Reviews

Beyond the Mind: By Paramaaand Patel. Bharatiya Vidya Bhavan,       Munshi Marg, Bombay-7. Price: Rs. 36.

This is a very valuable publication of the Bharatiya Vidya Bhavan. In a short but fully packed 112 pages of print, the learned author has made an illuminating study of the subject of liberation of the human soul, its mechanics of procedure and the ultimate achievement.

Swami Ranganadhananda of the Sri Ramakrishna Mission in his foreword says: “The author has exposed the maladies and deficienies of the crude materialism of the modern age and exposed, with much rational argument and conviction, the spiritual wisdom of humanity, especially of India, as the remedy for the ills.”

In thirteen compact chapters under suitable titles the author proceeds first to describe “how, while material sciences have been making unexpected progress, the human sciences remain quite undeveloped.” His remark hence on the wardness of the science of living.

Next, dwelling on the important method of “intuition” for acquiring knowledge, he has drawn upon minute details to illustrate the instances from anatomy, astronomy, biology, etc., for proving ­how our ancient Rishis without any aid of modern appliances for scientific research, have correctly stated facts which correspond with the results of modern research.

About “matter and mind” he has attempted with quotations from ancient text such as the Upanishads and Yoga Vasishtam the view that atoms are not purely mechanical but have energy and free will” whereby he has tried to correct the notion prevailing that matter and mind are separate entities.

The chapter on “Indian philosophy” is a masterly condensation of the ancient speculations which are “an immortal encyclopedia of Indian thought and insight” and has added how Indian religion is not a dogma but “a working hypothesis of human conduct, adapted to different levels of understanding.”

“The Concept of God” comes next for clarification. He has ably surmised that as “the result of the need for the fulfilment of the human heart” the belief in God has become quite essential.

“Self-knowledge” is the beading of the next chapter and it is a compendium of various views collected not only from Indian scriptural sources but from Chinese philosophers and thinkers such as Master Chou-Chou and Bodhidharma which have disclosed as the open gateway to ultimate Reality, the presence of a “choiceless awareness.”

Love is shown all universal if it is true and cannot allow of any kind of discrimination between one and another.

A sample of metaphysical discourse also is found in the chapter on “The Observer is the Observed.” With close ratiocination it has been attempted here to prove memory is the source of thought and only with the annihilation of memory can one experience peace.

The following two chapters deal eriatim with “Good and evil” and “Universal Unity” and expose the ego of “I” and “Me” as the main causes for all disorder, and posit that only with their disappearance can come “order.”

The closing chapter on “The Pathless path” describes all desires, including the one to achieve freedom of the soul, may hinder the progress in the spiritual field. Thus the ending of all seeking, longing for things, can alone take us to the Realisation of the Truth.

It is a book which should be in the hands of all earnest students of philosophy to pursue with enlightenment.
–K. CHANDRASEKHARAN

Bharati’s Longer Poems: By Dr J. Parthasarathy. Published by Dr J. Parthasarathy, 24, Ramanujam Street, Madras-17. Price: Rs.5.

This is a booklet from the pen of one of our well-equipped writers whose range of studies in English literature amply deserves him the capacity to make assessments of poetry in an acceptable manner to people of modern outlook. The longer poems of poet Bharati have certainly the substance for a literary critical estimate. The author of this fairly substantial treatment of the subject has succeeded in providing an intelligent reader of Bharati with the norms of combining balance with brevity in critical essaying.

No doubt he has to illustrate his points with easy translations from the originals but he knows what difficulties arise in trying to bring lyrical beauties of one language into another. The essential poetic appeal is brought out, though “the beauty and movement of the original defy recapture.”

In dealing with “Kuyil Pattu” he is correct in feeling the absence of any allegorical references. Only symbolically patches here and there, can be understood. Apart from speculations by individuals according to their own sense of interpretations it can only prove a vain effort to specify any particular philosophy in the poem. “In the words of poets people find many meanings” said Tagore and we have to leave there the attempt.

In “Panchali Sabadam” there is much scope for an, penetra­ting student of the art of poetry to make statements of its various aspects of skill of narration, construction, descriptive powers and deeper significances which truly portray the poet’s rising to the fuller height in interpreting human destiny. Throughout the poem, however, following Vyasa’s original, the artist in Bharati has brought to the front the human foibles of an ancient civilization in making women the substance of man’s unpardonable treatment as his own possession for easy disposal according to one’s own whims and fancies.

On the whole, the two major poems of Bharati find a fine analysis here as also a critical adjudgement oftheir merits!

–K. CHANDRASEKHARAN

Kabir – The Apostle of Hindu-Muslim Unity: By Muhammed Hedayatullah. Motilal Banarsi Das, Bungalow Road, Jawahar Nagar, Delhi.7. Price: Rs. 60.

Dr Hedayatullah who has specialised in Hindu-Muslim relations brought out a commendable work on Kabir who was the real pioneer and ambassador of Hindu. Muslim unity and who attempted to divert the attention of the Indians of his time to a religion of universal path above sectarian level.

In the first chapter, the learned author describes the four kinds of contacts–intellectual, commercial, political and religio-mystical–between India and Islam in a historical perspective, and concludes that the interaction on the mystical level was the most effective one. In the second chapter dealing with the interaction of mystical ideas of Islam and Hinduism cardinal features of Sufism are traced out and illustrated by citing the lives and teachings of some Sufis. Rabia’s devotional prayer is characterised by devotional fervor, dignity and solemnity. The Upanishadic saying “Tat tvam asi” is echoed in Abu Yazid’s prayer which ends with “takunu anta dhaaka”: “Thou art that.” His another saying “Glory be to Me. How great is My majesty” reminds us of the saying in Samskrit “Sivaaya mahyam namah.” Sufi Hallaj’s teachings breathe in themselves the spirit of Hinduism, Monotheism, equality of man, love of God,longing for union with God, dependence on God’s mercy, and finally disregard for formal religion are pointed out as the important features of Sufism. The third chapter, rich with information and quotations, deals with the pre-Kabir Bhakti movement in the Tamil up to the time of Raamaananda who was considered as a Guru of Kabir, and who took the Bhakti movement to the North. The exemplary life of Kabir as gleaned from several documents and work is given a critical presentation in the fourth chapter. The fifth chapter is devoted to the teachings of Kabir. These form the cream of this work and a study and assimilation of these will go a long way in cutting at the roots of the religious fanaticism that is now eating into the very vitals of our social and political structure. The author points out that the “Poems of Kabir” translated and published by Rabindranath Tagore are not Kabir’s. A crying need of the day, the work deserves a careful study by every Indian.
– B. KUTUMBA RAO

The Sarvangi of Dadu PanthiRajab: Edited by Winand M. Cellewaert. Published by the Department of Orientalstiek Katholleke Universeteit Leuven. Sole   Distributors:      D. K. Publishers, Distributors, 1, Ansari Road, Darya Gamj, New Delhi- 2. Price: Rs. 60.

This critical edition is the result of a laborious and painstaking research. It easily ranks on a par with the noted works of Kabir, Vemana and Guru Nanak, etc., which have a fervent appeal to all those that can rise above all bigotism and fanaticism of religious and sectarian beliefs, and to those who are for national and emotional integration.

Dadu is one of the most important mystic reformers of the 16th century A. D. in Rajasthan. After his death in 1603 his disciples formed a sect which is known as the “Dadu Pantha” and which has followers till this day. Rajab was Dadu’s most influential disciple. From the vast amount of literature written by Dadu’s disciples, the learned editor has selected the Sarvangi of Rajab, which quotes verses from Dadu, Kabir and Rajab and about eighty other poets and published it for the first time after collating and scrutinising many manuscripts. An idea of Dadu’s teachings can be had from one of the translations of his verses. “Love is God’s caste, Love His person; Love is His body, Love is colour!” Rajab also follows his footsteps. Teachings of Rajab cover a vast field of subjects like–God, the world and man, Nature of God, Names of God, Creation, Sabda, the Guru Spirit, Maya, Death, Meditation Satsang and Bhakti, etc. The teachings collected in the Sarvangi are soul-thrilling and inspiring. Similes abounding everywhere facilitate an easy grasp of the subject. We have herein a very critical edition of Sarvangi containing selected Distichs of Rajab. An annotated free translation thereof by the editor follows the text. Chapter one gives information about the Dadu Pantha and survey of the sources made by the editor. Chapter two gives details about the list of the manuscripts collected and collated and linguistic ­and grammatical notes including phonology of the words used in Rajab’s Distichs, numerals, adjectives and adverbs, etc. Glossary of important words and contents of the Sarvangi together with Bibliography make this a marvellous critical edition of the text. The editor and publishers have laid us under a deep debt of gratitude.
–B. KUTUMBA RAO

An Introduction to the Science of Mythology, Volume 3 : By Claud Levi Strauss. B. I. Publication. Promotion Dept., 359 Dr. B. N Road, Bombay-23. Price: Rs. 202-50.

Myths mirror the life of a nation in all its dimensions and their message coded in their bizarre primitive, legendary narrative content is beyond the reach of common comprehension as xeno­glossia to an uninitiate.

The volume under review introduces a bewildering catena of Indian myths of American North and South, an in-depth stud, ofwhich opens up the psychological attitudes and the responses of a pre-scientific savage tribal communities to the varied challenges of a demanding mundane existence. The core or armature of most of these syntagmatic ancient yarns appears to be homologous except for certain nuances inevitable due to the distant and scattered loci of their origination. The mythic thought is slmply via-medial as conceived and imaged in the canoe journey of the sun and the moon and their positional importance and ensures a facile co-ordination of dichotomiescosmic and existential–such as Far and Near, Endogamy and Exogamy Days and Nights and recognizes their place in the scheme of life to the outright rejection of Ablolutism as desiderative to the preservation of countless living forms.

In its perspective the spatial and the temporal are a totality and are not divorced from each other. The culinary art of American Indians with its diagrammatic illustrative triangle is appropriate to tribal traditions though in a way they approximate to the ruling trends of the present day world.

But their outstanding concept Hell is Ourselves is commendable for its unassuming humility and expression of wide humanism as against its counterpart Hell is Other People, an aggressive and arrogant ethic of modernism which woefully lacks the requisite valency to forge a well-knit brotherhood of a disparate humanity.

The interpretation of the author of the myths is astounding and reveals a mental muscularity of the rarest kind.
–K. Subba Rao

This Tense Time: An Anthology of Modern Telugu Poetry-1915-’80: Edited by Mohan Prasad. New Directions, 3rd Line. Technical Nagar, Vijayawada-10. Price: Rs. 50.

Every reader is his own best guide when it comes to poetry. No amount of persuasion by a critical authority can compel poetic appreciation. The tragedy of modern Tamil and Telugu poetry is that, even today, they remain a closed book to the world at large. Though neighbors, one is practically ignorant of what is happening in the other area. Why then be surprised or shocked at Adil Jussawalla’s ignoring Telugu poetry in the 1974 Penguin publication, “New Writing in India”? But, happily, V. Mohan Prasad’s anger has yielded a beneficent result by prompting him to bring out the comprehensive anthology of modern Telugu poetry.

It was really Abburi Chayadevi’s perceptive Modern Telugu Poetry (not mentioned by Mr. Prasad in his introduction) that for the first time gave a fair idea of the poetic trends in this linguistic area. Published in 1956, the volume presented eighteen significant Telugu poets in English verse. All the names we held in veneration then were there, including Gurazada, Abburi, Nayani, Devulapalli, Sishtla and Royaprolu. The younger poets too, like Ajanta, Varada, Tilak and Srlnivas Royaprol, who used striking imagery were represented by a poem or two each.

It is a pity that this rich granary of modern Telugu poetry has not been exposed to an international audience so far. During the last twenty-five years, Telugu poetry has triumphantly soared in lyric flames and epic flights. The opulence in colour, mood, motivation, structure and style is truly breathtaking, and Mr. Prasad’s inclusive anthology is indeed a significant publication at this point of time.

Here are 175 poets, spanning the creative arc from 1915 to 1980. Mr. Mohan Prasad’s jerky introduction is informative, to say the least. Though he has perhaps allowed his hold-all to bulge inordinately, he would himself be rather known as a choosey fastidious judge.

Under Mr. Prasad’s tripartite division, the first is “time past.” Classics like Gurazada’s “Purnamma” and Joshua’s “Firdausi” adorn this section, while almost all the names including Devulapalli and Viswanatha are familiar reading material for even the “common reader.” The same could be said of “time present” which is led by Sri Sri “the epigram and an anagram of modern Telugu poetry.” Karunasri, Kundurti, Sanjiva Dev, Dasarathi, Narayana Reddi, Aripirala Viswam and Indraganti Srikanta Sarma are part of the educated (not necessarily elitist) consciousness of the Andhras. “Time future” takes a flying start with the Digambara poets and lyricists like Vangapandu Prasada Rao do sway the emotions of non-intellectuals in large numbers.

Taking a whole view, it can be confidently asserted that, except perhaps Bengali, no other Indian language has as pulsating and purposively evocative a group of poets as Telugu. What is even more significant is that the poets of time past are as much relevant and widely appreciated as the new entrants into the field. Hence the pleasant surprise and joy of fulfilment when we read This Tense Time.

Mr. Mohan Prasad has been served well by an excellent team of translators that includes apart from himself, Ronanki Appala­swamy, Amarendra, B. V. L. Narayana Row, D. Anjaneyulu, G. Srirama Murrti, and Adapa Ramakrishna Rao. The editor has adroitly made use of the Andhra Pradesh Government’s translations to present revolutionary poets like Jyothi and Atluri Narasimha Rao. And Avula Sambasiva Rao’s translation of Tripuraneni Ramaswamy Chowdary’s “A Salute to the Heroes” sounds with a ring of prophecy.

There are other moods and movements too–loud, mild, harsh, tender, realistic, romantic. But always it is an adventure into a world of no-illusions.

–Dr. PREMA NANDAKUMAR

The Bhagavad Gita: Transcreated by P. Lal. Price: Rs. 15.
The Mahabharata: Vol. 113: Transcreated by P. Lal. Price: Rs. 15.
Poems: By Kabirul Islam. Translated from Bengali by Ketaki Kushari Dyson, Price: Rs. 10.
From Far Away: By Zia Hyder. Translated from Bengali by Lila Ray. Price: Rs. 10.     .
The Jester: By Sitakaata Mahapatra. Translated from Oriya by himself. Price: Rs. 15.
Trimurti: Three Major Poems: By Vinda Karandikar. Translated from Marathi by Karandikar and Ramanujan. Price: Rs. 10.

All the books are published by Writers Workshop, Calcutta.
One of the major achievements of the Writers Workshop has been the projection of poetry in Indian languages to an all-India audience. This statement would no doubt sound paradoxical, but tragically enough, where an Indian appears familiar with Shakespeare, Pushkin and Baudelaire, he is quite ignorant of poets from a neighbouring linguistic region where a language different from his mother-tongue is spoken. In this situation, English transla­tions of Indian language writing help Indians to recognise one another.

Sanskrit in English, then, leads this crop of translations. P. Lal, the indefatigable transcreationist who has made a run-away success with his version of the Gita, provides this 5th edition with a pointed introduction. Lal is as challenging as ever in searching for new clues in the old confrontation that leads to the dramatic unfoldment of the Gita:

“He (Arjuna) is the only Pandava brother whose variety of erotic adventures suggests an almost restlessly twentieth century hero seeking self-fulfilment through sexual satisfaction.

Prof. Lal, juxtaposing the Indian folklore regarding the kalpa-taruwith Gita’sCosmic Tree, makes a strong plea for compassion. Such compassion, however, does not easily well-up in the human heart. Nishkama Karma is easier said than done.

Prof. Lal’s latest fascicule of the Maltabharatais a continuation of the Gita in Bhishma Parva. Arjuna lifts the Gandiva and the battle is joined, though not before Yudhishtira goes to Bhishma and Drona and receives their blessings as also gathers hints on how to overcome them. The beginning is harsh enough. The fratricidal feud burns fiercely as son fails to recognise father, and brother cuts down brother. In spite ofthe translator’s occasional infelicities (Maha-chariot-hero, defect-less Yudhishtira), Vyasa somehow comes through to speak to us of the vanity of passions like envy and hate.

Modern Indian languages are rather more pliable, and Ketaki Kushari Dyson is a capable translator from Bengali. Kabirul Islam’s “trappings of memory” are romantic, and often their poetic essence slips through our fingers in a metaphorical haze.

Zia Hyder’s Bengali poetry is more intellectual. Eternal woman in various guises–mother, sister, beloved, society lady, prostitute–fascinates him. Zia is also tantalised by death and the collection closes with his self-obituary “Numbskulls! Leave Zia here on the mound of dung. He had no friend when he was alive...”

Sitakanta Mahapatra’s researches have taken him to the heart of primitive poetry, and this is fully reflected also in his own Oriya poetry. Insights into tribal culture have naturally left him dissatisfied with the inescapable urban existence which is but “packaged enaui.”

            Trimurti is a sustained grouping of three poems, each composed fora deliberate design. “Immortal are the people” is, according to Vinda Karandikar, a statement on his Marxist experience. India is a fertile ground foryouth’s dissatisfaction, for social and economic evils bedevil our society.           The poet sees “men with steely bones dissolving in the acid of life” and a thousand crimes being committed in the name of tradition, religion, caste, and class. A nameless anger wells up in him. Surprisingly, at the deepest circle of the hell-hole hope glimmers, however feebly. Now the desire is to sustain the growth of this hope and plan a better and brighter future for the people. All that is needed is unity.

The second poem, “Triveni” is the autobiography of an individual soul as against the aggregate mass. “Himayoga”, the third poem, is a series of seven sonnets that seeks to probe the meaning of life. Is it all a mere clash of the individual and the collective, or is there a meaning behind it all? And what is memory? How strong is its pull on a self-exile? “How difficult it is to reach a foreign country, without rejecting one’s own!” Vinda’s idiom has  controlled power despite the stabile form of his poetic movement, and this makes him one of the significant Indian poets of today.
–Dr. PREMA NANDAKUMAR

The Shape of Events to Come: By Gopi Krishna. Kundalini Research and Publication Trust; Sarvodaya Enclave, New Delhi-17. Price: Rs. 27.

Gopi Krishna, who experienced the arousal of Kundalini and is gifted with the expansion of consciousness, gives a clarion call to all peace lovers, in his poetic compositions in English, which spontaneously poured out of himself in his ecstatic state often attended with trance, and which contain prophetic and revelatory utterances. He gives a succinct account of his experience of arousal of Kundalini in him and attempts at an exposition of the nature and achievement of Cosmic Consciousness and inspiration by him through his practices.

The events that have occurred during the last thirty years, confirmed the forewarnings contained in the messages he received in his trances. To save mankind from the horrors of Thermo-Nuclear war, the horrid pictures of which he gave us vividly in this work with documentary evidence, he published his inspired verses “taught by silent whispers coming out ofnaught”, that describe the shape of events to come in unmistakable and unambiguous terms. Many photos graphically depicting the ghastly scenes, the consequences of Thermo-Nuclear wars of the past, testify to the statements pronounced by the author throughout this work. He presents a gloomy picture in the lines:         
“Of all this mad race for supremacy
In Nuclear power the only end can be
A confrontation on a luckless day
And this is what my visions, too, portray.”

But he also forecasts a rosy picture of the future ill the following lines:

“When dust has settled on the fiery scene
Then on the ashes of the past would rise
A one-world state built on the Golden Mean
To make Man happy, healthy, peaceful, wise.”

His compositions in the chapter entitled “Religion as the mouth piece of the evolutionary, impulse” and “A divided mankind unsafe in the Atomic age” are enlightening. Chapters dealing with “Enlightenment and Evolution” and “Cosmic consciousness and inspiration” deserve careful study. Let us pray and hope that all ends well in future as visualised by the author of this work.

–“SANDILYA”

Sadhana: By Sri T. V. KapalI Satriar. Dipti Publications, Sri Aurobindo Ashram, Pondicherry-2. Price: Rs. 3.

This is a work of twenty-five verses of Sanskrit in Sikharini metre from the pen of Sri Kapali Sastriar of revered memory, with English translation and Gloss by M. P. Pandit. “The translation has received the benefit of revision by the revered author, while the Gloss written for elucidation has been broadly approved and in many places revised by him.”

The poem makes a sovereign sweep of the whole field of Sadhana, spiritual practice. Though the theme of the poem is the Sadhana of Sri Aurobindo’s Yoga, it is equally applicable to all Sadhanas; primary aim is to discover the true Selfor God within and to be governed by Him. Thus the poem is a valuable guide to all sincere aspirants and seekers on the spiritual path.

The first step in the worship of the Supreme is to have the conviction that all belongs to the Divine and the Divine is the proprietor of the world. Every achievement rests on the Divine. The seeker simply surrenders and waits in adoration. The ego-sense then disappears and the seeker begins to see and feel the world as a sacred habitation of the Lord. Once the touch of the Divine is received, a settled quiet in the mind, a flaming aspiration in the heart and a sense of the vast governing the look and thought of the outward intelligence become possible. When this Yogic consciousness dawns, the seeker has a fresh outlook towards everything and the light within him begins to manifest externally too. The seeker does not formulate or determine his step of his own accord, except he makes a definite choice of the Sadhana. The Lord of Yoga with his Yoga-shakti takes possession of him and works out the Sadhana. The constant presence of the guiding spirit is vouchsafed to the seeker and he is happy surrendering himself and the Yoga Sadhana to the guiding spirit within him.

Such in brief is the content of the poem. It has an invaluable message as it wells from the authentic experiences of one of the great spiritual personalities of our time.

–S.SANKARANARAYANAN

Invitation to Holy Company: By Swami Jnanatmananda. Price: Rs. 4.
Service of God in Man: By Swami Akhandananda. Price: Rs. 6. Sri Ramakrishna Math, Madras-4.

Spiritual tradition attaches great importance to Satsanga, holy company, which purifies and introduces happy Samskarasin the being of the seeker. The company may not be always physical. It can be–and usually is–through books which communicate the experience and consciousness of the writers or personalities involved. Invitation is a book in this line recording as it does reminiscenccs by a monk of Sri Ramakrishna Order of his contacts with ten of the direct disciples of the Master. Each was a type in himself and the reading makes for delightful variety. In the words of Swami Tapasyananda who introduces the work: “In Swami Premananda we get a personality rich in faith, love and gentleness; in Swami Brahmananda, one who ever lived in the Atman-consciousness but yet possess an all-sided wisdom that could solve any complicated problem of monastic administration or organisational work; in Swami Turiyananda, a stern Vedantic ascetic whose austere nature always held the body in subordination and who remained aloof from all concerns of the world but yet was full of love and fellow-feeling for men; in Swami Sivananda, a tower of spiritual strength ever surrounded by an aura of love and knowledge but yet actively concerned with the welfare of men; in Swami Abhedananda, an erudite scholar and an ascetic misl1onary who spent the best part of his life in preaching the Vedanta abroad; in Swami Vijnanananda, a true Vijnani, who, having ascended the summits of enlightenment, none-the-less adopted the nature of an innocent child; in Swami Akhandanaada, an intrepid pilgrim and devout contemplative turned later into a servant of God in man; in Swami Subodhananda, one who ever remained a ‘boy’ in spite of his wisdom; in Swami Saradananda, a scholar-Sannyasin of unperturbed temperament with unparalleled capacities for shouldering onerous responsibilities; and in Swami Adbhutananda, a village shepherd boy turned by the Master’s magic touch into a great Sannyasin and man of wisdom.”

Swami Akhandananda’s memoirs, translated from the original in Bengali, cover an interesting period of Indian spiritual renaissance and the author’s own evolution from an ardent disciple of the Paramahamsa to a restless pilgrim of the holy centres, mountains and rivers of India and then into a dedicated serrvant of God in Humanity, following the illustrious example of his guide and Gurubhai, Swami Vivekananda. His accounts of encounters with scholars, priests, politicians and hypocrites are highly interesting and at times amusing.

Both the books are moderately priced and make for light but instructive reading.

–M. P. PANDIT

The Return of the Rambler: By Kota S. R. Sarma, Triveni Publishers, Machilipatnam.
Rightly Edmund Burke said: “What shadows we are and what shadows we pursue.”

But our poet Sarma attempts in this long poem to walk in this long poem to walk in Light in the light of shades. The darkness that envelops every step we take in this world is depicted in depth and the poet tries to walk into light, through several meanderings. He brings into this epic all his knowledge of literature–past and present, Occident and Orient, all religions and world philosophies. As he himself confesses, this poem must be read aloud even to oneself with pauses, accentual effects and sentence stresses, usually, practised in acting passages in drama.

One is astonished by the bewildering exuberance of the notes he has attached at the end of each section.

The genesis of this poem is an underexposed photograph of the poet, flashing out the philosophical idea that man fails to recognize his own ‘Real’ Self that is essentially divine–its sojourn through life, nature and humanity and its final departure as a benevolent “Guest.” Thus ends this poetic-philosophic Drama of Human Life.

And as such Prof. William Alfred of Harvard University hails this epic as “Indic and Western, and its mosaic of refurbished poetic diction and idiom broken to catch the light.” America’s renowned critics like John Ciardi and Louis Untermeyer have extolled his books.

–Dr. KRISHNA SRINIVAS

jesting Jeremiah. A Study of Noel Coward’s Comic Vision: By C. R. Yeravintelimath, Karnatak University, Dharwad. Price: Rs. 17.

The “Jesting Jeremiah” is a full-length and in-depth study of the comic vision of Noel Coward, a born farceur, and an assessment of his place among English comic playwrights. In all his plays, it is stated that the Victorian “smugness and priggishness” and the moral laxities of the post-war era are unsparingly denounced by way of a rich amalgamation of farce and earnestness with a view to bring about social reformation. Behind Coward’s flippancy there is earnestness and as a playwright it is said of him that he fumes farce with the comedy ofmanners.

Dryden, Shadwell and other critics were critical of the farcical element and sex in the comedy of manners for the reason that farce is a “vile usurper” and a crude form of entertainment. The Cowardian philosophy smacks of hedonism and to him life is worthliving, in spite of its multitudinous fault. This psychological attitude makes the rebel in him into a conformist and inclines him to “accept any situation without rancour; to make adjustment; and to settle for a gentler climate.” (p. 143)

Whatever the survival value of Coward’s plays may be and wherever his literary affinities may lie, the comic aspect is the limitation to Coward’s vision because it cannot see beyond the confines of terrestrial existence into the ultimate meaning of Life, with all its variety and richness.

–K. SUBBA RAO

The Four Yogas of Swami Vivekananda: Condensed and retold by Swami Tapasyananda. Sri Ramakrishna Math, Mylapore, Madras-4. Price: Rs. 10.

Swami Vivekananda, after Sri Shankara, handed on the torch, and with his clarion call, aroused all the nations of the world, and made them see the light contained in the unique Advaita philosophy and Hindu religion. His expositions, national and scientific, carried conviction to all open-minded persons and unnerved all critics. This volume under review is a precis of his lectures on the Karma, Jaana, Bhakti and Raja Yogas and is of great help to those who either cannot find time to read the voluminous works on these subjects. The salient features of this volume are – “The subject of each chapter is thoroughly analysed and topical subsidiary headings are given.” Comments upon Patanjali’s Yogasutras are summarised and given under appropriate heads.

The lectures throw light upon some knotty problems, like image worship, reincarnation, and Karma doctrine, and cut at the roots of ignorant criticisms. Practical guidance is found in lectures on Rajayoga. Rationale and scientific basis of Yoga, Prana and Kundalini are explained. How we wish that all young Indians at least read these lectures and become worthy citizens and leaders of India. This volume is a must to all those who desire to understand the essence of the four Yogas without tears.

–“SANDILYA”

Temples of South India: By S. Padmanabhan. Kumaran Pathip­pagam, 20, State Bank Colony, Nagercoil-1. Price: Rs. 5.

India is a sacred land of holy temples rich in architectural and sculptural beauties. They are the storehouses of divine powers concentrated in the idols therein, by the mystic powers of holy sages and others well-versed in Tantric lore. Once Indian temples were centres of Indian arts, sculpture, culture and education. As such the temples have an important place in India in every beneficial aspect. South India abounds in temples with grand architectural beauties and almost all noted temples have a sacred legend behind their origin. Almost all of them are pilgrim centres and thereby they contribute to the idea of emotional and national integration.

The book under review is a very useful guide not only to tourists and pilgrims but also to students of Puranic and holy legends relating to the temples. Herein we have a short but nice account of the famous ancient South Indian temples, commencing from that of Kanyakumari to that of Lord Padmanabha in Trivandrum, twenty-two in all. While giving the account, legend, tradition, history, literature, inscriptions, festivals conducted in each place and art and architecture therein are also conducted and given due consideration.

In addition to the details pertaining to the above important 22 temples, short notes about twenty-nine more important pilgrim centres are also included at the end. Photographs of the deities and temples included herein are another attraction to the devotees. Our praise goes to the author who has done a commendable job and we expect a similar work related to North India also from his pen.  
–“SASTRI”

Incense Sticks: By Krishanand. Shanti Ashram, Bhadran. via., Anand. Gujarat State. Copies free on request.

Krishnanand seems to belong to the group of Swamies who seek to explain religion in rational terms. They endeavour to purify religion from within. They naturally oppose attempts on the part of many Sadhus to exaggerate the supernatural side of religion. It is true that religion as a social institution is somewhat different from spirituality, and both these things are quite different from the miracles that are closely associated with religion and spirituality. The more a man is irrational the more he becomes a prey to the fascination of “miracles,” because he fails to see that life is a greater miracle than any performed by any Sadhu. More­over the miracles performed by genuine Sadhus and the fake ones often look alike to one who has suspended his rational faculties. Therefore one ought to be rational even to understand miracles. Krishnanand’s crusade agaiast fake Sadbus–luxury-loving religious heads, slothful fakirs, cheats–is indeed commendable. It is also significant that Krishnanand does not raise himself to the status of a saviour. He is just a well-wisher of his disciples. He is humble while learning but while exposing the tricksters he is bitingly sarcastic and critical.

Krishnanand’s technique of presenting his ideas is very interest­ing. Explaining spiritual matters in anecdotes and parables is not a novel technique; but Krishnanand writes almost like a professional writer revelling in the description of the minutest details of a scene. One feels one is reading a short story or a novel rather than an essay on religious subjects.

Krishnanand makes it a point to bring home to his reader the moral implications of each situation. This shows that he is no mere theoretical but believes in practical Vedanta. To seekers of a peaceful and noble way of living ‘Incense sticks’ is certainly a useful guide.

–Dr. C. N. SASTRI

Srimad Bhagavatam: By P. Subrahmanya Sastry, 49, Gopala Kothan Street, Madurai-I. Price: Rs. 15.

This book, published with the financial assistance of Tirumala Tirupati Devasthanams, gives in simple readable English a succinct summary of the contents of the well-known classic Srimad Bhagavatam, “continuously and cogently without bringing in any extraneous matter.” All philosophical discussions and instructions found in the original text are omitted here. This text, as it is, is useful to those who desire to know the stories proper in the Bhagavatam. An index of the stories told here is to be included in the next edition at least. An introduction by Justice K. Venkata Raman, I. C. S., is instructive and illuminating. His note on Meditation is very valuable.
–“SASTRI”

Traditional Hinduism and Social Development: By N. Murugesa Mudaliar, 9, Dr. Sadasivan Road, T. Nagar, Madras-l7.

Sri Murugesa Mudaliar is an elder statesman with far-ranging interests: administration, social reform, religion, spirituality research into old Tamil classics, etc. Whatever he says or writes has an element of compelling maturity and it is instructive to follow him in his analysis of the traditional Hinduism and his assessment of its potentiality or otherwise in furthering the development of the Indian society.

He first gives a rapid account of the views of scholars on the pre-Vedic origins of the Aryan society in India and then takes us through the course of Indian history through the Vedic period, the Upanishadic and that of the Epics. He examines the role of Jainism and Buddhism in the growth of Hinduism as a national reli­gion. Incidentally he observes that Buddha is the first existentialist in the modern sense of the term. He points out, and rightly, that the practical religion–its rituals and practices–of the Hindus today is more agamicthan Vedic. It is especially so in the matter of collective worship, temples and festivals. The approach of the Agamas, he underlines, is positive, “based on a philosophy of world acceptance and with firm faith in the Grace of God.”

The author has certain strong views on the institution of caste and the havoc casteism has caused in the body socio-politic of the peoples. He remarks that Sri Krishna asks Arjuna to fight because that is the duty of his caste. Arjuna, it would appear, wants to practise the “higher” Dharma of not killing and Sri Krishna “overawes” the disciple into acceptance of his admonition to follow his caste rules. As a matter of fact, the Svadharma that the prince is asked to follow is not so much the custom of his social order as the law of his inner being which is to defend the Right and fight the Wrong, the Evil. Arjuna is a heroic soul who has come to clear the ground for the advancement of Truth, the Right, and his Friend and Teacher would not have him succumb to false sentimentalism and shirk his duty to his people, to God. It is not right to say either that the Gita justifies the caste system as we have come to know it. The scripture defines the types of human natures and the laws appropriate to each. It is concerned with principles, not with outer frames. The four-fold personality of the Soul and its expression in the four-fold order of the collectivity are the truths it puts forward. The encrustation of the deeper principle in a rigid social structure is a historical development which is not very peculiar to Hinduism either.

The writer points out how traditional Hinduism lays more stress on stability and security, not on progress. But philosophical Hinduism or classical Hinduism is open to all winds of change and to the extent it rescues itself from the shackles of orthodoxy which is tied up with vested interest in many subtle ways, it can be a powerful factor in the development of the peoples socially, politically, and economically. If even Sankara warned against sastra vardhanam, too much importance to Sastras. It is a warning to be heeded, better late than never.” He observes how it may be possible one day to abolish religions of Islam, Christianity, Buddhism, etc., but none can ever abolish Hinduism for the simple reason that it is not a matter of dogmas and rituals, but a pervading way of life.

In his summing up, Dr. Mudaliar lists the steps that need to be taken by the leadership: “Giving up formal beliefs opposed to felt inner convictions; rejection of superstition; substitution of a goal of individual salvation by universal good; giving up obsession with the supernatural; substituting collective realism for mystical emotionalism; superseding conventional law by moral law; sharing with others the good things of life without compulsion oflaw or dictates of religions; replacement of sacerdotalism by secularism; dislinking the doctrine ofKarma with man-made caste; abridging the polarity between priest and outcaste; replacing dogmatism by pragmatism.”

One may not agree with every point made by the author but there can be no disagreement with his plea for a broadening of the social structure of the Hindu Religion so that it may, in an increasing measure, faithfully, reflect its bread, universal, philosophical and spiritual principles.
–M. P. PANDIT

The Marvel of Sankarabharanam (A Film by K. Viswanath): By C. Subba Rao, Lecturer in English, S. V. R. M. College, Nagaram P. O. Pin-522 268. Guntur District, (A. P.) Price: Rs-10.

From the studios of Kodambakkam In Madras, almost every other day if not every day, rolls out a new feature film. But how many of them do we see or care to remember, if we happen to see. There are films and films, in whatever language. Some to be seen, of an idle evening; some to be enjoyed, again and again. We can hardly remember the names of quite a few; we cannot afford to forget a few others. They linger in our minds. To the latter class belong “Malleswari” of a generation ago, and “Sankarabharanam” of the present generation. As far as Telugu is concerned, of course.

“Sankarabharanam” is indeed a memorable film, a poem in celluloid, as it is aptly described. The fact that it had gripped a seasoned teacher of English, as Daffodils did Wordsworth and the tale of the ancient Mariner did Coleridge, is tribute enough to its powerful impact on sensitive, cultivated minds. The outcome of this impact on him has been creative enough to take the form of a thoughtful essay in appreciation.

As a trained student of literature, with a well-developed critical sensibility, the author gives expression to his response, at various levels, with an admirable clarity of analysis and lucidity of exposition. He asks himself a few vital questions and seeks to answer them with a refreshing resourcefulness of imagination.

He says: “What is Sankarabharanam about? It is not about music, as many people wrongly suppose, though it has the best music in recent years. It is about two noble souls, a musician Sankara Sastri and a dancer Tulasi. Their nobility and fineness have been convincingly brought out in the interaction of their characters.”

To which he adds, significantly: “What is it that Viswanath wants to tell us through the picture? Isn’t it that the invisible spirit of man, his passion and adoration for the beautiful and the noble, his preference for life by values cherished most by him, will transcend the time-bound limitation?”

It is not only a rhetorical question, but quite a relevant and stimulating one. The alchemy of Viswanath’s art the lyrics, music, photography and the characters are all discussed with knowledge and confidence;

The Director must be congratulated not only on making this superbly beautiful film, but on provoking a scholarly essay in appreciation. The author is to be congratulated on his ability to capture in words his own ecstasy, not unlike that of the poet who felt on reading Chapman’s Homer” as a watcher of the skies when a new star swims into his ken.”
–Dr D. ANJANEYULU

Vande Mataram: By Amarendra Laxman Gadgil. Published by Smt. M. A. Gadgil, Masik Prakashan, Pune-30. Price: Rs. 20.

The bard and seer of Kantala Pada, Bankimbabu’s disinherited National Anthem “Vande Mataram”–the Brittania of Bharat and the Marsellaise of Indian nationalism–once electrified the politically comatose India; made it into a nation and wrote the revolutionary pages of independence struggle.

This moving and exhilarating long was set as a splendorous diadem in Bankimbabu’s famous novel “Anandamath” which records a blood-boiling saga of an intrepid band of rebellious Sanyasins who roamed about Tibetan hilly belts with a determined motive to uproot the alien usurpers and drive them away from Indian shores. The effectivity of the rapturous tunes of “V. M.” was such that thousands of patriots sacrificed their lives for the sake of Bharat Mata during its relentless struggle for freedom from the constricting shackles of Imperialism.

The Muslim League, which never raised its finger against this sacred and beloved hymn in the initial stages of Non-co-operation Movement, objected to its use in national and cultural forums on the fatuous ground, that it was un-Islamic and tantamount to a

declaration of war, despite the wiser counsels of Maulana Raza-ul-Karim and such other prominent and knowledgeable persons. As a compromise measure, the shining lights and leading bands of the National Congress interdicted its singing in the “Mixed Gatherings” and inducted Tagore’s “Jana gana mana” in its blessed place though it lacked, as said, the vision and Mantric vibration of “V. M.”

The very evocative term “Mata” induces a sort of spiritual inebriation, as Ram Jethmalani says, for the incontrovertible reason that it partakes of the quality of nourishing- “Rubbu Biyat.” Tagore’s piece, in spite of its rich sentiment and ideation, falls short of “V. M.’s” emotional heights and soaring idealism. And it is evidently a sad day to note, in the annals of Hindustan that the massive vote that the hymn Vande Mataram obtained in the Gallop Poll conducted by Akhil Bharatiya Vidyarthi Parishad, that “V. M.” should be accorded the status of national anthem, the constituent Assembly pleased itself to arrive at a painful and contrary decision much to the despair of both articulate and silent majorities. After all, merit and worth survive like smouldering fire though they suffer temporary set-s in a politicised atmosphere.

–K. S. RAO

Advaita Bodha Deepika: Sri Karapatra Swami. Published by Sri Ramanashramam, Tiruvannamalai, Tamil Nadu. Price: Rs. 4.

The work under review is an English translation of the original in Samskrit written by Sri Karapatra Swami. Swami Ramananda Saraswati a close disciple of Bhagavan Ramana Maharshi is the translator. Though the original work consisted of twelve chapters, this translation has only the first eight chapters thereof. The remaining four chapters in the original are not available now. The importance and usefulness of this work can be understood from the publishers’ note that “this book is one of the few esteemed by Sri Ramana Maharshi and this translation was thoroughly revised in his presence.” The eight chapters here deal with–Adhyaaropa: superimposition; Apavaada: its removal; Saadhana: the means of accomplishment; Sravana: hearing, reading, and talking about God; Manana: reflection on Sravana: Vaasanaakshaya: annihilation of latencies; Saakshaatkaara: direct realisation and Manolaya: extinction of the mind. A salient feature of this work is the essential teachings of Advaita on the above subject are presented in lucid English in a catachetical method. A disciple puts searching questions at every stage, and the master answers them. This work, as such, will be of great help to all those engaged in self-enquiry.
–B. K. RAO

SANSKRIT-ENGLISH

The Hymns of Shankara: T. M. P. Mahadevan. Motilal Banarsidas Jawahar Nagar, Delhi-7. Price: Rs. 55.

Here is a handsome present–a collection of four of Shankara’s hymn–to all devotees and students of Advaita philosophy. The first hymn to Dakshinamurty addressed to God as Guru gives the quintessence of Advaita philosophy in a short compass of nine verses. The second hymn named “Gurvashtakam” of eight verses is in praise of Guru. Bhaja Govindam which is regarded as a manual of Advaita contains 31 verses. Sivanandalahari, in praise of Shiva comprises of one hundred verses. “Totakaashtakam” of eight verses, and fourteen selected verses from “Manasollasa” of Suresvaracharya, both in praise of Guru are included in the appendices. Texts given in Devnagari script are followed bytransliteration thereof in English. All these are translated and commented upon in charming English by no less a scholar than Dr. T. M. P. Mahadevan, a philosopher of international fame. All the commentaries are exhaustive and explanatory. A commentary called “Tatvasudha” in Samskrit on the first hymn to Dakshinamurty and snother Samskrit com­mentary named “Dvadasa manjarika vivarana” in manuscript on Bhaja Govindam are made use of while explaining those hymns. In the elucidation of Sivanandalahariall allusions in the verses are explained. Verses expressing parallel ideas in Samskrit and Tamil literature are quoted, and no room is given for ambiguity. Each hymn is prefaced by an introduction. Four plates containing illustrations of Sri Shankara, Dakshinamurty, Govinda and Sri Shankara with four disciples adorn the text.
–B. K. SASTRY

The Vaishnava Upanishads with the commentary of Sri Upanishad Brahmayogin: Edited byPandit A. Mahadeva Sastry. The Adyar Library and Research Centre, Adyar, Madras-20.

Upanishads are acclaimed as the treasure-houses of eternal wisdom and spiritual experiences of ancient Indian sages. There are more than 108 Upanishads now available. Of these Sri Shankara commented upon the major Upanishads teaching Vedanta. The remaining Upanishads, though they also teach the essence of Vedanta, deal with Upasana and Mantras also related to Siva, Vishnu, Devi, Ganapati, etc., and Yoga and Sanyasa. But for the commentary of Sri Brahmendra Yogin who commented upon all the Upanishads in lucid Samskrit, these minor Upanishads would have remained to a great extent sealed books for the aspirants. The Adayar Library and Research Centre, which is doing yeoman service to the cause of religion in general and Hinduism and occultism in particular, has laid the seekers after Truth under a deep debt of gratitude by unearthing and publishing these minor Upanishads classifying them as Vaishnava, Saiva and Shakta, etc., with the commentary of Sri Brahmendra Yogin thereon.

The volume under review contains fourteen Vaishnava Upanishads. “Avysktopanishad” describes the efficacy of “Dhyana Yajna” and the process of erection. “Kali Santarano­panishad” deals with the greatness of divine name “Gopala purva Tapini and Uttara Tapini” Upanishads expatiate upon the Gopala Mantras and the sanctity of the sacred city Mathura. The “Uttara Tapini” incidentally explains how Sri Krishna is a celibate and non-enjoyer. “Taara Saaropanishat” gives an exposition of the Mantra of “Narayanaashtaakshari.” “Tripaadvibhuti Mahaa Narayanaponishat” is mainly devoted to the exposition of Saguna and Nirguna aspects of the God,” Avidya, Mava, Mahavirat,” and Bhakti, etc. Narayanashtakshari is dealt with in the Naraya­nopanishat. “Nrisimha Purva Tapini and Uttara Tapini” give information in detail not only the “Narasimha” Mantra, but also about the analysis, meditation upon and significance of Pranava and the four stages “Jaagrat” “Svapna”, “Sushupti” and “Turiya.” It is an Upanishat par excellence. Krishnopanishat explains the essential form of Sri Krishna. Upanishads on Sri Rama, Vasudeva, Hayagriva, Dattatreya and Garuda explain all the details regarding the relevant Mantras and the essential form of the deities. The commentary explains not only the meaning of the text but gives here and there derivations of important words like Krishna, Govinda, Gopi, Gopala, etc., and wherever necessary quotes from some Samhitas and other works also. The commentary on the Mantra 64 in the Gopala Tapini (P. 64) said to have been written in the Svetasvataropanishad, if reproduced here in the footnotes would have been of immediate use to the reader. A detailed index of the contents of the Upanishat, indexes of names and particular words make the edition a complete one.

–B. K. SASTRI

SAMSKRIT

Abhijnana Sakuntalam (Screen play): E. P. Barata Pisharodi. Kamadhenu Publications, P. O. Eranellur. Trichur District. Kerala State. Price: Rs. 5.

The author who is dedicating himself to the propagation of the study of Samskrit made a laudable attempt by bringing out this world-famous Samskrit drama of Kalidasa as a screen play reduced to 120 minutes run, mainly in the poet’s own words with a few additions of songs in Samskrit composed by himself. A peculiar feature of this drama in the original is, even after the deletion of most of the verses, it does not render the drama either unintelligible or unstageworthy, because many verses are elucidation of the spirit of the prose passages. Pisharodi, taking this clue, made a good job. He abridged the text without losing the spirit, coherence, continuity and beauty thereof. Only a few verses, including the four famous ones, are retained. Some songs in Samskrit while depicting the romance of Menaka and Visvamitra in a suggested flash-, while Sakuntala was leaving Dushyanta’s court and while Dushyanta was witnessing Menaka’s dance in Indra’s court (an invention of the editor) are added and they all are appropriate to the context.

The abridged text it completely translated and appended. This text, as it is, consists of mainly dialogues in simple Samskrit prose. All Indian regional languages are replete with Samskrit words and hence any educated Indian spectator can easily follow the play with the help of the movements and gestures of the actors, if he is informed of the gist of the drama before witnessing it. Samskrit students of all colleges can put this on stage in their annual cultural celebrations.
–“SANDILYA”
SAMSKRIT-TELUGU

Chidgagana Chandrika by Kalidasa: Telugu Commentary by Saripalle Viswanatha Sastry, 1-8-117/1/1, Chikkadapalli, Hyderabad-20. Price: Rs. 15.

This is a classic in Mantra Sastra and expounds Shakta philosophy. The first Sloka in Kalidasa’s Raghuvamsa, “Vaagardha­viva ...” also is believed to convey the essence of Shakta philosophy and the relationship of word and its meaning, equated with Shakti and Shiva. The text contains four chapters named Vimarsas. Late K. Agnihotra Sastry an erudite scholar in Mantra Sastra wrote a scholarly commentary known as “Chakora Chandrika” in Samskrit. This reviewer could procure the first part of it only containing the commentary on the first two Vimarsas. The com­mentary in Samskrit is an ocean, full of esoteric and intricate explanations that cannot be easily understood by ordinary initiates. The author, a learned initiate, comes to their rescue. His commentary contains the essential purport of each verse according to the above Chandrlka commentary. Meanings of important words in each Sloka are also given in Samskrit. Though the commentary is of some help, it needs more elaboration and clearer presentation in some places. In fact a complete Telugu translation of the Samskrit commentary and word to word meaning of all the textual verses is still a desideratum. An introduction giving a summary of the main points discussed in the text and commentary, and an alphabetical index of Slokas in the text are also required to facilitate a proper understanding of the text and for ready reference of verses.
– B. K. SASTRI

TELUGU

Sri Ramanashrama Smrutulu: By Suri Nagamma. Price: Rs. 1-25
Sri Ramana Karuna Vilaasam: By Suri Nagamma.     Price: Rs. 2.

Both the books are published by Sri Ramanashramam, Tiru­vaanamalai (Tamil Nadu).

Suri Nagamma is a well-known disciple of Bhagavan Ramana Maharshi. She has been residing in the Ashram since 1948. An ardent devotee of the Bhagavan, she had won a special place both in the Ashram and in the hearts of countless devotees of Sri Ramana, who gratefully read her famous letters  entitled Sri Ramanashrama Lekhalu (five volumes). If it is possible for the Bhagavan to have favourites, she may be said to be one such favourite. As she confesses in the first book, she was even called once, in spite of herself, Secretary to the Maharshi. Her long association and rare intimacy she has with the Maharshi, give authenticity to whatever she chooses to write. Both the books under notice are from her facile pen.

The first one, as the title suggests, is a book of remembrances.

The book is divided into twenty-eight sections written in simple colloquial style. It makes an interesting reading. The references to Ganapati Muni’s Ramana Chatvarimsat and the incident relating to the eligibility for women to renounce the world are of particular interest and value. The author is able to bring out the lighter side, essentially human side, of Bhagavan Ramana Maharshi in these seventy and odd pages.

The second book is a book of verses, containing ten pieces of poetry written in chaste classical style and is dedicated to Alagammal, Mother of the Maharahi. Though the ideas are stock in trade with every devotee praying for the grace of his favourite deity, the beautifully chiselled verses make a delightful reading. The songs in praise of Ramana at the end add value to the book.
– DR G. SRIRAMAMURTY

India Onto New Horizons: By M. V. Krishnamoorthy, Post Box 421, Bangalore-560 004. Price: Rs. 45.

Mere economic growth or a bulge in G. N. P. does not constitute the proper criterion to analyse the many-sided progress of a nation. A nation is the people whose intellectual, moral and spiritual elevation is reflected in their arts, philosophy and literature.

The production tables appeared in the book are no doubt ample witnesses of India’s advance on the economic front only. A nation’s mobility cannot be fragmentary but integrative.

A conspectus of the political scenario with its inter-part, and intra-party bickerings and sordid manoeuvres for power and position tell a sorry tale and present a dwindled image of India in the cultural sphere. As for foreign relations, their fluidity is proverbial. A nation has no friends and foes but has only its interests. Amity or enmity on international fronts is a volatile feature and is largely governed by fleeting changes, permutations and combinations, that will be unpredictably surfacing from moment to moment. India’s religious and spiritual impact is a thing of the past. In a demented world propelled by a craze for markets and induced to maintain power balances, talents and skills are prostituted to blow the world to smithereens but not utillsed to build a harmonious complex founded on the principles of humanism and brotherhood.

It is not the economic India but the spiritual India that is needed most in the present day vitiated atmosphere to rescue the perverss and money-minded world from its pharisaical ways and inspire it to establish a kingdom come with its gospel of peace and non-violence much to the relief of a harassed humanity.
-K. S. RAO

Vyasa Bharatamu-Nannaya Parishkaranamu:  By Dr. J. Mrityunjaya Rao. Published by Smt. J. Sakuntala,   Rajole-533 242, Andhra Pradesh. Price: Rs. 50.

This is a thesis submitted to the Andhra University which not only awarded the author a Ph. D. degree, but also honoured him with a gold medal. Few critical works on Nannaya’s translation of Samskrit Bharataminto Telugu stand a comparison with this work. This is the first of its kind and unique in many aspects, in that it gives a comprehensive, extensive, comparative and critical estimate of Nannaya’s translation with nearly 900 quotations from Samskrit and Telugu Bharatams, as illustrations to prove the decisions taken by the author. A deep and critical study of both the original and the translation can alone produce such an authoritative and authentic work, and Dr. Mrityunjaya Rao deserves encomiums for this well-planned thesis.

Telugu Bharatamis compared with a southern version published by Vavilla Press, and northern edition brought out by Gita Press of Gorakhpur. After comparing the contents of the original with the translation in about 150 places, the author concludes that Nannaya did not completely follow either of the two versions, but made his own selection, based on propriety, poetic beauty and characterisation, etc. Places where Nannaya (1) faithfully followed the original (2) abridged it (3) dilated upon it (4) slightly altered or sometimes went against it (5) omitted it (6) or brought in novel ideas are all illustrated with about 700 parallel citations from both the Samskrit and Telugu texts; and justification for the above is pointed out. Impartial as he is, the learned author did not fail to bring to our notice about 160 parallel passages to show that Nannaya sometimes for reasons indeterminable left out some beautiful figures of speech, descriptions, dialogues and significant phrases.

The second part of the book is mainly devoted to the exposition and indication of the well-known topics-Prasanna Kathakalitaardhayukti, Akskararamyata and Ruckirardha Suktis of Nannaya with apt and abundant quotations. Nannaya’s personality and his influence on the later poets are discussed in the fourth and fifth chapters. The first three chapters mainly reflect the author’s deep scholarship, penetrating study, critical acumen and objective outlook. Every student of Telugu literature should own this informative and educative book.

–B. K. SASTRY

Telugu Vyutpattikosam–I  Volume: “a to au.” Chief Editor Dr. L. Chakradhara Rao. Published by the Director, Andhra University Press            Vishakhapatnam-3. Price: Rs. 60.

All credit goes to the Andhra University for having brought out the first volume of “Telugu Vyutpattikosam,” a long-felt desideratum, and the first of its kind to be published in the Dravidian languages. According to the statement of the editors this Kosam containa all “Desya” and “Anyadesya” words excepting those “Tatsama” words that did not change their meanings. Though named as an etymological dictionary, this includes the characteristics of descriptive and historical dictionaries also. All words in day-to-day usage – Vyavahaara –in different districts, and among people of different callings also find a place here. If a word is a Desya one, its equivalents is other Dravidian languages are given. If it is an Anyadesya, its original form with its meaning in the language from which it is borrowed is presented to us. However it may be noted that one can speak of a “Vyutpatti” for a single uncompounded word, but not for a Samaasa or a compound word, as is supposed to be understood in some places.

This volume contains 12,219 main entries and many sub-entries–words formed by adding suffixes or other words to the original ones. The words in the main entries herein begin with the twelve Telugu vowels. This dictionary is bound to be a boon not only to the general students and scholars of Telugu, but linguists and research scholars as well. In spite of the but efforts of the editors, some words are still found missing in this dictionary and some more meanings can be added to some words. There are bound to be some differences of opinions as to the exact forms and meanings of some words and to their derivations as well. The editors of this dictionary, we hope, will include all missing words in a separate volume or in addenda to each volume. To make this dictionary self-sufficient, in addition to the references to the texts, textual lines containing the words must also be given. In a work of this type, utility rather than economy should be taken into consideration.

The word “Nighantu” according to Nirukta admits of three etymological meanings only as derived from three roots, but not five as is numbered in the introduction on page xii. The construc­tion and meaning given to the Samskrit verse “Krite paape” on page xi need some re-consideration. Irrespective of the objects of the preparation of the dictionary, some technical words like “Aaropa,” “Upaaropa”, etc., must find a place in the dictionary. English equivalents for other technical words in the introduction also will add to its value. ed by the unsparing efforts of the learned chief editor who will be generous enough to give due consideration and weight to all the authoritative, well-meaning and constructive criticisms of this work offered by scholars of eminence, and by the unstinted financial assistance of the University Grants Commission, this work when completed will occupy a place of honour in Telugu literature.