The Pilgrim

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

Editor: P. Chenchiah

To Our Readers

Apart from members who are on the rolls, this, paper is sent to (1) those whose names may have been inadvertently omitted in the list of members, (2) those who were subscribers in the earlier years and who for some reason or others did not renew their membership, (3) those who are interested in the Society but have not joined so far, (4) Hindu friends who are interested in the Study of Hinduism and Christianity. If you come under any of these heads, and desire to become a member may I request you to drop me a card expressing your desire to receive the paper and I will place your name in the mail list and send the Magazine regularly. Correct names, designation and address in capital letters will greatly help You may ask me to stop sending the paper if you do not want it. The year counts from the month we send the ‘Pilgrim’. Thanking you for your co-operation.

The Editor

Requests

1. Before you tear the cover please examine the address carefully and see if the name, designation address is correctly given - if not please send the corrections.
2. If you do not receive the paper in time please report. The paper will be issued on the twentieth of March, June, September, December. It must be in your hands by the end of the month in India.
3. The editor requests those who have been members of the association in the past but whose names were omitted from the list and therefore did not get the ‘Pilgrim’, inform the Editor of the same.

Announcement

By March 1950 - The ‘Pilgrim’ completes the first year after resumption under the new Editor. The usual procedure for recovering the yearly subscription which becomes due by that time is by sending V.P.P. for the amount. If the reader does not want us to send the V.P.P. he should inform the Editor. If he wants V.P.P. he may write and say so. Silence will be taken for a request to send by V.P.P.

Christmas Greetings From H.E. the Viceroy

As a good Hindu, I hope and wish that all to whom the name and thought of Jesus appeal do offer their sincere and loving worship on the day that is assigned by tradition to celebrate the anniversary of his birth on this earth.

(Signed) C. Rajagopalachari.

Christmas Greetings

We are happy to publish Christmas greetings to our readers and countrymen from His Excellency the Viceroy, and we wish God’s blessing and guidance for him. On the auspicious occasion of Birth of Son of Mary we hope all India irrespective of caste and creed will think gratefully of Him who was born in the manger to save children of men. To save the lost, to cure the sick, to teach men love, and set them to seek perfection was the teaching of Jesus. To establish the Kingdom of God on earth, to evolve a new race of children of God, was the mission of Jesus. As we study human affairs, we are conscious that we are drifting towards a great doom. We need divine help more than ever. Thankful for his gift of Mahatmaji, may India see in Jesus - a friend and helper - a brother who gloried in calling himself Son of Man and belongs to humanity as a whole. May the blessings of the babe in the cradle bring peace, plenty and love to us all. Shanti, shanti, shanti.

Editorials

1. Study of Hinduism

We all suffer from a fairly common misconception that men and women in India can be classified as exclusively Hindus, Christians and Muslims for purposes of preaching and studying. As a matter of fact the modern Hindu, Christian and Muslim are composite beings sharing almost the whole of secular life and about eighty percent of mental life in common. Except in a few cases - their number varying in each faith-religion operates on them through traditional agencies of society, churches, festivals. In their reactions to other religions the modern make-up of life plays as much part as the inherited religions. A Hindu’s objection to Christianity arises much more from the scientific and liberal standpoint than from the Hindu. The Hindu criticises his own religion from the same standpoint. In order to understand the attitude of a modern Hindu to traditional Hinduism and Christianity, his mental make-up in the milieu of modern conditions should be carefully studied. Brahmo, Arya, samajas, Rama Krishna movements are modern Hindu criticisms alike of Hinduism and Christianity. Sri Aurobindo and Master C.V.V. take radical departures from traditional teachings of Hinduism. As a matter of fact, religion in the case of an ordinary Hindu, operates in sub-conscious levels through institutions and instincts. What determines his practical outlook may not be inherited Hinduism, but that Hinduism subjected to criticism from other religions and secular sources. Since our task lies in the present, our duty is more to understand the modern Hindu than to address our appeals to a hypothetical Hindu of the past. To get a glimpse of the modern Hindu mind we ought to study him in his reactions to his own inherited faith than in his reactions to other religions. We should not forget that from time immemorial there have been critics of Hinduism from within, and they have shaped the living currents of religious thought more than the orthodoxy.

The article on Brikta Rahita Taraka Rajayoga fulfils this purpose. Master C.V. Venkasami Row the founder of this yoga was a Hindu who like Sri Aurobindo lived in modern India and was himself shaped by, modern influences. His outlook on Hinduism and the attraction of his teaching to modern Hindus are highly revealing of the modern educated Hindu mind. His disciples were drawn mostly from educated classes consisting of lawyers, judges, teachers, Government servants - most of whom were sceptical in their attitude to Hinduism. With Aurobindo he advocated the development of a strain in Hinduism which has been a minor one so far. Hinduism in its major tendencies seeks to swim back to the origin against the current of creative flow. Both Aurobindo and Master C.V.V. follow the line of thought initiated in Isa Upanishad that life embodies God. The acceptance of evolutionary doctrine invests this view with great potentialities in religion. Nevertheless, it is built on stones rejected by master-builders of religion in the past. The writer was a practising lawyer who entered the Hindu Religious Endowment Board’s service. His article, written from the standpoint of an initiated disciple of Master C.V.V. shows wherein lies the appeal of this yoga to him and how it affiliates him with the aspirations of Christians for eternal life. The writer quotes from Upanishads as well as from epistles of St. Paul. The article lets the readers into the mind of a modern Hindu on the immemorial search after mukti that has to be worked out in a setting and under influences far removed from his ancestral faith.

2. Grammarians on the War Path: Mundaka Hits the Head-Lines

Government of India has not only a new flag with Ashoka Chakra but also a new motto to be inscribed on its coat of arms. This motto satyameva jayate has led to a spirited attack from the least expected of all quarters - the Sanskrit grammarians whose existence in free India was about happily, to be forgotten. The grammarians assert that according to Panini the correct form to be used is ‘jayanti and not’jayate’. The controversy reminds one of the famous Filioque controversy which we are told turned on a diphthong, while this turns on a vowel. The position of grammarians was neatly expressed thus by the Maharaja of Jaipur, Shri Vikrama Deo Varma who before he ascended the Gadi was a reputed Sanskrit scholar: - “can all the forms that appear in the Vedas be used nowadays. Can I use the form ‘Karnebhih’ as used in ‘Bhadram Karnebhih’ in the Upanishads? Jaya Dhatu is parasmaipada and so ‘jayanti’ is correct. When the said dhatu has ‘vi’ or para for its prefix (upasargas) then it will become Atma-nepada and the forms will be ‘vi jayate’ and para-Vijayete”. The defence was manned by Kunhan Raja of Madras and Sastra Ratnakara T.V. Ramakrishna Dhikshitar of Benares Hindu University. The latter says “Although jayanti is grammatically correct, jayate is a form which finds common usage in our vedas and Epics” and as another Mahopadhyaya puts it has the support of vedic Rishis. Prof. Kunhan Raja pertinently points out that a quotation should accurately quote and has nothing to do with the correctness of the original. Mr. Pattabhiraman has brought out another angle into this tangle. He says that we have no right to question the language of Devas and that Panini should not be preferred to Shruti. Unfortunately for this contention, Dr. S.N. Katre, Director, Deccan Post Graduate Research Institute, Poona, points out that both forms have been current since Vedic times. What are we to do if Gods themselves use both forms?

Evidently the wars of today, have not always been between suras and asuras - daityas and danavas. A warfare between Gods and grammarians is also possible. What side should the good and pious take in this new battle for grammatical truth. Which should win - spiritual truth, or grammatical truth? The text says that truth wins - but which truth? Upanishads do not answer the question.

We of the last generation. (the present having thrown away early in their life all bondage to grammar) who retain painful memories of grammar fondly thought of grammarians as innocent people who spend their time in the contemplation of declensions and who pass away once we attend their funeral, are rudely awakened by this controversy. Our ideas derived from Browning’s Grammarians funeral where the disciples cheerfully intern their guru who spent his lifetime “settling hoti’s business - let it be properly based Oun, gave us the doctrine of the enclitic De’ have led us astray. We do not bury grammar when we bury or burn the grammarian, singing together, as the poet phrases it. Panini has gone the way of all flesh even as the Rishis did. But they have left both memories and causes to fight for and the grammarians true to their guru’s memory will fight ‘through the rattle’ the wishes that violate sacred grammar. By the by is not grammar itself a Vedanta? Upanishads contain experiences. Vedas contain deva-basha-speech of Gods. It would have been interesting if we are, told in detail how the word ’Jayate” is used in the mantras. As a matter of fact, few religious magazines have entered the fray. Western scholars speak of the grammar of Vedas do Gods obey grammar or like our children declare their freedom from it?

While the controversy, waxed strong and furious the text itself was forgotten as in a Moharum fight where the punjas are usually cast aside. For the benefit of our readers we may give this information. The text adopted as the motto by the Government is in the first section of the third chapter of Mundaka Upanishad. The chapter begins with the famous text. Two birds ever united companions cling to the self-same tree. Of these two one eats the sweet berry. The other looks on without eating. The full text runs thus: -

    Satyameva Jayate nanrutham
    Satyena pantha vithato devayanaha
    Yena Kramanrshayo hyaptha Kama
    Yatra shath Satyasya para nidhanam

‘Truth alone reigns supreme, not untruth “By truth is laid out the road (known as) the path of Gods, by which the sages who have their desires fully realised proceed to where is that supreme seat of truth.’ Why did the Government omit ‘nanrutham’? For brevity’s sake or because the politician while he believes truth may triumph - does not hold that untruth does not? May we hope that whichever be the correct form jayate or jayanti free India will not neglect the fact as it does in its current affairs that truth alone triumphs and sail into future India not only with this motto on the banner but with the truth in its heart and in its life.

3. Four Conferences

By the time the Pilgrim is in the hands of our readers of the four conferences which have acquired the reputation of being living centres of Christian thought in India three would have been over and the fourth nearing. The Bangalore continuation conference held at Tambaram dealt among other subjects with the Holy Spirit and the second coming of Christ. The Holy Spirit under the names of ‘Supra-mental life’ and Mercheri are prominent in the systems of Sri Aurobindo and Master C.V.V. A conjoint study of this subject by Hindus and Christians will be of great help. The coming of an Avatar in the form of Messiah among Jews, Madhi among Muslims, Kalki among Hindus corresponds to the belief of the second coming of Christ. We hope the Hindu religious magazines will deal with prophecy in Hinduism and tell us what it has to say in Kalki and Bhavishad puranas about the coming of a world teacher. The Tirupattur ashrama at its conference of friends of the ashram, had two subjects of general interest - the Hindu renaissance and ‘pacificism’ both of which are practical problems. How did Jesus strike some of the great religious leaders of modern day Ram Mohan, Keshab, Ramakrishna Vivekananda, Aurobindo and Master C.V.V.? Some day the editor hopes to answer the question in a book. Meanwhile, articles on the subject by Hindus will be welcome in the ‘Pilgrim’. The outlawing of war concerns us all and the resolution passed at the conference where three westerners who have suffered for the cause were present will receive the attention it deserves from free India. The ‘International fellowship’ of Madras has scheduled an all-India conference to take place in December. This institution which has done splendid work in bringing Hindus, Muslims and Christians together will discuss many burning topics such as National Dharma, Indian poverty, its causes and cure, and fundamental rights in a world setting. Our next issue will be devoted almost entirely to interreligious Fellowship and articles on this subject will we hope to pave the way for tangible co-operation of religions in India. The Editor has attended the first two conferences much to his benefit and hopes to attend the third for which he wishes all success. The Indian Christian theological conference to be held at Jabalpur in January 1950 has taken Christology for its topic. The Hindu conception of incarnation and the Christ’s conception of ‘Son of Man’ will receive much attention. When we come to think of it the concept of ‘incarnation’ as an essential idea of Religion has not been so far explored in the west or in the east. Both in the West and East incarnation was regarded as a means to an end a method by which God redeems humanity from evil and wickedness by fight or sacrifice. That humanity should bring forth from its own womb, its redeemer - the idea involved in the Son of man, stands - at variance with the idea that God should descend and be born as a human being. Incarnation as the process by which God realises himself permanently in human form in the course of human evolution has yet to be worked out. So far incarnations have come and gone - have come, redeemed and were taken into heaven. The future man - one whom in the ordained pre-determination of God’s purpose the creation has been labouring to bring forth, will be neither man as he is nor God as he was but a new type form in whom the fullness of God-head manifests in a new body. Such a conception foreshadows new destiny for man - marks a divine adventure for the expression of which our thought forms and language-moulds both eastern and western are yet unequal. The danger lies in our being captivated by the word Incarnation forcing all concepts into the idea of taking flesh. We hope the conference will not be satisfied with a historical review of the idea in the past but will essay, with the help of the Holy Spirit to rediscover the length, breadth, depth and splendour that lies in the use of the title Son of Man by Jesus which significantly stresses the idea of Son - the new in Christ on one hand, and on the other associates worship in incarnation with Man whereas it was always associated with God before. Why did Jesus call himself Son of man - giving the honour of begetting him to Humanity instead of Son of God - is the problem for elucidation at the conference?

Of the two strains in God becoming man, represented by two titles, Son of God, Son of man, the former has been the object of theological elucidation while the latter has been overlooked. We hope the deliberation of the conference would strike an original note and the mind be prepared, freed, from its theological shackles to rise to the height which the nature of the subject demands.

4. Deepavali

Greetings for deepavali, though we have to speak of it in the past tense. No festival in the Hindu calendar has the makings in it for a universal festival. The symbol of light shining in darkness which is what remains when we detach deepavali from its mythical setting belongs to the language of universal religion. ‘Lead kindly light amidst encircling gloom’ makes the idea familiar to Christians. The Chinese have the festival of lights. The idea and symbol has nothing in it repugnant to Jews and Muslims. So we may all lift it to the level of a national festival. If we could shift deepavali backward to the day of Independence or shift the day of independence forwards to deepavali merging them together making deepavali a symbol of liberation, its destiny as an all India festival will be accomplished. The calendar is for us and not we for the calendar. Why not make deepavali our Independence Day as well as our Thanksgiving Day?

In deepavali the accent is on ‘avali’ and not on ‘deepa’. The sun in the sky lightens the world and, darkness can not exist while the sun shines. But the light of deepavali is the light we catch from God and embody in our individual life. It shines amidst darkness. The function of religion is not to redeem men from darkness but to convert darkness into light. For this a single light will not do. We need a row of lights springing everywhere. We hope that on that day every Indian prayed that all darkness in our social and political life may be chased away by the God of light and that every one of us may be instruments in His gracious hands for the spread of His light.

5. If Gita Is Lost

Depression near Rome has produced a strange meteorological phenomenon of a cyclone in India. It appears our ambassador to the Vatican in a speech or conversation with the Pope quoted Gandhijii to the effect that if all the copies of the Gita were destroyed we will have its message in the Gospels. This has for some unknown reason kindled the wrath of some Hindus who demanded the ambassador’s head on a platter. Gandhijii’s interpretation that the Gita preaches Ahimsa is his own and has not met the approval of scholars like Tilak. But if the interpretation is true, then Gandhijii could have spoken the sentence attributed to him. There can be no doubt that the teaching of love of Christ preserves ahimsa doctrine far better than the Gita with its doctrine of fight. As a matter of fact the message of love of the gospels and the message of heroic fight do not belong to the same universe of discourse. If we lose Gita we lose the teaching of Nishkamya; if we lose the gospels we lose the teaching of love. What binds gospels to Gita is not the discourse of Sri Krishna but the feelings of Arjuna. As far as we could see there is no danger of our losing Gita in these days of print. In medieval times such a danger might have existed - not now. The present day danger is not that we may lose worthy books but that we may not lose unworthy books. In the last one month there has been at least a dozen books on Gita with the text and commentaries. The contingency of losing Gita is too remote to disturb the peace of the faithful. If a little of Gita message of disinterested action gets to our politics we preserve Gita far better than violent emotional reactions at the suggestion of its loss. The controversy has been a veritable storm in the tea cup. What a storm in the tea cup means we of South India who are confirmed coffee - drinkers do not understand. Let North Indians and Britishers who are addicted to tea tell us what it means.

Articles

Brikta Rahita Taraka Rajayoga

BY V. Venhata Ramana Row, B.L.

Man is the highest being in the whole creation. He has been in quest of Dharma (Righteous duty) artha (wealth) Kama (desire) Moksa (salvation). Ultimately his efforts are confined to the achievement of Moksa.

    Avyakthatts parah purusho vyapake lingam evacha,
        yagnathva muchyatay jantura mruthithuamcha gachchathi

— Katha Upanishad 2-6-8

Higher than the manifested is the purusha (soul) which is all-pervading and without cause. Knowing this, one gets liberated and gains immortality.

    Yatha sarveypramuchyastly Kamayesya hruthi srithah
        Aththa marthyo mrutho bhavathyathra Brahma samasnuthe

— Katha Upanishad 2-6-14

When all the desires cease which were cherished in his heart, then the mortal becomes immortal, then he obtains here Brahman.

    Yatha sarveyprabhidyanthay hriday-asyayha grandshayahah,
        Adhe marthyo mruto Thavathyethavadam sasanam

— Katha Upanishad 2-6-15

When all the bonds of the heart are broken in this life, then the mortal becomes immortal, this alone is the instruction (of all the Vedas).

This is the ideal and goal of man according to our Upanishads. But man has desisted from pursuing this quest thinking it was an impossible task. The learned people twisted their meaning accordingly and diverted the attention of the seekers from the direct path. However, man has left no stone unturned to achieve immortality.

Man has been attempting to establish justice, Dharma (duty) and truth. To these some other desires are linked as if their natural concomitants. He always longs for the removal of disease, decay and death, and the achievement of peace, plenty, permanence and perfection. The attainment of these alone contribute to the fullness of the life of man on this planet. He has made several attempts to attain these objects. But none of his attempts has earned the desired success with the result that his life has been in eternal want. His attempts failed even though he exerted to the best of his ability. None has been born to achieve the grand ideal of man from time immemorial. Yet he knows the quality of Brahman and believes that Brahman is all-pervading. All that is unmanifested is Nirguna Brahman and everything that is manifested is Saguna Brahman. The whole Brahmandom is the creation of Brahman. Brahman is endless.

    Om poorna mathah poorna mitham poornath poornam hudachyathay,
        Pooranasya Poornamadaya poorna meva vasishyathay

— Brihadaranyaka Upanishad 5-1-1

Infinite is that, Infinite is this. From the Infinite one proceeds the infinite one. On taking the infinite of the infinite one, there is left infinity.

The quality of Brahman is inherent in man. Yet he has not attained the fullness of Life. The ideal of man is to realise the quality of Brahman existing in all the things of creation including himself. Death appears to be an unavoidable state of existence. (physical). There seems no means of destroying death.

    Mrutyorma Amrutham gamaya

— Brihadaranyaka Upanishad 1-3-28

“From death lead me to immortality.” In Corinthians (1 15-26) we find “That the last enemy that shall be destroyed is death”.

    Tamevam Vidwan amuruth iha bhavathi Nanayaha panda ayanaya Vidyathe

“Immortality is attainable here only. There is no other path.” The pandits so knowing interpreted it differently and diverted the attention of the seeker into the wrong direction. They have gone even further to blame them as blasphemers. The progress of knowledge in this direction was consequently impeded.

Decay is a defect of creation - it is in the nature of the matter. The creator has therefore to rectify this defect. As the creator himself is all wise he alone can remove disease, decay, death, misery, poverty, inequality and other defects in creation. Others cannot do it. The grace of such a divine being is essential for the purpose of effecting a change in the nature of creation. This is the supreme task of the creator.

There are many teachers in this world. Every religion boasts of teachers. These excellent teachers have attained efficiency only to a certain degree. No teacher has hitherto promised Brahmadarsan to his pupil. The pupil would be told that his development would be in consonance with his past Karma (action). No one has hitherto boldly stated that he would take upon himself the Karma of his pupil, nay that of the whole world, rectify his pupil and the humanity. If the progress of the pupil is dependent on his past Karma, then one wonders what the intrinsic value of the teacher’s initiation is. The Karma is self-created and is the outcome of different births. It is bound to disappear naturally in course of time. Also, no one has hitherto stipulated that he would make his pupil as great as himself. It is no wonder that no one has hitherto said that he would make his pupil one greater than himself. There seems to be no teacher who has reached this stage of development.

    Pranatha nija janan swatma thulyam Durothi Druva Nasi

“It is the true world teacher that will have the capacity to make his pupil as great as himself. He will not be a common man. He must be a parama purusha - (divine being). It is very hard to obtain such a teacher. Such world teachers are born once in a yuga when a change in the nature of creation has to take place.”

On the banks of the sacred Kaveri river, was born at Kumbakonam a jagatguru (world teacher) of this type. He spent his boyhood in Srirangam. After sometimes he returned to his birthplace. There he established “Brikiha Rahita Taraka Raja Yogam” in the 42nd year of his life (May 10). The purpose of this Yoga is to reveal the inner involved energy in the body and to enable human being through its help to become eternal entities enjoying Brahmanandam, and to inject into the centre of creation a new principle for the removal of disease, decay and death. The purpose is to alter the character of changing matter into a changeless one and invest mankind with eternal bliss and to cause perpetual flow of the everlasting life (prana). It enables us to have Brahmadarshan within us in the waking state.

It appears that such an opportunity occurred in the cosmos in 1910 (Kali 5011). It is the moment when Halley’s comet appeared in our heavens. The opportunity to establish a new centre in man for the first Time occurred then. It is a direct method in the plan of creation. Certain methods for the spiritual development of man were made available at that time. Anyone is free to utilise these methods. They enable him to achieve fullness of life. He can even become the source of that full-life. This is the unbounded grace of the great one (Paramathma). It is not a thing which can be easily attained by man. This energy entered the centre of creation at the self-appointed time. Those who wish to join this yoga hereafter will be attracted to it by their own intrinsic merit, and they become new centres of attraction for others. This new energy is capable of spreading to the whole mankind. Man will benefit by the new life Ray and become immortal. The Yoga completion and fulfilment may be expected in the near future.

Before giving details of the New yoga, we shall give some account of the master of the Yoga. It is undoubtedly the creator himself that has started this Yoga. The renowned nadi writer - Satyachar has described him in eloquent terms. He is equal to a Brahma avatar. He is beyond decay and death and is proof to fire. The Yoga is all his own. He is the Virat purusha. He is beyond planetary control. The nadi writer then gives the (sayana) planetary positions of the great Brahma yogi. He was born in Kali yuga. The ascendant is libra. Sukra and Buddha occupy the tenth house, Guru the seventh, sani in the second Ravi and Rahu in the eleventh; Kuja in the ninth house and Chandra in the fifth house. This corresponds to Tuesday the 4th August 1868.

Briktha Yoga is a new method for enriching the spiritual power of man. This should not be compared either to the Nirvana of Buddha or to the old moksha of other yoga. Buddha’s Nirvana has no relation to the physical plane of existence (body). Moksa is ordinarily understood as being unconnected with physical body. The Briktha Yoga is primarily concerned with the physical entity. By physical body we mean not the body of flesh and blood but a new kind of physical body for all practical purposes. It is a new body built of the elements of the old body by the energy of the Briktha yoga. It is surmised it will be a body built of very fine atoms of the elements a celestial or spiritual body. In the Corinthians (15: 40) it is described thus:

    There are also celestial bodies, and bodies terrestrial;
        but the glory of the celestial is one and
        glory of the terrestrial is another.

    It is sown a natural body; it is raised a spiritual body.

— 1 Corinthians 15:44

    The first man is of the earth, the second man is Lord from heaven.

— 1 Corinthians 15:47

    And as we have borne the image of the earthy,
        we shall also bear the image of the heavenly

— 1 Corinthians 15:49

Whosoever has a body which is proof to disease, decay and death, shall be called a “jivan mukta”. This state cannot be attained by samnyasa ashramas (Renunciation of the world). This is an ideal which has to be attained through married life. It has to be achieved in this physical world and in this life. The great Rishi-Kaka Bhujandar has sung that “Moksa” means having permanent existence in this world. If the body is destroyed there will be neither yoga nor wisdom. “O! God there is a body which does not decay - kindly show the path to attain such a body”. So have the siddhas of old waited in vain. It may be said no one has yet attained Brahman. The ideal of this yoga is to attain Brahmahood by realising the nature of Brahman. This is ordinarily beyond physical consciousness. The human body is a kin to the nature of physical matter. We therefore hear that yoga has hitherto attained such power only in the state of samadhi. The physical body is not fit enough to realise Brahmanandam and lapses to an unconscious state. This defect is attributable to the human physical body. This state may be called the samadhi state of ecstasy. The samadhi state is not helpful to the attainment of knowledge in the physical conscious state. Some old methods of yoga are directly harmful to the physical system. Some also opine that such methods do no good at all to the system. Not only do they neglect the physical system but are oblivious to the structure and usefulness of the physical body. The knowledge obtained in samadhi lacks clarity. It resembles the knowledge obtained in dream state. Though the interval between samadhi and the subsequent conscious state is very small, it is tainted with this defect. As there is no co-ordination of the knowledge in all the planes, there is no simultaneity. This defect attaches to all the old methods of yoga. Though this defect may not be attributable to the methods of yoga, yet it may be said to be due to the physical body. For these methods were devised in view of our physical systems. The physical body is the cause of this defect. The limited capacity of the physical body is the cause for our defective knowledge and short life. The new scheme of yoga is to endow us with an internal change and all-sided consciousness in the physical plane. This is the first attempt by the highest. This may be termed as a new principle of creation. It will now be clear why the creator (origin) only should undertake such a great task. It will be plain why the great spiritual men hitherto were unable to undertake this kind of work. It may be said that the highest, entered the body of man and is trying to effect the necessary changes therein.

The new scheme may be estimated in different ways. Those who are acquainted with yoga sastra will be familiar with ‘Kundalini.’ There is no yoga extant worth the name which is not based on ‘Kundalini’. Still we do not find treatises which deal with the nature and power of Kundalini’. There are no books which treat of its quality, power, situation, and future state. It is easy to put questions, but it is difficult to answer. We shall mention here some of its primary qualities. ‘Kundalini’ is the origin of all creation. It manifests divers kinds of energy. It will not reveal its true nature. Nor is it obliged to reveal it. It shows some effects through external pressure, but they are erratic and partial. ‘Kundalini’ will not honour our desires and ideals. Man is a plaything of the Kundalini. Taking the cosmos as the creation of the ‘Kundalini’ we can gauge its power. This power is involved in the Kundalini. This power is not revealed except under the bidding of the origin. It will not be effected by any external force. It is meaningless to say that such a power has been controlled by any yogi to obtain the divine knowledge. Man is really a subject of the Kundalini power. The effect of this yoga is to kindle the Kundalini energy locked in safety since time immemorial and drive it to the true centre transforming man into an independent and self-sustaining entity. It may be likened to a sanctum sanctorum which is vacant and ready to receive the Lord. This is one function of the new yoga in the fresh scheme of creation. Viewed in this light the present human beings are transient and centreless entities. Man will hereafter be transformed into a being with a true centre. He will be no more a toy of his Kundalini. This is the new direct method.

Till now man’s Kundalini possessed an imperfect capacity. It will henceforth develop and evince a full innate capacity in course of time. The present human bodies are limited and determined by the structure and quality of matter (prakrti). The several planes may be said to result from the absence of true or correct centres. The lack of right knowledge will be removed only after the working of the New Ray of the internal life. Our Kundalinis are at present parts of the original Kundalini. The new yoga will co-ordinate the differences and make it a unified Kundalini. All the different beings will thus have one unified capacity of blending the knowledge of the seven planes in one plane - the eighth one (physical). This is the effect of the New Ray of Life injected into the initiate at the time of initiation. This is the entry of the (paramanu) into the physical matter (prakrti). The new life-Ray enters the human system from the moment of initiation. The completion will be after it has fully entered the system.

Practice means the filling up of the system with the New life Ray. The practice names consist of certain code words. These courses were revealed to the Master for the benefit of the world. The yoga school trains the mankind in the New Line. It is the centre for ending the combat between prakrti and purusha (matter and spirit). The non-decaying principle should be made to pervade the creation. The New Yoga abhors penance or ritual of any kind. It does not tolerate any effort at concentration. Yoga asanas (postures), prana yaman (Breathing Exercise), wine and meat are prohibited. The chief aim of the yoga is to remove want, disease, decay, death and other miseries that flesh is heir to. Mukthi (Liberation) is thus to obtain eternity. Such a mukti is not confined to the yogi himself. This yogi will have the power to attract others into his fold. Brahmatatvam (Energy of Brahma) as it is, will pervade the whole material universe. The effect of the mukti is universal. Renunciation, is against human nature. It is not a natural ashramas (order) for spiritual development.

The Yoga practices were given in words (sound form). It may not be necessary for the newcomers to do all those courses. Just as after a railway track has been laid up it is not necessary once again to lay a new track and the vans may move along the tracks already opened or after broadcasting and receiving stations are opened, it is unnecessary to erect them once again, so also it is unnecessary for the novices to do all the old courses. But he would be attracted to the new centre of Yoga. Then the New Life Ray will enter his system. It is enough if one knows the jiva mantra or the main course. The daily practice of the mantra will enable one to attain Kaivalyam. But perpetual uttering of the course is prohibited.

The yoga does not attempt to take the jivatma to the abode of paramatta situated somewhere. The energy of paramatta is made to fill in the jivatma. The Ksharaprakriti (perishable matter) is transformed into aksara prakrit (non-decaying matter). The paramatta will enter the jivatman endowing it with Brahma jnanam (Divine Knowledge). Man becomes a self realised being. This self-knowledge enables us to break the bonds of Karma so-called. Man realises peace, eternity, fullness, independence and becomes a Brahma Tulya (Equal to Brahman). This freedom will help us to live independently of all external objects. Man becomes a jivanmukta by realising this Brahma sakthi.

“He whose self is harmonised by yoga seeth oneself abiding in all being and all beings in the self; everywhere he sees the same” (Sir Radhakrishna’s translation). (Gita 6:29)

    Sarvabhutastham atmanam Serva Bhutani ca atmani iksateay
        yoga yuktatma Sarvatra samadharsanaha

— Gita 6:20

All men will obtain yogatatvam and become endowed with spirits of equality, equanimity, generosity, and love and conquer the arishadvargas (six enemies) of desire, anger, miserliness, passion, pride, and envy. They will thus attain magnanimity, eternity, and salvation.

Reviews

1. Siva Gnana Bodham

Translated from the Tamil by the late Gordon Mathews M.A., B.LITT. O.U.P, pp. 82.

Gordon Mathews - well known to our Christian readers - has left India a beautiful legacy in the form of the book under review. ‘The Pilgrim’ had the benefit of the translation of Siva-gnana Botham from the pen of Rev. Popley. This book, neatly executed, exceedingly well printed, is a memento of Gordon Mathews love for Tamil culture and classics. The translation is excellent and introduction highly helpful. A summary of key elements of Saiva philosophy of Meykanta Deva forms the preface. Expository notes embody the interpretation of the text by Siva-gnana yogi. The preface also contains a free translation of ‘Raurava agama’ in twelve sutras said to be the Sanskrit original of Siva-gnana Bodham. The chauvinist Tamil scholars resent the idea of a Sanskrit original, but that does not absolve the critic from including it so that the readers may draw their own conclusions.

The book is a severely scholarly edition-giving the translation of Meykanta’s text with his Karuthurai adhikarana, merkol, hetu udaharana and the translation of the short and sharp expositions of Siva-gnana yogi. Very properly all comments and criticisms are excluded. We feel that this rendering of the Tamil classic, in the form in which it is given will be welcomed by Christian students as well as Tamil followers of Saiva Siddhanta.

Tamilians have little excuse for not knowing their own classic and those who dwell in Tamil land should acquaint themselves with the religion and philosophy of Tamils and now that it has been made available in English, the task will be all the easier.

We would advise all the students of Saiva Siddhanta to add this book to their library.

2. The Indian Institute of Culture Basavangudi Bangalore

Report up to December 31, 1948.

The Indian institute of culture, Bangalore was established by Shri. B. Wadia familiar to all Madrasis during his stay at Adyar in Madras, in commemoration of William Quan Judge-a prominent figure in Theosophic circles. Since its inception in 1945 it has developed very quickly adding to the Hostel a library, public lectures, and discussion groups. The proceedings at the Mahatma Gandhi memorial meeting are fully given. The discussion meetings reveal the wide range of interest taken by the Institute in the intellectual and moral activities of India and outside. The association has the support of the ‘Aryan path’ and ‘the Theosophical movement’. One of the recent lectures of K.S. Ramaswami Sastri has appeared in the ‘Aryan path’.

The objects of the Institute are to establish a centre affording opportunities for cultural, moral intellectual development in as many directions as possible, to encourage independent thought in terms of fundamental principles, on politics, religion, sociology and business life. A glance at the report shows how faithfully the objects have been carried out during 1947-48 the period covered by the report. We have given in this issue a short review of the translation of the Siva-gnana-Bodham by late Rev. Gordon Mathews. It will interest our readers to know that the Institute of culture has brought out a book on Kashmir Saivaism by K. Guru Dutt.

We congratulate the association on their active year just left behind and wish them growth and expansion in the years to come.

3. Mahatma Gandhi for the Millions

‘Mahatma Gandhi for the millions’ - a basic Biography by Mrs. S. Vairana Pillai M.A., L.I., and Mr. M.S. Vairana Pillai M.A., Ph.D., Gandhingram - Madura District, South India - pp. 76 price Rs. 1, (sh three, dollar one)

Mahatma Gandhi in his life and teachings embodied ideals and values of universal import for the future of human Society and his teaching must form an essential part of the education of our children. As he is fast being converted in the land of his birth into a popular god, to be worshipped rather than a prophet to be heard and obeyed, the necessity for incorporating his teachings into the texture of our education arises. Mahatma Gandhi must be rescued from a cult and made part of our culture.

Mr. and Mrs. Vairana Pillai have given a lead in this direction by bringing out the life of Mahatmaji told in basic English. Mr. Vairana Pillai is well known to the Christian public as a socialist and to the general public as the author of ‘Hindus and Muslims - a study in citizenship and Recent History’. In the present book, the story of Mahatmaji is told in simple English in consecutive order bringing out the incidents of his life that have a message for India and the world. This book in English and in its translations in the Indian languages is eminently suited for a text book in our schools and in adult education groups and should be included in our village libraries. Foreign children who desire to read the story of the Mahatma will find this book just what they need.

We wish the book contained more anecdotes especially of the period of South African struggle. Some of them have got into school text books. I have no hesitation in saying that this small book is a biography of the Mahatma of the first rank. Everybody will be better for a reading of it.

Of the universal appeal of Mahatmaji’s life and teaching there can be no doubt. Years ago the reviewer, when he was playing marbles with the Muslim children in the streets of Jerusalem, was surprised with their knowledge of Mahatma not then of universal fame and found that their class primer had a lesson containing the life of Gandhijii. We commend the book for the millions for whom it is written.

4. Studies in Hinduism

1. Volume (i) Vedism pp. 208, Vol. (ii) Brahmanism (pp. 218) Vol. (iii) Upanishads (pp. 207) Vol. (iv) Darsanas (pp: 263)¹
2. Ethology and good manners pp. 104
3. Pamphlets on Trinity, Avatars. By Dr. Zachariahs O.C.P. St. Joseph’s Seminary, Alwaye

Now that systematic study of Hinduism has ceased among Christian protestants after Dr. Farquhar’s effort the want has been made up in a way by the Catholics undertaking to continue the task. Father Zachariahs has so far covered Philosophical and Theological Hinduism consisting of Rig Vedas, Brahmanas, Upanishads, Six darsanas. The popular Hinduism, that is, Hinduism that operates and shapes Hindus namely the Hinduism of the Epics and the Avatars still remain to be studied, and we hope Father Zachariahs will take them up after completing his studies in Philosophic Hinduism. To complete his scheme of studies, Gita and three systems of philosophy of Sankara, Ramanuja, Madhwa have yet to be dealt with. The object of these studies is to give an unbiased understanding of Philosophic Hinduism at its best with a view to determine what elements therein may be regarded as the contribution of Hinduism to general religious thought and thus offer to the reader an opportunity to compare Hinduism, with Christianity. Father Zachariahs has succeeded to a remarkable extent in realising his objectives. The volumes reveal deep study and industry. The Missionary and Indian Christian students of Hinduism will do well to buy and read them. We commend to students of comparative religion the second volume on: Brahmanas. A comparative study of Hindu and Jewish systems of sacrifices though both archaic are of great critical and practical interest for western theology which unfortunately retains the sacrificial ideology to explain and interpret the meaning and purpose of Christ the Avatar.

The two pamphlets on ‘Trinity” and ’incarnation’ are a good quarry for those who want to investigate further. The Hindu doctrine of Trinity differs in interesting ways from the Christian, and it is remarkable how both religions have reached the same crucial concept. The Indian Christian Theological Conference has taken Christology for their deliberations next year and the pamphlet on Avatar is opportune.

In new India the primary need will be character and unless we build on this Rock, new India will be reared on shifting sands. The Science of character is Ethology. The author classifies human temperaments which supply the raw material for character and gives useful hints on how to deal with several types. These suggestions will be of help to priests, teachers who need to know how to deal with men of different temperaments as well to men who are disciplining their own temperaments. The book gives instruction on good behaviour and manners. We have read with interest the chapters on ‘letter writing’ and ‘table manners’ It will do good for Hindus to study them. Of course a book on Hindu manners on the lines indicated, would spot-light attention on a topic likely to be neglected in the exigencies of our new national life.

5. Kalyana Kalpataru

Manasa Edition No. 1 available at Manager, Kalyan Kalpataru, Gita Press, Gorakpur, pp. 291, Price Rs. 2-8-0, 5 sh.

Kalyan Kalpataru - a religious magazine on our exchange - has monthly Hindi and English editions as well as a yearly special number - appealing to Hindi as well as English reading public. Their yearly numbers have been widely appreciated by scholars throughout India. After finishing Gita with exhaustive commentaries, they have ventured forth on a very welcome project in the current Manasa number, which commences the translation of Tulasi Das’s Ramayana printing the original text as well.

Next to Valmiki Ramayana there has been no book which has dug deep into the bhakti and emotions of Hindus of North India as Tulasi Das’s Ramacharitra Manasa. We who have heard of its literary beauty, spiritual eminence and fineness of emotion have an opportunity to read original helped by the translation. Now that Hindi with Deva Nagari script has become the State language we have less excuse for denying ourselves an acquaintance with this classic.

No Indian or foreigner can claim acquaintance with Hindu culture who does not read Ramayana, Mahabharata and Bhagavata. Let him start with Ramayana - Tulasi Das’s for a beginning. The Missionaries in the North, should not let go this opportunity of reading an epic which has shaped the peoples’ religion and sentiment as no other classic has done. The editors of Kalyan Kalpataru deserve praise for launching out on a big task, and we are sure they will be helped to carry it out to the end.

We have also received the September and October numbers of the English edition. These articles give intelligent guidance to all Hindus who seek to realise the higher values of Hinduism. Kalyan Kalpataru stands for appreciation of tradition as the background of contemporary effort. ‘The heart of the yoga sutras’ by K.S. Ramaswamy Sastri, ‘Scientific Conception of the Problem of Life’ by M. Chayappa, questions and answers about self upliftment, have an appeal to a wider circle than Hindus.

A Brief Report of a Study Course in Hinduism in Calcutta

This came off in the two weeks - Sept. 26th to Oct 8th 1949 with the generous co-operation of the Rev. W.G. Griffiths of the Lee Memorial Mission. The classes were held in the lower hall of the Thoburn Church. In spite of many distractions in the city and pre-occupation of some Christian Organisations in retreats and conferences and camps as many as sixteen individuals attended the course. Of these, 11 were regular and five casual visitors. They comprised Missionaries, Theological students and laymen and all the large churches and missions except the L.M.S. were represented. It was an interested and educated group who had an intelligent understanding of the subject.

Father Fallon spoke on the Vedanta and Bhakti. Mr. Das tackled a few aspects of Hindu orthodoxy and the strategy of the church in free India. Dr. Kalidas Nag of the Calcutta University gave two interesting talks on Indian and International contexts of Christianity while Sri A. Ellenjimittan attempted a statement on the essentials of Indian spirituality. All were very much helped by the way Father Fallon dealt with his subjects. Our sincere thanks to him and to the others.

The course was inaugurated on the first day with Dr. C.E. Abraham, the new principal of Serampore College in the chair and with an address on the study of Hinduism by Mr. Das. The tea was contributed by the Rev. and Mrs. Griffiths and served with the help of the teachers of their Girls School-to which some guests and visitors besides the students came. The generosity and help of the Griffiths are also appreciated for the free hospitality to Mr. Das during the entire two-week course.

This is the first attempt at this kind of work in Calcutta. One hopes it will be a greater success in future. A further course is contemplated in January in Benares and in May-June in Almora. Interested friends will contact R.C. Das (Convener) 129, Dashashwamedh, Benares.

Does Gita Refer to Antyajas?

By P. Chenchiah, M.L.

Rev. Edwards in his study of Dhyaneswer and in his recent book ‘The spiritual hunger of India’ raises this question and answers it in the affirmative in light of interpretation put by Maharashtra commentators of Gita beginning with Dhyaneswer and ending with Lokamanya Tilak on ix-32 of Gita. The controversy presents itself again in connection with the recent commentary on Gita by Sir Radhakrishna who agrees with Maharashtra commentators. The word ‘Papayonayah’ in the verse has been interpreted as referring to Antyajas or in current language Panchamas, and we have to examine whether this view can be sustained.

We propose to treat the issue as one of correct interpretation of the term in the verse in the setting of Gita ideology and not a general judgement on the universality or otherwise of the Gita message and deal with it from the standpoint of exegesis. Mahabharata marks the culmination of a liberal movement to give the benefit of scriptures, confined till then to divas (twice born) to Sudras, which began with Ashramavasis of Upanishadic times and was carried forward under the impetus of Buddhism and Jainism. Mahabharata itself has been styled Panchama Veda - the fifth veda - Veda which offers the revelation of four vedas for those outside the three classes, who are forbidden to read it. The verse says that those who have faith in Sri Krishna are saved though they be women, Vaisyas and Sudras or “born in sin”. Who are contemplated under the term “papayonhya”? The verse runs thus: -

    Mamhi partha vyapastriya
    ye pi syuh papayonayaha
    striyo, vaisyas tatha Sudras
    te pi yanti param gatim

— Sri Radha Krishna’s Gita

For those who take refuge in me, O Partha, (Arjuna) though they be born of sinful womb, women, Vaisyas as well as Sudras they also attain highest. As Sir Radhakrishnan points out a principle capable of universal application need not be restrained to the limiting circumstances of its historic setting.

The word Antyaja does not occur anywhere in the Gita. But in V. 18:

    Vidya Vinaya sampanne
    brahmane gavi hastini
    suni caiya svapako ca
    panditah samadarsinah

“Sivapake” are mentioned in a different context, (i.e.) a gnani looks upon a cow, brahmin, an elephant or even a dog or dog-eater alike. What this word ‘dog-eater’ means it is difficult to determine, though translated as out-caste. The word out-caste has a curious history. It includes both Janma-chandala and Karma-chandala - those outside the pale of varna polity out-caste and caste-outs those who are thrown out of the caste, caste out for sins and transgressions. The dog-eater may have been an aborigine, not falling within the category of ‘Papayonaha’. Papayonaha, refers those who for their sins lost their caste. A correct interpretation demands that we should read this verse with the next.

    Kim Punar brahmanah punya
    bakta rajarsayas ayas tatha
    anityam asukham lokam
    imam prapya bhajasva maim

How much more than holy Brahmins and devoted Royal saints having entered the impermanent sorrowful world, do thou worship me.

Put together we have all the four castes the first by birth and nature holy and the other by birth nature ‘Papah’. Papa Yonaha in contrast with panya Brahmana means - those who are born in sin - in the first two classes and thus have fallen to the level of Vysya and Sudra. These may be children of adulterous or pre- or post- marital connections or children born of pratiloma marriages (i.e.) of lower caste with higher. While Mahabharata in Anusasana parva provided for the succession of children born to higher-caste men who have married a lower-caste woman, yet it condemns marriages of a lower-caste with higher-caste female. A natural interpretation therefore will be to regard those who are born by reason of illicit connections of first two castes as papayonaha. We are not aware of any condemnation Antyajas as papayonaha in Sanskrit literature. A higher caste man may be condemned to be born as a panchama for his past sins, but that does not make him ‘born of sin’. The verse may mean sinful people i.e., women, Vaisyas and Sudras, This interpretation has found favour with South Indian Acharya commentators.

If we look to the interpretations of this verse by three great Acharyas of South India Sankara, Ramanuja, Madhwa and commentators who belong to these schools of thought we find that they contrast ‘papayonaha’ with ‘punya Brahmana’ Sri Ramanuja favours the view that women, Vaisyas and Sudras are sinful by birth - being inferior to Brahmanas and Kshatriyas who are holy by birth. The suggestion is that birth as a woman is a punishment for past evil deeds. Madhwa holds that papayonaha has reference to Asuriyoni. This deserves some consideration.

In chapters XIII. 21 and XVI. I9-20. Asadyoni Asuriyoni occurs.

    purusah prakritistho hi
    bhunkte prakritijan gunam
    karanam gunasango sya
    sadasadyoni janmasu

The spirit seated in nature experiences the dispositions of nature, and it is attachment to these dispositions that is the cause of its birth in good and evil wombs. The word Asuri may mean ‘papa’.

XVI-19

    Tan aham dvisatah kruran
    Samsaresu Naradhaman
    Ksipamy ajasram Asubhan
    asurisv eva yonisu

These cruel haters, worst of men, I hurl constantly these evildoers into the wombs of demons in this cycle of birth and deaths.

16. 6.

    Dvau bhutasargau loke smin daiva asura eva ca

There are two types of beings created in the world the divine and demonic.

These verses throw some light on papayonaha but do not carry us much further. In IX 32, papa yonaha occurs as a class name along with women, vaisyas and Sudras. In these verses daiva, Asuri divisions are based on character good or bad. We have no reason to infer that they refer to those outside the pale of Aryan Society. These types of characters are found as much among the caste as among casteless. Men who are full of self, haughty, conceited, intoxicated with wealth, atheists, performers of sacrifice with self consciousness xvi-I2-19 are in every caste. The reference seems to be to the Asuri Characters within the Society - such as papis among Brahmana and Kshatriya. Any way we see no indication that it refers to a class - Antyajas. Moreover, the chapter indicates that these people go to hell, hounded by their own vices and will not adopt the ways of salvation. In verse xvi 20, we are told ‘they never attain to me’ - that is Sri Krishna. To determine the meaning of asadyoni, Asuriyoni seems to be no less difficult than determining papayonaha. Demons referred to in v. 19, are not easily identified.

Later Puranas have tried to define Antyajas but since they tend to include all those outside the Aryan polity in the class they are of little value in finding out the meaning of the text.

The following information is given in Chetavani - a book in Hindi translated into Telugu. The main thesis of the book is that the traditional commentators are wrong in interpreting ‘diva varushas’ in Puranas to mean a year for gods, instead of a solar year of 365 days and that on this computation Kali Yoga ends on is August 1943. Incidentally it deals with Antyajas.

“In Manu Smriti people who are not born to parents of the same caste or varna but born to union of different castes are called Antyajas. If they remain in their castes they are somewhat good. But if they congregate with lower classes they are untouchable. Vyasasmriti - calls those born of Brahmi women and Sudra male - chendalas. These and those who eat cow-flesh are antyajas. Swapacha, dog-eaters are included in the class. Mangira rushi calls chandelas, swapachas, those who lend money for interest - Antyajas-Yama smriti include Bhiils under Antyajas-Athri follows him.”

The class of Antyajas expanded in the course of history. It has its origin in the attitude of Aryans to those outside their social polity. This polity had three castes divas but was enlarged to include Sudras. Mahabharata marks this expansive stage. But the expansion never covered outsiders who had their own religion and society.

Gita refers to svapake who were included later in Antyajas. Significantly they are not referred to in ix.32. Later puranas include chandelas in Antyajas. These are Children of illegitimate connections within the caste who are excommunicated but do not include panchamas, who were never outcasted. It refers to karma Chandalas and not janma Chandalas.

In south India a distinction obtains between aborigines and panchamas. The Yenadis of Nellore are allowed into the houses of caste people. So also Lambadees. But both were included in Antyajas in Puranas.

The conclusion that we can reasonably draw seems to be that the verses refer to women and men of four castes, which Sri Krishna says were created by him in iv 13 and those who have lost their status by reason of unsanctioned or sinful inter-caste relations.

By far the strongest argument in favour of the view that Gita does not include Antyajas or Panchama within the purview of its scheme of salvation is derived from the fundamental nature of its ideology. Gita teaches that redemption from samsara-cycle of birth and deaths-can only be secured by doing the ordained duty without attachment to fruit and duties are prescribed only for the chaturvarna. Sri Krishna declared that he created the four castes (iv. 13) and in chapter XVIII 4I-47 the duties of the four castes are set out. The Panchama or those outside the four castes are not mentioned and without prescribed duties the doctrine of nishkamya does not apply. The Panchama cannot be brought within the scope of Gita, scheme. As we have already stated this does not prevent universal application of the nishkamya doctrine to societies outside Aryan polty possessing dharma of their own. But we are concerned only with the scope of ix. 32, and not with desirability or otherwise of its extension. It would be useful to trace the ideas of ‘papayonaha Asuriyoni’ and Antyajas in the earlier and later literature with a view to obtain more light on the verse. The interpretation of papayonaha of Maharashtra commentators, to include Antyajas is an instance of the heart of the commentator being bigger than that of the writer of the text.

Fenn Thompson and Co., Vepery, Madras.

The Christian Society for the Study of Hinduism

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., Palamcottah.
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

The Rev. R.C. Das, M.A., 129, Dasawmedh, Benares.

Treasurer

The Rev. A.D. Hunt, 87, Cantonments, Banaras. (N.B. - Please note the change.)

Editor of the Pilgrim

P. Chenchiah Esq., M.L., 28, Halls Road, Egmore, Madras.

Committee

Prof. V.E. Devadutt, M.A., B.D., Serampore. The Rev. Paul Das B.A., Allahabad. The Rev. C.G. Diehl, Madura. The Rev. J. Altor, Allahabad. Mr. S.J. Duraisamy B.A., N.M.S., Madras. The Rev. R.W. Scott, M.A., Christian Council, Nagpur Dr. D.W. Donaldson, School of Islamics, Aligarh

Announcement - Continued

We should however like to avoid recovering the subscription by V.P.P. unless the readers specially ask us to do so. V.P.P. can be avoided by sending the subscription by M.O. in time. This paper depends on the co-operation of its readers. We hope our readers will co-operate with us by sending the subscription by M.O. to the treasurer.

We are pressed for space. We are allowed 30 pages. A quarterly to be satisfactory should have at least 50 pages. We had to cut out some of our editorials, some of the reviews, some of the articles this time for want of space. We need 500 subscribers to increase the number of pages to 50. The readers can help by writing to the treasurer and the editor to place their names on the list and by making, ‘The Pilgrim’ known to friends in India and abroad. We hope that with the co-operation of the readers to be able to announce by March 1950that the required number of subscribers i.e. 500 are enrolled.

P. CHENCHIAH, Editor.

Our Contributors

Mr. V. Venkatarama Rao, B.A., B.L., Advocate - retired from Hindu Religious Endowment Board’s Service disciple of Master C.V.V.; Kumbakonam, student of Nadi literature - contributes the main article on Brikta Rahita Taraka Raja Yoga - Yoga initiated by Master C.V.V.

Reviews and ‘Does Gita refer to the Antyajas’? By the Editor.

The March issue 1950 will be devoted largely to Inter-religious co-operation, and the concept of universal religion.

We acknowledge the receipt of Yatindra Mata Deepika from Ramakrishna Publishing House, Madras and a review of the same will appear in the next issue.

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. To conduct in Banaras (and if possible in South Indian centres) an Institute of Hinduism stressing its popular aspects,
2. To publish The Pilgrim, a quarterly: bulletin, bearing on Hinduism, its relation To Christianity and work among Hindus and
3. To encourage the organisation of a permanent School of Hinduism.

Every member will receive THE PILGRIM free Membership fee Rs. 4 per year

Note

1. Subscription for membership to the Christian Society for the Study of Hinduism Rs. 4 per annum.
2. Subscription and Donations should be sent to the treasurer: Rev. A.D. Hunt, 87, Cantonments, Banaras.
3. Applications for membership of society to be sent to: Rev. R.C. Das, 129, Dashashwamedh, Banaras.

THE PILGRIM is sent free to members of the Society. Complaints as to non-receipt, corrections or change of address and communications about the paper and literary contribution should be sent to:

P. Chenchiah, M.L.
Advocate,
Editor ‘The Pilgrim’,
28, Halls Road,
Egmore, Madras