The Pilgrim

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

Editor: Rev. Dr. R.D. IMMANUEL

In Him was life; and the life was the light of men. And the light shineth in the darkness; and the darkness has not overcome it … The true light that enlightens every man was coming into the world. John 1:4,5,9.

We wish to extend to all our readers a Happy Christmas and a bright New Year 1954 - a year blessed by the Bethlehem born-babe. Christmas stands for the incarnation - the birth of our Lord not only in our hearts - but also in the society. The twentieth century has shown in a way never realised before the need for the spirit of the babe of Bethlehem - the Incarnate Lord in our social, national and international relations. May the New Year mark real progress in our understanding and realisation of the spirit of the Prince of Peace.

The seventeenth session of the All India Oriental Conference that took place at Ahemdahad Oct. 30, 31 and Nov. 1 this year is an event of great interest to those that study Hinduism critically. The President Dr. Sunit Kumar Chatterjee has very ably conducted the proceedings and the society’s work has been a challenge to all students to express creatively their talents. The presidential address is entitled “The Indian Synthesis and Racial and Cultural Intermixture in India” and the learned discourse is a great plea for understanding and tolerance, harmony and unity. Of great importance to the members of the Christian Society for the Study of Hinduism, is the president’s preliminary remarks wherein he gives some of the outstanding scholarly books on Hinduism produced or being produced. The following, deserve special mention. Srauta Kosha (Encyclopaedia of Vedic Ritual) is intended to be published in English, Sanskrit and Hindi.

Vedic word concordance under the guidance of Viswabandhu Sastri of Visvesrananda Vedic Research Institute of Hoshiarpur. It seems six out of the fourteen volumes are already out.

Jaiminiya Brahmana and Prof. Caland’s English translation of Sankhyayana Tranta Sutra from the international academy of Indian Culture, Nagpur.

Sanskrit Lexicon being produced under the guidance of Dr. Sumitra Mangesh Katre.

Catalogues Catalogorum (to be published shortly by the Madras University under the direction of Prof. Raghavan). This is to be an all-inclusive bibliographical work on Sanskrit literature.

Gaudapada. A study of early Advaita by Dr. T.N.P. Mahadevan. Fourteen Principal Upanishads - by Radhakrishnan.

It seems Tulsidas’ Ramayana was translated into Russian in 1949, and the Mahabarat is now being translated into that language.

It is gratifying to note that one after another Hindu temples are being thrown open to all castes. The Baidyanath temple at Deogarh is one such example. It was thrown open to all castes on the 25th of September this year. The Pandas had decided a few days before that the date to allow the Harijans to perform puja to the deity of the temple. So very early in the morning several of them entered the temple and took part in the worship service.

However, extreme precaution was taken by the local authorities to see that order was enforced. After the puja the Harijans and the Pandas paraded the streets of the town in a joint procession.

Prayer Section

Tagore and Prayer

Rabindranath Tagore the great Indian poet gives a great place to prayer in his philosophy of life. His poems breathe with the spirit of prayers. While it is not possible to deal with the subject adequately in a short section like this, the following sketch gives us an idea of the spirit of the poet.

Salutation to God Almighty is an important element in the prayer life of Tagore. He desires to salute God with all his senses with all his mind, with all his talents, and with all his life. The following poem is an example.

“In one salutation to Thee, my God, let all my senses spread out and touch this world at Thy feet.

Like a rain cloud of July hung low with its burden of unshed showers let all my mind bend down at thy door in one salutation to Thee.

Let all my songs gather together their diverse strains into a single current and flow to a sea of silence in one salutation to thee.

Like a flock of homesick cranes flying night and day back to their mountain nests, let all my life take its voyage to its eternal home in one salutation to Thee.”¹

It is worthwhile to study the petitions of this poet. He does not ask God for health or happiness. He does not even ask for release from dangers. His was a brave spirit - he asks for strength equal to the task. The following poem sets forth the ideal for petitions in his prayer life;

“Let me not pray to be sheltered from dangers but to be fearless in facing them.

Let me not beg for the stilling of my pain but for the heart to conquer it.

Let me not look for allies in Life’s battlefield but to my own strength.

Let me not crave in anxious fear to be saved but hope for the patience to win my freedom.

Grant me that I may not be a coward feeling your mercy in my success alone.

But let me find the grasp of your hand in my failure”²

The poet’s highest ideal is service; self-giving service. So prayer for him is only service to down-trodden humanity. When he views prayer life from this vantage point of service, chanting, set prayers, and worship services seem to lose their value. In one place he challenges the priests that offer daily prayers at temples and shrines in the following words.

“Leave this chanting and singing and telling of beads.

Whom dost thou worship in this lonely dark corner of a temple with doors all shut?

Open thine eyes and see thy God is not before thee.

He is there where the tiller is tilling the hard ground and where the path maker is breaking stones.

He is with them in sun and showers and his garment is covered with dust.

Put off thy holy mantle and even like him come down on the dusty soil.

Come out of thy meditations and leave aside thy flowers and incense. What harm is there if thy clothes become tattered and stained? Meet him and stand by him in toil and in sweat of thy brow.”³

But the poet is a mystic. He finds pleasure in repeating without any purpose the name of his God. Says he:

“I will utter your name, sitting alone among the shadows of my silent thoughts.

I will utter it without words, I will utter it without purpose.

For I am like a child that calls its mother a hundred times, glad that it can say, “MOTHER”⁴”

“The secret of the Poet’s prayer life is his unbounded optimism, and complete faith in God. He traces through the clouds the rainbow and life he sees in death. Here is his beautiful metaphor.

“The child cries out when from the right breast the mother takes it away, in the very next moment to find in the left one its consolation.”⁵

Articles

Our Visit to an Ashram at Banaras

It was a glorious day the sun was shining brightly, and the weather was cool and delightful when we (a group of theological students and a writer) paid a visit to the Ayachak Ashram at Banaras. (The Word ‘Ayachak’ means no-begging). One has to go winding through some narrow lanes from Lakshmikund to get to this place. The founder of this Ashram is Swami Swarupanand, and we were told that this Acharya has taken a vow of three years silence and will not speak to anyone till the period was over. When we reached the place, we found it to be not very large, but the compound was kept clean and neat thus presenting a favourable contrast with squalor and dirt all around. The Swamiji was at his office writing something. His smiling face and a flowing beard was prepossessing. He was a strong robust man, with sparkling eyes. His height was less than medium and his hair was slightly gray, but every movement of his limbs indicated his strength and health.

There was a printing press with two electrically operated machines, and we were told that the Swamiji was editing a Bengali magazine (monthly, or quarterly I do not remember). The printing machine was used only for Ashram purposes. As soon as he saw us, he took us to an open hall where there was a large typewriter - (we were told the Swamiji was a fast typist). We were offered seats here, and the typewriter was removed and the Swamiji welcomed us by writing on a sheet of paper in bold letters.

“I am exceedingly glad that you ’have honoured us by your gracious visit.”

We thanked him in return and asked him why he was at Banaras, and whether he had any English publication. In answer, he wrote “I had the fortune to be banned from East Bengal as I was considered to be dangerous there. Muslim people loved me. That was the great offence. Hence, everything started here is new. We have no publication in English though we intend to try soon.” So one of us asked, what had induced him to start this Ashram. His answer was immediately written in very big letters and underscored.

“LOVE FOR MYSELF”,

When we told him that we could not understand what he meant by this phrase “love for myself” he wrote “I find myself in you.”. So, we wanted him to tell how the ultimate reality worked through him. The answer was “simultaneously immanent and transcendent.”

So, we changed the subject and asked him if he objected to receive anything from others because his Ashram was called Ayachak (non-begging). He wrote in reply: - “The answer is difficult. I have no right to object if others come to give. When I come to give me it is naturally accepted without knowing”.

We realised that he deliberately broke rules of grammar. So one of us asked him who was the giver and who the receiver. He wrote in reply “The Giver and the Receiver are simultaneously identical as well as two entities.”

At this juncture one of us asked him about the ultimate truth and his answer was that it was a Reality indefinable with human words. So we asked him to explain it, but his statement was “Reality being indefinable it does not arise”. But when we asked him what was the nature of this indefinable reality he wrote in big block letters TO LOVE.

Our one way conversation took another turn and one asked him what his scripture was. His answer was “My own heart is the best scripture to me”. When we asked him to tell in detail about the worship services in Ashram, he wrote “We have meditations four times a day on a personal basis, prayer once a week on a congregational basis. No other scriptures are read except what we had formerly experienced ourselves in our seeking for our own heart, and these are embodied in the Akhande Samhita of which Rev. Rajen Babu may give you some idea. The truths of the scriptures will dawn upon the praying heart as well as the good sayings have already been engraved them.”

So we asked him how revelation was related to experience.

He answered “experience expands day after day and there is no limit to it. Revelation is also an experience.”

Finally, he summed up every thing in the following formula:

    Reality = Within plus Outside = I

After this we were taken to an upper room - a big hall where worship services were held. There was a verandah where four portraits were hung - each a mother with a child. The mother of infant Ganpati subduing a lion, the mother of Krishna, the mother of Jesus and the mother of Buddha. Under each of these pictures was printed a famous saying of Swarupanand - the founder of Ashram. Then we went inside the shrine. It was a big hall. The four walls were adorned with several pictures of the founder and in one of them he was completely (merged with and) inside the mystic letter “OM”. In the altar was placed this same syllable painted with white on a dark background. Evidently this was the object of meditation and worship - for it was garlanded, and a light was placed before it. Smoke from incense vials was clouding as it were the whole place. People were asked not to speak inside the chapel - but, meditate silently on the syllable OM.

When we returned the Swarupanand Swamiji asked us to be seated and receive - as a token of friendship and fellowship something to eat. So we were given each in a leaf packet, some singadis (Indian raw arrow root) bits of banana fruit, and a few pieces of sugar candies.

The men disciples of the ashram spoke with us freely - but the women disciples did not come out as we had no ladies in our group.

The Idea of God in the Six Systems of Hindu Philosophy Part 3

In the last series of this article an attempt was made to evaluate the concept of God in the Nyaya and Vaishesika systems, and now we shall try to see what Yoga and Samkhya have to say regarding God.

The Yoga system of Patanjali should not in any way be confused with the esoteric Tantra cult. Patanjali is very popular and his system of strict moral and spiritual discipline has found favour with practically all schools of Indian thought. So a study of his idea of God is very valuable to anyone who desires to study Hinduism.

Yoga is a practical system. It has no metaphysics of its own. Its metaphysics is founded on or rather is the same as that of Samkya. So, Yoga or at least its founder is not interested in the theoretical side of the concept of God. But the later Yoga writers have tried to prove the existence of the Divine being as necessary to all philosophic thinking.

Since these proofs give us an idea of the spirit of the system, they can be dealt with first. We can classify their arguments under four headings. The first is scriptural authority. The Vedas tell that God exists. They are competent to deal with the subject and their sincerity cannot be questioned. So there is God. We shall see later on that the great acharya like Shankara, Ramanuja, Madhava, Nimbarka and Vallabha, all have emphasised this argument rejecting all the arguments set forth by the Nyaya people. In other words this is the only argument accepted by all the Hindu Orthodox systems that claim the existence of God.

The second line of argument has for its basis the law of continuity. In this world we see degrees of knowledge and perfection. So there must be one who has the highest attainment of knowledge and perfection that is the very limit of these. Such a being is God.

The third argument is a corollary of Samkhya Yoga metaphysics - namely the relation between Prakriti and Purusha. How are these associated and dissociated. The claim of Yoga is that this must be due to the working of a supreme being namely God.

The fourth argument smells of pragmatism. The belief in God has a functional value and devotion to God is one of the best ways of attaining liberation, for He is like a gracious teacher and helps, individual souls to obtain concentration and release.

So Yoga accepts the existence of God (Ishwara). He is put under the category of souls - though of a special kind - for unlike other souls, he is always free from pain, actions, effects, and impressions. Karma can never bind Him. So he is eternally free. Because He is the limit of knowledge, power and influence. He is omniscient, omnipotent, and omnipresent. He is all perfection. He is the teacher of Vedas, and the teacher of the mighty seers of old.

However, it is not God, or union with God that the Yoga seeks to attain. The God of Yoga in spite of all His omnipotence did not create the world, is not preserving the world. Nor will destroy this world. His place in the salvation of souls is a minor one for Ishwara can neither reward nor punish man. The relentless and mechanical law of Karma does that. He cannot grant liberation. Each soul has to work out its own liberation. The only thing that Ishwara can do is to remove obstacles that stand in the upward progress of the Yogi.

The aim of Yoga philosophy is not God realisation - but self realisation. Will Durant is right when he says “The aim, frankly, is that disassociation of the mind from the body, that removal of all material obstruction from the spirit, which brings with it, in Yoga theory supernatural understanding and capacity. If the soul is cleansed of all bodily subjection and involvement it will not be united with Brahman.”

When we come to Samkhya, we feel that we are in an entirely different atmosphere. Many writers claim that Samkhya is atheistic, and they are right in a certain sense. But is Samkhya really atheistic says Radhakrishnan, “The Samkhya is not atheistic in the sense that it establishes that there is no God. It only shows that there is no reason for supposing there is one.” (Indian Philosophy Vol. 11 p. 317). The fact is the Samkhya is very anxious to keep within the limits of probable knowledge, and it finds that neither sensible evidence, nor inferential knowledge, nor scriptural testimony could be brought to prove the existence of God. So, it accepts this plain fact in theory. Even then, they were forced to admit an emergent God who at the time of creation arranges the successive - developments of Prakriti. This emergent God is called Vyavasthapaka Ishawra, and this is one of the weakest points of Samkhya Philosophy. The later writers noticed this and tried to remove it. Thus, “Vijnanabhiksu thinks that Kapila’s denial of Ishwara is a regulative principle which he insisted on to induce men to withdraw themselves from the excessive contemplation of an eternal God, which would impede the rise of true discriminative knowledge.” (Ibid p. 319)

The human heart yearns for an omnipotent and loving God. The rise of the Bhakti cult, and the philosophical expression of that by Ramanuja is the best answer given by Indian History to the deficiency of these two great systems.

The Relation Between Christian and Non-Christian Religions - Kraemer’s Position

An Analytical and Critical Study

By MR. P.M. JOHN, LEONARD THEOLOGICAL COLLEGE.

The world is in a transition and the general trend of happenings in the world falls on man as gloomy, dark and heavy. Never before in human history has the world and mankind been in such a close unity and at the same time, a discordant disunity - two apparently contradictory facts. Man who is conquering life on earth and the heavens does not know how to master himself, because moral growth is something entirely different. The western world is flooded with relativism and pseudo-absolutism, where we see a world in which man is the measure of all things. The penetrating influence of the west into the East has almost made an earthquake here, in the East, with the machine as its seismological centre. This, perhaps, accentuated the meeting of the religions of the East with that of the West. The Church, living between the times also has to face an abiding tension and crisis. The shattering of the unity of the Church, community and State caused the urgent necessity of fundamental reorientation of the Church in its relation to the world and all its spheres of life. In the East as well as in the West the Christian Church is confronted with essentially the same problem. The churches as official institutions have only gradually become aware of their missionary character. “The missionary enterprise began its course led by simple faith and burning love, in an isolated world of stagnant religions and civilisations” (1) says Dr. Kraemer.

The task for which the church has been called, is for its missionary expression in the non-Christian world, a task more urgent than ever before. The life of the Church has now to a great extent been stagnant and hence the witness of the Church less effective especially due to the fact of division. Humanly speaking, the numerical, material and spiritual strength of the Christian Church is entirely inadequate to the demands of the situation.

We find certain religious experiences and even beliefs similar in Christianity and in other religions or explained to be so. When there are at least certain common religious experiences, in what way can Christians approach non-Christians for conversions - especially at times when they are no better in their lives than non-Christians? It is a fact that sometimes non-Christians lead a better life than Christians. In such a situation what is the relation between Christianity and non-Christian religions? In what way is Christianity unique? Again India is a place where two extraordinary personalities, Mahatma Gandhi and Vinoba Bhave have attracted the attention and thought of the world in general. Hence, the problem before us becomes more acute and significant which needs an immediate solution. What should be the Christian attitude towards non-Christian religions?

When I enter into the subject and present this paper, I am fully aware of my limitations and also the seriousness of the subject, analysing and criticising one of the great men of Biblical Scholarship, and living_leader of the Christian world today - Dr. Henrik Kraemer. I shall try my level best to present an exact account of the positions, and the places. I fail, you can co-operate with me in letting me know it and correct me.

Foundations of Kraemer’s Position - His Basic Assumptions

1. The way in which Dr. Kraemer looks at this subject is from the point of view of an evangelist. He approaches the problem fundamentally as a Christian and hence subjectively and not objectively. He writes this book, “Christian message in a non-Christian world” where he expresses his understanding of the relation of Christianity to non-Christian religions, primarily as Christian and a missionary; as one who is “convinced that in his own faith he has something which other religions do not have, and that the very nature of his faith demands a humble and courageous witnessing to the treasure he has for all humanity”.

2. “Christian faith does not go back to a connected series of religions and moral ideas … but to the revelation of a connected series of divine acts.”

3. “The ideas and concepts are derivations from and not the genuine content of this revelation”, “The only legitimate source from which to take our knowledge of the Christian faith in its real substance, is the Bible”. “The Bible is radically religious and intensely ethical.”

4. “The Bible protects its revelation character by the fact that every one who reads it with the eyes of faith continuously makes the experience that it again and again is a now revelation to him - a book of infinite spiritual discovery.”

   Firmly asserting the fact that the Christian faith is one on God’s revelation to man and that this revelation is found in the Bible, Dr. Kraemer goes on to emphasise the fact that the Bible is ‘not an embodiment of universal and sublime truths and ideals’ and that the Bible offers no religious or moral philosophy - not even a theistic or Christo-centric one. “Yje essential message and content of the Bible is always the living, eternally active God, the indubitable reality, from whom, by whom and to whom, all things are”.

5. “It challenges man in his total being to confront himself with these realities and accordingly take decisions.” “Biblical realism as the fundamental starting point and criterion of all Christian and theological thinking, exposes all problems to an unexpected and revealing light.” “Biblical realism, by its theocentric character relates everything directly to the living God who is fully and wholly God and is not interested in the ‘Creation exnihilo’, but in this that the world and man have been created by God’s will”.

6. “As the Bible is religiously and not metaphysically, or philosophically or even theologically interested, it has no theory about anything, and hence nothing about revelation also.” “Revelation in its proper sense is what is by its nature inaccessible and remains so, even when it is revealed. The necessary correlate to the conception of revelation is therefore Faith - a divine gift and a human act.”

7. “God’s revelation in it is not only the revelation of God, but also of man. Man is revealed as a being who in his deepest instincts and desires wants to be good.” “What the knowledge of man cannot attain by the powers of his own mind is acquired by revelation.”

8. “Christianity in a very emphatic sense is a witnessing religion, because it is religion of revelation and faith.”

   The essential characteristics of Christian Faith are described by Dr. Kraemer as follows: -

   Christianity is the religion of the Incarnation. “The Incarnation accentuates in a marvellously clear way the central aspect of the Christian faith, that which makes it possible in an unthinkable act of divine revelation, becoming a fact in a given moment of history; and also an act of true revelation, because there is no more emphatic way than the incarnation to express that what is revealed always remains by its nature, mystery, an adorable mystery.”

9. Christian faith means justification by faith. Moral perfection of God requires the moral perfection of man. Christ must be called the crisis of all religions and philosophies, because all religions and systems of thought appear in the light of clumsy evasions; and the sublimer a religion, the greater the evasion. How can sinful man really walk with the Holy and the Righteous God “in unbroken and undefiled fellowship”?

10. Only by affirming that it is God who makes this possible.

11. Christianity is the religion of reconciliation and atonement - thus regaining the broken relation between God and man. Content of Christian faith is the announcement of the kingdom of God. Christian faith is a new way and a quality of life. It is the way of the Cross, of giving up all self-assertion and self-regard - the way of conflict with the world of martyrdom and ruin; it is also the life of victory, of a new creation in Christ, of faith and hope and love, the way of absolute trust in the reality of God, His acts and promises in it “for if God is for us, who can be against us?”

12. Romans 8 31. “Revelation is an act of God, an act of divine grace for forlorn man and a forlorn world by which he condescends to reveal His will and His heart and which, just because it is revelation, remains hidden except to the eye of faith, and even then remains an incomprehensible miracle.” Mankind in its totality is in a state of hostility towards God. There is only one way in which this man can be reconciled to God, and that is by the grace of God.

    Dr. Kraemer in presenting his position has taken in three postulates of great apprehensions of life. First one, is the rational, apprehension of the Greeks continued and developed in western civilisation.

    “The cross and its real meaning - reconciliation as God’s initiative and act - is antagonistic to all human religious aspirations and ends. In many men and in the religions of mankind there stir deep aspirations, longings and intuitions which find their fulfilment in Christ,”for man is groping for God’ as Paul said on the Areopagus.”

13. “The revelation of God in Christ transcends and contradicts all human wisdom.”

    “The religious and moral life of man is man’s achievement, but also God’s wrestling with him; it manifests a receptivity to God, but at the same time an inexcusable disobedience and blindness to God.”The world fails to know God even in its highest wisdom, although it strives to do so.” The rationality of man cannot avail himself of the knowledge of God and life. “Man seeks God and at the same time flees from him in his seeking because his self-assertive self-centredness of will, his root sin, always breaks through.”

14. “When Paul entered Athens, his mind was stirred within him when he noticed that the town was full of idols, because to his apostolic mind to go astray in the worship of God is a very serious matter. In his speech on the Areopagus, he recognises frankly that men are seeking and groping for God, as God has meant them to do, but standing in the light of the revelation of Christianity, in the same breath he says with quiet assurance of the philosophy and religion of the Greek, the philosophical light of the world -”God has overlooked the ages of ignorance.”

15. The prophetic apprehension of Biblical Realism. God’s speaking in nature and conscience is in Biblical realism not an element in a conscious systematic effort for natural theology, but is clearly regarded as self-evident. There is a dialectical attitude in Biblical realism with which God works in, man and shines through nature. In the light of Biblical realism, the disharmony in man is not only fundamental and demonic, but also and above all guilty. “In Biblical realism, the attitude towards non-Christian religions and likewise the relation of the Christian Church to the world in all its domains, is the combination of a prophetic apostolic heralding of truth for Christ’s sake with a priestly apostolic ambassadorship of love for His sake.”In Biblical realism God is presented as deeply and strenuously concerned about man and the world. So deeply and so strenuously, so knowingly humane is His concern, that in all ages, all dignified, philosophical and religious thinking”, according to Dr. Kraemer, the Bible challenges man in his total being to confront himself with realities and accordingly take decisions, but does not intend to present a world view. To him ‘intense religious realism of the Bible proclaims and asserts realities’ (p. 64).

16. The primitive apprehension of totality of Existence. Dr. D.G. Moses, in his book, “Religious truth and relation between religions; has summarised this, for us, in a better way than I can do it and hence, I quote him here. (p. 148).”The main features of the primitive apprehension of the totality of existence are the following: -

    1. It maintains the absolute interdependence of all spheres of life; the economic, the social, the religious and consequently the total absence of conscious differentiation and specialisation. This interrelatedness of all spheres of life is governed and maintained by the rigid and unassailable authority of tradition.

    2. It is characterised by a peculiar type of thinking which Dr. Kraemer calls ‘totalitarian’, By ‘totalitarian’ thinking is meant that “in an unreflective spontaneous way it starts from the conception of totality and of unbroken, primeval unity, which comprises and dominates the whole range of reality in nature and human life with all distinctions, nuances, and correspondences” (p. 152). It is a kind of monistic and synthetic way of thinking, and while contrasts of various kinds are recognised, they never become absolute and irreconcilable.

    3. The whole world of naturalistic religions is relativistic. Totality is the dominant conception and therefore no religious or ethical absolute that is really irrevocable is possible. This explains the extraordinary tolerance of the religions of Asia and China.

    4. It is naturalistic and vitalistic. The fundamental assumption of all thinking in the context of their religions is the identity of man and nature. “Man in his whole being and possibilities is a part of nature, equivalent to other parts of it.” (p. 155). It is vitalistic in the sense that the objects of religion and its practice is the perpetuation and strengthening of individual and corporate life. Ethics and religion are both means to an end “the fuller realisation of life.” (p. 156). A consequence, of naturalistic, monistic thinking is that the course of nature is regarded as cyclic, an eternal recurrence and repetition.

Another significant fundamental assumption which Dr. Kraemer makes, is his emphasis on the ‘validity of truth.’ He said that evaluation of religion must be on the basis of truth they possess. Time and again, he insists on this. “The problem of truth stares us always sternly in the face because man’s deepest and noblest instincts refuse to extinguish the mark of his divine origin, namely his thirst for and want of imperishable truth.” Learned, ingenious and enthusiastic apologies for Christianity or religion, which shun the problem of truth because of its difficulty and satisfy themselves with important secondary motivations, are bred in ambiguity.” “The subjectively motivated superiority of religious truths and experiences and values can never substantiate the claim for truth.” “The only possible basis is the faith that God has revealed the way and the Life and the truth in Jesus Christ and wills this to be known through all the world.” (p. 107). He holds that there is a witness of the spirit to the truth of the faith and the fact that we are children of God and this assurance is enough for us to stake our lives on. Thus, he affirms, “In all my reasoning and in all my efforts to formulate my opinion, I take my standpoint within the realm of Christian revelation. From it, I take my standards of judgement and evaluation. The Christian revelation itself is my authoritative guide and no other standpoint.” (Authority of Faith p. 7).

2. His Conclusions - Relation Between Christian and Non-Christian Religions

Building his foundation of Christian Revelation, Dr. Kraemer exhibits the sinful nature of mankind - that mankind in its totality is in a state of hostility towards God. Affirming Bible as the only source of Christian revelation, he goes on to express the position of man, standing in the need of Grace, where Christian faith alone saves him. Here he does not mean a faith of empirical nature, but faith based on revelation alone. Where we hear revelation, we must understand it in the particular connotation with which Dr. Kraemer uses it, namely a connected series of divine acts, and not to the content of revelation, as religious and moral ideas. Dr. Kraemer does not need any proof for his position because he does not attribute any value to the intellect, the reasoning capacity in man. “To demand a rational argument for faith is to make reason, that is, man, the standard of reference for faith and ends in a vicious circle. Ultimate convictions never rest on a universally lucid and rational argument, in any philosophy and in any religion, and they never will.” (p. 107).

From his standpoint in the realm of Christian Revelation, he arrives at the conclusion that Christian Revelation is absolutely SUI GENERIS. “Christian Revelation, as the record of God’s self disclosing revelation in Jesus Christ is absolutely SUI GENERIS. It is the story of God’s sovereign redeeming acts having become decisively and finally manifest in Jesus Christ, the son of the Living God in whom God became flesh and revealed His grace and truth.” (Authority of the Faith p. 1 and 2). Christian faith and Christian revelation stand as an organic whole and as, a separate entity. It does not need any other religion. Christian revelation is a vertical one, coming directly from God and not a horizontal one gradually progressing Christian revelation places itself over against the many efforts to apprehend the totality of existence. It asserts itself as the record of God’s self disclosing and recreating revelation in Jesus Christ, as an apprehension of existence that revolves around the poles of divine judgement and divine salvation, giving the divine answer to this demonic and guilty disharmony of man and the world.” (p. 113)

Thus, Kraemer holds that the relation between Christian Faith and the religions is one of absolute discontinuity and not continuity. In his own words, “The relation of the world of spiritual realities, spread out before us in biblical realism, is not one of continuity, but of discontinuity. ‘Nature’, ‘Reason’ and ‘History’ do not, if we want to think stringently, afford preambles, avenues or lines of development towards the realm of grace and truth as manifest in Jesus Christ.” (Authority of Faith p. 2). Except a complete breaking down there can be no passage from other religions to Christianity. We cannot arrange religions horizontally, one being more true than the others. The relation of Christian Faith to other religions is vertical.

Christ, the ultimate standard of reference is the crisis of all religions. “God as revealed in Jesus Christ is contrary to the sublimest picture we made of him before we knew him in Jesus Christ. Every religion comes and breaks at the rock - Christ, and discontinues to exist in any of its form.” This fundamental discontinuity of the world of spiritual reality, embodied in the revelation in Christ, to the whole range of human religion, excludes the possibility and legitimacy of a ‘theologia naturalis’ (natural theology) in the sense of a science of God and man, conceived as an imperfect form of revelation, introductory to the world of divine grace in Christ.” (Authority of Faith. p. 4).

Empirical Christianity is largely a specimen of human effort and as such it is no better than any other non-Christian religion - for it is man’s attempt to know. God through his intellect - his rational capacity. Dr. Kraemer distinguishes empirical Christianity from real Christianity which is fully revelatory and emphasises the value of revelatory religion and includes the former among other faiths - other than Christian.

In his own words, “Christ; as the ultimate standard of reference, is the crisis of all religions, of the non-Christian religions and of empirical Christianity too. This implies that the most legitimate and fruitful way to analyse and evaluate all religions is to investigate them in the light of the revelation of Christ.” (p. 110).

With this theory of absolute discontinuity, Dr. Kraemer positively disapproves of the fulfilment idea. He admits that there are longings and apperceptions in the religious life of mankind outside of Christian revelation of which Christ, what He is and has brought, may be termed in a sense, fulfilment. “Yet it is mistaken and misleading to describe the religious pilgrimage of mankind as a preparation or a leading up to a so-called consummation or fulfilment in Christ. Even when we accept the fulfilment idea this never represents the perfecting of what has been before.”In this fulfilment is contained a radical recasting of values, because these languages and apprehensions when exposed to the searching and revolutionary light of Christ, appear to be blind and misdirected.” (Authority of Faith p. 3). It is true, “God has been working in the minds of man outside the sphere of the Christian Revelation; but these are not the products of these non-Christians religions, but of the mysterious working of God’s spirit.” (Authority p. 4). Dr. Kraemer agrees with Chenchiah and quotes him, “The supreme longing of the Hindu, to escape from Samsara, Christ does not satisfy, and the Lord’s gift of rebirth does not appeal to the Hindu. This correspondence of longing and satisfaction fails.” (Authority p. 6). Criticising Dr. Barth’s silence concerning non-Christian religions, Dr. Kraemer states that it is to ignore the problems posed by the existence of non-Christian religions. Dr. Kraemer makes this significant statement, “Even in this fallen world, God shines through though in a broken, troubled way; in reason, in nature, and in history, Otherwise, the urge for truth, goodness and holiness, stirring philosophy, art, religion are incomprehensible.” (pp. 120-21).

Some of the conclusions which follow from this general position regarding the non-Christian religions are, according to Dr. Moses:

1. “No non-Christian religion can be regarded in any sense as introductory or preparatory to the Christian faith. Christian faith is not a super structure which can be erected on the basis of any other existent religion.”

2. “Fulfilment is not the term by which to characterise the relation of the revelation in Christ to the non-Christian religions”. (p. 123). To use it would imply that there is a line of natural development from the highest truths of the other religions to Christian faith. This would deny the ‘Sui Generis’ character of the latter.” (Relation between religions p. 251)

“Inspired by Biblical realism,” says Dr. Kraemer, “the attitude towards the non-Christian religions is a remarkable combination of downright intrepidity and radical humility.” (p. 128). Kraemer holds that:

1. It is impossible to expect a rational defence of the Christian faith because it is the elevating of human reason as the standard of reference.
2. “Ultimate convictions never rest on a universally lucid and rational argument, in any religion and in any philosophy, and they never will.”
3. Accepting a faith means adhering to a certain view of life and the world-not an intellectual acceptance but a moral choice and a decision.
4. Faith will become justified in the end when God will fulfil His purpose.
5. There is a witness of the spirit to truth of the faith and to the fact that we are children of God and this assurance is enough for us to stake our lives on.

3. A Critical Evaluation of Kraemer Position

Considering the discussions at IMC, Thambaram; The positions of Dr. A.G. Hogg, D.G. Moses, J.N. Farquhar, and Dr. Hocking.

‘Relation between Christian and non-Christian Religions’ had been one of the most important discussions which took place in Thambaram 1938, December, the book by Dr. Kraemer ‘Christian message in a non-Christian world’ had been written at the request of the IMC as a study material for the 1938 World Missionary Conference. The first volume of the Thambaram series has been set apart to deal with this question. These discussions led to the publication of at least three other books, ‘Christian message to a Hindu’ - Dr. A.G. Hogg. Living religions and a world faith by Dr. W.E. Hocking and ‘Religious truth and relation between religions’ by Dr. D.G. Moses. Out of the five names mentioned here, Dr. Kraemer stands on one extreme and Dr. Hocking on the other. If Dr. A.G. Hogg and Dr. D.G. Moses are nearer to Kraemer, J.N. Farquhar is nearer to Dr. Hocking.

Criticising Dr. Kraemer, Dr. A.G. Hogg asks, “Is there no continuity of nature, but a sheer incommensurableness, between the religious life of the Christian child who trusts the father with his childish troubles and that of the mature saint in whose daily life of trusting God, justification and sanctification stand incomparably in the first place?” And if there be continuity, is it safe to affirm an absolute discontinuity between the faith that is typically Christian and faith that is still apart from Christ? He cites an instance from Gandhi. A statement issued by Mr. Gandhi to the public during his fast in connection with the Rajkot trouble, where he said, “I have no recollection of a single experiment of mine in fasting having been a useless effort. In addition, I had the experience of priceless peace and unending joy during all those fasts, and I have come to the conclusion that fasting unless it is the result of God’s Grace, is useless, if not worse. He who has urged me to undertake the fast will give strength to carry on this self chosen mission of humanity; no fast, however prolonged, will dissolve the body. The notes here struck are not identical but do they belong to incommensurable types of spiritual music?” (Authority pp. 112-3) Again, he asks, “why should one feel ‘a religious concern’ at all in respect of anyone who so clearly is already a ‘man of God’?”

He is convinced of the fact that throughout the whole Bible, there is the incredibly glorious message that Almighty God is the kind of father who longs to make of his human children, little comrades and is ever taking the initiative towards that end.” (Authority p. 116).

Dr. Kraemer’s discussion suggests that Christianity is unique because it is created by the occurrence of revelation. “Without revealing initiative of God, there would be no religions. Christianity is unique because of the unique content of the revelation, of which it is the apprehension and product and to which it bears witness. And that content must bear witness by its own direct appeal, by its illuminating and renovating power. It cannot depend on acceptance as a proof - impossible to supply - that it has been communicated to man by what is really and is not merely conceived as being divine revelation.” (Ibid p. 125).

Kraemer’s positive answer to the good aspects of other religions ‘to be sure in many men and in the religions of mankind, there stir, deep aspirations, longings and intuitions which find their fulfilment in Christ’ (pp. 123-4) presents a paradox. He uses the term fulfilment and at the same time hesitates to use it. Literally, taken this can be held to be contradictory, “for if Christ is antagonistic to all religious aspirations, there would seem to be none that he could fulfil even in an unexpected way.”

Another thing to which Dr. Kraemer holds on, is that while Christianity is a gift of God, non-Christian religions are exclusively the product of human religious consciousness. This understanding of the non-Christian religion fails to take into account what is a universal characteristic of all religions, the demand of an unconditional obligation. The awareness of God in every religion, is not simply a soothing, comforting feeling, assuring the satisfaction of one’s hearts desires, but also the experience of an objective claim for surrender.

Another significant thing which Kraemer denies is the reasoning capacity, in man. One cannot think of his intellectual capacity as something apart from God. For every right use of the intellect, one has to believe that ‘reasoning’ is a God-given capacity in spite of the fact that man had gone off at tangents and had misused his reasoning ability.

“So far as Christian faith is concerned, Dr. Kraemer is emphatically theocentric and so far as non-Christian religions are concerned, he is equally emphatically humanistic whereas justice to facts demands a combination of the two.” (Religious truth p. 158). He does not admit the inevitableness of the intrusion of a fallible human element possible even in the case of Biblical religions. In this Dr. Kraemer seems to be prejudiced, but he would not admit that. He will say, in that case every thinking man is prejudiced.

Dr. Kraemer holds that “every religion is an indivisible unity - every part of it - a dogma, a rite, a myth, an institution, a cult - is so vitally related to the whole that it can never be understood in its real function, significance and tendency as these occur in the reality of life, without keeping constantly in mind, the vast and living unity of existential apprehension in which this part moves and has its being.” (p. 135). It seems to be an exaggeration to speak of an achieved unity, instead of an inevitable and persistent process of unification. It is to be seriously doubted whether Hinduism can be rightly called an organic unity.

By holding on to the belief that there can be no real two-sided communion with God, at all, until the Grace of the marvel of forgiveness has been acquired, he denies the fact of “awareness of God in every religion” which will make God as one who shows “divine favouritism”.

Dr. Hocking who believes in a world faith, that “Religions as we know them in the history of the human race are at once both universal in aim and particular in form” (Religious truth p. 127), criticises Dr. Kraemer in his occurrence of revelation and in his refusal to give any place to reason. “If the truth of revelation is to be ultimately a matter of subjective faith, if no corroborative evidence can be given for it, it is no doubt reduced to a mere subjective certainty. Here is a place where what purports to be an objective conception of revelation, falls a prey to the most dangerous subjectivism.” (Ibid pp. 131-32).

Farquhar holds that “a religion is a religious theory controlling in an organised form, the life of a community. Bare theories may have very great interest for thought, and they may even influence the action of the individuals to some extent, but their work in the world is not at all comparable to the action of a religion.” (Crown p. 445). He says “Hindu system has proved itself throughout many centuries, a really living religion. Men have believed in it and lived by it. It had controlled their thinking and their social and family life and has produced a characteristic morality” (Crown p. 446). Farquhar’s view of religion is apparently appreciative, but it lacks the future vision. He dwells on the weakness of Hinduism (Ibid p. 447) deprecates the value of Hindu philosophy and finally comes to the development through Vivekananda and others. It is this that brings in the fulfilment idea.

In as much as Farquhar appreciates the inherent values in some of the good aspects of Hinduism, I support him, but still the essence of Christianity is Christ and his cross. No other religion will directly lead in their fulfilment to Christ, not even Judaism. Every religion gets transformed by touching the feet of Christ - if I may use the symbolical term. It is true that the real quest for God finds in a certain way its fulfilment in Christ, but we cannot say every living religion of the world today will naturally lead to the fulfilment in Christ who is the crown. Every one has a desire to know God and do His will. Every religion needs a different understanding of God through Christ. Together with some good points there are also many weaknesses in religions. To say that the whole will naturally lead to the crown-Christ, is fallacious. If we are dealing with our attitude towards non-Christian religions, our task is easy - help them look at Christ. We as frail human beings appreciate the good in other religions, but point to Christ.

Farquhar’s position has a danger in the syncretic spirit that is existing in India today. At the same time, Dr. Kraemer’s position is the other extreme and hence unwise. Christ does not want us to have that kind of attitude towards the non-Christian religions and our non-Christian friends. If my opinion is asked, I would lean more towards Dr. Hogg and Dr. Moses who I think are holding quite a healthy view.

Story Section

There lived a poet, on the banks of the river Cauvery in a village named Avoor. We shall, call him Chatan because his real name Perundalaichatanan is for many of our readers too long to pronounce. This poet was very talented and his poems were not only couched in beautiful words of grace, diction and rhythm but also expressed deep and profound thoughts that aroused the emotions of people and challenged them to action. So, many learned people began to appreciate his works and he became popular.

However, Chatan had not much wealth, and as he spent all his time in writing poetry, he could not work and earn his livelihood. The result was that he became poorer every day. His patient wife was constantly in tears, because her children were slowly dying of starvation. Lichens and moss were growing at her cooking place because she had not anything left even to light her oven.

When things looked very desperate, Chatan decided to go and see king Kumanan who was famed for his generosity. But alas! When he reached the capital of the king Kumanan, he was told that his wicked brother Ilang Kumanan had plotted against Kumanan and that the latter unwilling to fight and establish his rights, had left the palace and had run away to the forest and that the brother Ilang Kumanan at once had usurped the kingdom, had become the king of the palace and had proclaimed a large reward to anyone who would bring the head of Kumanan.

Sorrowfully, and without any hope of getting a reward, Chatan traced the way of the king through the forest and at last found him who received the poet with great delight - because he was a very great lover of art and poetry. But when Chatan told him about his own family and the reason he had come to see him Kumanan felt sorry. Indeed, he was more grieved at his inability to help the poet than at the loss of his own kingdom. So keen was his desire to help the poet that he offered his own head and giving his sword to the poet, the king said. “Cut off my head and take it to my brother and his reward will banish poverty from your life forever.

At first Chatan said that that would be the acme of crime and refused to do it. But after some time he accepted the offer, and took the sword and told the king, “If thou hadst given any small gift, I with gratitude would have accepted it. But now you have given me the greatest thing you can offer. I am thankful to you beyond measure. However, it is not my intention to sever your head now. I ask you to do me a favour, protect it (your head) till I claim it.” So saying he left Kumanan.

A few days later, the bodyguards of Ilang Kumanan reported that a poet with a large sword desired to see the king. When he was ushered, the poet told the usurper the whole story and pointed out to him how saintly, noble and magnanimous Kumanan was, while he is the usurper was devilish, mean, and selfish. The poet also pointed out to the usurper that his case was not hopeless and that he could still mend his ways. Chatan’s words were effective. The usurper shed profusely tears of repentance and grief. He ran to his brother fell at his feet and asked him to come back to the throne and accept the crown. But Kumanan said “No, dear brother. The crown is not for me. I love this life of solitude in the forest.” At this juncture the poet came and said “Oh king, your head is not your own. Remember the promise you gave me; that head on your shoulders is mine. I can place whatever I want on that which is mine.” So saying, he took the crown and placed it on the head of Kumanan. Great was the joy of the people when the king returned to rule over his kingdom. Needless to say that the poet was given enough wealth to keep him comfortable and write more creative poetry.

Book Reviews

1. History of Philosophy: Eastern and Western

Sponsored by the Ministry of Education, Government of India; Edited by a Board under the chairmanship of S. Radhakrishnan. London, George Allen and Unwin Ltd, 1952. Two Volumes.

History of Philosophy: Eastern and Western is unique since it brings together in one comprehensive picture the philosophy of the world. Our Libraries are full of books written on philosophies either of the West or of the East. The glory of the present publication is that, without dividing the world into Eastern and Western, it brings together both Eastern and Western. In a true sense we live in One World. The human quest for reality knows no boundaries. Champions of thought transcend the limits set by nationality, race colour or language. Hence, this History of Philosophy marks a step towards the evolution of One World.

It is particularly interesting to note that this publication was sponsored by the Ministry of Education of free India. Much credit goes to the Education Minister, Maulana Abdul Kalam Azad, who first conceived the idea of preparing history of philosophy which would be truly representative of the growth of human thought in the different civilisations and cultures of the world. These two volumes are a glowing testimony to the aspirations of India to bring about mutual understanding and reconciliation in a divided world.

While most of the writers are Indian, the editors have invited eminent Chinese, Japanese and European scholars. So it is a co-operative venture, and that too calls for commendation. The first volume is given to the consideration of Indian, Chinese and Japanese thought. The thought of India is given more of a complete treatment than that of other countries. The reader’s interest will be drawn to the extent to which India has influenced Chinese and Japanese thought. The second volume deals with the ancient medieval, modern and contemporary thought in the Middle East, Greece and European countries. This is the first book in which Indian scholars attempt a systematic interpretation of the thoughts of the West. While the material presented here is the same as is found in other books on history of philosophy, the way it is presented along with the thought developments in India is what makes it worthwhile reading.

In presenting a historical survey of the philosophical thoughts of the world the writers have taken the position that the differences existing between the various, systems are only differences in emphasis. This is true to a certain extent but not completely true. For there are fundamental differences between certain philosophical teachings. Philosophical quest has initiated different lines of understanding. However, it is reasonable to hold that all such lines must ultimately point to the Truth, for Truth can only be One. It is clear that the writers and sponsors of the present publication believe in the unity of the ultimate truth, and that may be the reason why they see the differences as merely a matter of emphasis.

In a world guided by political leaders and scientific inventors, study of philosophy may seem to be superfluous or the hobby of the leisured few. History of Philosophy, Eastern and Western brings out the fact that, philosophy in every country has been an aid to life, moulding civilisations, driving away scepticism, conserving the truths of earlier thoughts and pushing us forward to greater depths of understanding and living. A history of philosophy written with such an aim makes useful and fascinating reading.

DR. V.P. THOMAS. Department of Christian Theology and Philosophy of Religion. Leonard Theological College, Jabalpur.

2. A Case Study of the Endowed Arya Samaj in Hindi Town

By P.D. Padale. (Student Research Monograph No. 11; Dr. Henry H. Presler Editor, Leonard Theological College, Jabalpur: 1953) (page 96).

The Department of Organised Research is to be congratulated for this second monograph. The author P.D. Padale is a young man of ability, tact, and diligence. The Arya Samajists as a rule are not very kindly disposed toward Christian Missionary activities. But in Hindi Town (the assumed name of the town where Mr. Padale worked) it is an entirely different story - and at least a part of the credit should be given to the Research-student-author.

The Editor points out that these monographs are published from time to time by the Department of Organised Research, Leonard Theological College, Jabalpur, M.P., with the following purposes.

1. To make available recent information pertaining to typical religious phenomena, for comparison with similar phenomena elsewhere in India.

2. To show how students practice research theory, method, and procedure after being exposed to departmental disciplines.

3. To encourage independent student study by Indians of their own cultures in relation to Christianity.

4. To hint at the meaning and understanding social science adds to what is already known about religious institutions - The author has succeeded to a great extent in fulfilling these aims of the editor.

Chapter II introduces us to the Hindi Town Arya Samajists and the methods employed by the writer to get data. Chapter III traces the history of the Arya Samaj Endowed Branch in Hindi Town. Chapter IV gives us a picture of the Endowed Branch today describing its membership, occupation of members, its officials, its mandir (temple) its finances, etc. This chapter has detailed accounts of particular services; hymns used, verses recited, sermons preached, and rituals observed. Chapter V gives the relation of the Endowed Branch with other institutions in Hindi Town, and the last Chapter deals with the participation of youth in this Endowed Branch. But the most important part of the book is Chapter I in which the editor interprets the book for us, and gives us the conclusion i.e., the findings. Equally important are the appendices (nearly 40 pages) at the end of the book wherein a mine of information is made available to the reader through the patient and persevering diligence of the Research Department. Here are some tables:

1. Types of Preaching.

2. Participation of Youth.

3. Sunday Worship Attendance.

4. Subjects of Vedic Preaching.

5. Miscellaneous features of Worship Services, Documents.

   1. Typical Arya Samaj Sermon.
   2. Rites of passages of the Arya Samajists.

The booklet is a very interesting and at the same time a scholarly presentation of the subject. We recommend it highly, and hope that the author will continue to work on this very project in other parts of India and supplement and substantiate his findings.

R.D.I.

3. Christianity and Social Revolution

(Published 1953, by the Rev. J.P. Alter for the Synodical Board N.I.)

Dealing with the above, three booklets (Annas 2 each) in Hindi of about 25 pages each have been written by Din Dayas, B.A., B.D. and the fourth by J.P. Alter, B.A., B.D.

The first is: The Christian and Social Justice - in which the Author in simple language and forceful style brings out the problems confronting the establishment of responsible society and, by quoting both from the old and the New Testament, describes the duty and responsibility of the Christian in the midst of ‘isms’.

The second is The Christian and Politics - In this we are told how we can participate in political activities and lessen communal tendencies so detrimental to national solidarity.

The third book is captioned: Our Rights - dealing with the rights of en individual in modern society and ways of safeguarding these rights given under the new constitution of free India.

And the last is: The Christian and the Communist - The communists believe that religion is a personal matter having no relation with economical and political life. But what the Christian believes in this respect has been explained in a simple and interesting way. Every young student should read these booklets which give in a nutshell the main ideas regarding social revolution and the view point of Christianity in this respect.

Reviewed by:

Mr. Walter Yohan M.A., LL.B., B.T. Leonard Theological College, Jabalpur

4. The Spirit of Indian Culture

By B.L. ATREYA. (Banaras: 1952) The International Standard Publications, pp. 77 (price not stated).

Here is an attractive booklet giving in a nutshell what the author thinks, are the most essential features of Indian Philosophy and culture. Herein are three papers written by the author “at different times and on different occasions.” As a result some sentences and quotations are repeated twice or thrice - but each chapter deals with a particular subject and the book as a whole gives a good picture of the spirit of Indian Philosophy and culture.

The first chapter entitled Indian culture is an essay approved and accepted for publication by the UNESCO under its scheme of cultural enquiry. In this chapter the author tells us that the Hindu culture as Manava Dharma is “comprehensive enough to suit the needs of every human being irrespective of age, sex, colour or race” as Sanatanadharma is eternal, as Vaidic Dharma is based upon the Vedas. Then he goes to explain that Indian culture is the most ancient culture of the world and mother of all cultures. He thinks the Aryans did not come to India from the Northwest, rather that India is the original home of the Aryans. The next section deals with the secret of the vitality of Indian culture. According to him “Hinduism is vital now because of its ingrained in-conclusiveness, its tolerance and its indifference to doctrinal divergences.” He goes on to show that in India, Religion, Culture and Science have grown together and have not clashed in rivalry with one another as in the West. He points out that Hindu culture places a great emphasis on the importance of discipline in life, which leads the author to deal with yoga. Here he enumerates and shortly defines the various forms of yoga like Jnana yoga, Bhakti yoga, Karma yoga, Haitha yoga, Kundalini yoga, Raja yoga etc. The restraints and rules like Ahimsa. (freedom from ill will to all others) Satya, (truth) Asteya (Abstinence from grasping that which is others) Brahmacharya (celibacy) etc. are also dealt with very briefly.

To the author, man at bottom is Spirit which is identical with the Spirt in and behind the universe and all beings are interconnected. This leads him to an examination of the constitution of man along the lines of Indian psychologists who divide experience into four states or types namely waking, dream, deep sleep, and a fourth state called Turiya. This topic naturally leads him to the theological study and exposition of the doctrine of Karma and transmigration The four ends of life Moksha are briefly dealt with, and special attention is given to the ultimate purpose of life - which is the state of a Jivanmukta - a liberated living man whom pleasures do not delight nor pains distress.

In dealing with ethical principles, the author emphasises the spirit of Nishkama or Nishphal that is duty for the sake of duty and not for the sake of reward. The five great sacrifices are referred to and an able apologetic of the caste system follows. The author goes on to describe the four Ashramas or stages of life. The very last point he brings out is that in Hinduism, the main guide to life is not scripture but reason.

The Second chapter which deals with the distinctive features of Indian Philosophy is very short. Philosophy in India does not go by the name of Vada or discussion, but by the name of Darshana or ‘seeing’ in the sense of understanding. This darsana is based solely on experience. “In fact” he says “there is only one final source of all knowledge and that is Direct Experience.” Another feature of Indian philosophy according to this writer is that man is taken as a key to the knowledge of the universe, “To know the universe wholly, man must know himself wholly.”.

The last chapter gives a bird’s eye view of Ancient Indian Philosophy. The author gives not less than, nine points in which all or almost all the systems of thought are agreed upon. These are like the theory of Karma, Transmigration, respect for authority, doctrine of mukti etc. Then the different views of the Reality according to the different darshans are dealt with. The last section reviews all the darshans in the light of the Vedanta.

With marvellous ability and rare skill the author has painted a fascinating picture of Hinduism. In all religious matters, it is more or less useless to criticise in detail and one has to choose the philosophy as a whole or reject it. That is without being blind to some of these noble and excellent features of Hindu religion, some sincere people are not able to go all the way with Dr. Atreya in his critical evaluation of the spirit of Indian Culture. If the postulates he gives are agreed upon, the conclusions he draws are inescapable. But we Christians are unable to agree on these postulates nor could we take them for granted. To him reason, (human reason), is the ultimate guide to human life. But to us, we feel the world is in need of a Saviour who will save His people. A number of us sincerely feel that we cannot raise ourselves by pulling our own bowstrings called human reason. Moreover, when we view ourselves at the bleeding feet of our Master we feel like the poet and want to cry out with tears and say with reference to our reason and all our other intellectual capabilities.

    When I survey the wondrous Cross
    On which the Prince of Glory died,
    My richest gain I count but loss
    And pour contempt on all my pride.

The Christian postulate that in the presence of Almighty God, the human soul is nothing but dust and ashes is a great challenge. Hinduism as propounded by the learned author abolishes this eternal difference between man and God and identifies the ultimate reality of the individual soul with that of God Himself.

However, we commend this booklet to anyone who wants to know what Hindus claim for their religion. The author’s style is simple, forceful and clear and his authority to deal with the subject cannot be questioned, as he is the head of the department concerned in Banaras Hindu University.

R.D.I.

Printed by Dr. E.M. Moffatt at the Lucknow Publishing House. Lucknow - (250) - 166 - 11-1953.

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 Rt. 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:

Dr. A. Ralla Ram, Jamna, Allahabad.

Convener of Institutes:

Rev. R.C. Das, M.A., 129 Dashashwamedh, Banaras, U.P.

Editor of the Pilgrim:

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

Treasurer:

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

Committee:

1. Prof. V.E. Devadut, M.A., B.D., Ph.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