Jesus Bhakti in Hindu Communities
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The Pilgrim

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

Volume Date Issue
9 March 1950 1

Editor: P. Chenchiah

To Our Readers

This issue is sent by V.P.P. to all our readers except to those who have paid their subscriptions. We request everyone who receives the V.P.P. to accept it and thus help the Magazine. We hope to publish a list of paid subscribers in the next issue. If the response is what we expect it to be we hope to increase the number of pages. We request our readers to send their criticism of last year’s issue - and their suggestion for the year 1950. The Editor thanks the contributors, authors and publishers who have sent books for reviews and magazines that are on our exchange list. This year, our efforts will be to make ‘Pilgrim’ more serviceable to all - Christian and Hindu with this issue the year after resumption of the ‘Pilgrim’ - under my editorship closes and Volume nine begins.

Requests

  1. Before you tear the cover, please examine the address carefully and see if the name, designation and address are 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, and December. It must be in your hands by the end of the month in India.

Our Contributors

“National Dharma” - contains the findings of the All-India Conference of the International Fellowship of Madras. Mr. Shankar Rao, B.L. Advocate, High Court, Madras gives first-hand information of the experiments in religious co-operation at the colony at Adyar, Madras. The extract on universal religion from ‘Lucifer’ is sent to us by Mrs. Wadia - Editor of the Aryan path. The Review of Religious literature 1949 and Reviews are by the Editor Samapada Chaturanga - is a new feature.

We acknowledge the receipt of the following books, and we hope to review them in the next issue:

  1. Discourses on the philosophy of Bhagavad Gita, by the late Sri Mangal Charan, B.L.,
  2. Spiritual Renaissance, by Swami Narendra Saraswati of Nandigama ashram.
  3. The Problem of Life, by Swami Narendra Saraswati of Nandigama ashram.
  4. Siddha Yohana Anusare Mangala Samacara with commentary, by Father Fallon - Bengali Catholian Samiti, Calcutta.
  5. Theology and religion - Their mutual relation and reaction, by Rev. L. Swetanham Mussoddil.
  6. The Secret order No one - on behalf of Sacred University, Madras
  7. Kalyan’s Hindu Samskriti - Special number of nearly 900 pages containing articles on all aspects of Hindu religion, Sociology, arts, literature, architecture.

The Reviews of Tholkoppiam and Christian alternative to communism are held over for want of space and will be published in the next issue.

Editor.

1. Co-Operation of Religions - Imperative Need

We intend to devote this issue of the ‘Pilgrim’ mostly to advocate the desirability of co-operation of religions in the new national set-up of India as a true means of their full realisation. The existence side by side of major religions in India namely, Hinduism, Buddhism and Jainism, Sikhism, Islam and Christianity raises three vital questions.

  1. Their interrelation in the evolution of human history
  2. Their place and function in the future of mankind
  3. Practical possibilities for co-operation for the welfare of the world and for the regeneration of India.

The topic is vast. While it may be beneficial to keep the subject as a permanent head to be dealt with in this magazine in its different aspects we propose to concentrate attention in concentrate attention on the experiments that have been made and are being made at the intellectual and institutional level to secure co-operation and to realise the objectives of brother-hood of religions. The historical background is important if for no other reason than to mark and emphasise the almost revolutionary departure the concept of fellowship of faiths, brother-hood of religions involves. Historically religions were either ethnic or credal - missionary or social - spread by contagion or by preaching. Earlier religions and Hinduism till lately, were ethnic, expanded by contagion. Buddhism, Islam, Christianity were missionary, credal-claimed truth in themselves and denied it outside. Religions were ethnic tended towards isolation - were missionary towards aggression and conquest. A parity exists between national and religious history. There are nations which are self-contained and self-content. There are nations which are aggressive and imperial. The history of religions in India had been either of isolation or conflict and yet when they met in a spirit of brother-hood and enquiry remarkable discoveries have been made which gave rise to new visions and hopes of co-operation and fellowship. The first discovery has been the large amount of unity that exists between developed religions. This should be the foundation for co-operation and common effort. The next discovery has been the significant differences in religions. Some of them are so significant that they could not be rejected but have to be absorbed by one religion from another. The ‘new’ religion has been emerging and the ‘new’ holds the destiny of the future. They enlighten our aspirations and lift us upwards. In India the perception of unity as well as of transmissionable values has drawn religions together. To this should be added the great and urgent need. The cry for reform, regeneration, for healing and consoling, for enlightenment has been so great that pooling of resources of religions is demanded. The drawing in of religions has been purposive. It leads them to go out together in common redemptive effort. Our object in this issue is two-fold.

  1. To stress the importance of the study of comparative religion - for the formation of universal faith
  2. To point out in what common practical efforts religions have tried to draw together and co-operate.

2. Parliament of Religions - Fellowship

The parliament of religions at Chicago demonstrated the possibility of the Chief religions of the world meeting together and expounding to a common audience through their respective spokesmen the meaning and significance of each religion for its followers and for the world. Vivekananda summed up the desire of India to be in the company of great religions in a fellowship of mutual understanding. This longing though restricted to a select few represents an unconfessed longing of religion in India. Religions like men have their moments of loneliness and depression and as in the case of men so in the case of religions the fellowship of the faithful is a perennial source of strength, refreshment, inspiration and new vision. The first parliament of religions was held in Chicago and the second in 1928-1929, in India. The name was changed into World Fellowship of Faiths. The change is significant inasmuch as it indicated a great desire not only to debate but also to commune. The world religions starting as a parliament passed into a fellowship and there can be no doubt that the movement will culminate in a world brother-hood of religions. The third parliament of religions and the first of Fellowship of Faiths was held in Chicago. The 2nd, 3rd, 4th, and 5th were held in England, Madras, Ceylon respectively. The sixth was held at Delhi last December. It will be seen that Chicago planned and built better than it knew, and the torch lighted in Chicago is burning_bright. Great names - Tagore, Dr. Hemchandra Sircar, Sir, Radhakrishnan, Sir P.C. Ray, Ex-president Hoover of America were associated with these world conferences.

In India itself Ramakrishna Mission has sponsored the idea and its example has been copied by others. Last year Ahmedabad Tatwagnana Samiti held a meeting of religions - and in Madras they have been the order of the day. Only yesterday a friend came to me with the prospectus of a sacred university for all religions and a friend of mine has another scheme under the ambitious title W.R.O. - World’s Religions Organisation.

In the Inter-religious section of the International Fellowship of Madras, constructive and sustained work has been done in the field of Inter-religious co-operation. This association has more than two decades of successful fellowship-of-religions achievement to its credit. The Indian Institute of culture conducted a symposium in the “Brotherhood of Religions.” On August 5th, at which a Hindu - a retired Judge of Mysore and a Christian, Rev. H.K. Moulton and a Muslim, Janab Md. Hanief spoke of “the light that lighteth every man who cometh into the world.” While some of the Indian all-religious conferences are ill-thought out and ill-planned affairs - still born and subject to infantile mortality they indicate that the idea of fellowship of faiths has a strange appeal to India. One of our objects in this issue is to call attention of Christian Missionaries and Indian Christians to the Fellowship of Faiths Movement and call upon them to throw themselves heart and soul into the Movement. The Theosophical Movement and Ramakrishna Mission: have taken up the idea and have evinced/ keen interest, and it is time Christians flew into the Movement.

3. Common Celebration of Festivals

In Madras, mainly under the inspiration of International Fellowship - it has become a regular feature of city religious life to celebrate the main Hindu, Christian, Muslim festivals by members of all religions. The occasions chosen are Christmas, Easter, Deepavali, and Pongal, Birthday of Mahamud and Ramzan. On the Deepavali day, the Hindu community invites Muslims and Christians for joint celebration and the Governor of Madras usually presides. The significance of Deepavali as the celebration of conquest of light over darkness and as the call on men to be lighted tapers in their lives was explained. The sacrifice of Ali for the freedom of conscience and for the purity of the original faith was seen as embodying a lesson for humanity. Christmas was the birth of redemptive joy in human heart and the thrill of it is felt by all men whatever their creed. But greater than the uplifting of the significance of these festivals from their mythological and purely traditional setting is the gain to the soul in rejoicing with brethren of other religions in matters in which they rejoice Sri Ramakrishna Mutts celebrate Christmas with sincere devotion and I have often been invited to speak on such occasions and the celebration of Christmas with Hindu brethren has been a source of deep spiritual satisfaction to me. Such celebrations remove artificial barriers, imaginary antagonisms and instinctive resistances. They make each religion feel that these common celebrations uplift us from the traditional into the human. The Hindu, Muslim, Christian, eating together, explaining the inner experiences to each other, realise the larger fellowship in God which forms the common background of religions. It makes us feel that in the midst of undeniable differences between religions there exists also equally undeniable similarity of features, experiences, outlooks which afford us a hopeful basis for evaluating the new in other religions and appropriating it. These gatherings to celebrate each other’s religious festivals enlarge our hearts, widen our sympathies, bring out our deeper sense of fellowship which pave the way for the creation of the proper atmosphere in which amity, cordiality and even love that absorbs, all that is helpful outside one’s tradition can spring. Organised by men of vision and catholic outlook the celebration of religious festivals of each religion by others, makes for intercommunion of religions, Fellowship of Faiths which our hearts long for.

4. Prayer Halls

Though our prayers may be couched in different thought forms and addressed to Gods who are the products of historical evolution, the instinct and desire for prayer strives for expression in men of every religion. Unfortunately places where such common prayer can be held are not available, as the consecrated place of prayer in each religion excludes men of different persuasions. In these circumstances, the mind has been striving for a common locus as well as for common prayer. These efforts have borne some fruit. About thirty years ago the late Justice Sadasiva Iyer of the High Court of Madras, under the inspiration of theosophy advocated that in every village and town in India there should be apart from church, temple and mosque, a prayer hall where men of different religions can meet and pray. This idea has been since given a shape and form. The Lakminarayana temple in Delhi, built under the stimulus of Gandhijii’s prayer - spirit provides for a place, where avowedly men of different faiths can worship in their different modes in the same temple or religious building. Earlier still the Theosophical Society in its Adyar colony built a temple, a Church and a mosque I believe (though I am not sure) in the same compound. Mahatmaji in his Travancore tour, immediately after the throwing open of the temples to Harijans by the Maharaja - advocated that Congregational worship of men of different religions may be held in the mantapams of temples which without violence to their original object can be used for this purpose. Recently a place of worship where followers of all religions will be allowed to offer prayers according to their own respective creeds was built by Allahabad Harijan Ashram. The Governor of Bihar opened it. Justice Sankar Saran donated for it. A place for common prayers for all religions is as much a need as a dak-bungalow or rest house, and we hope every religion will take the matter seriously and co-operate in providing for such a building.

5. Common Prayers

Common prayers on public and private occasions have a greater experimental basis than common prayer halls. Independent India started with common prayers in the legislative assembly. The prayer adopted was the national song ‘Vande mataram’ which has acquired a co-partnership with ‘Jana Gana Mana’. But Muslim objection that it savoured of worship of the country prevailed, and the prayers had to be dropped. In the British days high non-Christian officials attended Christian services on certain occasions such as crowning a new-king. If the Lord’s prayer had been adopted no difficulty would have arisen. Even now a common prayer acceptable to all for the use of legislative assemblies is a sound practical proposition. The International Fellowship of Madras has found no difficulty in holding common prayers provided a common name for God unassociated with mythology is adopted. I was once asked to start a monthly meeting of Muslims, Hindus and Christians with a prayer. I explained that in my personal devotions, I offer my prayer to God through Christ, but I have no objection to lead them with the Lord’s prayer which is addressed to God and led them with it with their full consent. In the Y.M.C.A.in Madras a new experiment is made with a committee of management composed of Christians, Muslims, and Hindus elected by the members into which much of the executive work is: transferred. The committee starts its proceedings with a prayer by the Christian Secretary. There is a growing feeling that in New India facing great national problems, common prayer life which seeks the guidance of God should be promoted. The Christians, I feel ought to take a lead in calling for such prayers whenever we are confronted with grave national situations such as when rains fail. Recently in Madras the Hindu premier called upon all Hindu Temples, Christian Churches, Muslim Mosques to offer prayers for rain. I have started small groups consisting of Christians and Hindus for prayers for the sick. The groups do not meet and even do not know other members. The names of those for whom prayers for health has to be offered are circulated among them by word of mouth and each day prayers are offered at a fixed hour giving a sort of common bond to the members. It is a rule that a Hindu should pray preferably for a Christian and a Christian for a Hindu. The Madras Y.M.C.A. has this idea in mind for experimentation in the coming year. I have found this sort of prayer group to relieve each other’s distress, really makes for sincere love, evidences mutual concern. I commend to all those interested in co-operation of religions these prayer circles. The publishing house of Natesan, Madras has a book of Hindu prayers, praises and psalms and Vedanta Kesari has been publishing a prayer from Hindu scriptures each month for the last year. A good prayer book adapted from Christian prayers can easily be prepared.

6. Common Worship

To our knowledge common worship between followers of different religions, has been experimented occasionally by Ramakrishna Mutt and systematically by the interreligious branch of the International Fellowship. Congregational worship is prevalent among Christians and Muslims and has become more popular among Hindus, since Brahma Samaj has introduced and Mahatma Gandhi adopted it. The requisites for common worship are:

  1. An order of service.
  2. Hymns with or without music.
  3. Prayers.
  4. Scriptures.
  5. Devotional sermons.

On all these a good deal of constructive work has yet to be done. Such a work can only be undertaken by men of deep and broad spiritual vision, sympathies, and true artistic sense. Though much remains to be done, beginnings have been made worth mentioning. The order of service such as adopted in Christian congregations consisting of hymns, prayers, scripture readings, sermons was found acceptable to Brahmas and is in practice in Mosques. It may be adopted for congregational worship in all religions. For prayers, a book of prayers containing great prayers from all religions has yet to be compiled though books of Christian prayers are available. For hymns, we have already mentioned the Book of Hindu ‘prayers, praises and psalms’ composed by Natesan and Co. At the last All-India Conference of the International Fellowship held in December last - a booklet under the title - ‘Hymns for Fellowship Conferences’ - containing mostly of Christian hymns, here and there adapted to suit common worship was used. They contained the famous hymns ‘Abide with me’, ‘All people that on earth do dwell’, ‘Dear Lord and Father all Mankind’, ‘Lead kindly light’, ‘When I survey the wondrous cross’ - the favourite hymns of Mahatma Gandhi and were found suitable. We would recommend a hymn book containing Hymns from Hinduism, Islam, Christianity, Sikhism, Brahmoism and Ramalinga Swami. America has set the example of a Bible of the world - containing the Gospels and Psalms, Quran and Gita. To this compendious religious books like Gita of other religions if available, if not proper selections from Sikh, Confucius, Buddhistic scriptures can be added. Such a Bible has yet to be compiled. The International Fellowship printed a booklet for the quiet hour in which passages from Upanishads, Saiva Siddhanta, Tagore, St. John, Aurobindo Gosh - were collected and arranged under the heads of object, nature, fruits of worship, unity and world fellowship, service to fellows. I found that at the Tirupatur Ashram, Hindus join the Christian worship of their own accord, to meet their own personal needs. I have attended services at Mosques and Muslims and Hindus have attended Churches on Christmas day. The joint worship is carried on without violation to any personal beliefs and convictions. It is understood that these common worships are not orthodox Christian and Hindu or Muslim worship but a form of worship in which all could join without misgivings. Experience shows that, a common worship is possible only when it is, monotheistic and non-symbolic or idolatrous. The Hindus have found no difficulty in joining such a worship to meet common needs and longings. Mahatma Gandhi in his memorable prayer meetings at which scriptures of all religions were read, and common prayers were said, set a great example which those who treasure his memory ought to develop and universalise. In a sense Gandhijii broke down all conservative objections to interreligious worship.

7. The New Tasks of Religion

Religious outlook has changed profoundly in two respects in the shift of emphasis:

  1. From other-worldliness to life in the world;
  2. From individual to social.

If religions refuse to face social and economic problems, they die. Our nation owes great debt to Mahatma Gandhiji in taking religion to secular fields and applying it to the solution of national problems. Great problems of corruption, want of character, greed, economic exploitation, black market, undisciplined life - secularism confront us. It is as much the duty of religion as that of state and science to face and solve these problems. The magnitude of these issues is forcing religions to close up their ranks and make a common crusade against sin and sickness, cruelty and exploitation, abuse of power. We understand that the Theosophical Society has taken up the question of corruption for special consideration. The All-India Conference of the International Fellowship, Madras has issued an important communique on the urgency and necessity of National Dharma. That the need for the moral regeneration of our country is felt by the best in our lands is illustrated by two facts which deserve attention. The Hindi Tatwagnana preacher Samiti of Ahmedabad convened The All Religions, conference in Bombay presided over by Dr. S. Radhakrishnan and the object of the conference is stated thus “to mobilise dormant religious forces in the country for national reconstruction.” We wish we had the report before us to give further information. Dr. S. Radhakrishna urged that the world unity should be accompanied by world religious unity and that religions can no longer afford to treat each other as rivals. We need continuous, persistent follow-up work to implement these good resolutions. The findings and suggestion on National Dharma which we publish in this issue for the benefit of our readers and those working in the field constitutes a valuable document which we hope will be studied by our readers carefully. The contribution of religions to national regeneration must take the shape of fixing and shaping a national character. In this connection a close study of our political constitution and moral pre-suppositions of its success should form the scientific basis of national character. Unity, purity, discipline, peacefulness should form, main features of national character. We hope in the current year we will be able to study National Dharma somewhat elaborately, and we request religious magazines to devote some attention to the topic. We have before us a pamphlet issued by the Directorate of Publicity, Government of Bombay entitled ‘The pledge you must take’ - which we hope to publish in the next issue. The Pledge is stated to be taken from the Harijan and was written by Gulzarilal Nanda as a cure to the ‘moral sickness that lies at the root of all our troubles.’ They are in the form - ten commandments of Old Testament - (i.e.) in the form don’ts. These documents do not deal with vague generalities but with concrete forms of action. We wish the Christian pulpit will proclaim the need for National Dharma as the basis of our national development.

8. Technique

If we can stress one hopeful feature of the present as a distinct contribution to life we would mention the importance of technique - the method of implementing, ideas in actual life. The earlier centuries contributed to life by discovering and stating higher values and ethical concepts. The time has come to stress on how to realise these ideals. Hinduism has given primacy to realisation in religions and has developed the technique of yoga. We should remember that life is a re-action of personality on environment and environment on personality. Science and law attempt to change man by changing environment. Religion attempts to change the environment by changing man. In the change or conversion of man - we have his inner individual life on one hand and his social life on the other. Yoga relates to personal inner life - by change of instincts and emotions. We have however to discover a Yoga for social life. At the Tirupatur conference held this year, attention was spotlighted on ‘cell technique’ adopted from communism. Cells are experimental groups - experimenting on co-operation as against competition, on peaceful life as against aggression. We recommend to our readers the formation of cells in every street or number of streets in towns and in every village. It should consist of Hindus, Muslims and Christians and should meet for prayer, mutual help and solution of problems from the religious end. It should be informal and should not cost any money. We hope to write more about them hereafter. We should also use organs of public education. In the city of Madras alone every week at least fifty kalakshepams are held. If the gentlemen who make the discourses press on the necessity of National Dharma - we will have an educative agency of great value. We must enlist poets and artists for this purpose. Tagore the poet has done greater service for India than all the lecturers put together. If our artists sing, paint, write stories for cinema, illustrating National Dharma - a good deal could be done. In the villages there are common platforms called Raccha chavidies. These could be used for meetings of a general nature. We have suggested one or two main avenues of work. When religious magazines discuss the question, other successful methods and techniques may emerge. Let us remember that ideas and ideals cannot do any-good till we reduce them to practice any more than a prescription can do any good till we get the medicine prescribed and take it. We have all in religions become worshippers of prescriptions. We need to become takers of medicine. Of the constructive agents - the greatest is represented by Sarvodaya association who are trying to implement Gandhijii’s ideals. The Grama-seva Associations and their plans for the future demand the closest study and co-operation. We hope to write more about them also. It has not been easy to collect various efforts of co-operation, but the task is worth the effort. The editor’s personal reaction is all in favour of it, but these notes are offered here as the history of a movement with recommendations to our countrymen. We are aware of the criticism of ‘syncretism’ levelled against such efforts. The following extract represents the danger and is taken from Herbert Farmer’s ‘God and men’ - in U.S.C.L. Bookmen “In India today it is becoming exceedingly fashionable to claim oneness and equality to all known religions. This spirit of compromise has - watered down the message, until it has become for some of us a vague and vaporous something wholly unrelated to life and its complex problems.” The danger of spineless and nerveless syncretism is always present and should be avoided. But it should be remembered that co-operation between religions and Fellowship of Faiths is offered for definite action and facing realities of life. This common corridor of action is not a substitute for Christianity and Hinduism and Islam any more than a street or public place is a substitute for a house or home. When men of different religion co-operate in commerce, pleasure, economics, politics, in Government offices, why should they not in moral field where the need is greatest. We should not shut our eyes to creative expressions of leadership in the higher, ranges of interreligious life expressed in the living forms of Sikhism and Brahmoism and more in the creative personalities of Gandhijii, Tagore and Ramakrishna. The Christian response to the challenge of Fellowship of Faiths is not slow to come for we read in the ‘Theosophical Movement’ (February number) of the formation of a “Fellowship of friends of truth - by the Fellowship of friends” - in Friends Rural Settlement, Rasulia, Housbangabad (C.P.) It is a fellowship in which men of each faith Hindu, Buddhist, Parsi, Jew, Muslim, seek together to practise the truth of God in the world.

9. Republican Day

India has just celebrated the inauguration of Republic with national processions and rejoicing. Let every reader of this magazine celebrate it in silent prayer and thanksgiving also. First, buy a copy of our constitution and read it. Democracy means that you the common citizen has to govern yourself. Governments are your agents. The duty of telling them what to do is yours. Elections are coming. Let us choose honest, pure and sincere people for our agents and not men who promise much and do little. May God bless us, guide us, protect us and give us santhi.

Reviews

Yatindra Matadipika

By Srinivasadasa translated into English with notes by Adidevananda-Sri Ramakrishna Math-Mylapore, Madras, pp. 212, Rs. 5.

We have pointed out on more than one occasion that Vishishtadvaitam and Dwaitam which count any day far more followers than Advaitam has not drawn the attention of western students and what is somewhat singular of Missionaries notwithstanding that these two faiths have greater resemblance and affinity to Orthodox Christianity than Advaita. Now that Hinduism has been placed on the curriculum of Christian Theological Schools - the study of Vishishtadvaita in its standard text books becomes a necessity. Scholars have laboured in the field bringing the scriptures and philosophy of Vishishtadvaita within the reach of - English reading Public. These writers are Sri Govindacharyaswami, late Professor Rangacharya, Prof. P.N. Srinivasachari, Dr. K.C. Varadachari of Tirupathi College. Yet a translation of a standard text book that gives the doctrines of the sect in an authoritative and compendious form is a felt need. This need is met by the book under review - Yatindramatadipika or Sariraka Paribhasha. The translation of each verse accompanies the original - given in Devanagari and Swami Adidevananda by his translation has done a true service to Vishishtadvaita. The foreword of Mr. P.N. Srinivasachari, M.A., commends the book to the general readers. The introduction by Swamiji - short and extremely instructive spotlights the essential features of Vishishtadvaita which constitute its distinctive individuality and these are said to be - the idea of God as saririn qualified by chit and achit, the concepts of Nityavibhuti (substance of the spiritual body - beyond prakrit and - gunas). Dharmabhutagnana attributive consciousness (synonymous with prajna and Samvit), emphasis on Bhakti, acceptance of Pancharatra system of the five-fold states or forms of Iswara. The notes appended to each chapter by Swamiji are to the point and always helpful and illuminating.

Swamiji has carried out the technique of identity, enunciated by Ramakrishna Paramahamsa - that one should identify oneself with the systems one expounds. We have occasion to draw attention to the application of this technique to Christianity, by Swami Akhilananda in his “Hindu view of Christ.” Swami Adidevananda, we are glad to note, adopts the same technique in his introduction and notes. A vaishnavite could not have expounded with clarity, sympathy and deep insight into the values of the system of Ramanuja any better than Swamiji has done. This makes the book all the more acceptable to scholars.

It is not our intention to survey the material expounded by the author Srinivasa - whose date is given in the introduction as A.D. 1520-1593. Suffice it to say that the book has been regarded by Vaishnavites as a standard treatise. It is interesting to note that the author of Vedanta Paribhasha - a text book of Advaita- was an elder contemporary of the author of Dipika.

The Christian theologian may note how these text books are usually arranged. Most of them devote considerable space to a discussion of epistemology - a feature different from books on Christian theology. He may study (this in view of the study of Christology by Indian Christian Theological Conference) the Vyuha doctrine that -Iswara- God exists in five forms - Para, Vyuha, Vibhava, Antaryamin and Archa. The descent of God or Avatara is from Vibhava form of Iswara - not from Vyuha. Vyuhas are aspects of God for contemplation. This distinction from Christian traditional standpoint may be suggestive. Indwelling of God is regarded as a form of God - not as an advent into history by reason of the incarnation as in Christianity. Parity between spirit of God and Antaryamin and Holy Spirit may also be noted.

The orthodox Christian may read the chapter on sabda and Indian Christian theologian, the exposition of Bhakti as constant memory of God and Prapatti as surrender to God - with profit.

There are some ‘musts’ for the libraries of theological institutes and for circles interested in Hinduism. The book under review falls under this head. If the reader wants a compendious, recognised exposition of Vishishtadvaita - he should buy this book and read it.

Compromises in the History of the Adwaitic Thought

Pp. 37 and 20, Rs. 1-4-0. Highways and Bye-ways of Literary Criticism in Sanskrit, pp. 94 - Rs. 2 by Kuppuswami Sastry, M.A., B.LL.

The Kuppuswami Sastry Research Society is a research institute in Sanskrit and Tamil and has for one of its objects the publication of the work of the late Mahamahopadhyaya S. Kuppuswami Sastry, M.A. These two books under review demonstrate how necessary it is for true oriental scholarship in South India that the works of Kuppuswami Sastrygal should be published as an example and inspiration for those who choose research for a vocation. Kuppuswami Sastrygal belongs to the rare group - all too few - who are the fruit of grafting of the western literary culture on the main pandit stem in Sanskrit and Tamil. What loveable fruit grafting can produce, we who have a taste for mangoes know well. In Kuppuswami Sastry we had just that combination of East and West in scholarship that holds great promise for the future.

Deep knowledge in Sanskrit and English Literature and Philosophy sat lightly with grace on the Mahamahopadhyaya for the reason the Sanskrit culture was part of his personality not as in the case of many pandits a heavy load carried bravely in memory. Added to this the capacity to catch fleeting glimpses in literature and weave them into a beam of light that carries a message across was pre-eminently the gift of God to the author. In the result we in reading his book come into contact with a mind untrammelled by tradition and well-endowed with the genius for working out a clue into a clear thesis. The fundamental conviction of that in India - and Indian culture the concept of synthesis has always played an important part and furnishes the key to so many problems relating to Indian poetry, philosophy and religion runs through all Sastriar’s writing and forms the inspiring source of his research? In the two works under review this conviction not only rings through and is worked out fully in his theses on Advaita and Vyan Jana.

“Compromises in the history of Advaita,” a short lecture about thirty-seven pages created a sensation when it was delivered for it showed that the great Advaita always stooped to conquer. Its main thesis ‘one without a second’ involved four dogmas:

  1. That the one is absolute and qualityless;
  2. That the creation was Maya devoid of reality;
  3. That between Brahman and Brahma there exists an unbridgeable gulf;
  4. Salvation is instantaneous and not gradual and comes through gnana.

Kuppuswami Sastry in this book shows that Advaita compromised on all the dogmas to maintain the primacy of the ‘one.’ In the Upanishads “Satyasya-satyam” - The truth of truth - conceded the relativity and gradation of reality. The author points out that sat-chit-ananda formulae veils a compromise between absolute and personal; Brahman and Brahma. In Gita we have, in the words of the author, a henopatism corresponding to Henotheism of Rig Veda - a synthesis of paths.

Pre-sankarite compromises in the case of Bhartrprapancha and Brahmadatta, Gaudapada Mandana Misra (an elder contemporary of Sankara) lay in recognising the value of means of salvation or Henopatism after the manner of the example set by Gita! Sankara by postulating Vyayaharica - or provisional truth as against relative: truth made a concession to secondary reality of the World and by accepting possibility of krama mukti implied the reality of karma. Post-sankarite Adwaitins combine pre- and post-sankarite tendencies by maintaining Adwaitic doctrine - in its absoluteness logically but yielding to Bheda-bheda, provisional truth idea and yoking gnana to Bhakti and Karma as pathways to salvation. That these accommodations are concessions not compromises - and that in spite of these concessions the central citadel of Adwaitism remains untouched is more a pious hope than a fact. The author himself does not assert it, though he suggests that the latter theory is more concession than compromise. The intellectual stir which this book created - has not yet abated. It has influenced both Prof. Srinivasachari and Prof. Nagaraja Rao - two recent writers in the field, one a Vaishnava and the other a Madhwa. It is significant that the Adwaitins should have by-passed the implications of the compromise the Advaita and the Visishtadwaitins and Dwaitins should have welcomed it. To those of our readers who can stand strong food, Sastriar’s book is rich in vitamins.

Highways and by-Ways of Literary Criticism in Sanskrit

Pp. 94- Rs. 2 by Kuppuswami Sastry, M.A., LL.B.

I found this book in many ways more stimulating than the “Compromises of Advaita”. Here the author moves in his native environment and has mastery and range of comprehension of the subject he deals with. The object of these lectures delivered at the Annamalai University is to expound the main canons of literary criticism in Sanskrit. Following his master key that the genius of the Hindu alike in Religion, Philosophy and Poetry was to synthesise, he holds that the root concept of all criticism in Sanskrit was to effect a synthesis between the artist and art critic through Vyanjana - suggestion. The book may approximately be described as an exposition of ‘suggestion’ as the main instrument of literary criticism.

‘Rasatmakam Vakyam khavyam - kavya is that which has rasa for its soul or essence.’ As to what rasa may be, differences of opinion exist. Ananda Dayakam Rasa - that which gives Ananda is Rasa or the way in which the poet visions life (stayibhava). The classification of navarasas gives us a clearer idea of Rasa. The nine rases are love (srinagara), laughter (hasya), pathos (karuna), horror (rudra), heroism (veera) fear (bhayanaka), disgust (bhibhasta) and wonder (adbhuta), peace (shanta). Rasa is a vision of life in its primary qualities. This vision the kavi seeks to transmit in words. But words are inadequate for our purpose - because while they express the bhava to some extent, they suppress it also. The poet by apt choice of words, situations conveys by power of suggestion what words fail to do. In the critic, the true quality consists in getting into touch with the heart and vision of the poet across the bridge of words.

The author gives a chart to render this clear. To the realm of form belong, guna, alankara, riti (style). To the realm of content belong Dhwani-rasa, anumana.

In another sense Vyanjana or Dhwani offers a means of transition from words to meaning, from style to spirit. During the decline of Art, Dhwani gave place to auchitya and - vakrokti. Anandavardamana and Abhinavagupta (9th and, 10th century), A.D. developed, the doctrine of Dhwani. The author has written an elaborate treatise on the topic in his, ‘Dhvanyaloka’.

The really suggestive portion: of the author’s treatise lies just here. The poet passes his vision through words by the power of Vyanjana. The critic reaches the vision of the poet by Vyanjana - catching the suggestion through words. Thus, a synthesis is effected between the Artist and Critic by common participation in vision. In Sanskrit literary art began to decline when to words themselves a power to generate the vision was attributed and all attention was paid to the guna and Alankara and riti - when the higher is sought to be created by a manipulation of the lower. Religion and morality and art, literature in particular wither when we believe that condition produces the conditioned, samsara create the spirit, behaviour, - pattern generates life - behaviour, manipulation of words yields Rasa discreet or indiscreet ornamentation makes beauty. The tragedy of science and religion occurs in the same place. This opens a vista of speculation which we hope to follow on another occasion Between cause and effect there can be no two-way traffic, that there is or can be is alike ancient and modern fallacy. The revelation of this fallacy in literature and its presence in religious history is the benefit I have derived from this short but extremely stimulating book, under review.

There are very few books in English on literary criticism as conceived by Sanskrit critics and the book by Mahamahopadhyaya written by one whose knowledge of Sanskrit literature was profound and who was acquainted with the canons of modern criticism, will be welcomed as a valuable contribution to the study of Sanskrit - now that the interest in the ancient language is being stimulated in the free Indian Republic.

A Theological Game of Skill

(Samapada Chaturanga)

We start in this issue a game called Samapada - which means - equivalent word - The object of the game is to set the reader hunting for the appropriate synonyms for theological terms used in western Theology, in Sanskrit and Indian languages - in Latin and European, languages. No entry fees, no monetary prizes, no rules for entry. The game is not restricted to subscribers alone; any reader can join. We invite Sanskrit scholars to join the game. He who finds an exact equivalent scores. So also he who can invent a word that meets the need. If the equivalent is current in Hindu or Arabic theology all the better. Any person interested in the study can give his synonym or criticise the one suggested. The equivalents - whether in Indian or European languages should be sent in Roman characters. The Latin and particularly Aramaic equivalents are welcome. This is essentially a Pandit’s or a Professor’s game. You may consult your Pandit friends. We start in this issue with the word ‘Theology’. Is the word adequate for the subject it usually covers, or can we find a better word for it? Is ‘western theology’ really a science or systematised knowledge - Theosophy or should Christianity be a Theogeny - a Theology of the begotten of God - quite a Johanine phrase.

We set the ball rolling by giving some of the equivalents in Sanskrit for Theology. In Sanskrit Theology keeps close to Theos and Theology changed as often as Theos did. ‘Om Tat Sat’ embodies the earliest formula of God. Tat gives us Tatwa, Tatwagnanam. Sat gives Satwa, Satta, satwika. From Sad we get Sadvidya and from Sidh, Siddhanta. When Brahma emerges - Theology was Brahmavidya and when atma came into vogue Atma - vidya or Adhyatmavidya. Upanishads taught about God, and was equated with Theology. Purusha in the form of Purushetama has been applied to God and Taithiriya Narayana Upanishad in Chap. III. 3.24 speaks of Purushavidya. Deva from which ‘Theo’ is derived sunk to the level of inferior Gods and so did not pass into Theology. Daivaidya would be equivalent to Theology if you want to stick to derivation. Thus, we have Tatwam, Sadvidya, Daivavidya, Brahmavidya, Siddhanta, Adhyatmavidya all for Theology, can we get for Theology an equivalent which derives from OM the earliest name for God. Can we call theology OM Karavidya or Pranava Veda. For Ology-vidya is par excellence - gnana would be - ‘sophy’. If you are not too meticulous and do not shy at calling Theology, Theosophy as well as then for Ology - science - we have gnana, Vidya sastra, Tantra as synonyms. The colophon at the end of each chapter of the Gita calls Gita “Brahma Vidya, Yoga-Sastra, Upanishad.” If yoga is not “Ology’ why not Jignasa. Brahma sutras talk of Brahma Jignasa. The hunt has begun, and the pack is in full cry. Readers! Join the Samapadachaturanga and overwhelm the Editor with your bright ideas. If you do something better than I have done you get an honourable mention.

Findings of All-India Conference of International Fellowship on National Dharma and Religions

We are fully convinced that the great danger that, besets, the Indian Republic and threatens and imperils its life is lack of National Dharma. Two years of freedom have shown where the mechanism of social and political life has developed weaknesses that will end in a breakdown if not promptly rectified by the formation of national character. We use the words ‘National’ and ‘Dharma’ in a specific and definitive sense. By ‘National’ we mean Indian which is not to be identified with Hindu, Muslim or Christian, nor to be thought of as standing unrelated to them but as the larger personality which a fusion of these communities and cultures should be trusted to produce. The Indian is the larger concept made up of the enduring values in Hindu (including Buddhist, Jain and Sikh), Islam and Christian religions, cultures and arts. By ‘Dharma’ we mean a character, not individual (Swadharma) or family (Kuladharma) or caste (Varnadharma) but national - a pattern of character cultivable and to be cultivated by all the three communities as suitable to the needs of our age and as adequate to challenges and demands of idealism and nationalism. The pattern of character is determined not only by what the individual imposes on the national, but what national aims and development impose on the individual. The national character is the pattern of life imposed on the individual in his reaction to the highest values of national life. We conceive the nation not, in the old sense of sovereign nation but in the sense of a specialised instrument of world society of which it should fashion /itself as a participating organ. The word character is used in the sense: of specific and well-defined and stable modes of acting and behaving. Character is the crystallisation of the fluid substance of personality in the mould of a national pattern.

Components

The components of such a Dharma should be:

  1. Simplicity: Simplicity is the ultimate solution of all economic problems. It is not how much you may have but how much you need that should determine economic sufficiency. Of multiplication of needs there can be no end. In the necessities of life there can be ‘no more or less.’ It is better that all of us starve together or all of us have equal measure together than some have superfluity and others go without necessities.

  2. Purity: Do not corrupt or be corrupted. Do not give bribes or take bribes. Purity includes honesty, sincerity in offices, in industry and commerce.

  3. Ahimsa and Love: Love is a greater power than force and can solve every problem which is sought to be solved by coercion and punishment. Demonstrate this in every walk of life.

  4. Discipline: Discipline is the salt of life. Standing in a queue, taking your turn is as much a virtue as turning the other cheek. Without discipline one cannot have respect for neighbours rights. Self-help and considerateness are an essential part of this.

  5. Toleration: Do not react adversely to everything outside your group or tradition. Truth in its embodiment is spread out and is partial in any specific formulation. Cultivate a temper and mood that sees value outside your world of inheritance. When differences arise; try forgiveness and conciliation.

    We should try to create an attitude of love, understanding and appreciation between people of different religions, encouraging fellowship by sharing our convictions; by worshipping together, giving and receiving hospitality and by supporting any who feel called by God to, venture on new paths such as living together in an Ashram or intermarry.

    It would help to a more real fellowship if we were to make a point of being more considerate of each other’s feelings and take care not to offend them by religious practices such as beating drums outside a mosque or church during service or by slaughter of cows at Bakri-Id or by scornful, ill-informed or disparaging talk about the regions of others. We shall hold each other up to the highest standards of their and our own faith and work to find God’s plan for the people of all religious communities in India.

    A brotherhood can be established only when religions address themselves to common tasks.

    A few practices, like inter-dining, common worship, intermarriage may be encouraged.

  6. Co-operation: Competition has ruined the world and wrecked humanity. Co-operation alone can build and heal. Co-operate in every walk of life - politics, social welfare and economics.

  7. Moral Courage: A stern requirement is moral courage, which will make us stand up for what is right at personal risk or at the risk of hurt to our family or community or nation for the good of the whole.

  8. ‘We-Mind’: Cultivate the ‘We-mind.’ The ‘I’ is with us always. It may not be eradicated. It may be modified. If we cannot destroy self, we can destroy selfishness.

  9. Democratic Temper: The state in democracy is your servant or representative; it can only be what you are. It is for you to know what you want to be.

  10. Respect of Law: Obey law and help maintenance of law; where law is patently for our common good.

  11. Patriotism: Patriotism is not love of your community alone; it is in a truer sense love of other communities. True patriotism transfers love and devotion to India and will not restrict it to a community, religion or race. Western races overcame communalism and became nations by this process. Why not we? Patriotism does not mean hatred of or isolation from other nations.

Background

As a background to the maxims above stated four attitudes may be mentioned:

  1. Supremacy of the spirit.
  2. Non-violence and love as instruments of power.
  3. Basic unity of mankind.
  4. Sacredness of human personality and respect for the dignity of human person and his freedom.

Principles

Behind these four are three broad principles:

  1. Love God with all thy heart, mind and soul.
  2. Love thy neighbour as thyself.
  3. To each according to his need, and from each according to his ability.

Among people, who believe in God, if we see some common principles in the dominant religions of India, it may help us to draw near each other. These common principles have been stated thus:

  1. God is one and the source of all power, wisdom and love.
  2. God has a will or purpose for the Universe, communities and individuals.
  3. Man’s duty or Dharma is to surrender completely and unconditionally to the will of God.
  4. We believe in Truth, non-violence and love and intend to be guided by that in our personal relations and do our best to get them applied in Government, in labour conditions, in business, in education, and in dealing with people of other nations, faiths, etc.
  5. We believe in the value of human personality in the brotherhood of man and in the service of humanity.

N.B. - Those of us who do not feel able to subscribe, to items 1, 2, 3, fully endorse 4 and 5.

In the world of today truth realises itself through technique. More difficult than national character is its implementation. The organs of public education are the Press, (religious magazines particularly), the Pulpit, the Sabhas, the Radio and the Screen. Let us use the resources of all these in our effort to create a national character. Experience has shown that the time factor can be abridged and that considerably by propaganda through all the instruments of society brought to bear on the public. The urgent need is experimentation in techniques that give an operative expression to the maxims that shape national character.

Findings on the Federation of the World on the Basis of Fundamental Human Rights

World peace can be assured only by the organisation of the World-State based on regional federations of uniformly independent and fully autonomous units, which have implemented the Universal Declaration of Human Rights as adopted by the General Assembly of the United Nations Organisation.

The Theosophical Society and Its Contribution to Inter-Religious Co-Operation and the Concept Qf Universal Religion

By Ch. SANKAR RAO

The Theosophical Society has been working for the last three quarters of a century for inter-religions co-operation and the concept of a Universal religion. It was founded on November 17th, 1875. It was formed with three main objects.

First: To form a nucleus of the Universal Brotherhood of Humanity, without distinction of race, creed,’sex; caste or colour;

Second: To encourage the study of comparative religion, philosophy and science; and

Three: To investigate, the unexplained laws of nature and the powers latent in Man.

Theosophists are a brotherhood of workers devoted to a common search for truth. All the three objects of the society are so closely interlinked with one another, that each follows from the other. There can never be a Universal brotherhood unless there is an intelligent understanding of the various faiths of the peoples of this Universe. Universal brotherhood and inter-religions co-operation are possible only when there is a complete knowledge of the truths revealed by the various faiths. Hence, every theosophist feels the necessity for a comparative study of all the religions as well as of Philosophy and Science. There can be no co-operation unless life is taken in its totality, in its fully integrated form. The question of how the religions came into being and took the institutional forms they now possess, can be cleared only when one knows the philosophic thought during the centuries and the progress of science. Such a comparative study of all religions, philosophy and science will therefore enable one to look at each religion in its proper perspective. Then one gains a respect for the various faiths, a respect born out of knowledge. Such a study further on leads one to realise that there is still much to be unearthed in the laws of nature and there are powers in man, yet to be awakened. Then commences the quest for truth, a truth “to be sought by study, by reflection, by science, by purity of life and by devotion to high ideals.” It is a truth to be striven for and not to be imposed as a dogma. It rests on knowledge; not on religion. Therefore, Theosophy is not a dogma or an institutional religion. In its simplest form, Theosophy is truth, and who can say what is truth, unless one sees it and experiences it. To the Theosophists, “Truth is the result of individual study and not its antecedent and should rest on knowledge and not on assertion. They see every religion as an expression of Divine Wisdom and prefer its study to its condemnation, and its practice to proselytism. Peace is their watchword, as truth is their aim.” Their great motto is “There is no Religion higher than Truth.” The Society is hence a non-sectarian body of seekers after truth, who endeavour to Promote brotherhood and strive to serve Humanity.

There is perfect freedom of thought and expression within the Theosophical Society. There is no set dogma known as Theosophy. Each one has to seek and find truth according to his own light.

The Society has its Headquarters at Adyar, Madras. It consists of 49 National Societies or Sections in different countries of the World, each with its own General Secretary and its own organisation. Each National Society consists of not less than seven lodges and of members unattached to any lodge. Each lodge should have at least seven members. The National Societies of Europe have been grouped into a Federation of European National Societies. A second Federation exists of the National Societies of Uruguay, Argentina, Chile and Brazil. All the Federations, National Societies and Lodges are quite autonomous, free to pursue their own methods in the search for truth, in so far as the methods are not inconsistent with the general rules of the Theosophical Society. These general rules are merely intended to enable the Society to work for the three objects set out above. In addition to these, there is a very strong and active young Theosophist Movements which canalises the energies of youth toward this quest for truth, for knowledge, for inter-religions co-operation, all of which must result in a Universal religion, with truth as its basis. The Headquarters of the Indian National Society is at Benares.

As study, research and learning are the basis of Theosophical work, wherever there is a Lodge, there is usually a very good library. The Adyar Headquarters Library is famous all over the World for its collection of rare and valuable oriental manuscripts, numbering over some 15,000, “the printed works comprise some 60,000 volumes, in about 40 languages and 11 scripts on eastern and western religions; philosophies and science.” Here in the library one discovers gems of truths which are revelations indeed. The library is open to all students of learning and of thought. It can easily be called the Home of Light.

As one theosophist described; “the Hall of the Theosophical Society at Adyar may be called the Pantheon of the Modern World; for its walls are decorated by base-relief statues of the Founders of Religions, Zarathlistra, Gautama Buddha, Jesus Christ, Shri Krishna and (no image being permitted by Islam) the Islamic creed, and a verse in praise of the Quran, also symbols in base-relief of Laotse, Confucius, Osiris, Orphens, Mithra, Mahavira, Nanak, Quetzal-coatl1 etc. Even the youngest religion has its founder noted here, Baha Ullah” and the Society itself with its list of National Sections. Veritably the atmosphere is solemn and peaceful reminding one of the unity of all religions.

Within the Estate are the Temples of the Religions. There is a Hindu Temple, a Buddhist shrine with a beautiful lake in front, a Zoroastrian Temple, a Christian Church, a Mosque and a Temple of the order of Co-Free Masonry. Followers of all religions attend every one of the functions in any of these various sacred places without distinction of Creed. After all, the religions all lead to the same reality, to, ultimate Bliss, Sat-Chit-Ananda. A Theosophist feels quite at home in all the places and worships in all the places with equal reverence and respect for the various faiths. There is daily Bharat Samay Puja in the Hindu Temple and usual service in the Church.

There is a wondrous, Harmony of Nature in the Estate. Once in, one feels there is a Universal feeling of oneness, whether it be in any of the temples, or in the Headquarters Hall, or in the Library, or under the Banyan tree, or in any quiet corner like the Garden of Remembrance, where lie the ashes of Dr. Annie Besant and Dr. G.S. Arundale, one feels a quiet communion with nature and the Universe around. All strife and stress is dropped at once.

The Estate is studded with beautiful quarters, for its workers, a Theosophical Publishing House, where one can have books, on all subjects, and the Vasantha Press, besides the Offices of the Society. In fact the Estate is a self-contained homogeneous and harmonious international Colony.

Most of the Theosophical meetings commence with prayers of all Religions, thereby laying the foundation and creating the proper atmosphere of Brotherhood and Harmony for the work to follow. The Theosophical Society is a hub of many an activity, educational, cultural and religious, conducive for the pursuit of truth and knowledge. Every good cause has the support of the Society Though officially not connected with any movement as such, the Society, has been the inspirer of many a cause which tends to unify the World into one. And Theosophical leaders have been responsible for many a great movement. Its subsidiary activities like the order of Co-Free Masonry, The Theosophic Order of Service, The Golden Chain, The Round Table, The Bharat Samaj, the Ritual of the Mystic Star, The Theosophical Islamic Association, the Mel-Milap Associations, The Healing Groups, The Zoroastrian Theosophical League and the League of Parents and Teachers are all symbols of the various methods adopted to seek the truth, to discover the Universal Religion and the Oneness of the Universe. None of these movements are officially Theosophical. They are channels of activities which seek to further the objects of the Society,

The members of the Order of Co-Free Masonry, as Free Masons everywhere, are devoted to the service of Humanity, are “the defenders and protectors of those who are downtrodden and weak, and are held in the bands of physical or intellectual slavery.” As Mr. C. Jivarajadasa, the President of the Society once said, “In Free Masonry, the Author and Ruler of the Universe is designated by terms which all whether Christians, Hindus, Jews, Muhammadans, Zoroastrians or Confucians - can accept with full reverence. He is called by many names in the various degrees of Free Masonry; the two names best known are ‘the Great Architect of the Universe’ and”the Grand Geometrician of the Universe.” Under these names all can worship Him, as His children, and there is no dispute as to the superiority of one aspect of God over another. Here in this path therefore one finds the basis of Universal Religion. In the Order of Co-Free Masonry women are admitted with perfect equality.

Similarly, the Bharat Samaj seeks to study Sanatana Dharma and to make its teachings available to all; to investigate the scheme of Hindu Rituals and to adopt the same to the needs and conditions of the times and to achieve such other objects. Thus, it is a progressive movement.

The Ritual of the Mystic Star attempts a fourfold work namely:

  1. To give the teachings of the great faiths of the World;
  2. To emphasise that all great spiritual teachings descend from one source;
  3. To explain to everyone that as one does his duty loyally, faithfully and with idealism, there stands by his side a great worker, to bless and guide Him; and
  4. As the Ritual is performed to create an atmosphere of understanding and tenderness towards all that lives and to bring about a realisation of that unity and strength which underlie what the World teacher taught in Palestine when he said “where two or three are gathered together in my name there am I in the midst of Them.” This Ritual has a special contribution to make towards the concept of a Universal Religion and the inter-co-operation of all religions. Among other places the Ritual is performed at the Headquarters of the Society at Adyar, usually on every third Monday of the month to which all are welcome.

The Order of the Round Table and the Golden Chain are International Orders of young people banded together for service, attempting to revive the old ideals of Chivalry.

The Theosophic Order of Service brings together men and women without any distinction, devoted to the service of the poor and the needy. The Motto of the Order is: “A Union of all who love in the Service of all that Lives.”

The Theosophical Islamic Association and the Mel-Milap Associations are for promoting mutual, understanding and goodwill and harmony among all sections and to celebrate the sacred days of both the Hindu and Islamic faiths.

One of the many movements, inspired by the Society the latest one is Ashoka Chakra Movement, which was inaugurated on 1st March 1950 by its President Mr. C. Jivarajadasa. It is a non-political organisation bringing together all citizens of India who are willing to subordinate their personal, party or sectarian interests to the welfare of the country. It seeks to inculcate among the people the principles of right citizenship and to raise a band of workers who by example and precept will show-forth these ideals in their life and action. It is a movement likely to awaken the citizens of India to their responsibilities.

One other great movement led by a great Theosophical leader is the Kalakshetra, under the guidance of Srimathi Rukmini Devi. Though unconnected with the Theosophical Society, it finds its inspiration in Theosophy. It spiritualised Art and revived the glory of our ancient Bharata Natya and other Traditional dances of India, an achievement entirely due to Srimathi Rukmini Devi. Once again art has become a unifying and an integrating force in her hands. Art is universal and spiritual too. The Kalakshetra seeks to remove ugliness in all forms from everywhere.

    Beauty is Truth, Truth is Beauty, that is all
    Ye know on earth, and all Ye need to know

— Keats

It is this fact that seems to inspire all the work of Srimathi Rukmini Devi and to every Theosophist, as a seeker of truth, and Universalism, this work of-the Kalakshetra is of the deepest significance. “A Thing of Beauty is a joy forever” (Keats) and joy is Anand, Bliss Eternal. Religious co-operation and understanding is sought and achieved through Art at the Kalakshetra.

Theosophical Society and Theosophists, wedded to the objects of Universal Brotherhood and of study of all faiths, philosophy, and science and truths, hidden and latent in nature and man have inspired and led, many a path and many an activity for inter-religion’s co-operation and the concept of Universal religion. Wherever there is a lodge of the society, there, one finds an atmosphere of beauty Peace, and harmony because of the inherent belief in truth in its manifold manifestations.

SANKAR RAO.

The One Religion

There is but ONE Eternal Truth, one universal, infinite and changeless Spirit of Love, Truth and Wisdom, impersonal, therefore bearing a different name with every nation, one Light for all, in which the whole Humanity lives and moves, and has its being. Like the spectrum in optics, giving multicoloured and various rays, which are yet caused by one and the same sun, so, theologies and sacerdotal systems are many. But the Universal religion can only be one, if we accept the real, primitive meaning of the root of that word. We, Theosophists, so accept it; and therefore say, “We are all, brothers, by the laws of Nature, of birth, and death, as also by the laws of our utter helplessness from birth to death in this World of sorrow and deceptive illusions. Let us, then, love, help, and mutually, defend each other against this spirit of deception; and while holding to that which each of us accepts as his ideal of truth and reality - i.e., to the religion which suits each of us best - let us unite ourselves to form a practical nucleus of a Universal Brotherhood of Humanity WITHOUT DISTINCTION OF RACE, CREED, OR COLOUR.”

— H.P. BLAVATSKY, (Lucifer. April 1888)

Fenn Thompson and Co., Vepery, Madras.

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. 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 contributions should be sent to:

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

  1. a hero-god of ancient Mexicans.↩︎