has issued Aitreya, Taitreya with Ranga Ramanuja’s, commentaries. ‘Vedanta in story and dialogue’ of Sri R.R. Diwakar, ‘Vedanta through stories’ by Swami Sambhudananda may be mentioned. Max Muller’s ‘Vedanta Philosophy’ has been reprinted.

Brahma Sutras - Brahma Sutra Mithakshara of Anambhatta edited by P.S. Ramaswami Sastri falls within the scope of this review.

Gita - The usual flow of translations, most of them unnecessary, has diminished very much. Swami Sivananda’s handy edition with short commentaries is reviewed in this issue and Swami Narendra’s ‘Compendium of Gita’ takes the form of critical studies in the Advaita interpretation of Gita. A welcome addition comes from a catholic student of Hinduism - Rev. Kalathil - in his Gita concept of God.

Darsanas - An outstanding book on Kundalini Yoga is Swami Narayanananda’s. ‘The Primal power in Man or Kundalini Sakti’, Swami Sivananda’s ‘The science of Pranayama’ gives a popular exposition of breathing exercises. Sir John Woodroffe’s (Avalon) famous books on Tantra - ‘Serpent power’, ‘Garland of letters’. ‘Sakti and Sakta’ - are republished by Ganeshand Co. Nyaya takes the lead this year. Satischandra Chatterjee gives us the Nyaya theory of knowledge. Two Sanskrit text books have been edited - Nyaya Siddhanta and Tatwamritam by S. Subramania Sastri and ‘Gadadhara’ Bhattacharya’s ‘Utpatti Vada Lakarartha Vidhura’ a treatise on a verbal cognition according to Nyaya - by Subramania Iyer - has come out.

Oxford University Press has issued Henry Holmes Ingall’s, ‘materials for the study of Navya’ - Nyaya - a guide book of great value.

Books on Advaita are very few. Vedanta karikavali edited by Krishnamacharya by Adyar Publishing House, a translation of Dwadasa - Panjarika stotra of Sankara translated by K.R. Pishoradi have caught our eye. Vishishtadvaitam has been much to the fore as our review columns show. ‘The Philosophy of Beda-Bedha of Bhaskara’, ‘The idea of personality’ of P.N. Srinivasachari, Sri Ramanuja’s ‘theory of knowledge’, ‘The idea of God’ of Dr. K.C. Varadachari are conspicuous. Outlines of the history of Madhwacharya by Mr. Krishnaswami reminds, us of the third great school in the South. ‘Kural’ by Ramachandra Dikshitar, ‘Sivagnana gotham’, ‘The world expectant’ by Sri Kumara samiji - represent the output of Saiva and Veerasaiva Schools.

‘Mystics and Mysticism’ by P.N. Srinivasachari - ‘Poets and Mystics’ by Nilakantagupta Tantra Sangraha of Narayana by Vaidyaratna pandit, Swami Sivananda’s - ‘What becomes of the soul after death’ cover Mysticism, Tantra and Hindu eschatology.

On Hinduism in general the following books have appeared (1) ‘Hindu culture, Essays and addresses’ by Guru Dutt, ‘Introduction to the study of Hinduism’ by Sri Bepin Chandra Pal, ‘Hinduism and eternal verities’ by Roy Chowdri, ‘Web of Indian life’ by Sister Nivedita, ‘Hinduism’ by Monier Williams are reprinted. The borderland of philosophy and religion is explored by Swami Sudarsanananda in his ‘origin of creation’ (Cosmology) and by Madhawatirtha in his ‘Wonders of Time-space’ and ‘the concept of time in Indian Philosophy.’

Buddhism and Jainism - ‘New light on Buddha’s first sermon’ by Mohan Singh, ‘The edicts of Ashoka’ by Mr. Srinivasamurthy and Krishna Iyengar - represent Hindu appreciation of Gotama’s Gospel, Rhys David’s ‘Buddhist India’ is reprinted and the Penguin series has brought out, ‘Buddhism’ by Humphrey, ‘Jainism’ by Jothi Prasad Jain - Benares Hindu University is the only book on Jainism we have noticed.

Memorial volumes - Tributes are paid to outstanding scholars by memorial volumes which contain a good deal of Religious study of Hinduism often by-passed. ‘Studies in Philosophy’ - Sri Radhakrishnan’s Shastipurti volume, Kumaraswami’s memorial volume by Abindranath and Stella Krimish, Prof. D.V. Potdar commemoration volume, B.G. Baura’s commemoration volume are commended for study.

A Talk With Sriman T.V. Kalyana Sundaram Mudaliar

Mr. Kalyanasundaram Mudaliar was an old friend of mine. He, Mr. Chakkarai and I occupied the same political platform in the days of Montague-Chelmsford Reforms. Those were the days - when Mahatma Gandhi was not yet a Political force. Years afterwards, he became the Moses of India to redeem his people from foreign bondage.

Mr. K. Mudaliar had little of orthodoxy in him. He was open to new influences. He led the Labour Movement - then nascent and advocated cause of labour in his paper Nava-Sakti - a magazine which set the tone to modern Journalism by forging a literary style understandable by the people and by embodying ideas hot from the anvil of life. Then we parted, we heard of each other, but rarely met.

Then one day I read in the Guardian, a review of his poems about Christ in which he was responsive to two ideas that rarely touch a Hindu - the atonement of Christ and the saving power of the blood of Christ. A vague desire to know the psychology, behind the poems came to me, but the desire languished as other things hurried me away along the stream of life.

A lawyer friend of mine, who is devoting his life to editing Saint Ramalinga Swami’s poems took me to him. If I continued as the editor of this paper, I should have written down our conversation and sent it to him for approval before publication, As I have no time for it, I am giving the gist of it, which I hope is quite accurate.

Mr. Mudaliar was a Tamil pandit in the Wesley College, Madras and had occasion to hear the scriptures expounded. He happened to get into an orthodox revivalist group, who spoke of sin and repentance of Cross and blood of Christ and atonement. He was impressed but not gripped. It has happened to him what has happened to me. Whenever I read the orthodox literature about God, I have doubts as to existence of God - the God they speak about - God who rejoices in sacrifices and sends people to hell. When I read atheistic, sceptical, scientific books particularly evolution-literature, I am sure there is a God. Why it is so, I don’t know? The scientist argues really for God though they may think they are arguing against Him. They have no ears for the subtle tunes of the spirit. The orthodox really argue against God, when they think they argue for Him. They lose common sense, sense of vision - don’t see the obvious. The Orthodox cannot see with their eyes, the scientist with his soul. All the revivalist talk struck no chord in my friend’s heart.

Mr. K. Mudaliar was a devotee of Ramalinga - that great modern saint of our days. He read his books under a pandit, who held him to be a heretic. The more he heard of his heresy, the more he liked it. If he studied under an orthodox follower of Ramalinga, he would not have found him so attractive. God has shown him his Grace by taking him to one who did not regard Ramalinga - an orthodox Saivite. The great Grace of God, comes to us when he plants us among the orthodox and makes us feel how little they know of what they affirm or of what they decry.

It is Ramalingaswamy that opened my friend’s eyes to the magnificence of Christ and the magnitude of his message. As he read the two hundred stanzas, in which Ramalingaswami weeps for his sins, he awoke to a sense of sin and the need for repentance. As he saw Ramalinga - Swami’s portraiture of Sivan the face of Jesus flashes on him - the God who conquered death, drank the poison to save men. Christ came to him through Ramalingaswami. Where revivalist failed Ramalinga succeeded. Evidently Ramalingaswami is taking him further into Christ and Christian experience, Ramalingaswami believed in Death. We all do. But then he believed in resurrection. This few of us really believe. Mr. Mudaliar sent to me the other day his book on Death and resurrection. I am an Andhra and cannot read Tamil. I know the author, I can understand the rest.

Our conversation started with my question, why Christianity had so little effect on Hindu thought. He said this is a mistaken notion. He gave many episodes from Puranas, which show the influence of Christianity Of this interesting topic, I must take some other occasion to write.

The last word he spoke as I took leave of him, was what our country needs is a conviction of sin and repentance in ashes and sack cloth Strange words from a Hindu, which have a family resemblance to revivalist preaching. Even a revivalist may say the right thing occasionally - why not? Strange but how true? Our countrymen, who heed this message will someday bless the speaker.

Reviews

1. Kailash

A Drama in Seven Acts. - by P.A. Krishnaswamy, North Indian Printing and Publishing Co. II-B, Lawrence Road, Lahore, pp. 75, price Rs. 2-8-0.

Indian Christian contribution to Indian literature has passed through two stages and through the author of this and other dramas has developed a new stage. The Lyricists of Christian devotional songs and the epic poems on Christ and Christian life mark the first stage in which Krishna Pillai, Purushottama, Narayan Vaman Tilak are prominent figures. In this type of literature the language poetic form and sentiments are Hindu and the theme Christian. Christ and Christians speak to the Indian heart in the Indian Language. Michael Madhu Sudan Dutt was the pioneer in a field in which the Christian ventured to write in Bengali of episodes in Ramayana and did it so magnificently that he was recognised in Bengal as the founder of Modern Bengali literature which has found its summit and consummation in Rabindranath Tagore. Here Hinduism speaks to the Hindu in his own language through his own gods. The Christian is behind the curtain and occasionally peeps in.

Mr. Krishnaswamy follows Dutt and Tagore School in a new manner. His medium is English and the artistic form, the Drama, which none of his Christian predecessors adopted. The characters are Hindu Gods and devotees. The sentiments thoroughly Indian. What was implicit in Michael Madhu Sudan Dutt becomes explicit in our author. These ancient Gods are suffused with the spirit of Christ. The voice is that of Siva and Krishna, but the spirit and action is that of Christ. The Hindu hears his ancient Gods teach a new dharma, kindle a new love. If the introduction of Miss Kamalini Sircar echoes to any extent the Hindu in her, this Drama has a great appeal to the Hindu, and he would like very much to get the Lord through the familiar Gods of old, in a mental atmosphere that has become his nature. To evangelism of the highest and purest kind, this type of Drama makes a distinct and original contribution.

We have expressed more than once, that the peculiar genius of the author lies in utter simplicity. If true literary art is maximum thought, in minimum words, the author displays this art in a high form. The language is the common tongue devoid of any academic taint. The lines hardly contain more than five words. Yet in every page, a sublime thought is conveyed. His style is the antipodes of the ornate and the majestic. It has the sweetness of the child’s language and out of the mouth of the babes and sucklings great truths stream forth. We hope his example will be followed. In our vernacular literatures we are passing from elaborate-artificial to simple-natural. This drama deserves to be studied by vernacular literary writers Hindu and Christian from this standpoint.

Swanaya and Premalata - represented by two clouds are on their way to Kailash. A drought in the country, they pass through, touches the love of Premelata, and she decides to sacrifice herself in rain rather than go to heaven, in Kailash. The brother enraged at her conduct pursues his journey reaches Kailash. Mahadev instead of commending his zeal, commands him to go back and serve as Premalata did. The yogis find that Parameswara and his consort are rarely in Kailash as Christians find that Christ is rarely in heaven. Christ and Siva are where human heart wrings in anguish and human nerve throbs in pain.

To give an example of the author’s art, let me quote one passage:

    For what is prayer?
    It is Soul's sincere uttered or unexpressed
    The motion of a hidden fire
    That trembles in the breast
    It is the burden of a sigh.
    The falling of a tear
    The upward glancing of an eye
    When none but thou art near.

The notes are in point and highly informative to foreign readers. I do not mean that they do not benefit - the Indian reader.

I commend this Drama and the “Flute of Sri Krishna” and indeed whatever may come from the pen of this gifted author to all those Christians and non-Christians, who have cast aside the cerements of traditional orthodoxy and can respond to the new life that daily stirs the pulse.

2. Your Birth Right

Swami Rajeswarananda - Upanishad Vihar - Kailasagiri, Panagal Post, Chittoor District, S. India - 2nd edition, revised and enlarged - 1952 - pp. 132. Nominal Price Rs. 1. Copies can be had from Dr. Mahadevan, Head of Department of Philosophy, University of Madras, Madras, S. India

3. Swami Sivananda’s Lectures

During his recent South Indian and Deccan Yatra, pp. 650, Rs. 15. Edited by Swami Venkatesananda. The Sivananda Publication League, Rishikesh.

4. Discourses on Kenopanishad

By Sri Swami Chinmayananda-Chinmayananda edited by Sheshadri pp. 212, no price, gift book.

These three books illustrate in different ways the new trend observable in Hinduism to make Hindu religious truths, the property of the Indian nation by preaching the gospel widely and by telling the people how they can implement the ideals. The impulse strangely - enough came from a least expected quarter - Advaita, Swami Vivekananda interpreted the spirit of his guru in forms of thought and action intelligible and appealing to the citizen. The stimulating influence of Christianity, Islam and modern science and culture of the West was responsible for this new change. While in South India Advaita was metaphysical mathematics of cold and abstract equations, the genius of the Bengali transformed it into a human something palpitating with love and emotion. Free India is in an evil case. Unless Religion rescues itself from the cerements of the past-Secularism has an easy victory. To solve the colossal problems that face New India, we need a human creed with a heart in it - not a metaphysical jargon of theologians. Our Sympathy is with all the forces in India of all religions, which are making religion something to live by -not a far off goal at which we hope to reach at the end of ages of transmigration.

“Your Birth-right” by Swami Rajeswarananda breathes this ideal of practical religion in almost every page. The Swamiji’s book is in the form of a diary cast into aphorisms. Swamiji is bold and outspoken in his thoughts and is catholic in outlook. Of the books we have seen, this comes nearest to the Christian daily readings. What pleases most is the call to ring out fossilised ideas and ring in living thoughts; seek God in the present, rather than explore Him in the scriptures of by-gone days. Each man has a mission and a destiny. Swamiji calls upon each man to work out his destiny, rather than to imitate others. Prayer he says is most vital It goes deep into spiritual experience, those who want to catch a modern swami think along in English had better read this book of deep spirituality.

Of Swami Sivananda’s Yatra, we have already written under the caption, “A Yogi comes to our city”, whole of which is reproduced in this volume, Swamiji everywhere preached a gospel which free India needs. With kirtan as his technique he converted his audiences into co-operative units and the meetings such as we attended had revivalistic fervour Swamiji spoke of Hinduism in all its moods and tenses. Throughout he kept in mind the practical needs of religion. He offers to New India the gist of inspiration. Hinduism gives to those who want from religion not a judgement nor a condemnation but a helping hand. A religion with Yoga as its spine and social work as its life breath, a message which meets the complex conditions of today, an outlook friendly to other religions is exactly what India needs, and we are glad to note Swamiji gave it in good measure.

We reviewed in our last issue Swami Chinmayananda’s lectures on Kenopanishad. We are reproducing a letter from Swamiji, expressing his joy at the existence of a Christian Society for study of Hinduism. He stretches - forth a hand of fellowship, we grasp it gladly His lectures were a group-study with a research aim. As we already said he brings the gospel of Upanishads to the ordinary man and tells him that the Upanishads are intended for him. Swamiji has a wide knowledge of the literatures of religions, a mind broad enough to take in light wherever it comes from. The city of Poona has been the stronghold of religions scepticism and practical philanthropy. We are sure Swamiji’s lectures have brought - home to the people of Poona, that this divorce need not be perpetuated God is on the side of those, who love and serve mankind. Where then is the need for this cavil at religion? Swamiji has done a timely service for Poona. We are reading his book with interest as we are keenly interested in our people again adventuring forth in the name of God as once they did in days of yore and in co-operation with all religions work for the Kingdom of God, which awaits to descend on us, as Sri Aurobindo was never tired of reminding, if only we open our hearts.

5. Vavilla - We Have Received the Following Books

1. Life of Blogaraju Pattabhi Sitaramaiah
2. Panchangam of Nandana year
3. Sri Vavilla Venkateswara Sastrulu’s - 70th Golden Jubilee volume

The Publishing House of Vavilla is a household name in Andhra Desa. They are Pioneers in many fields and to their credit stands the publication of many literary Classics in Telugu and Sanskrit. Whenever you want a book in Telugu, the words almost spring to your mouth-go to Vavilla. The circle of pandits around the father of Sri Venkateswara Sastrulu, by their commentaries brought the literature to the door step of the ordinary man. They are mainly responsible for Making Telugu Literature, the current coin of the realm. Literature in the past was the privilege of the pandit. To day, thanks to Vavilla, it has become the heritage of the people Sri Venkateswara Sastrulu was a politician, a prominent Congressman and the editor of two modern magazines Trilinga and Federated India. No wonder then, everybody who is anybody gathered to pay his tribute to him. Sri Ramalinga Reddi presided, Sri Prakasa sent a message, Sri C.R. Rajagopalachari - now the Chief Minister of Madras, then the Governor of Bengal joined the choir with his congratulations and the Editor as an Andhra paid his tribute. We join the company of well-wishers in praying that Vavilla Publishing House may grow from more to more and Sri Venkateswara Sastrulu be restored to health to continue his public service. Sri Pattabhi Sitaramaiah Garu - the President of the Congress once, and now, the Governor of Madhya Pradesh, is one of the foremost leaders of Nava Andhra. He has been the monitor of the Country by his plain and fearless talks and guidance. He was a doctor in his purva ashrama and the story of his life will be welcomed and read all over Andhra Desa. Christians must learn to use a Panchangam. The modern style diaries have ousted them from the field. Yet we have a good deal of religious information in it, if only we read it. For example, the age of creation is given as 1955885053 years, nearer the scientific guess than the discredited 5000 years of old Biblical scholars. The Jubilee number along with tributes and congratulations, contains many interesting articles by scholars of eminence in the field of literature Religious articles on Hinduism are not wanting. We notice the following. (1) Sri Narayana Tirtha (2) Sama Veda and Rig Veda. Sri Prabakara Rao in the article, ‘Our cultural wealth’ refers to Jesus as a much misunderstood man. He could have said that few misunderstands him more than his own Church. This is all the more - reason to understand him aright.

6. The Concept of Man and the Philosophy of Education in East and West

7. Yantras Mechanical Contrivances in Ancient India

By Dr. V. Raghavan, M.A., Ph.D.

Transactions, 8 and 10, Indian Cultural Institute, Basavangudi, Bangalore.

The Indian Institute of Culture of which the - Aryan path is the monthly organ may be said to have been born, to use an astrological phrase, under auspicious stars. From its very start, it has given to its lectures, a high tone of culture, an expert knowledge of the topic and a sense of National utility. Though yet young, it has forged its way to the foremost rank of Indian cultural Institutions and its outlook, as is usual with institutions of Bombay Independent Theosophical group, was always catholic - free from any trace of bias. The citizen of Free India would do well to read every one of its transactions of which nearly ten have been issued.

In December 1951, there was held in New Delhi under the aegis of UNESCO and Indian Government a discussion on Educational Ideals of East and West and the way these could be integrated in the education of Indian citizen. At that time it was felt that, this Conference marked a decisive date in the fortunes of Free India. The UNESCO Basic document CVA/28 August 3rd, 1951, drew attention to two characteristic attitudes of mind that distinguish East from West. The pamphlet ‘on the concept of Man’ embodies the reactions of Indian Institute of Culture. The main plea of this tract is that it may not be advisable to characterise outlooks by Geographical areas and that characteristically Asiatic views were advocated in the West and life affirming tendencies and passion for analysis were not wanting in the East. We believe that any classification should be under types and Ideologies if we seriously hope to create a world outlook.

Dr. V. Raghavan has done in his monogram ‘Yantras in Ancient India’, a fine piece of research work in a temper and mood that may well be copied by others. It has been the fashion in the so-called cult of patriotism to claim vociferously for our ancestors all the modern discoveries of science, deriving support for the claim not from any examinable data but from a vague sentiment that we should claim, for Indian Culture the best in everything. In contrast to this static mood, Dr. V. Raghavan, brings to bear on his study, a scholar’s technique of careful accumulation of facts, sifting of materials and drawing of sound deductions warranted by the facts. Authorities are not only quoted but tested. The result is a realistic view of India’s achievements in the field of mechanics, which if it does not promote our vanity, can at least be looked at with satisfaction.

On the topic whether ancient Indians had any flying machines, Dr. Raghavan has much to say. We are accustomed to effusions based on vimanas in Ramayana. The author debunks a lot of this talk. There are references to flying machines, but they are undoubtedly borrowed from Greece and often constructed by the Greek technicians. They were foreign imports as Aeroplanes are in modern India. These flying machines were in the form of birds and animals and the motive power was water, air and mercury. References are not wanting to submarines and artificial rain. To disentangle poetic fancy from facts, scientific treatises are laid under tribute. These Instruments were in the toy stage compared to our Aeroplanes. It would be interesting if Greek scholars could tell us how far the Greek claim for inventing aerial machines is well attested. Dr. Raghavan has opened an interesting field for investigation.

8. What Is Behind Race Prejudice?

After the splendid work of Dr. Farquhar, the Calcutta Y.M.C.A. Publication Department has evidently gone into hibernation. We are happy to see signs of returning life under Dr. Devanandan. The restart is in a humble way with pamphlets on ‘Issues of the day’ by competent experts. The first of these pamphlets comes from Prof. Adinarayan, Head of the Department of Philosophy, Madras Christian College and deals with race prejudice cause and cure. One of the plague spots in the world is South Africa where race prejudice had burst out in a form-which ought to make every Christian bow down his head in shame. Whatever be the religious solution, the psychological way of approach adopted by the author seems to be more acceptable and likely to produce results. India cannot afford to throw stones at others with a society based on varna or colour and wise men of India have held that we are working out in South Africa, Karma accumulated in India. The pamphlet enumerates the causes for race prejudice and suggests practicable remedies. All of us who have on their hearts and conscience, the Hindu, Muslim and Harijan tensions should read and ponder over the advice offered. We find however one omission - reference to Harijan problem, which is at the bottom, a race issue.

9. Ecumenica

Mr. Mark Sundar Rao, returned recently from his stay in Europe - where he received his training in journalism, and we have been wondering where he would emerge in the Journalistic field. Indian Christian Community offers very few openings for service in the higher religious field. We are glad to notice that he has started Ecumenica - A bi-monthly news-letter - devoted to the Church-universal. Fully conscious of the vicissitudes of Journalism in India, we still hope that success will attend the new Venture. Articles are snappy, bright and overflow with faith and vigour. We are glad that the policy of the paper, comprehends all national activities in its scope. We commend the new venture to the Indian Christian public. We draw the attention of the news-letter to the note on the Union Movement in Hinduism and Christianity.

10. Bhagavad Gita With Translation Each Verse Into English and Notes and Index

By Swami Sivananda pp. 900 Rs. 10.

To a modern student of Gita a good reliable text of Gita is essential. As translations may often mislead, the original of each verse for the purpose of verification is necessary. For those who cannot read Sanskrit, transliteration is useful. For those who know a little Sanskrit - pada vibhaga is helpful Swami’s Gita gives the original verse, translation - and pada - vibhagam. Notes from Advaita standpoint are added. Dr. Radhakrishnan’s Gita gives the Sanskrit text in Roman script. Mrs. Besant and Baghavan Das’s Gita is excellent. It has a full index - almost a dictionary - a lack of which is a defect in many editions. We found all these three books eminently satisfactory, and recommend any one of them to the critical students of the Gita. Mrs. Besant and Baghavan Das’s edition is indispensable for any critical study.

Samapada Chaturanga

I have been making a rather intensive study of Gita with a view to understand its structure and have read it five or six times. While doing so, I felt its theological terminology may help the Christian.

Theology: - Gita has introduced four names for God - personal God - Narayana, Vishnu, Hari and Parama-Purusha. Narayana does not occur in the Gita, though it occurs in Vaishnavaism which takes Gita as its scriptures. Hari and Vishnu are used by Samjaya and Arjuna respectively and not by Sri Krishna himself.

Christology: - In No. 4, Vol. 10, we recommended the use of Dehi and Sariri for incarnation. - Though Purushottamaa is the God who was incarnated in Krishna, we suggested Paramapurusha for the supreme God and Purushottamaa for the incarnation. For the Logos - Sabdha Brahman and Sudarsana are appropriate. Vyavasayathmika Buddhi (Gita ii. 41, 44) is from a metaphysical standpoint - Logos.

Eschatology: - Heaven is Swarga Hell Naraka (xi. 21). It is said to have three gates and plenty of room, - as much as zealous and fanatical religionists could desire to hold all they desire to put into it. Gita tells us very little about prenatal and post-mortem life of Sri Krishna. In Gita he is the God and Creator and sustainer of the world.

Metaphysics: - The line of division falls across Vyatka and Avyakta - the visible and invisible. Para - beyond - divides eternal from temporal. Parama purusha, universal soul - paraprakritt - the eternal nature.

Cosmology: - is Sankhyan-Purusha on one side and Prakriti on the other. Prakriti has three gunas, satwa (good) Rajas (active), tamas (dark). Evolution starts with disturbance of the equilibrium of the gunas, and we get Mahat - Buddhi (discriminating faculty), manas (mind) and senses (indriyas). Physical world is composed of elements (Bhutas).

Ethics:- Gita II. 61 gives the gist of Gita ethics - (1) Attachment (to object of senses) Buddhist ‘thrishna’ (2) desires (Kama) (3) anger (Krodha) (4) delusion (Moha). Though sin-papa is mentioned desire is the root of sin attachment - the great evil. Sin-bound world is samsara - circle of births and deaths - and Moksa, parithranam is escape from the cycle.

Curiously enough the phrase that often occurs is the one in St. John’s gospel. “He abides in me and I in him.” John 15:5. Sarvabhutastha Atmanam etc. Gita VI. 29 - self in all beings, sarva - bhutani - atmani. The more frequent idea is “all beings are in me, but I am not in them.”

News Story

This Missionary Suite was sung in Christ Church (Church of England) Jabalpur, on Monday, March tenth, to the English-speaking congregation by the Leonard-Hawabagh choir. The service began under the leadership of Canon Mataegonker, after which the following explanation was made of the composition, its words (with the biblical excerpts) and musical score having been written and composed by Dr. Henry H. Presler, a professor at Leonard Theological College.

The Missionary Suite to be sung by the choir may be better understood and appreciated after the following explanation.

A “Suite” in musical terminology refers to a succession of separate pieces having a certain dependence upon each other and intended to be sung together. No one song resembles the others, but all are necessary to each other if the music is to be complete. Each song has its own mood and message, and every song contributes to the central message of the music.

Thus, The Missionary Suite to be rendered here consists of eight movements, each of which contributes to a central theme. This central theme is the religious experience of a typical Christian missionary today. Such a missionary receives a call from God to preach the gospel to those who know not our Christ. After considerable heart-searching he goes out to a strange land, to be immediately surrounded and engulfed by a non-Christian culture. He discovers that the non-Christian religions are firmly entrenched, well buttressed by lore and ritual, and parading in brilliant, beauty. After a period of orientation, the missionary makes his formal protest in the name of the true God, but the priests of other faiths firmly oppose him. He protests against the idolatry of a splendid ceremony, or the idolatry of complete subservience to the political state, only to be met with the stern command to submit or die. In his memory are the examples of his predecessors, the martyrs, who have died for their Christian faith. He is thrust back upon the guidance of God, and the conviction that He WHO called the missionary will save that same missionary even unto the uttermost. Slowly he turns from negative protests, to a positive affirmation, and in the personal testimony of Christian experience discovers the winning confirmation of our Lord’s promise “I, if I be lifted up, will draw all men unto myself.”

The first seven movements in The Missionary Suite reflect these very aspects of a missionary’s religious experience, in the form of allegories or symbols. Thus, his call is symbolised by first, The Call of Jonah, whose hesitation and initial refusal are known to all. The second, Nineveh, while descriptive of that ancient city, symbolises all the lore and splendour of a Shanghai, or of a Cairo, or of a Bombay. The third, Elijah’s protest, refers to the refusal of heathen priests to heed the true God, while the fourth, Shadrach’s Protest, symbolises the clash between the state and man’s loyalty to God. The fifth, Stephen’s Martyrdom, depicts the moment when the tortured body is past all suffering and the soul catches a vision of an entrance into heaven. The sixth reflects the only final strength the missionary has throughout his dangerous and strenuous life, and the seventh, Paul’s Testimony, represents the witness of a transformed life. The last part of this suite, The Call Today, reminds us that more missionaries are needed, and that the other religions are firmly entrenched. Their battlements are very great. Thus, this Missionary Suite consists of a series of selections which must all be heard at a single sitting, if their messages are to complete each other.

As for the rhythms and melodies in this suite, this may be said. They reveal how the Orient looks to the composer, who happens to be an Occidental. It is hoped that some synthesis of East and West has been achieved in this music.

[We hope this experiment in wedding the East and West in music will be studied with interest. Notwithstanding the opinion of Yahudi Menuhim the great musician from America - attempts have been made to graft Western music on the Indian from time to time. Mr. Jothi Pandian of Tanjore - a member of a talented pioneering family has done some work in this field. Mr. Sambamurthi of Madras University has travelled in the West and has views on the subject worthwhile hearing by Christians. Notation for Indian music has been a sister venture. The cinema world is responsible, what Indian Church was notorious till then, for a hybrid combination of East and West. Not being a purist, I have no prejudice against Hybrids. May be as Yehudi Menuhim puts it the Eastern and Western music, run on different principles. Yet what prevents their combination? We are not competent to pronounce an opinion on the Jabalpur experiment. Any way we hope the ‘Pilgrim’ will hear more about it from those who heard it. - Editor]

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:

Dr. A. Ralla Ram, Jamna, Allahabad.

Editor of the Pilgrim:

P. Chenchiah Esq, M.L., 28, Halls Road, Egmore, Madras. (till June) Dr. R.D. Immanuel, Leonard Theological College, Jabalpur, (from June)

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 for 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:

Dr. A. Ralla Ram, Jamna, Allahabad

All communications and correspondence relating to the Pilgrim should be addressed:

Dr. R.D. Immanuel, Leonard Theological College, Jabalpur