The Pilgrim

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

Editor: Rev. Dr. R.D. IMMANUEL

Editorial Notes

It is a regrettable fact that Mr. P. Chenchiah, the editor of this quarterly has resigned. Under his guidance this paper thrived well. He is a clear thinker, forcible writer, and a fearless spokesman. He expresses his opinions frankly and never tries to please anyone. His high scholarship and his keen interest in philosophical Hinduism made him the friend of many Hindu religious leaders, and the Pilgrim was read with delight in many cultured Hindu homes because it was edited by Mr. Chenchiah. So his resignation is a loss to us. However, we hope, that though he has resigned his editorship, he will continue to contribute to these columns.

If the present writer has taken up this post, it is because no one else has offered to do this. He is quite inexperienced at this line, and he is bound to make many mistakes. But he is keenly interested in the study of Hinduism. He believes that religious experience must be shared and convictions about religious truths must be listened to attentively and criticised sympathetically not for the sake of argument, but for the sake of understanding and appreciating the values that lie hidden in the thoughts of others. So if the present editor includes articles in these pages, it does not mean that he endorses the views of the contributor. It only means that he thinks that it represents a view point which has a right to be heard.

Your editor desires to make one thing clear. He is an ordained minister. His highest ambition is to be the slave of Christ. He has certain personal convictions which might look like eccentricities to his non-Christian brothers (and also to his Christian friends). But he does not like to hide them. One such conviction is that Christianity in its purity cannot be compromised with all that Hinduism holds. So, if he studies Hindus it is not for the sake of finding out or working out a thesis of the two religions. He just does not believe in eclecticism or the fusion of the best elements of Christianity and Hinduism nor is it merely for the sake of knowing Hinduism that he studies it.

But this does not mean that he is not willing to appreciate the good things of Hinduism. Moreover, it is a well known fact that Hindu thought and culture are affecting the Indian Christians. Some of these influences are good, but he feels that not all are very good and that even some Hindus would like to modify their culture a bit. These things need very careful study and the editor wants to be a lifelong student of this subject. So, he desires, along with the Christian readers of the Pilgrim, to understand the Hindu religion a little more clearly and appreciatively. If the non-Christian readers could feel the same way towards Christianity the purpose of the editor will in some measure have been achieved.

Articles

Report of the Committee on Research in the Theological, Historical and Cultural Fields

By Henry H. Presler, Ph.D.

The writer took up the work of chairman of this committee when M.H. Harper went on furlough in May 1951, and is grateful to him and to James N. Warner for orientation. This report attempts, first, to mention what is known by the writer to be taking place in research, and second, to state two problems.

Theological Field: A Theological Student’s Fellowship was formed two years ago among seminary students. At the two annual meetings representative students read original papers and stimulated lively discussions. Aside from the merits of papers, it is gratifying to know that creative thought is being encouraged at the student level.

Professors V.E. Dutt of Serampore College, and Harold Ehrensperger of the School of Journalism in Nagpur, are projecting a journal of Indian Theology.

Since our last report, the theological conference of Indian theologians has met with Dr. Emil Brunner of Europe. The discussions proved that there is a small group of Indian Christians who are making contributions to an indigenous Christian theology.

Without consulting them, I would classify the Henry Martyn School of Islamics, and the Christian Society for the Study of Hinduism as maintaining a predominantly theological interest. The former has an institution, a library, a staff and time to develop research in Islam, and the relation of Christianity therein. The latter, by its institutes in Banaras and The Pilgrim (a quarterly) is creating an interest in the study of Hinduism, and publishing formative papers.

Individuals are working and publishing. The Christian magazines of India carry their findings, but to date, few would claim that a systematic Indian theology has emerged.

At this writing a number of Indians are studying theology in the West, either privately, or in connection with the post-war scholarships. The church in India has yet to learn whether such studies outside this country will produce pale copies of the Latin and Germanic versions of Christianity; or theologians mastered in the traditions, customs, and rituals of Indian Christianity; meanwhile our own seminaries are slowly developing post-graduate schools of their own; it is still too early to know what theological research they may produce.

Historical Field: Since our last report few historical monographs on Christian institutions or movements, have appeared; and no history of Indian Christianity taken as a whole. Indeed, it seems that our own history is not important to us. Histories of Christian institutions would provide the raw materials for analysis of trends, programmes and results, besides providing the Church with factual materials having sentimental value. But very few persons undertake to write a scholarly history of a hospital or a particular church congregation. Too often institutional histories are written for foreign consumption, and contain the barest facts previous to the last annual report. Thorough histories of institutions should be deposited in denominational headquarters, and in some central repository like the Historical Library at Leonard Theological College. The latter is a beginning but remains small; all its records are contained in a room fifteen feet square, and many of them are but printed reports of Church administrative bodies. Various historical societies are functioning among us, but my information does not, include their work.

Cultural Field: The word “culture” is currently in fashion. Culture may be defined as a pattern of artifacts, customs, ideas and rituals, that persists with a society through tradition, habit and the satisfaction of human needs. This large concept would make religion one of the parts of the pattern, and history would be written record of the tradition. An anthropologist might include the theological and historical field within the cultural field. The frame of reference of a Christian missionary allows me to separate them as has just been done.

Research in the field of Indian cultures has produced many active workers from all religions, a co-operative discipline, and a body of knowledge with a common universe of discourse. The two quarterlies are Man in India, and The Eastern Anthropologist containing reports of research done by Christians and non-Christians, and which are of interest to both The Oxford University Press, Macmillan and The Universal Publishers, among others, are issuing research monographs regularly, so that it is becoming impossible to read many of them and do any research oneself. There are a number of Masters and Doctors thesis written by Christian missionaries and Indians on some one of the Indian cultures, but not many are published. Most of our workers are required to take up responsibilities that prevent their continuing research interest beyond the academic degree. Nevertheless, the number of culture studies appearing urges that a count of the theological, historical and culture books published should be made, in order to learn which is the most active field at present.

As for the intellectual type of research in Indian cultures the only organised attempt known to the writer is being done at Leonard Theological College (I refer only to Christian efforts). Some useful papers are beginning to appear from the Department of Organised Research, in this fourth year of its existence. P.D. Padale investigated the present effectiveness of one branch of the Arya Samaj, providing a descriptive institutional study, and the only translation into English of its sixteen rituals or sacraments. Sam Peters made a pioneer study of the Hindu Akhara, about which we find nothing in print. N. Devamitra’s paper is a comparative study of marriage ceremonies of Protestant, Telegu speaking Christians of rural and urban areas. Maung U. and T.M. Cherian made an attempt to correlate the verbal and statistical histories of an old Anglo-Indian church. Cherian also tried to find out what his own church customarily believes through a study of its rituals, and investigated the practices of the invocation to saints and prayers for the dead in the Eastern churches of India as compared to the Latin Church. D.G. Mitra presented a paper comparing the doctrines of the Bhagavad Gita and the New Testament. C.M. Abraham described the problem of a foreign language church in an industrial city. S. Jayakar provided a description of a municipal sweepers community and of the interrelations of its economic, social and religious factors. Avoiding comment on the papers themselves, I indicate that such are the problems in which students of this department are interested.

The major departmental project is to discover what data exist in an urban area seventeen miles long and three wide, that would provide sufficient evidences for studies of urban religions. At least five years will be required to complete this examination after which; research in its fuller sense, can begin. Meanwhile, my associates and I have gathered information pertaining to 1637 religious institutions and their cultural contexts, and recorded it in written descriptions, on maps, and in drawings. Formal analysis of these materials has not yet begun. Meanwhile, a six-day programme of field work, reading, lectures and seminars is underway.

Turning to the social problems, investigation, Christians are at work under an organised discipline. The Y.W.C.A. School of Social work at Delhi, and the new School of Social Work in Indore, are projecting - field work inquiries into such subjects as poverty, crime, housing, unemployment and the like.

The National Christian Council is encouraging research work in these and other fields.

In the realm of Hindustani Christian music, the most active organisation is the Bareilly Theological Seminary, where a continuous effort is being made. A combination of Western harmonies with Eastern rhythms and melody types was recently made by the writer in his Missionary Suite. A few books appear from time to time with Eastern tunes set in Western notations, such as Rewa Nandrelle’s Main Prabhu ka Nam Gaun. I hope that more is being done in Indian Christian music than is known to me, such as the lyrical songs of the Telegu mass movement area.

As for other forms of art, the only painter publishing Indian interpretations of Christianity, is a Roman Catholic. In architecture, the present trend is towards the mid-Western, streamlined American efficiency building. Sculpture is non-existent among Protestants. Handicrafts, however, are fairly widespread with excellent workmanship by Christians, not for art’s sake only, but for rupee’s sake also.

This brings the reader to the second part of this report. The first problem confronting the Christian research worker in India is his own attitude. One worker wrote to me as follows “My past experience is that committees or organisations advertise themselves, spend a lot of time and money in selecting a complex organisation, get frustrated and then, after a lull, repeat the process. Meanwhile, the real creative workers are left in the lurch to starve. You cannot publicise results without giving facilities to the budding workers to produce results. We have to build from beneath.” This is the view of many individuals. Now there is force in it, and some truth. This committee does not have enough money to pay the railway fares of its members to a meeting, and nobody is objecting; but it does have a little money for research workers in need, and what we have to dispose ought to be, in their hands. This past year, on behalf of this Committee, I sent articles to most of the leading Christian magazines in India, inviting applications for fiscal aid; but I have not heard of any applications being received. We must persist in advertising the limited help available.

But a very legitimate counter can be made to the note of frustration just read. Research in the theological, historical and cultural fields can be carried on by individuals without much more than a pair of average eyes, two ears in good working order, an inquisitive brain, and a tactful tongue, provided that there is love for knowledge in the heart of the researcher. We people do not need the sort of layout called a cyclostome. What we need is the willingness to put one foot down in front of the other in the pursuit of the information. Lending libraries are functioning for our benefit, and the cost of paper and ink is within the reach of most Christian workers. I tell my students that they will have, as pastors, an unrivalled opportunity to make culture studies, provided they know how first. Their chief fiscal problem would be the cost of publication, and the Church organisation scouts on the look-out for manuscripts containing information, rather than opinions. I am against subsidising any researcher until he has produced something the hard way. We must guard against creating Research Foundations for the benefit of the “would be”.

Another problem is the fellow who is really doing research. He is too interested in his adventure to take time for general cultivation of the research idea. He is too cautious to tell what he has discovered until it is thoroughly buttressed by such evidences as would be acceptable in a first-class university. He is too indifferent to fame to give a speech. He would rather be let alone in obscurity and happiness. A year ago I began trying to obtain articles from such, in order to popularise the research idea. I failed. Nevertheless, we must try to persuade such to give time for general cultivation. The price to be paid is dear; it will cost sacrifice of time, the disturbance of an engrossing pursuit, and more Grace.

Editors Note

The following thought-provoking article by Rev. R.C. Das, M.A., is a challenge to every Christian, and needs careful study. The editor does not agree with everything Mr. Das says, especially his statements about the missionaries. But the article is rooted and grounded in his personal experience, and he speaks with the fervour and burning zeal of a prophet. No one can doubt the sincerity of the powerful appeal.

The Gospel for the Pilgrims

(Work among orthodox Hindus, Banaras, India)

1. What is Banaras? Its geographical position: Banaras represents both the head and heart of Hinduism. It contains not only hundreds of temples and other religious institutions, but it is also a very important and an ancient seat of learning. There are many schools where Sanskrit is spoken and Vedas are pronounced with the ancient accents. Practically all sects of Hindus and all schools of Hindu Philosophy and all Hindu modern organisations are represented here. Shiva is chiefly worshipped here in the phallic symbols of stone. But Hindus of all denominations come and bathe in the Ganges daily and especially on festival occasions such as the New Moon, the Eleventh Lunar day, the Lunar or Solar eclipses and other days when the worship of multifarious god and goddesses is held. In Banaras live those authoritative men, high priests and theologians, well versed in scriptures whose interpretations and decisions control Hindu religious and social polity.

   Banaras is a city at least four thousand years old dating back to the Vedic times. Originally it was a forest on the bank of the river. Ganges where came seekers and hermits for quiet study and meditation and built their simple huts and shrines. Almost all great Hindu religious teachers and saints have visited this place in its long history. Geographically in North India it occupies a central strategic position. Not far from the great Himalaya mountains (only two hundred miles) and not very distant from the East and the West and quite close to the Vindhya hills on the South - Banaras - connected by the old East Indian Railway system and other lines enjoys a most coveted situation, on a highway to all parts of India. Other centres of pilgrimage like Puri, Sitakund, Haridwar, Badrinath, Ayodhya, Prayag, Brindaban, Muttra, Dwarka, and even far southern centres like Madura, and Rameswaram, serve Banaras as feeders for the pilgrim traffic. Banaras is ancient established, and central in Hindu thought and piety, and they look unto it as heaven on earth.

2. Numbers and hopes of pilgrims: On a non-festal ordinary day several hundreds of pilgrims from other parts visit Banaras besides thousands of local people or men and women from the immediate vicinity on the countryside. On an auspicious day and a great festive occasion the number easily rises to many thousands, even to half a million. It is to be remembered that Banaras is not the only important centre of pilgrimage. Actually there are scores of other places and pilgrims who come from a distance at great sacrifice and inconvenience go round the whole gamut of the more sacred places.

   Pilgrims are of different kinds. Most numerous are the ordinary villagers - especially cultivators - mostly illiterate with their wives or widowed mothers or sisters. These always come in large batches, sometimes each batch numbering a few hundreds, They are usually poor but frugal people and have great and sincere faith. They are invariably led from their homes right through their long and arduous journeys by professional priests - called pandas whose dominating motive is monetary gain; they fleece from these innocent pilgrims as much as they can by threat and fraud. Sometimes pilgrims are duped and robbed of their money and belongings. It is difficult for us - Christian workers - to effectively touch these numerous classes of pilgrims except superficially and marginally. They are illiterate and cannot benefit by literature, are exclusive, fearful and suspicious, guarded zealously by priests against Christian contact. Yet we meet them sometimes when they are resting under a sacred tree or when immediately after their ablutions and devotions they go through the markets buying things or at Dharmashalas (pilgrim shelters) where they temporarily put up or at the railway stations where they wait for trains; patiently and sympathetically approached these open out their hearts with great sincerity.

   The second type of pilgrims who are less numerous but a better class and a more important group are educated men - sometimes married couples are highly trained - who have just finished their life work. They have now leisure to pursue religious activities and seek peace and truth. They travel for longer periods and observe things with intelligence. Though some of them are English educated, they believe in Hinduism in toto. The third type are the sadhus and sannyasis - those who have renounced the world, put on the coloured religious robe of some kind and taken to the vagrant life. You may find among them men and sometimes women of various degrees of culture and religious experience. Usually they belong to some sect or school of piety. The period of their stay in a certain place is indefinite. They prefer forests and caves, lonely river banks or solitary cells in a city like Banaras. They attend in large numbers all important shrines throughout the country. Then there is the fourth type of pilgrims. These are men who with their families have left their homes and native places and have come to centres like Banaras waiting to die on the sacred soil, meaning, passing their days in studies and prayers and meditations and observing the ceremonies enjoined in their various sects.

3. The activities, motives and experiences of pilgrims: The pilgrims bathe in the sacred water of the Ganges or other river as the case may be. Many of them will perform Yajna (sacrifice) to propitiate for some sin or as a Thanksgiving or for deliverance from some immediate calamity. Some of them will appear before astrologers - of whom there are hundreds - good, bad, indifferent - all for money, carrying on business. They tell the future and usually threaten people - these simple folks - with some dire happenings. Some pilgrims will offer pindas (balls of wheat or rice) to the manes (spirits) of their fathers or other relatives who have died but who have not been released. A few pilgrims worship the living cow. But the practice is disappearing fast. The worship of the image of the bull is common. All pilgrims after proper bath and shave and purifying stuff smeared or marked on the forehead will go to the main temple - the golden temple - because the tops are laid on with gold plaster and worship, with all the required ceremonial, the god Shiva-Vishvanath - the lord of the universe who is represented by a huge stone, mounted on the floor the phallic symbol. It is specially in Banaras that the phallus is a combination of the male and the female. Thoughtful Hindus read philosophic meanings behind this obviously indecent figure viz., that it represents the divine creative principle of the Universe. The pilgrims visit and worship many other gods and saints, some of whom may not be quite those of their own specific cult. They also spend sometime in visiting places of historic interest, and purchasing local curios.

   What do they experience or hope to gain through these ceremonial activities? Let us remember that not all pilgrims spend all their time in these mechanical and hurried religious acts. Quite a considerable number go through discipline of mind and body. Some of them engage in teaching others their religious duties. What is their object after all? For the majority of the pilgrims who travel about, it is some sort of redemption assured through these penances and rituals. Some of the simple and illiterate, village folks have a very keen sense of their own sins and wrongs, and they believe that a plunge in the sacred water will symbolically cleanse the heart as it cleans the body. They believe that a look on the awful and mysterious god will open their minds eyes. Others think that the doing of these ceremonial actions will do much merit acquired on the strength of which they will have an easy passage to heaven. But this theory should not be overemphasised by Christians as there are other more rational motives. The more thoughtful emphasise the importance of spiritual and mental benefits, from an arduous pilgrimage undertaken as it gives them a discipline and an opportunity to think more of God and cultivate in loneliness the presence of God. These would not have so vivid a sense of sin. They would contemplate upon God as Truth who is attained by the sincere seeker. Some would claim release from rebirth as the fruit of the sacrifices performed at certain special centres. There is no doubt that all want peace of mind which is of another worldly nature. One has met many a pilgrim who has gained some true knowledge of God and consequently the joy based on that realisation. Many pilgrims feel better after a bath in the Ganges and take pledges that they would try to live better in future. But from the Christian standpoint every thing depends on what they mean by a good life that is the standard of goodness and truth. On the whole the understanding of sin as a moral evil is weak and repentance is chiefly emotional. The idea of divine saviour-hood or God’s grace is not consistent or clear in their minds.

4. The spirit and method of approach: This is entirely personal. Whatever I have tried to do for twenty-two years in Banaras is very definitely based on my Christian experience and Hindu inheritance. My consistent spirit has always been a sympathetic understanding and acknowledgement of truth wherever found, presenting Christ constructively though very definitely, as one who is their own, not only fulfilling their noblest aspirations but giving much more. Through friendship and association with men in their own places I discover and secure contacts with common points and the teaching and purpose of Christ are unfolded. Hell and fire preaching are avoided. From the level of similarity between certain vital Hindu ideas and Christian truths the uniqueness of Christ and the differentia of Christianity are regarded not as antagonistic or destructive but as more perfect and going farther ahead. Once this appreciation of Christianity is attained any belief and practices in Hinduism which are contrary to the Christ spirit will be regarded even by the Hindu as unworthy and disreputable. It is the positive way rather than the negative which is followed. Christ is offered as the standard of truth and rule of conduct. A sincere effort is made to avoid controversy or clash of feeling. In outward life - as to dress, food etc. in social and political matters I have followed the country’s culture and shared the country’s hopes. That in the eyes of the orthodox identifies me with them, and it is a great step forward. A good use is made of the very little available Christian literature in the vernacular, which greatly appeals to the Hindus. Christian prayers, sermons and songs in good chaste Indian language, tone and spirit at once captivate their hearts. To the orthodox, Christ has always appeared in the past as foreign and distant. The Christians themselves have given the offence. This attitude is now beginning to disappear. We try to visit people on their level wherever they may be. We do not try to confine ourselves to the street corner or open air preaching. Such personal and private visits are enthusiastically enjoyed and returned. With those who have made some study of comparative religion, the distinctive features of Christianity are emphasised, and we take care freely and frankly to disentangle Christ from Western civilisation and theology. We present Christ and not so much historical. Christianity, the Bible (rather the New Testament) and not so much theology. This direct personal touch and this direct simple proclamation of the Gospel has been bearing fruits in that it grips attention. Through correspondence, we try to relate interested Christians in other centres. We have had a simple Sunday service; unlike an ordinary Christian service in which some get an opportunity of worshipping the one God and Father of us all, in spirit and in truth. In the Centre at Dasashwamedh Library and Reading Room, the more advanced enquirers are dealt with in quiet. The main reaction to our spirit and method is that even the orthodox do not think that Christianity is a rival and destructive religion but that it is worthy of respect, study and attention. So there is generally much cordial response. They have begun to think that Christianity is not simply the religion of the rulers and powerful Western nations supported by huge wealth and prestige but that the source of its real strength is the humble Nazarene. Another result has been that while the Christians (both native and foreign) are generally avoided by the orthodox, I have been able to mingle with them very frequently.

5. Opportunities and results: Hindrances: The above statement will indicate the opportunities. Benares has been, and still is to a great extent, a hard-hearted and a hard-headed place so far as Christian evangelism is concerned. Many years ago a pioneering missionary society withdrew from the place finding the Brahmans too stiff. The other missions here have avoided the orthodox Hindu side and developed institutional or depressed class work. My methods of friendship and understanding seem to have created an unexpected interest in Christianity. The Bible is demanded and received in orthodox school and colleges and religious institution. Simple Christian meetings and Gospel preachings are attended, though not by large crowds, but by groups of sincere and deeply interested men. They come in for private Bible study and interviews. Some come in great mental confusion, or moral difficulty for guidance, light, and strength. When Jesus Christ and the New Testament teaching as distinguished from the dogma of the Church, is presented singly, and constructively they react very favourably. The response is at once sincere and intelligent. While as a method, I have been careful to emphasise not baptism but spiritual regeneration and not church membership but fellowship with the body of Christ, yet I have had repeated requests for baptism and some have been accepted. The first convert was a Brahman sannyasi whom I baptised in the Ganges at the first important ghat. There was wonder and interest in the faces of the Hindu spectators. A nationalist youth who became a pilgrim, an elderly walking pilgrim, a Brahman widow and another sannyasi besides others have been baptised. The one hindrance to baptism is the economic helplessness into which every convert falls, and from which the individual minister, his spiritual guide is not able to rescue him. So I have been biding time depending on God and converting men’s hearts and mind for Christ. On account of the caste system, which is as strong as ever, converts are thrown off their natural social and economic positions and need temporary relief. And they look up in their dire necessity to the minister who has been instrumental in bringing him to Christ. I feel an agony in my soul when I remember how many have been denied baptism merely on the economic ground. A first class graduate of a university who being disgusted with the world has wandered about and is reading the Bible and praying with me. If he decides to follow Christ the same economic problem will rise.

   There are other difficulties of a different nature. I will simply and briefly enumerate them. (1) The lack of love and fellowship or a spiritual home for a convert in the church which appears as a dry wooden organisation. It is the one or two individual saints who keep the interest of the enquirers. (2) The call of nationalism in the country; the Christian community has no facilities to an enthusiastic patriot. (3) In places like Banaras as also in other big cities, the evangelist has to meet very strong syncretistic opinions like the Theosophists, the Ram Krishna Mission, in addition to the opposition of the reformist Arya Samajist and selfish money grabbing priests. The hostility of the intelligent, politically minded and the socially awakened orthodox is no less keen. A certain amount of indifference to religion noticeable among the youth is due to the secular outlook and immorality, largely clandestine, fostered by ultramodern views on sex, chiefly imported from the West through the cinemas and story book. (5) The average village pilgrim being illiterate and surrounded by the priest Is difficult to contact. One has to be content with ones and twos in patience and sincerity. The home is almost impenetrable, except by Christian sincerity and love. The utter paucity of Christian workers of the requisite qualifications of the head and heart is the greatest hindrance in this work, among the believing Hindus. Men who have an intimate knowledge of Hindu religion and culture and above all a love for the pious Hindu and sympathy to patiently understand the view point - such men are hardly to be found. Evangelists who are no mere propagandists but, are men and friends and are able to use the human contacts have not arisen. Mission trained evangelists utterly fail in such a field as Banaras.

6. Faith and hope: Feeling the need of a new approach to these orthodox sections in Hinduism, who were being ignored by normal Christian workers a mission called the Banaras United City Mission was brought into existence in 1930 under Co-operative auspices. The object of the mission made a tremendous appeal to me. I joined this work in 1930 and have had much joy and encouragement in my 14 years connection with this body which was very unfortunately closed down 5 years ago. I have been trying to carry on my own responsibility what I have regarded as Christian work of a high order. It has been also my sincere hope that a practical school of Hinduism might be started here for the preparation of suitable workers both Indian and foreign. I have already received much encouragement towards this and have carried on periodically studies with great success. Modern missionary organisations with all their administrative and financial efficiency lack the spiritual quality. That has been the main reason why unto now Hindu India, apart from untouchables has remained unaffected by Christian evangelism. They know the Bible and love the climate of the New Testament. But they find that the climate of love, humility, sincerity, simplicity, and quiet absent in Christian groups.

When the Ashram ideal of India will be handled and cultivated by Christians in their presentation of Jesus Christ - the Saviour and Lord, the Hindu cannot remain indifferent. It has been the constant prayer of the present writer that more and more methods and ideals congenial to the spiritual genius of the Hindus may be adopted in Hindu work. But for financial reasons and on account of divisions and jealousies among Christians many who dream dreams cannot take the initiative. But I live in faith.

Khristpanthi Ashram, 129 Dasashwamedh, Banaras

R.C. DAS

S.S.H. Committee

1st April 1952, 3 p.m. Bishop’s House, Allahabad.

(Secretary’s Report and Minutes).

During the three years that I have been acting as Secretary, the Pilgrim was revived, after it had been extinct for a year, under the editorship of Mr. P. Chenchiah of Madras. It is regrettable that for lack of funds the Committee, which was changed in its composition to some extent, could not meet fully and regularly, but it did meet in parts in Jabalpur, Allahabad and Banaras. The decisions and suggestions of these meetings have been communicated to the members of the whole committee, some of the minutes of the last meetings being incorporated into my letter to Mr. Chenchiah. Some points to be recorded here are these:

1. The Secretary was asked to apply to MISSURE (N.C.C.) for subsidy to the “Pilgrim” on the ground that it is a research needing support.
2. Mr. Devanandann and Rev. Diehl were to be approached for editorship of the Pilgrim.
3. The Secretary to write to the Secretary of the Landour Community Centre on the subject of an Institute there in the summer.
4. Rev. George Singh might be asked to write on Jamkatha of Father Bulkey.
5. That the Rev. Dr. Ralla Ram, failing Dr. McEldowney, failing Rev. H. Presler be approached for the Secretaryship of the Society.
6. That a brochure be written on the Society’s aim and work hitherto, by Mr. Das for distribution.
7. That efforts be made for the reproduction of certain books like Douglas Hill’s “Gita” and Rawson’s “Kathopanishat”.
8. The Hon. Treasure reported at the meeting on 5/12/51 that he had about six hundred rupees in the account.

During this period the Banaras Institute has been regularly held. An extra short session was held in one winter. An outside session of study was conducted in Calcutta. The number of students has ranged from eight to fifteen and consisted of both missionaries and Indian workers. It is to be regretted that for some time, courses of study on the hill stations, where more missionaries can join, have not been possible.

It has also been unfortunate that owing to my own difficult position not much publicity work has been done to increase membership of the Society, to improve its financial position and generally to promote interest in the Society’s objectives. The membership at present, though widely scattered, is not adequately strong or what it can be under proper supervision. The subscription to the Pilgrim stands somewhere about a hundred. I am, therefore, extremely glad and grateful that a friend of Dr. Ralla Ram’s ability and energy has kindly consented to conduct the Society’s affair’s as its new Secretary and also that the editorship of the Pilgrim is passing into the hands of our good friend the Rev. Dr. R.D. Immanuel in such a helpful atmosphere as exists in Leonard Theological College. I cannot omit expressing my gratitude to the retiring editor, Mr. P. Chenchiah, who though an extremely busy man undertook the responsibility of the Pilgrim at my request at a time when the Society’s Committee was not functioning properly and the paper had ceased publication for a full year. Though some members may not agree with some of his views and wished the journal conducted in a different way we must pay our tribute to his high scholarship and for the great influence the paper has created among Hindu intellectuals as well as for his very able management of the paper and the punctuality of its publication. In the midst of a busy lawyer’s life he put in a good deal of labour of love for which we must thank him sincerely. Finally, I must express my grateful appreciation of the great interest in the Society’s welfare that our Revered Chairman - the Rt. Rev. the Bishop of Lucknow has evinced ever since he became its President. I am sure others will share this appreciation with me. The Society, though not ignoring its scholarly attitude and activity has the dominant motive of helping the average Christian worker among Hindus - both missionary and Indian - by trying to equip him with the true knowledge and experience of Hinduism - and the suitable spirit and method of Christian approach to it and I hope that under the new arrangements envisaged the Society will grow from strength to strength.

R.C. DAS.

Book Reviews

How I Found God and How God Found Me

By A.C. CHAKRAVEKTI, second edition, revised and enlarged, 1952, published by The Ashram, Ramanretik Vrindaban, U.P., pp. 231, Rs. 4/-.

The author begins his preface by saying, “This book is neither a fiction, nor a romance, nor a religious discourse, nor a criticism of any person or society, nor an effort to prove or disprove anything.” But anyone who reads through this fascinating book will be inclined to answer that it is as interesting as fiction, as thrilling as romance, as enlightening as a live religious discourse, as challenging as a constructive criticism or apologetic, and a living proof of the truth of the Gospel of Jesus Christ.

The author tells the story of how he searched for God and finally found Him, or rather, was found of God. The search covered many years in which various aspects of Indian religious “paths” - were tried and found wanting. He attained a position of recognised prominence as a priest in a matt of the Chaitanya Vaishnavas in Calcutta. When chosen to go as a missionary to the West to spread the ideals and tenets of his sect in the world at large, he decided to first get better acquainted with the religion of Western peoples - Christianity. Like Paul, militant in his zeal, he came to a crisis as he tried to combat the heresy of Christianity in the holy city of Vrindaban. In attempting to re-convert another Chakraverti from Christianity back to Hinduism, he was himself converted in a most remarkable manner. After making various adjustments in accordance with his new faith, he opened a Christian Ashram at Vrindaban, where he has been witnessing effectively to the Gospel of Jesus Christ for twenty-two years.

This testimony to the saving power of Christ is especially valuable because it comes from one who was a Brahmin priest, a recognised scholar of the Hindu scriptures in Bengal, and a leader in a reformed Vaishnavism. The autobiography is thus a valuable source book for understanding religious experience, non-Christian and Christian.

The present second edition of this book has several additions in the way of giving the author’s insight into the difference between Christianity and other ways of life. These are given in very condensed form and make for slow reading, unlike the bulk of the book, but they greatly increase the value of the book as something that can be placed in the hands of non-Christians, for they are a condensed Christian apologetic to the Hindu.

I can think of nothing better than this book to put in the hands of a non-Christian. Christians will also be no less benefitted by reading it, for such a great witness to the transforming power of, Christ is an abiding challenge to all.

C.S. THOBURN.

A Logical Presentation of the Saiva Siddhanta Philosophy

By John H. Piet, Madras, Christian Literature Society for India - 1952, pp. 190, price Rs. 5-8-0.

Here is a good book to read. It is not too much to say that this volume which deals with such a complicated and abstruse subject as the Saiva Siddhanta Philosophy, is fascinatingly simple. One can read this book for hours and not get tired. But more than that it gives a clear, idea of the philosophy and religion of the Saiva Siddhanta and so helps one to understand better our friends the Shaivaites of the South, and the claims they make with reference to an absolute and final revelation. The author who has done a remarkably good job in the production of this volume is a young missionary who has set to himself the duty of acquainting himself with and having an understanding of the religion, philosophy, and ideals of the people amidst whom he feels called to serve as a missionary who has set to himself the duty of acquainting himself with and having an understanding of the religion, philosophy, and ideals of the people amidst whom he feels called to serve as a missionary. So it is the spirit of understanding, and appreciation that pervades the whole book. Says the author: “If others come to understand the Tamil mind a little bit more clearly and appreciatively, the purpose of the missionary fellowship will in some measure have been achieved.”

The book is divided into three parts - introduction, and exposition, and appraisal. No counterarguments are given during the exposition of the philosophy as such, and the reader is introduced straight to Meykandadevar and his commentators who speak for themselves. This treatment of the subject makes Dr. Piet’s book at once authoritative and unbiased. Even in the third part he only marshals the relevant facts as a vaishnavite or a Samkhyvadin would do.

This is a scholarly production. An enormous amount of exacting work lies behind this. The exceptionally wide range of material studied, the careful observations made, and the keen and penetrating insight revealed - all these testify to the excellence of the book, and make the work a reliable manual. So we commend it and commend it to all who desire to begin a study of Saiva Siddhantism.

R.D. Immanuel

Advaita Villakam (Exposition of Advaita) Parts 1-5

By K. Gopala-Krishna Iyer, retired Post Master - published by C.M.V. Press Madurai, Price: parts 1-3, 4 annas; part 4, 4 annas part 5, one Rupee.

These booklets are parts of series, in Tamil, expounding Advaita philosophy as elaborated in the Puranas. Naturally the great epics Ramayana and Mahabharata and their message comes for discussion. The author is dyed in the grain adwaitist and symbolist, and it is the second fact that interests us very much. Both Ramayana and Mahabharata are Itihasas as well as continuation of Vedic tradition. Mahabharata is pancama Veda. Recent criticism has inclined in the direction of holding them as essentially histories into which philosophy is interpolated. The question arises in an acute form in connection with Gita, whether it is the actual teaching of Sri Krishna or teachings attributed to Sri Krishna by a contemporary or later writer, Indian critics vacillated between the two. The author cuts the gordian knot by championing a view of Itihasa which has met the approval of Gandhijii. According to our author’s theory Itihasas are, not history but devices to expound theology through the medium of historic and mythic personalities. Though this view may not be without differ cuties and is against the recent discoveries of Western scholars that Puranas contain authentic history, yet to have a systematic exposition of this view leads to clarification. Even if we take that Epics and Puranas contain a substratum of history, there are considerations such as urged by the author that incline us to take the view that the epics represent a stage when history sublimated into meta-history and historical characters into types and symbols. The division of paras of Mahabharatas, the battle of Kurukshetra, chapters of Gita into eighteen, the legendary origin of Valnitka and other great Rishis, the naming of the Kauravas with the prefix indicating evil of Duryodans - supports the contention. Gopal Krishna Iyer may now and then see adwaitism where it is not, but he has the courage to espouse an unpopular theory, and as such these brochures deserve attention from the students of Hinduism foreign and Indian. As a tribute to his style I may say that I, an Andhra, with my limited knowledge of Tamil was able to read through and understand the gist of this exposition.

P. CHENCHIAH.

Vedanta Saram. (In Tamil)

By Muthiah Pillai, Published by Sir David Devadoss Kt, Retired Judge, High Court, Madras, 1951.

This is an incomplete work, as the author died in 1895 before it was completed. The publisher says it “is published for the following reasons: as there is no classical work in prose this work will serve as a model for prose works; the subject is an important one and the author’s handling of it in simple idiomatic Tamil will be very helpful to students of Vedanta Saram.”

This is a masterpiece of simple idiomatic Tamil prose. The author writes briefly and clearly. His writing reminds one of the simplicity and diction of the authorised version of the English Bible. Indeed, the author was associated with the translation of the Bible into Tamil in the last quarter of the last century and if this earlier version of the Bible Society translation has a charming simplicity, much of it is to be attributed to the author of this booklet.

In the introduction the author tells that the philosophy of the adwaita as interpreted by Shri Shankaracharya has been accepted by many educated Hindus as having logical coherence and as being the true exposition of the Upanishads and as such Shri Muthiah Pillai proposes to evaluate it.

The book as published has 63 sections or paragraphs. Each of these paragraphs has only one main idea and deals with only one link in the chain of his ideas. Thus, the first fourteen paras outline the adwaita philosophy and bring out its important features. In section fifteen he shows how the Vishishtadwaita system rose as a criticism of Shri Shankara’s philosophy. Section sixteen which is comparatively much longer than any one of the previous sections deals with Saiva Siddhanta system which in turn is a criticism of both Ramanuja and Shankara.

The remaining sections show the author’s skill as a critic. His keen insight, convincing logic, vivid illustrations, and straightforward procedure all these reveal to us that he was master in his line. It is a pity this book is not finished; but there is enough left in these pages to show that it is a model to be copied.

R.D. Immanuel.

Letters to the Editor

Gandhigram, Ambaturai, S. Ry.

July 25, 1952.

The Editor,

“The Pilgrim.”

Sir,

One is deeply disturbed to hear of the resignation of Mr. Chenchiah as editor of the “Pilgrim”. One hears of the U.S.S.R. “Iron Curtain”. There seems to be an “Iron Curtain” in the Church also. Surely there is but one God - one Father of us all - one family of God. Then should there also not be a real fellowship of the devotees of all religions as Mr. Chenchiah suggests? One regrets the conditions that caused his resignation. But our good wishes go with you and Dr. Ralla Ram. May the Spirit of the living Christ guide you,

Sincerely;

(Sd.) Ralph R. Keithahn.

I hope you will publish this.

Notice

SCHOOL OF HINDUISM - BANARAS INSTITUTE

The usual session of study will this year cover a period of 6 weeks - from the 13th October to 22nd November 1952.

Those who would like to see something of Popular Hinduism in action should come earlier covering the Dusserah period 24th September to 3rd October and 17th-21st October - the two festival seasons in north India.

None should come for less than a week. In addition to Mr. Das’ guiding work and lectures on the practical and orthodox aspects of Hinduism, present day, religious situation and the Christian approach, it is hoped that the Rev. Dr. R.D. Immanuel of Leonard Theological College will help with a series of lectures.

Accommodation is strictly limited to 4 persons at a time in the Ashram, unless it is found elsewhere, say, hotels or missionary homes. Hospitality charges are Rs. 5/- a day per head for all whose income is Rs. 200/- or more. Others pay Rs. 2/8-. Tuition fee is Rs. 5/- for any period. Correspond with the undersigned.

R.C. DAS, 129, Dasashwamedh, Banaras.

Printed by Dr. E.M. Moffatt, at the Lucknow Publishing House, Lucknow - (200) - 163 - 9-1952.

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:

Dr. R.D. Immanuel, Leonard Theological College, Jabalpur, (from June)

Treasurer:

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

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 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 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