2015.40238.prabuddha Bharata 1938 Vol43 Text

81 122
V
'O'i
prabniiitba §barata
OR AWAKENED INDIA
“Arise 1 Awake I And stop not till the Goal is reached.”
Vol. XLIII
JANUARY -DECEMBER, 1938
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INDEX
TO
PRABUDDHA BHARATA
VOL. XLIll
Pag.
Abu Baker Shibli,‘ The Story of—by Aga
Syed Ibrahim (Dara) « ... 84
Advaita Conception of Illusory Causation^ A Critical Study of the ^by Prof. —
Ashokanath Shastri, 'Vedantatirtha, M.A., P.R.S.
—
American Constitution, The by Dr. Sudhindra Bose, M.A., Ph.D. ... 88
—
Art and Morality by Prof. A. C. Bose, M.A., Ph.D. ... ... 5i
—
Ascent, The by Prof. Nicholas Roerich ... ... ... 5C
—
Bankim Chandra Chatterjee by Bharadwaja ... ... ... 588
—
Beauty, The Fulfilment of by Dr. J. H. Cousins, D. Litt. ... ... 426
—
Bergson, The Philosophy of by Anil Kumar Sarkar, M.A. ... 28, 85
—
Bhagavad-Gita, A BirdVeye view of by Principal D. S. Sarma, M.A. ... 608
—
Bhakti, The Essentials of by Prof. Mahendranath Sircar, M.A., Ph.D. 290
—
Brahma jnanin, The Destiny of a ^by Prof. P. M. Modi, M.A., Ph.D. ... 394
Challenge of the Eternal Religion —by the Editor ... ... 366
China, The Civilization of —by Prof. Tan Yun-Shan ... ... 7i
Christ on the Cross —^by the Editor ... ... ... ... 574
Civilization of To-day, The —by the Editor ... ... ... 2
Cottagest of Cottage Industries, The — K. S. Srikantan, M.A.
^by Prof. ... 36
Dawn of to-morrow. The — by Eliot Clark, A.N.A. ... ... 247
Dawn, Glimmer of a New— by Prof. E. P. Horrwitz ... ... 385
—
Dreams, Reality in by Prof. C. C. Chatterji, M.A., B.Sc. ... ... 142
—
Economic Tit-bits by Shib Chandra Dutt, M.A., B.L. ... ... 434
Economy in Education and Education in Economy by Prof. K. S. —
Srikantan, M.A. ... ... ... ... ... 22.
Eddington, Prof., on the Nature of Religion—by Dr. Susil Kumar Maitra 29

—
Evening with Prof. C. G. Jung, An by Swami Pavitrananda ... 12^
—
Finality, The Dogma of by Dr. M. H. Syed, M.A., Ph.D., D. Litt. ... 172
—
Flame of Things, The by Prof. Nicholas Roerich ... ... ... 299
—
Forgiveness, The Law of ^by Swami Vividishananda ... ... 334
—
^future Life by Sir S. Radhakrishnan ... ... ... ... lltf
—
Gandhi, Mahatma, and Hindu Tradition ^by Rabindra Nath Bose, M.A. 28 I
—
îta, Psychology in the by Drupad S. Desai, M.A., LL.B. ... 48rf
—
Gleanings of an Economist ^by Shib Chandra Dutta, M.A., B.L. ... 191
—
Hindu Astronomy and Astrology by Jyotirbhusan Dr. V. V. Ramana
Sastri, M.A., Ph.D., F.R.A.S., M.R.A.S. ... ... ... 441
Hindu Conception of the Motherland, The by Prof. Radhakiimud —
Mookerji, M.A., P.R.S., Ph.D. ... ... ... ... 164
Hindu Civilization, A Peep yptoyhy the Editor / ... ... 814
Hindu Mysticism, A Rej(mi«/o/the Aaiges as^^stf-jby Prof. Girindra
Narayan Mallik, I /* i
Ill
Page
Hinduism and Islam Meet, Where ^by the Editor — ... ... 262
—
Holy Mother, The ^by Dorothy Kruger ... ... ... 578
Human Happiness, Has science advanced —by Sivami Nikhilananda ... 234
Hymn on the Nativity of Sri Ramakrishna-~by Girish Chandra Ghosh ... 105
(ndia in —
World Culture and World Politics ^by Dr. Taraknath Das, Ph.D. 831
—
India in America, The Study of by Prof. W. Norman Brown, Ph.D. ... 477
'^dia. This is —by a Wanderer ... ... ... ... ,545
L —
pdian King and the Corpse, The Story of by Prof. H. Zimmer 447, 496, 587
1-^dian Pl;istic Arts, Cultural Values of — ^by O. C. Gangoly ... ... 552
apan. The Aspirations of —by Prof. E. E. Speight
Young ... ... 20
fewish Mystic, A— Rabbi William G. Braude, Ph.D.
^by ... ... 610
rvivanmukta, The Behaviour of a —by Prof. Surendra Nath Bhattacharya 70
irLet us go back Home —by Swami Vividishananda ... ... 865
Love—by Christina Albers ... ... ... ... 521
Mahasamadhi ... ... ... ... ... 209
/Man’s Place in the Cosmos—by Dr. D. N. Roy, M.A., Ph.D. ... ... 596
|Mass Education in India, The Problem of— by the Editor ... ... 54
Mysticism, Theory and Art of—by D. Mitra, M.A. ... ... 492
Need of the Hour—by the Editor ... ... 210... ...
New Era in India, A —by the Editor ... 470... ...
News and Reports ... 52, 100, 153, 207, 258, 309, 359, 410, 465, 518, 570, 621
Notes and Comments ... 48, 96, 149, 204, 254, 305, 355, 405, 461, 514, 566, 617
—
Path to Peace by Anilbaran Roy ... ... ... ... 508
—
Peace, The Vcdantic Conception of ^by Prof. Prabhu Dutt Shastri ... 119
Philosophy and Life —by Prof. S. K. Maitra, M.A., Ph.D. ... ... 235
Pilgrimage to the Unknown —by the Editor ... ... ... 418
Pilgrim’s Progress in the Light of the Veda, The —by Prof. S. V.
Venkateswara, M. A. ... ... ... ... 11
—
Poetry and Religion by Dayamoy Mitra, M.A. ... ... ... 217
—
Practical Philosophy by Jean Herbert ... ... ... 280
—
Practical Vedanta ^by Prof. Hira Lall Chopra, M.A., (Gold Medalist) ... 400
Psychological Orientation to the Concept of Culture, A by Prof. P. — S.
Naidu, M.A. ... ... ... ... ... 62
—
Rabia, Saint by Bankcy Bchari ... ... ... ... 392
—
Ramakrishna, To Sri by Dorothy Kruger ... ... ... 1
Ramakrishna, The Gospel of ... 60, 112, 163, 215, 270, 321, 372, 475, 581, 580
—
Ramakrishna, Sacred Memories of Sri by Swami Akhandananda ... 423
'Ramakrishna, Sri, Reconciliation of Contradictions in the Life and
—
Teachings of by Prof. P. S. Naidu, M.A. ... ... ... 451
Ramakrishna’s, Sri, Legacy to the World by Sister Amala — ... 188
Ramakrishna’s Life and Message, Significance of Sri by Prof. Sheo —
Narayan Lai Shrivastava, M.A. ... ... ... 84^
Ramakrishna’s Contribution to the Social and Religious Life of India,
Sri—by Asoke Kumar Bhattacharyya ... ... ... 589
—by Prof. Charanjit Singh Bindra
Rationalistic Attitude in Sikh Religion 611
Relativity and the Hindu Conception of God—by Swami Jnaneswarananda 378
Religion and Modern Doubts— Swami Nirvedananda
^by ... ... 482
1
iielÔB the World Needs^by the Editor ... ...

'
... 52i
-
Beligion of non-religion, The—by Bhikku Vajrabuddhi ... ... GOO
vBeligious Categories as Universal Expressions of Creative Personality —^by
Prof. Dr. Benoy Kumar Sarkar, M.A., Ph.D. ... ... 76, 18.^
Beviews and Notices 51, 98, 151, 206, 256, 807, 858, 408, 464, 516, 560, 61t
Rural Reconstruction, A Scheme of ^by Swami Vedantananda — ... 605
—
!
Russell, George, and Indian Thought ^by Swami Jagadiswarananda ... '
560
Sandilya, The Philosophy of—by Prof. Jadunath Sinha, M.A., Ph.D. ... 87r
iSastra and Sraddha —
^by Principal D. S. Sarma M.A. ... ... Id!*
$eientiiicRenaissance in India ^by the Editor —

... ... ... lOt
—
Self-Surrender, The Philosophy of ^by Sridhar Mazumdar, M.A. ... 454
—
Sikhism by Prof. Teja Singh, M.A. ... ... ... 245
Siva and Sakti, Union of, as Interpreted by Natha-Yogis —by Prof.
Akshaya Kumar Banerjea, M.A. ... ... ... 174
Socio-Religious Life in UpanishadicAge ^by Swami Vimuktananda — 188, 287
—
“Sodar” Song ^by Guru Nanak ... ... ... ... 46t
—
Song of Peace, the ^by Guru Arjun ... ... ... ... 157
—
Soul, The Sanctuary of the ^by Eric Hammond ... ... ... 558
—
Spiritual Practice, Devotion to by Swami Saradananda ... 8
—
Sri-Bhashya ^by Swami Vireswarananda ... 44, 98, 146, 200, 248, 801, 852,
402, 457, 510, 564, 614
Suddhananda, Swami: In Memoriam ... ... ... ... 522
Synthetic Vision, A—by the Editor ... ... ... ... .
158
Thanksgiving —by
Taraknath Das, M.A., Ph.D. ... ... ... 58
—
Thomas, Saint, Mysticism of ^by Rev. Arthur H. Chandler, LL.D. ... 281
Thoughts on the Present Discontent ^by E. £. Speight — ... ... 818
—
Tyagaraja the Musician Saint of South India ^by Swami Aseshananda ... — 555
Universal Causation, Some Vedantic views on ^by Prof. Ashokanath —
Shastri, Vedantatirtha, M.A., P.R.S. ... ... ... '
502
Universal Cause, Two-fold : A Vedantic view ^by Prof. Ashokanath —
Shastri, Vedantatirtha, M.A., P.R.S. ... ... ... 281
Upanishads, The Synthetic Method of the ^by Prof. T. P. M. Mahadevan— 847
Upanishadic Mysticism in the Poetry of AE, Echo o&—by Dayamoy
Alitra, ... ... ... ... ... ... 12C^
Vedanta Work in Central Europe — ^by Swami Yatiswarananda ... 104
yijnanananda, Swami: In Memoriam — ^by Swami Madhavananda ... 298
Vivekananda, Swami: An Appreciation — ^by Christina Albers ... ... 891
—
Vivekananda, Swami by Dorothy Kruger ... ... ... 417,
Vivekananda’s Gift to Humanity, Swami ^by Principal Sukumar Dutt — 221'^
—
Whispering Leaves ^by Christina Albers ... ... ... 261
Whitehead’s Philosophy of Organism ^by Anil Kumar Sarkar, M.A.—
(Gold Medalist) ... ... ... ... 888, 886
Woiuah, The Age of — E. P. Horrwitz
^by Prof. ... ... ... 181
in Hindu Religion—by Dr. A. S. Altekar, D.Litt. 272
in Buddhism and Jainism—by Dr. A. S. Altekar, P.liitt.. 607
• Editor ; iSwAio*TuAiÂi>nÛ
Sri Ramakrishna
PRABUDDHA BHARATA
V0L.XU1I JANUARY, 1938 No. i
5iTn?i sn«T i”
** Arise I Awake I And stop not till the Goal is reached.'*
TO SRI RAMAKRISHNA
By Dorothy Kruger
You who have turned my eyes from passing faces
To hold them by the glory of your own,

Release me never, urge me on to places
Austere as pinnacles of snow-paved stone.

For I would go, your face alone before me
Dimming the fire-flies of love and hate,
From fields of senses where the nettles tore me.
To keep, on heights, my soul inviolate.
I am in love with your perfected Being,

The mountain-ledge of Truth you easily trod,
The love you crystallized for your own seeing

Through purest will, into the living God.
You who look love at me, turn not your face
An instant from me in this life of grace.

THE CIVILIZATION OF TODAY
By the Editor
I Problems that scientific discovery can

be made at once interesting, can be
Wp OTP on tTirp«sTiol<1 nf n assimilated and its fruits reaped by all.
wnrM wnr. Tho sTnniil^pnnj? Any discovery made by a group or by
hiiTpt into fljiTnps. nnd malir'-
filrcf'<1v an individual becomes thereafter the
nant forres are at worlc to fan thena property of humanity and the world is
mto a Tniffhtv onT)fIn<n*atinT). Tbp orns- advanced a step higher. The power to
oect of a huge ArmageddoTi has sent a produce ingenious things and use them
thrill and
of horror through the world is excellent; but the gratuitous bring-
east gloom over the peace-loving

a ing about of catastrophes by their
sections of humanity. Time and again means is diabolic. That is what war
human civilization has been at stake docs ; it brings about, on purpose,
and the proudest achievements of the disasters which in peace we regard with
shining geniuses of the world in the special abhorrence. *‘When the
realms of arts and architecture, science nations,” he further adds, “are working
and literature, philosophy and religion hand in hand in scientific discovery
have been decimated beyond recogni- and invention, as well as in arts and
tion by the ruthless fury of the warring crafts of every kind, when they recog-
nations. For when the trumpet of war nize each other’s good work with real
blows and passions run high, the enthusiasm and dine together and feel
pretences of civilization disappear al- friendly and rejoice in each other’s
together and all human considerations progress —then suddenly to reverse this
are flung to the four winds. The man attitude, at the bidding of a few
helplessly reels back into the beast and frenzied newspai)er writers, and convert
is driven to the perpetration of crimes the weapons which scientific investiga-
which he would shudder to think in tion has made possible, into engines of
peaceful times. The epoch-making destruction and slaughter —that is
scientific discoveries and inventions are monstrous and detestable.”

converted into powerful engines of No truer words have been so
destruction only to make a holocaust candidly uttered. The prostitution of
of the fairest fruits of human thought genius, scientific or other, has become
and culture. the normal order of the day. Every
Indeed, scientific inventions are not nation possesses, though in a limited
bad in themselves. For, if the inven- number, a group of creative geniuses,

tive genius is not sacrificed to the and their productions, while being
warring instincts of nations but is inestimable treasures and heirlooms of ^
pressed into human service to advance humanity, have in all ages served to
ythe common well-being of mankind, it enrich the life and culture of mankind;
would be hailed by every right-thinking for their monumental contributions to^
person as a great liberating force in the sum total of human progress cannot
human society. Sir Oliver Lodge has remain cooped up within the four walls
'
nghtly pointed out in his Modem of a particular nation or a continent,

1088 THE CIVILIZATION OF TODAY
but become the common properties of think to order . . . Befor/ our eyes
men and arc shared by all to the we see how intellect has become the
greatest benefit of human society in servant of diplomacy . . . spiritual
general. But when the healthy spirit powers are being exploited for temporal
of emulation is supplanted by that of purposes. Religion is made to turn the
blind • competition and rivalry, when mills of state authority.”
land-grabbing instinct, and greed for To render confusion worse confound-
pelf and power become the ruling pas- ed Occidental philosophy has moreover
sion of the people, these creative forces begun at the present day to put a
are harnessed to the wheel of destruc- premium on the pragmatic values of
tion, and the fair face of the earth is human life. “The prejudice of the
besmirched with the innocent blood of plain man is the seed of the plant of
millions. The masses, the backbone of thisnew philosophy. The democratic
a nation, become the sacrifice. Above movement has come to stay, not merely
their heads are exchanged challenges in politics where its value is undoubted,
for causes of which they know nothing but also in art, literature and philoso-
and for stakes which are of no interest phy The absolute idealists may
. . .
to them. Across their backs, bleeding dream sweet dreams of the unity of all
and bowed, takes place the struggle of lifeand the mystic apprehension of the
ideas, while they themselves have no Infinite. But these have no place in
share in them. For their part they do philosophy where restlessness is regard-
not hate. They are the sacrifice, and ed as the truth of things. Men are
those only hate, who have ordered the suffering from the fever of violent
sacrifice. Such arc the ghastly tragedies motion and so they make a philosophy
that are being enacted in the name of of it Pure contemplation, aesthetic
. . .
politics and national elficiency on the ecstasy or reflection on the end of life
theatres of the East and the West is dismissed as mystic raving or p^^tic
today I dreaming . . . Anti-absolutism may be
Moreover, the intellectual giants of a set down as the chief characteristic of
nation are debarred in times of war the new philosophies.” In fact those
from exercising their freedom of pragmatists have begun to accentuate
thought in the cause of universal peace and extol the material advantages of
and goodwill. This method of stifling life with the result that the sublime
into silence the voices of the master- philosophical speculation stands today
minds of the world raised in support in danger of being dragged down from
of the innocent and the oppressed, has its empyrean height of absolutism to
been a recent development in the the lowest level of sordid utilitarianism.
political life of the West. “Integrity,” It is but a truism that philosophy and
says Sir S. Radhakrishnan, “is lost and religion arc but the obverse and reverse
truth-seeking has become the handmaid of the same shield of spiritual life ; they
of state policy. In the belligerent differ only in their method of approach
countries at the present day the intel- to reality. Ultimately both harmonize
lectuals must think, if they think at and meet at a point where humanity,
all, in one particular way. *
If they nay, the entire creation, stands as an
show any independence they do so at indivisible whole. But when this lofty
the risk of their lives or their freedom of mission is forgotten, utilitarianism
action. There is no use of making any becomes the supreme interest in human
profession of impartiality. We must ^
and conduct, and baulks every free
life
4 PRABTJDDHA BHARATA January
and bold Vtpeculation on the ultimate energy, that proud indifference to loss,
destiny of mankind. to one’s own existence, to that of one’s
fellows, that earthquake-like soul-shak-
n ing which people needs, when it is
When the human intellect is im- losing its vitality.” The political philo-
prisoned and the ideal of religion and sopy thus candidly enunciated is not
philosophy is perverted and lowered the guiding force in Germany alone,
to satisfy the immediate ends of but like an infectious disease it has sunk
men, the destructive forces are auto- deep into the cultural consciousness of
matically released from the cauldron many other nations of the world. The
of human nature to play havoc in successful ot the two
manipulation
the society of men. The callousness historical abstractions, force and fraud,
with which the weaker nations of the is looked upon as the surest means to
world are being subjected and placed success in the political growth and
under the footstools of the stronger territorial expansion of nations at the
ones even at this advanced stage of modern age.
civilization only strengthens the convic- But a cursory glance at the scintillat-
tion that the principle of unrestricted ing pages of human history, both
competition as advocated by some ancient and modern, makes it abun-
biologists in the evolution of species is dantly clear that permanent peace and
being pursued and applied with blind security or even lasting political domi-
zeal even in the sphere of politics. In nation can never be achieved by means
the opinion of these biologists the pre- of physical force, far less by political
servation of the weak
no benefit tois camouflage. Where are today the
the state, rather baneful, and the people mighty empires of the Egyptians, the
would become supine, sluggish and Assyrians, the Babylonians, and the
effete without rivalry and competition- Persians ? Where are the vaunted
This reminds us of the fascinating glories of the Greek and the Roman
political apothegm of the late Field empires? Like bubbles on the surface
Marshal Count Moltkc of Germany, of the sea, they rose and melted away
that, war being an element in the order into nothingness them
leaving behind
of the universe ordained by God, the only their ruins as landmarks on the
world without war would stagnate and road without issue. Thus the history
lose in materialism The great German
!
of nations bears an eloquent testimony
philosopher Nietzsche in strict conform- to the inevitable downfall and ruin of
ity with his national traditions only empires built on the quicksand of
echoed the sentiments of this Field militarism.
Marshal when he declared, “It is mere It is a self-evident phenomenon that,
and petty sentiment to expect
illusion in the present state of scientific progress
much (even anything at all) from man- and development, a nation cannot stand
kind if it how to make war. As
forgets by itself as an exclusively separate unit
yet no means are known which call without any inter-relation with the rest
forth so much into action as a great of the world. The fates of all the
^ST that rough energy born of the peoples have been so inextricably blended
camp, that deep impersonality born of that any loss of balance in one part of
hatred, that conscience born of murder the world is sure to produce a repercus-
and cold-bloodedness, that fefvour born sion on the other. Willy-nilly all are
pf effort in the annihilation of the sucked in the maelstrom and are cons'
1988 THE CIVILIZATION OF TODAY 5
trained to take part in actions which nation that realizes the magnitude of
most of them would shun with positive the opportunity afforded by the earth-
abhorrence and in disgust. Great minds existence to promote thecommon good
have risen in every age and clime to of humanity by enriching its own
hold before humanity the lurid picture culture, the nation that by social and
of the horrible consequences following religious reforms liberates the human
in tfie wake of such a life without a from the shackles of parochial-
spirit
spiritual foundation. Various earthly ism and narrow-minded bigotry that —
means have also been suggested and nation will arouse in its citizens a
resorted to as safeguards against the fervour of patriotism hitherto unknown,
orgy of bloodshed and the perpetration and to it will belong, not by military
of these blackest crimes against human- conquest but by divine right, the
ity. Even in recent years various Legis- supremacy of the future and the
lations, International Agreements, Insti- gratitude of the human race.
tutions, Leagues, Courts of Arbitration, There are persons like Eleen Power,
and Conventions have been formed to who emphasize the teaching of history
combat the evil; but, as Paul Richard with an insistence on the interdepend-
has rightly pointed out, âll these are ence of nations, which would stimulate
only so many obstacles and barriers set a sense of the solidarity of mankind
up in the way of the destructive torrent* and community of aspirations, and
only to allow it time to gather in generate a universal interest in the
strength and volume and to sweep preservation of the fruits human
of
away everything before its mighty culture. Mr. H. G. Wells has made
onrush. some significant observations in his
Open Conspiracy, to He says that,
Ill
avoid the positive ends of war and to
In recent years many intellectual attain thenew levels of prosperity and
stalwarts, who are seriously thinking power that now come into view, an
of the problem of peace in the world, effective world control, not merely of
have given a wide publicity to their armed force but of the finance and
respective views to educate public the main movements of stable com-
opinion. Sir Oliver Lodge suggests modities, the drift and expansion of
that by an exchange of periodicals, population as also of the supply of war
by frequent international visits,by materials, is required. For in his
the action of great societies, and by opinion if the great powers join hands
making use everywhere of knowledge in a spirit of fellowship in the interest
wherever it be acquired, people should of peace and establish effective control
be made to realize the solidarity of over the aforesaid items, the warring
humanity. He further observes that people would be bound to bend their
no warlike enthusiasm or alien excite- knees before their concerted action.
ment needed to break the monotony
is Mr. Wells further suggests in his
of the ordinary life or to keep up the Apology for a World Utopia that ‘if
vigour and health of a nation ; for Europe is to be saved from ultimate
excitement and thrill are amply disaster,Europe has to stop thinking
provided by the prospect of a disin terms of the people of France, the
covery or a new invention, and there people of England or the people of
is plenty of room for
strenuous exertion Germany. . . . The first task before us
in other spheres of life as well. The in Europe to release
is its children
6 PRABUDDHA BHARATA January
from the nationalist obsession —to teach human mind and it transfigures his
the masses of European people a little entire personality, it would be vain to

truthful history in which each one will expect a healthy revolution in the
see his country in the proper propor- existing between man and
relation
tions and a little truthful ethnology in man, between nation and nation. In
which each country will get over the fact the warring instincts of mankind
delusion that its people is a distinct cannot be set at rest without a uni-
and individual race. ... It is the versal seeping of the spiritual ideas
international mind that the world into men’s minds and hearts. And
needs. If we cannot bring our minds this the West must learn from the
to that there is no hope for us. Fresh immortal teachings of the Vedanta, the
wars will destroy our social fabric and sacred treasure-house of {he accumu-
we will perish as nations, fighting.* lated wisdom of the ancient seers of
Needless to say, these high-souled India, Rightly has Sir Francis Young-
suggestions, if followed to their logical husband said in the New York Times
conclusion, may prove a deterrent to Magazine from his personal experience,
the unbridled display of wild passions “Wc Westerners may have to put
in the collective life of nations. But away our airs of superiority and recog-
we doubt whether any outward pres- nize that, if India has much to learn
sure to prevent war without a corres- from us in the way of scientific
ponding mental turn-over will be pro- progress, mechanical inventions, big

ductive of any enduring results. Mere business and the art of government,
political education would be meaning- we have much to learn from her in
less, as has hitherto been, unless it is

just those things of the spirit which
accompanied by a spiritual training to we sadly need to possess. . . . Like
open the vision of men to the glorious bees in search of honey in the flowers,
destiny of the soul. For man is not we must go to them and not expect
merely a political animal, but is a them to come to us.”
philosophical and religious being as
IV
well. The craving of the human heart
for eternal peace and happiness can- India stands before the world as a
not be silenced once for all by the living embodiment of spiritual culture.
acquisition of earthly glories and pros- In spite of manifold vicissitudes in the
perity. There is something hidden in sphere of her political life, she has
the inmost depths of the heart, which never forgotten the paramount theme
wants to break through all physical of her life — ^the cult of the spirit. So
barriers and human limitations to has the illustrious Swami Vivekananda
visualize the supreme Reality. The declared, ^‘Here in this blessed land,
realization of this highest Truth is the the foundation, the backbone, the life-
true measure of greatness in the life centre is religion and religion alone.
of an individual or of a race. For Let others talk of politics, of the glory
greatness isnot a thing of kilometres of acquisition of immense wealth
or an extent in space. The true poured in by trade, of the power and
wealth of a man or a nation is speed of commercialism, of the glorious
the spiritual genius that shines and fountains of physical liberty, but these
radiates, and unless and until this the Hindu mind does not understand
light of wisdom—the realization of the and does not want to understand.
oneness of all being—is kindled in the Touch him on spirituality^ on God, on
1M6 tHE ClVlLl2AtI0N OF lODAV r
the soul, on the Infinite, on spiritual shoulder in defiance of their national

freedom, and I assure you, the lowest prejudices and cast their eyes beyond
peasant in India is better informed on the frontiers of their own countries on
these subjects than many a so-called the cultural and spiritual glories of
philosopher in other lands. This is the their neighbours. a
Unless such
raison dêtre, that this nation should breadth of and universality
outlook
live on, in spite of hundreds of years of spirit is attained, no earthly machi-
of persecution, in spite of nearly a nery, however strong, would be able
thousand years of foreign rule and to put an effective curb upon the
foreign oppression.” ^Materialism and diabolical instincts of human nature
all its miseries,” he adds, *^can never and save the civilization of today from
be conquered by materialism. Armies an impending shipwreck. “The whole
when they attempt to conquer armies of Western civilization will crumble to
only multiply and make brutes of pieces in the next fifty years if there
humanity. Spirituality must conquer is no spiritual foundation. You will

find that the very centres from which
the West.” No truer words have ever
been spoken with such a forecasting
such ideas as government by force
sprang up are the very first centres to
vision of possibilities. The very foun-
degrade and degenerate and crumble
dation of Western civilization has been
to pieces. And what will save Europe
rudely shaken. It has been tried many
is the religion of the Upanishads,” so
a time and foimd wanting. It is time
did Swami Vivekananda prophesy about
that the spiritual idealism of the East
forty years ago. And the world knows
is accepted as the guiding factor in
how his prophetic words are going to
the social and political aspirations and
be fulfilled before its very eyes.
movements of Western nations. There
Standing firm on the eternal wisdom
is no other way to unravel the tangled
of her saints and sages India calls
skein of modern problems of inter-
today the militant nations of the world
national life.
to the cult of the spirit and to fight
The oneness of being and the the malignant forces of materialism
which is the sanction
infinitude of soul, that arc working havoc in the domain
of all morality and the basis of univer- of human thought and culture. It is
sal brotherhood, must form the corner- only in this sublime idealism of spirit
stone of the philosophical systems of that humanity will find the fulfilment
the West as it has done in the East of its noblest aspirations and the reali-
from time immemorial. The supermen zation of the democratic dreams of a
of all climes must stand shoulder to world federation and universal peace.
DEVOTION TO SPIRITUAL PRACTICE*
By Swami Saradananda
The Lord says in the Gitd : When the same, unchanged and unchange-
man takes to worshipping God, his able throughout eternity. And the
devotion takes two forms, that of work Smritis, the Puranas, the Bible, the
and that of knowledge. Man cannot Quran and other scriptures speak of
attainknowledge without performing religions that hold good for one class
work; and without the attainment of of men or for a particular time or
knowledge mere renunciation does not region. To suit the requirements of
lead to realization. Devoid of all different times, climes and tempera-
works man cannot live even for a ments, different religions have been,
moment. In spite of his will the and are still being, preached. They
innate tendencies ingrained in the are the Yugadharmas or the religions
deeper nature of man goad him to of epochs which appeal to
particular
work : “Be engaged in the perform- and holdsway over, the minds of
ance of your duties always — it is people for a good number of centuries.
better to work than to avoid it,” We are of opinion that Sri Ramakrishna
“By avoiding all works even the main- has showed in his own life what the
tenance of your body will be rendered Yugadharma of the modern times
impossible,” etc. The Vedas teach should be. It can be stated in brief
how to attain the knowledge of to be this : You must be true and
Brahman. What self-knowledge is, devoted to your own faith, but you
what the means for its attainment must love others’ faiths and not hate
are — ^these arc the subjects the Vedas them. He has not only given expres-
preach. They proclaim : In every sion to this in words but has actually
living being from the highest mani- lived it in his own life and thus held
festation to the meanest worm He it as an example to us. By adopting

lives ;
in the sun, the moon, the planets the religious practices of all the import-
resides He. He lives in and out and ant sects and religions he felt and
through the entire creation like the realized that all roads lead to Rome,
warp and woof of a fabric. all religions are sure roads to the
Who can attain Him ? The tena- presence of God. All religions are true.
cious, the brave alone are able to According to his temperament man
realizeHim. For one with a weak selects his own road.
body and feeble mind ^to attain self- — Scriptures say that creation has no
knowledge is impossible. Man must beginning. If beginning of creation
possess vigour, then alone can he is admitted the fault of imperfection
realize God. The Vedas speak specially devolves on God. If it is argued that
of the Eternal Religion. What does even before creation He was perfect,
it mean — ^this Eternal Religion? That then it must be admitted that after
which ought to be performed equally creation He has become more perfect.
and at all times by every responsible And if it is said that after creation he
creature, man or god, which remains has become perfect, it amounts to say-
* Translated from the original Bengali

by Swami Satswarupananda.
1088 DEVOTION TO SPIRITUAL PRACTICE
ing that before thatHe was imperfect. it is the aimless act of a maniac. They
So both the alternatives are faulty. cannot induce themselves to believe
.“More perfect” is a contradiction in that there can be works without a
terms; for that which was perfect and motive behind. The reason is that
has become more perfect was really seeing the imperfections of themselves
imperfect. How is evolution possible and of ordinary folks they are con-
of the perfect?Again if commence- vinced that motiveless work is impos-
ment of creation be admitted we there- sible for any being. They see, they
by attribute cruelty to God ;
for do we work only because they have wants
not in this world some poor,
see to remove from this they conclude
;
aqd diseased while others rich,

illiterate that the work of creation must be of
learned and healthy ? If God have the same kind being guided by some ;
placed different individuals under such very great motive has God created this
varied circumstances the faults of universe. Rut probe deep into it and
cruelty and partiality become inevit- the fallacy of the argument becomes
able in Him. For this do the scriptures evident, for in this admission the
speak of creation as beginningless. anthropomorphism of God becomes
inevitable. No, God has no motive
When it exists in its subtle state, as
whatsoever in His act of creation. It
seeds of vegetation, it is said to be in
is His sport, His joyous play, that is
the condition of dissolution; and when
all. One might ask Is motiveless :
it manifests itself in gross forms it is

work at all possible ? The writers of
called creation. One such creation and
scriptures say, ‘Yes, it is quite pos-
dissolution is called a Kalpa or aeon.
sible’ ; and they instance the works of
Such creation and dissolution, one
children. Seeing a butterfly, they go
succeeding the other in a continuous
to catch it ; They do many other
series, exist from beginningless time.
motiveless actions. God’s creation is
And this is nothing else hut God it
;
like this. In this creation it is He who
is He who has become this. The scrip-
is playing these various parts, as in a
tures say : He *saw*, i.e, resolved,
drama — it is all His play and nothing
will be many as creatures,* and at serious.
once did He manifest Himself as crea-
tion and become many. The Lord
We see in this world that some are
cannot have any motive behind His rich and some poor, some arc happy and
act of creation for He is perfect.
some miserable, some ore savants and
;
Who have motives behind their

some fools. What is the reason of this
actions? Those who have some wants. difference? Scriptures say it is due to
With a view to removing those wants karma. The word ‘Karma’ has been
they undertake various works and take used in scriptures in a very wide
the help of many extraneous things. sense. They say that even the stars
But the Lord has no wants to meet. and the planets are produced because of
He has nothing to achieve, for He is karma. What does it mean ? It
perfect. So he has no motive behind means here the manifestation in gross

His creation. The people of the West forms from subtle ones, the evolution
cannot understand it. If anyone say from the causal unmanifested state into
there no motive in creation, they at
is the gross visible forms. Such a trans-
once jump to the conclusion that there formation is karma. When creation has
is no law, no beginning, it is but needless to add
po uniformity in creation,
9
that this karina, ^vhich is the cause of entirely on your own effort.^ What
all differences in creation, is also with- help do they give — ^thesc Incarnations
out any beginning. and others.? They hold before us their'
own lives, the fullest realizations of

Inevitable are the fruits of this
religion and teach us what we are to
kanna. Do whatever karma you will,
do. They hold an ideal life before our
you must reap you have sown. It
as
eyes, seeing which we may mould our
is inexorable. Even the mental acts,
own. They hold the ideal ; they do
the risings of thoughts and feelings
have their results. The moment an evil
something more they t<dl — us of the
way to
easiest realize the ideal through
thought crosses the mind, the whole
which we can achieve in t\ few lives,
mind gets defiled as a result of that
nay, even in one life, what would other-
and if the thought is strong it mnii-
wise have taken us millions of lives to
fests itself as a physical act. Some-
achieve. Hence the scriptures say that
times we do not see tlie results of
kanna and its fruits arc inexorably
kanna; but they are somewhere lying
connected as cause and effect. During
latent, there
is no doubt about that.
the period of dissolution it exists in
Any breach of a hygienic law manifests
subtle forms, during that of creation
itself as a physical ailment. Diseases
it comes into manifestation. This
are cured with medicines. What is
much is the difference.
this.^ It is but the transformation of
one kind of results of kanna into an- Four kinds of men are generally
—
other the mutation of a hygienic law found in the world. There arc some in
into another through the administering whom the element of reason pre-
of medicines, which again is another dominates. They arc not disposed to

result of kanna. But we had to suffer accept anything without subjecting it
the results of both. None of tlu ni was to a thorough criticism. They would
lost —the only difference being that not do anything trusting on ancither’s
both combined to give the appearance words. There is the scccukI class of
of one result. Tie two ropes to the men in whom the element of feeling or
mast of a boat and drag the boat on devotion prevails. They place their
from the two banks of the river, it will firm faith on some one, and the little
not come to either of the banks but of reasoning they do is based on that
will go through the middle of the river. belief. The third class consists of those
The two pulls result in what appears in whom the tendency to work is most
to be a third. Similarly, two different prominent. To them doing good to

works combine to produce a third. others and the like arc the only things
This much is the difference but the worth attending to. True to this con-
fruits of karma themselves arc never viction they engage themselves in the
lost. performance of these duties. There are

others again, the fourth group in which
Belief prevails in some quarters that
the mystic element is most prominent.
by the mere pinning of faith on some
They reach the farthest point of their
divine Incarnation all sins are washed
progress by a thorough knowledge and
off. Vedanta says ‘no’ to this. Even discrimination of their mental powers.
if Hari, Hara and Brahm^ (the Hindu
trinity 9 the preserver, destroyer and *
Even if Hari, Hara or the Lotus-born
creator) undertake to instruct you in be your instructor, you cannot attain your
real self-hood without the annihilation of
spiritual matters, your salvation rests
your attachment for the world.
—:
1988 THE PILGRIM’S PROGRESS IN THE LIGHT OF THE VEDA 11
It is however a mistake to say that men ‘‘Yogas” (unions) because they unite
adopt only one of these four paths. us with God. Of these Karma-Yoga in
The truth is that one or other of these brief is this : To do work for the sake
prevails in all minds. Whatever might of the Lord after having renounced the
be the prevailing tendency of indivi- ego and all selfish desire this is selfless —
dual^ and whatever path they might work. Whatever work you do even —
adopt, ill the end all must feel their eating, dreaming and making merry
oneness with God. The scriptures think sincerely that you are doing all
speak of these four as but paths lead- for the sake of the Lord. Instead of
ing to that realization of oneness. thinking that I am doing it or doing
They arc called Jnaiia-Yoga, Bhakti- it for my own sake, think that it is
Yoga, Karma-Yoga and Raja-Yoga. being done by and for the Lord. This
These four paths or methods are called is Karma-Yoga.
THE PILGRIM’S PROGRESS IN THE LIGHT OF THE VEDA

By Prof. S. V. Venkateswara, M.A.
Work and Progress to the highest heavenly. The pilgrim

The first duty of the spiritual pilgrim linds his goal at each step until a
Man higher and superior joy dawns on his
is to save the soul from inertia.
is not born to vegetate. The idea of spiritual vision. ''

So does he go on
evolving through eternity, for there is
progress is instinct in the soul, and
voiced in the throb of life in every no relief from vvork.‘
limb. But the earthly tenement in There is no royal road to perfection,

which the soul is encaged —“this muddy ft has to be planned out for ourselves
vesture of decay”, often induces a life along the lines best in accord with the
of indulgence and ease. individual idiosyncrasy. But history
It requires the lure of happiness to repeats itself, and one may well benefit
keep the aspirant away from the instinc- by the experience of those in the field
tive indolence of the lotus-eater. So before his time. The devout pilgrim is
Vcdic literature is full of passages which therefore warned ‘to have his gaze fixed
hold out hopes of progeny, prosperity on the path trodden by his forefathers’
and power^ in this world. Those for which results in the illumination of the
whom power and pelf have little charm soul. ’

The marks of the right path are
arc impelled by the promise of a superior thus detailed in a tourist’s hymn
knowledge and effulgence, and of life “May the path be free from thorns
in a better land.^ In one place we and from the dregs of society who are
have a regular ladder of happiness laid thorns on the side of the virtuous 1
for with prospect of pleasiu-c in-

all, May it be free from perplexing epicyclic
creasing at every step even by the windings May there be guides on the
!
Benthamite standard-— in range, dura- path like Mitra, the friend of the world,
tion and intensity ^through every — Bhaga, the bringer of blessings,
grade of life from the humdrum human

^Tait, Vp. II.
*
Prajd, pasu, pushti, sdmrdjya, etc. *
Isa.Up. I. 2.
*
Brahmavarchaa, avarga. " Rig-Veda X. 180. 7 ; Ibid. X. 2, 8.
Pushau^ the nourisher, and Aryama the the sea. He lived in tune with Nature,
protector of the weak ! May the pur- to make earthly life a musical phrase
poseful traveller at his journey’s end in life’s eternal symphony.
find his objective ready to fall, like Nature continued to be his comrade
ripe fruit, into his hands!” even after he had ceased his student-
ship, for the scholar-pilgrim trayelled
Concord with Nature far and wide. He observed red tracks
cleave the gold and green of open cul-
The pilgrim encouraged to drink
is
tivation,and verdant banks crushed
deep of the beauty and
mugicul
by widened roads. He bathed in the
majestic bounty of Nature. The rain-
running brooks, in blue waters which
bow-hues of the morning sky, the
glide on the velvet slopes, the green
seven-steeded sun in lover-like pursuit
sward or the stretch of brown gravel.
of gold-haii*ed rosy dawn,*^ the music
A sweeping glance took in the smiling
of the spheres in the soft stillness of
populace with their little rustic garden-
the night, wean the mind from a
circled homesteads peeping in between
deadening love of self and wash away
the tall trees, which flaunted their
from the soul the dust and dirt of
silken flags and waved him a silent
daily life. All study and activity are
welcome. He traced the courses of
planned when Nature brings new corn
rivers dripping from the rocks and
out of old iiclds or when the new sap-
broadening into arteries of arable areas.
blood of Spring surges through the
He marked the plateau of the Heaven-
veins. His term of study
annual
kissing Himalayas with its eternal
(upakraiiia) commenced on the full-
springs of snow-fed sacred rivers. He
moon day of Sravana or under the
worshipped at the shrines of his gods
constellation of ilasta. It was then
among the pools of silver dappling the
that the herbs appearing amid the glad
emerald valleys. Width of travel was
grass sparkled with rain-drops, and all
a wholesome corrective to petty provin-
Nature heaved with the pulsation of a
cial prejudices. The eye gazed with
fresh life. Vedic students returned to
relief on the eminence above, the ex-
their chant when the frogs broke into
panse below, and the scenery around,
a croaking harmony.^ There were
suggesting thoughts that reached out
breaks or interruptions of study when-
to the Infinite.
ever Nature was in angry moods, as
In spite of elaborate descriptions of
when the sky was overcast, or it
natural scenes in the Vedic texts, they
thundered, or death or disease was in
are guiltless of local colour, of love of
the air.** He was not to be within
home as super-virtue or patriotism as
closed doors in the daytime, or keep
the supreme creed. The moods of
his doors always open in the night.
nature play greater part than her look
Attached to a teacher in a Forest in any locality. The pilgrim is not to
College, he was to live in direct com- be attached to Mother Earth but to
munion with Nature. He wove his
Father Heaven. There is no hymn
fancies across the diurnal motions of the
describing the return of an exile or his
sun, the moon and the stars, and read
feeling for “Home, Sweet Home !’’
restlessness in the wind and eternity in The bright friendly powers of Nature
were wedded to the sky rather than
• Rig-Veda VII. 103. 9.
'Ibid. VII.
to Mother Earth. The earliest hymn
* Tait. Iran, II. 14. to the Mother Goddess appears m
a later book* of the Rig-Veda, and she been too much with him, the flesh heir
nowhere receives the attention and to ills which drag him down, and the
prominence accorded to her among devil tempting him from the path of
the Dravidian and other non-Aryan progress. Repentance strengthens his
peoples. The outlook of the Aryans heart and energizes his nerves.
was not petty or provincial, but pan- The pilgrim is to get an orderly
Indian. routine of life. This is his first self-
discipline. Hence the numerous refer-

Accord With the Life Universal ences in Vedic texts’^ to the baths and
It is essential that our energies run worships of the day —morning, midday
in line with Nature’s forces. The most and evening —and especially to the
impressivd of these is the sun. His twilight worships. The baths aimed at
progress from day to day shows that physical purity and at cooling the
effortand work are divine. His diurnal overwrought nerves of the thinker
motion is described as the threefold especially in a tropical country. The
**Fifcrama” of Vishnu, and it reveals worships, and the prayers used in them,
a rhythm and a melody as object- remind him that his spiritual progress
lessons to the admiring world. So is depends on his energies and activities
the pilgrim advised to rise early, flowing in rhythm with the principles
before the birds of the air announce of the life universal. The daily routine
the approach of the morn.^® He is to and repetition serve to establish a habit
gather bliss from dawn, imbibe her of righteousness, apart from intellectual
rosy health, and inhale her rich, pure conviction, by working on the sub-
air. He is to worship the rising sun conscious region of the mind. Prayers
who follows in her wake. For the sun for peace and harmony prevent brain-
is our first teacher of unremitting toil storms and the unaccountable impulses
and selfless service, illumining what is from doing what is known to be wrong.
dark and raising what is low, alike in Lastly, the daily life is so ordered that
the objective universe and the subjec- acts of routine are consideredfrom the
tive world. “The sun at the height of highest point of view. For instance,
glory at noon lights up the gloom in the hymns to the waters repeated by
the darkest recesses of the human him at his bath not only remind him
heart. Hence the prayer of all of the universal water which flows in
congregations : *‘Wc meditate on the the far-famed Ganges and other streams
adorable effulgence of the Divine First but of his sins and transgressions due
Cause, so that He may stimulate our to the push of all allurement, the
strivings.”^* As the shades of evening wanton sweets and heating delicacies in
fall, the pilgrim’s thoughts turn serious- lascivious banquets.’*
ly to the Beyond. He gazes into the
infinity of space, and prays to the all- Guides and Helpers
encompassing god Varuna for forgive- The decision must be taken at the
ness of sins and shortcoming.’*'’ His parting of the ways. As the God of
ideal has been high, but the world has Death says in the Kathopanishad,^^
’
Priihvt Rig-Veda
“The good (sreyas) is one thing, the
X.
Tait. Sam. VI. 4. 8. 1. pleasant (prey as) is the other. It is
" Rig-Veda I. 50. 10 Aiharva-Veda VII.
;
58. 7. Ri^l-Vcda III. 56. 6 Tait.-Aran. II.

;
1.
" Ihid, III. 62. 10. Ibid. X. 75. 5 ; Ihid. X.
’•/bid. Vn. 89. 5. Katha Ujx I. 2. 1.
4
—
well with him that clings to the path ourselves unto thy guidance for ever-
that leads to the good. He who chooses more !”2°
the path of pleasure misses the goal. In one Upanishad there is a story of
The fool chooses what is pleasant, the three classes of mortals, —divine,
through greed and avarice.” Super- demoniacal and human, —approaching
ethics bids man choose the fruitful, not Prajapati for advice. His mystic da
the agreeable and easy. invokes and they' are
introspection,
But a mere pursuit of the good may conscience-struck. The Asuras give up
lead one along blind alleys or winding the state of homo homini lupus and
ways of murderous gloom. All action learn to practise dayd or ahimsd. The
is not necessarily progressive, and all men give up greed and cupidity and
progress is not in the right direction. practise (ddna) gift. The Devas read
There is need for light and guidance in dainya in da and learn humility and
order to avoid meaningless cycles and self-restraint. What a lesson to modern
epicycles in progress. The quest of the nations whether on the path of lust for
soul is along the steep path of perfec- dominion or economic exploitation, love
tion,” and a false or unwary step may of power or political domination, mili-
mean a fall into the valley of the tary glory or cultural arrogance What !
shadow of death. Hence the need for a lesson to the human complex blended
the Teacher : “He who avoids the guid- in different proportions of the nature
ance of the dependable friend docs not divine, the instinct of greed, and the
get even advice as his portion. He disposition to be destructive ! It will
knows not the path of the good.”” conduce to progress all round if greed
When the path is slippery and choked relax into liberality, cruelty melt into
with outgrowths, it demands not merely mercy and egotism bow to self-restraint.
a guide but a bearer or a carrier-steed.
Hence the prayer to Agni, the torch- Preparation and Self-Discipline
bearer par excellence and the companion When once the conscience is awaken-
of the mortal traveller on the immortal ed, spiritual progress is bound to follow.
path “He is the way, the Truth and
: A hymn^' to the waters implores them
the life.”” He wards off evil and to wash off the sins due to hatred
conducts the pilgrim, as it were, in a (droha), and one to Varuna is a peniten-
boat, safely to the opposite shore, tial plea for pardon. Another”^ analyses
across the sweeping flow of sin and evil, the harm done to others as caused by
to the expanding terra firm a of heaven the physiological functioning of the
and the city that is impregnable. His various parts of the body, by harsh
light reveals the relative merits of the and untruthful speech, and unkind or
perplexing paths and bewildering ways. uncharitable thought. Yet another"’
“Oh Agni, lead us along the right path strikes at the root cause of all evil,
unto the sovereignty of the Self. Thou which is in the mind : “Kdmo and
of deathless lustre knowest all the ways Manyu (Lust and Anger) are the agents
of progress and the bearers that help. of sin. I am neither doer nor abettor”
Kill out of us the forces of sin which — and aims at an attitude of detach-
would propel us along the winding ways
” Ibid, I. 189.
of the world. So may we surrender ” Rig-Veda
1.
I. 28. 22 ; Atharva-Veda VII.
89. 8.
” Rig-Veda I. 186. 2. ” Tait.-Iran. X. 26. 1- ; II. 8. 6.
”/6id. X. 71. 6. ” Rig-Veda VI. 58. 4
; Atha^va-Veda HI*
I. 1. 5.
29. 7 ; Tait-Iran, X. 61.
1988 THE PILGRIM^S PROGRESS IN THE LIGHT OF THE VEDA 15
ment. The Yajur-Veda is full of re- infirmity of noble minds.” The story
minders that even plants and animals in the Kenopanishad shows how the
have life and feeling. The grass or twig Devas, the very agencies that work
required for sacrificial purposes was to untiringly in the interests of the uni-
be lopped off from a knot so as to verse, were infatuated with, and became
faoilitate further sprouting from the arrogant from, the idea of the supreme
stem or the branch. The very direc- importance of their work. For if the
tions given at an animal sacrifice breathe wind cease to blow, the waters to wet
tenderness for the victim, and warn the or the fire to quicken, how can life
callous pain-giver that his sins would exist? Brahman appears before them
recoil on his own head. Thus the to humble them and sets up a blade of
principle of ahimsd is well established. common grass. The fire is unable to
Ifharm be done by others unto him, it burn it, moisture to wet it, the wind
was not for him to indulge in revenge, to blow it away. Then there appears
but to invoke the aid of the gods to before them Uma, the spotless daughter
change their attitude towards him. of the snow, and explains to the dumb-
So in regard to the other two cardinal founded powers how they are aU tiny
sins (greed and arrogance). Acceptance reflections of the Spirit “without whose
of gifts was a necessary evil, even at command even a windle-straw cannot

the El Dorado of an all-bounteous sacri- be moved.” “Who can act if that bliss
fice, and had to be expiated by fasts

in the heart of life ever cease to be?”
and prayers. On the other hand, every- “From do Fire and
fear of its ceasing,
Water act as ordained, and Death
one had the duty of giving, giving of — speeds on his dreaded duty.” It was
his own and with all his heart. The
gifts in the earliest times took the form in the triumph of the Spirit that the
of food (vdja) and presents (dakshimi) Devas discovered their own true great-
ness.*^
at sacrifices. “He who eats his food
alone and by himself is steeped in The introspection which leads to self-
sin.”*® Sometimes there were perma- restraint, sympathy and sclf-sacrifice,
nent endowments {ishtd purta) in the pointed also to a system of self-disci-
form of choultries and watering houses pline. The body is to be made holy
for feeding the hungry and quenching
{puny am) by periodical fasts, and vows,
their thirst. Hut the highest ijajna was so that it may not respond to the siren
the giving away everything one had Kama
voice of or blind the soul in the
(sarvavedasatn, anantadakshinam). It silken meshes of Rnga. Continence is
became the one principle of Vedic teach- a cardinal virtue : Urahmacharya is
ing that “not action, nor liberality, but
extolled so that a diffused sensuality
surrender and sacrifice (tyd}i(i) was the may not flow from suppressed sexuality.
path that led to immortality.”*® Ntjdsa Hatred is often a translated form of
became exalted as the highest of the lust, and disappears along with it.
virtues.
Bodily energies flow from food ; so there
But a self-conscious self-sacrifice tends is a scheme of food-regulation. Some
to foster a certain spiritual pride, or kinds of food were forbidden as excit-
leads to a thirst for fame, the “last ing passion. The company of evil-doers
was to be shunned at dinner as also
**
Tait. Sam, I. 1. 2. acceptance of food from the irreligious.
” Rig,-Veda X. 117. 6 .
” Tait.-Aran, X. 10. 8 60. 1 Mah, N.
; ;
Up. 10. 5; 21. 2; ” Ken. Up. 26.
—
Id PRABUDDHA BHARATA January
Observance of these rules developed a gods (devaydna). Here was an eternal

certain mystic vision.*® summer that never fades. In this Better
Speech was the principal gateway of Land no hunger or thirst was heard of,
the mind, and was to be made gentle, and were free from fear and crabbed
all
truthful and comforting. It was to be' age.’^ The gods transported themselves
stayed from reviling the good and 'the in ecstasies of delight and were in »
great, and from voicing scandal. It was eternal pursuit of higher joys. But
to be mainly devoted to the utterance their orgies flowed only from the foun-
mind should
of sacred texts, so that the tain of joy that welled up from their
dwell upon them and derive from them hearts. If that ceased to flow, all joy
an urge towards the universal life. The would cease, and the thought of its
other senses which like refractory horses, ceasing smote the Devas with horror.
had dragged the mind away, now be- The pilgrim’s aim is .to traverse the
came its willing auxiliaries. The eye cosmic highway of Nature and her im-
helped to fix the gaze and imprint on mortal Law, There are bye-paths lead-
the mind, the things that were holy,*® ing into it on which the gods are invoked
the ear heard that which was good, and to shower their blessings. Ancient sages
nerve and blood moved in every limb arc referred to as the makers of these
so as to serve the needs of a higher life. paths, and the gods Agni, Savitar and
Every impulse in the mind was sub- Push a as helpers thereon. Lighting on
limated. It ceased to be a hindrance a track or a path in the wilderness was
and became a help. Greed learnt to regarded as a gift from the gods. “The
hoard in Heaven, and hatred to hate supreme padmn of Vishnu is always
itself. Low sensuality and lust were beheld by the sages and is in the
transfigured into adoration of the heavens. The wise and good, always
Beautiful. New facilities appeared and on the alert, stimulate or quicken it as
new faculties came to play. When the it is the supreme padam.” It is usually
mind became steadfast and observed a rendered as the ‘abode’ of Vishnu, but
vow {v'rata), all the beings in the would make no sense unless it be
imiverse offered co-operation. rendered as, ‘way of life’ or ‘rule of
conduct’ resulting in the attainment of
The Paths A Scale of Values
the light and bliss of Vishnu.
The earlier generations had been
The thinking mind pondered long and
content to follow the path of their
seriously on the path of self-evolution.
Fathers {pitriydna)^ living lives of rustic
None of the paths seemed to satisfy.
virtues and simple faith, observing ‘‘the
“Where is that Infinite Spirit on which
seven rules of conduct laid down by the
all thfese are embroidered? Is it Food
ancients, and honouring father and
or Breath or Mind or Knowledge or
mother, teacher and guest. In after-
Joy?” asked Bhrigu, the son, of Varuna,
life they enjoyed delights with Yama,
plunged in thought.®* His father set
in the placid moonlight.^® But their
before him the canons of judgment and
happiness was consumed by the fulfil-
insisted on his flnding for himself by
it
ment of desire in Yamaloka^ and they
meditation (tapns). Thus did he
had to return to mother Earth with
finally realize that Ananda was Brahman
visions of fresh longings.
Higher than this was the path of the
—the joy or happiness in life that ulti-
mately sustains all creation.
*•
Rig~Veda I. 89. 8.
*•
Tait-Aran, II. 6. 10. ” Katha, Up, I. 1.
•• 12.
Ibid . 11. 6. 10.
“Tait. Up. 8. 1.
And there is a scale of hedonistic as Bliss (progress along one path

values. The lowest are those of the implied and included that by the other
world and the flesh, the pleasure of two). To this end, he had the training
the humdrum human life. Hif^her were to move towards the Universal in the
the pleasures in art and ideal, of the ordinary things of life and to look on
Gandharvas. Hif;her still were the every act of routine from the highest
pleasures of personality survivin^^ bodily point of view. He might b^" bathing
death which was enjoyed by the most in a tiny brook, but the hymns he
advanced among the Fathers. The uttered brought deep thoughts of the
Devas had their joys intensified in con- waters washed the globe, and
that
cerns entirely of the Spirit, which quickened and the enveloping
life,
brought successively knowledge, refine- waters that symbolize the mystery of

ment and power. Higher was the eternity. The food that he took
delight of the all-wise Rrihas[)ati, with nourished him with everlasting life,
his infinite illumination, rising to that and in him food and feeder became as
of Prajapati who created cver-new one.
forms of increasing sweetness and light. The spiritual student, thus given
Highest of all was the bliss of synthesis, glimpses of the high peaks and ridges
the realization of the cosmos as a ('.f I^niversality, burned with a desire
synthetic whole, and the ea])aoity to to grasp the whole. He implored the
identify oneself with every layer of the Highest to shed Its limitations and
cosmic consciousness. When the little appear before him entire. “Oh Pushan,
self had become extiiict, the Universal path-finder, east off thy veil of gold,
Self appeared in its place.®® the glitter of which hides from me the
Tite Goal and Journey’s End Reality. As I am on the right path,

do let me realize the highest and best
The highest hedonistic value leads
aspect of Thy Self. The Self that Thou
therefore to “mysticism” in the
art. that is the Universal Spirit, even
Vedanta. The <]uest of pleasure led
that me, and so ^^Shiifil-
is I abide.”'''’’
to the conception of the one Whole ing off the sheaths of the soul does the
{(ili'hnnda), single and invisible, —to be
realized Spirit abide. He sings his
experienced and felt, not logically ana- routine of by action he is not
life, for
lysed or verbally described. Knowledge tainted. Not for him is the thought
showed a corresj)ondence of the macro-
of the wf)rry whether what he does
cosm and the microcosm and along the
may be right or wrong. He is alike
lines of the one, the other'* unfolded subjeet and object, doer and deed,
itself to spiritual vision. Progress meant giver and receiver, the centre and cir-
increasing selflessness (tiknnuihntaivn) eumferenee of Immortality.”®’ “That
as well as increasing power, so that the
is Perfection, hence the profundity of
highest and best powers of the soul this for, from Perfection verily arises
;
were released and surrendered to service.

infinite potentiality. Everything that
The supreme effort of the Ved antic is is but a speck of the Perfect and
mystic was to clutch®® at Infinity and
must needs be perfect. May Peace
Eternity as One Whole (alihniufa or reign supreme !”®®
pfima) whether as Power, as Truth, or
” Tait. Up. I. cp. Athai'va-Vcda XH. Rig-Veda X. 125. 8 Alharva~Vcda IV.
7 ;
;
3. 10. 80. 3 ; fsvi. Up. 16.

Tail. Sam. I. 6. 5. 1.
” Tait. Up. II. 9.
“ Rig-Veda Mah. N. Up. 15. 10. ” Atharva-Veda X. 8. 29.
I. 28. 20 ;
5
A CRITICAL STUDY OF THE ADVAITA CONCEPTION
OF ILLUSORY CAUSATION
By Prof. Ashokanath Shastri, Vedantattrtha, M.A., P.R.S.
The Advaitins affirm that Prakriti or does not affect the nature of the cause
M&yd (Primordial Matter) is the uni- (rope) in any way.^
versal material cause. It is technically If the effect is of the same order of
called the formative or transforming reality as the cause, it issaid to have
cause {'parinumopddana), inasmuch as undergone real transformation, — as the
it actually transforms itself into the change of milk into curds; if, however,
world. Brahman, on the other hand, the effect (or rather, the appearance of
is regarded as the cause which appears the effect) and the cause are not of the
to the ignorant mind as undergoing real same kind of reality, we get a case of
modification in course of the evolution illusory appearance, e.g., the rope
of the world-process. It is technically appearing as the snake.
known as the illusory or apparent cause To pursue the Advnita position fur-
(vh^nrtopdfl/ina). Strictly speaking. ther, Brahman, as the substratum, is
Brahman is no cause at all. It is only concealed bv the veiling power (Avar-
the substratum or fundamental basis anasnkii) of Maya,* and is made to
(adhishthAna) over which this illusory appear as the universe by virtue of its
process takes place, and its appearance proiectivc power (vihshevasnkti). So
to an ignorant mind becomes possible really Brahman is not the changing
by reason of its being founded upon the material cause (parinAmnpAdAna), But
real, substratum, viz., the Absolute that does not debar us from regarding
Consciousness. Brahman as the apparent cause (v?var~
topAdAna). Thus the concept of mate-
Thus the Advaitins come to dis-
rial cause, according to the Monists,
tinguish between two types of causality :
does not necessarily imply a real process

(i) The formative substantive or
of transformation in the causal stuff.
material cause (pariv/imopdddna ) —the
cause which undergoes substantial
*
''PnrivAmo nAma uvAdAnasamnsattAlfn-
change while producing the effect. As
kArtfApntiih ; vivartn nAma upAdAnnvishn-
for example, milk is the formative cause ma fta ttoka kArffApn t f. —VedAn topartb hdaha.
of curd, as the transition into the effect * **
M&y& is the finitizing proress
is made possible by a substantial change belonging to Brahman, and has the two
in the nature of the cause —milk. properties of Avarana or hiding the truth,
and vikahepa or misrepresenting it. While
(it) The illusory or apparent cause the first is a mere negation of knowledge,
—
(vivartopddAna) ^the cause which re- the
error
second is positive generation of
MftyA evolves a variety of
mains absolutely unmodified while the names and forms, which in their totality
effect is apparently produced from it. is the jagat or the universe. It also
conceals the eternal Brahman under this
In other words, the cause appears as
aggregate of names and forms. M&yA has
the effect. As for instance, rope may be the two functions of concealment of the real
calledT the illusory cause of snake, as and the projection of the unreal.” ^Radha- —
krishnan, Jnd. Phil. Vol, II, p. 571, first
the appearance of the effect {sr^ke) edition.
im THE ADVAITA CONCEPTION OP ILLUSORY CAUSATION 19
The fundamental principle of homo- undivided Pure Consciousness, and this

geneity of the cause and the effect on reduces creation or false appearance of
which the Sankhya system rests may be the world to an impossibility. It might
set forth as a stumbling block in the be urged that similarity is not the uni-
way of the Monists who advocate the versal condition of false appearance
doctjrine of illusory or apparent causa- {adhydsdji as the crystal vase is seen
tion, as in the way of those who hold to appear as red though there is no
the theory of the real transformation of similarity between a red and a white
Brahman (Brahmaparindmavdda). In thing. But this is irrelevant. The
the topic of the Urahniasutras, discuss- superimposition of the red colour is due
ing the hcjmogeneity of the cause and to the presence of a scarlet flower and
the effect, the Sankhyas urge that isconditional (supddhika) upon it. But
Brahman cannot be the cause of the no such condition can be pointed out
world, since the two are of different in the case of the appearance of the
nature —the cause being conscious, the world on the substratum of Pure Con-
effect can never be non-conscious. The sciousness. The superimposition of
argument is directed against those who such concepts as agency {kartritva) and
assert that in the process of creation the like may be explained by reference
Brahman transforms itself into the form to the presence of egohood (ahankdra)
of the world; and hence it might seem as a condition, but so far as the whole
that the Monists, too, cannot possibly world and the physical organism are
hope to escape the charge by merely concerned, their superimposition is not
calling Brahman the apparent cause. contingent on such condition. The
Because in the Vivartavdda also, as in Vedantist replies that the contention of
the Parindmavaduy some similarity of the Sankhyas is baseless. Similarity is
nature is essential. We may cite, for not the universal condition of even un-
example, a concrete case of appearance. conditional (nirupddliika) superimposi-
It is seen that the shell invariably tion. The snake is perceived to have
appears as silver, but never as char- a fragrance like that of the Ketaki
coal, as there is some similarity flower. Here the similarity of smell is
between the shell and the silver, but a felt fact, but it cannot be explained
none between the former and charcoal. on the basis common qualities or of
of
So similarity of nature is the determining parts. So similarity may exist between

condition of all causality —real or the material world and the impartite
illusory. and qualityless Consciousness. We,
But between Consciousness and the however, make no fetish of similarity.
material world there is absolutely no Similarity is one of the likely causes
similarity. If we go deeper into the even of unconditional superimposition.
question we must see that similarity is The conch-shell is perceived to be
unpredicable of the Absolute Conscious- yellow.The yellowness does not belong
ness, which has neither qualities nor to the conch-shell itself, and yet it
parts in it but similarity is based upon appears over it, though similarity can-
;
a large number of common qualities or not be trotted out as an explanation.

of parts. So the world cannot be The cause of this false appearance is the
regarded as illusory superimposition also presence of jaundice in the percipient.
(much less a real transformation) on So we see that similarity or the presence
* of a sufficient cause is necessary to make

**Na-viiofcskanatvo adliifcorono"—Br. Sd.
1. 4n-U. the emergence of false appearance possi-
ble and here in the case of Brahman and Sankara Vedanta —

Vivarana and Bhd-
the world, the presence of avidyd as the mati —
are unanimous in this respect and
cause of such appearance is not lacking, they have exposed the fallacy of the
—and this explains the apparent ano- Sankhyas as due to partial observation
maly raised the Sankhyas. We may and unwarranted generalization.
quote here Vachasputi also in support
Hence the proposition — ‘Brahman is
of the position which we have adopted
the Prakriti (substantive cause) of the
from the Vivarenia and the Tuttvadi-
pana:^ Vachaspati says “The ichole :
material world’ — may be interpreted to
show that Brahman is to be regarded as
uôrUl is a false appearance on the un-
manifested in the form of the universe,
changenhle Absolute Consciousness due
to the xvorking of beginningless false
—that Brahman aj) pears as the world,
in the sense explained above. The
tendencies and impressions and is
expression ‘Prakriti’ would have to be
independent of similarity So we see
taken in the sense of the apparent or
that the two important schools of
and not
illusory cause (vivartnpddnna)^
'
Vivuranti, pp. —10,
() V.S.S., and Fira- as the really transforming or formative
ninapnuncuasuaiiiraha, p. V.S.S. and cause (parindmopdddna). Brahman is
Taltvadipunti, p. 81, MM. A. K. Shastri’s thus the apparent cause since It is
;
cd.
’
‘‘VivarUiNtu prupancho^pam hrahmano*- hidden by Maya which, again, is
purindniiniih. Anddivdsunodbhiito na sdrii- generally recognized by the Monists as

pyam upvkshuLe ”
—
Bhdmati under Ur, Sii.
really changing into the manifested
1. *J.N.S. Kd.,
21, p. 257. Also vide,
Siirvudarsunasamf^raha, A.S.S. Pp. 14*4-145. universe.
THE ASnilATIONS OF YOUNG JAPAN

By Pkof. E. E. Speight
[The reeent events in China have saddened the world, which is happily becoming
increasingly sensitive to wânton aggression and cruelty under the guise of war. China,
like has gone through terrible experiences of internal ehaos and troubles, and
India,
it is particularly deplorable that she should be undergoing such sufferings at the time
when she is so earnestly putting her house in order. Wc cannot see far ahead in these
days, hut it may well he that what she is now going through may be the only thing
that could have united the discordant elements within her hounds. Though the present
aggressive imperialism of .Japan, like that of many other nations of the West, stands
<;()ndemiied before the bar of liurnnnity, still I hope the following pages will reveal to
the readers that there is another side to life in Japan).
To do justice to a cosmos of such Japanese poets and playwrights and

variety, vitality and suggestion of story writers, for illuminating inter-
latent power as the Japanese student- pretation of Japanese life by the
world is a matter I have long dreamt Japanese themselves. I myself should
of, often essayed, but never cleared of feel this the more intensely were I not
the labyrinth of detail. able to show that it is rather want of
In the outer world the Japanese are opportunity and encouragement than
a silent race. ^ We are all waiting for •of ability, which lies behind this state
1988 THE ASPIRATIONS OF YOUNG JAPAN 21
of things.Moreover, the background want of accuracy in detail and per-

of Japanese student life, in one way spective. But there is a terrible danger
rigid in its simplicity, in another ahead in the thousands of crude, undis-
almost cinematographic in its fluidity, ciplined and misguided minds graduat-
largely explains this shyness in self- ing from the higher institutions. The
exprossion. The very language, by the government is aware of- this to a
wholesale adoption of Chinese vocables, certain extent, but Japan’s geogra-
has changed in the last generation as phical and cultural isolation is a
no language in the history of civiliza- matter any government will find it
tion. Through the medium of this new more than difficult to remedy.
speech, that is, mainly verbally, the The world of the students is a
interminable facts of the outer world reflection of the vastly interesting
are rushing into the consciousness of transition now in progress in Japan.
young —
Japan for the greater part One of the best of my students in the
without accompanying experience neces- Imperial University could write as
sary to actual realization. And this follows on widely different subjects,
at a time when the greatest thinkers exhibiting one phase of the spiritual
and savants of Europe are deploring synthesis the East and the West
of
the inadequacy of our present termino- which is to play such a great part in
logy to suit the changed conditions history :
and implications. Let me quote the (1) I do not know exactly why
words of a student who feels himself trees are so suitable for our spiritual
a victim of this external pressure ; society. With them, wc can be on
“I suspect the thoughts of our the most easy, ecpial and plain terms;
country have fallen into chaotic con- they will never be offended, whatever
fusion, which has given rise to these dreams and whatever symbols we may
little, piteous imps of doubt, nihilism, confer upon them so long as they are —
destruction, vain resistance and so on. of the soul. Sometimes they bend
I, as well as all other young Japanese, over us like a mild sage, and at other
live in this environment. Unhappy times they stand behind us as faithfully
we are what would I not have given
! as an old servant. I will not laugh
if I had been born in the era of Edo, at the pusillanimity of a legendary
when all people were peacefully enjoy- samurai who fainted at a gourd tree
ing themselves, and no wild intruders, in the dusk, while I will most sin-
such as capitalism and journalism, were cerely sympathize with the grim vision
yet known, and I could believe in of Mr. Hardy’s Yciv Tree.
Heaven, so that I cheerfully could (2) The sense of form is very strong
have read the classic literature and in China : it can say very much about
written curious mystical novels that things Chinese. You very well know
would have excelled those of Saikaku how nicely and orderly arranged are
or of Ueda Akinari, with whom I China’s functional rites, her political
would have been friends.” system, her philosophy, and even
In the schools the contortion result- her grammatical syntax. That much
ing from imperfect assimilation would praised pictorial script of hers is not
he more painful were it not for the fact very unlike Greek letters in giving
that many of the sturdier types of me some aesthetic suggestions at first
young Japanese have a native wisdom sight. And all these features of hers
and common sense which atone for are sure to hay.fi — from the
'
® 3 1 ! 2 2
ground idea of form. But her common inner life of the individual is deep and
sense gives way to the final question : full just in proportion to the width of
‘Why is the idea of form necessary his relation to other men and things,”
then?’ Like France in the 18th cen- or as Henry Drummond memorably
tury, she seems to think of form before states “Evolution is not to unfold
:
the thought it must contain. Here lies from within, but to infold from .with-
the very weak point of her decline. out.”
(3) In this similar delight in the The realization of all such incalcul-
evening there lies one strong resem- ably expansive truths as this is rapidly
blance between the Celtic writers and convincing whole sections of the younger
Japanese, with all the divergences in generation of the vital danger of all
the rest of their qualities. This is why policies of exclusion and aloofness,
we cannot free ourselves from the those fatal legacies of the Tokugawa
charm of such Celtic writers as Yeats, period of arrest.
Maeterlinck, and Barrie, even though This brings me to another matter.
we may discard that brilliant word- I opened my paper one morning and
painting of Gautier and the chromatic read a report that the Japanese police
paraphernalia of the impressionists. had unearthed a plot, in which even
Even to us there were days when we University professors were engaged, to
piqued ourselves upon false admiration establish a branch of the Third Inter-
of Realism, but now we know that nationale in Japan. Be that as it may
attitude is not akin to our nature, and the sympathy of the Japanese reading
we would rather confess openly our public for Russian humanity is a very
supreme pleasure in reading Yeats’ real thing, and a very important factor
Wind Among the Reeds and Saigyo’s in the present state of world affairs,
Sankushu, and is likely to be more so.
It seems to me that these young The words of Kirillovitch in the

men are extraordinarily ready in their Brothers Karamazov, a book which
reaction towhat is good or momentous may be said to have stirred Japan
in any part of the world. They are more than any literature of the English
now conscious of the deficiencies which speaking world, are of special interest
narrow and faulty methods of educa- here. He speaks of the degeneration
tion have brought about. They are of youthful idealism into gloomy mysti-
first and foremost Japanese of course, cism or blind Chauvinism, —“two
and that means that they most elements which are even a greater
jealously guard their own individuality menace to Russia than the premature
and nationality against the predatory decay, due to misunderstanding and
intrusion from which most of Asia has gratuitous adoption of European ideas.”
suffered so long. This means also that I have spoken of the ceaseless flood
they are eager to welcome anything of new facts and ideas invading the
which will build up and fortify their .Japanese consciousness from the West,
humanity. If war is called for they and of the dangers of imperfect assimi-
are ready in spirit; but if the war- lation. But the reaction of young
spirit stands in their way, it must go. Japan to all this is quite different from
Moreover, as time goes on the higher that we have seen reflected in Russian
truths of science are becoming realized, fiction from Pushkin to Sologub. In-
—I mean such vital truths as the one stead of gloomy mysticism we have, it
thus expressed by Edward Caird : “The is true, a peculiar form of melancholy?

the sense no aware, the

of mono fraternity.” And this is combined with
sadness of which is one of
all things, a recognition of the urgent need for
the most beautiful and most baffling preserving whatever is good in the old
traits of Japanese life, as beautiful as and characteristic civilization of Japan.
moss-grown ruins, or as the slow dying “There has been no such age as
of dear memories, as baffling as genius now, when all the good artists, musi-
itself! Let a student express it as it cians and authors of the western world
crystallizes into poetry : are being introduced to our country.
I came to a temple in the mountains We have learnt much of them in
One late spring evening. every branch of culture that civiliza-
Where my ancestors are sleeping tion can boast have known
of. We
• their endless sleep, many fresh sources and of pleasure
And found the cherry blossoms the enjoyment of life. We have
scattering acquired knowledge of the manners
At the sound of the bell, and habits of Western life through
Even ill the windless quiet spring descriptions, pictures, and especially
evening. through the cinemas. This knowledge
Incidentally, I may remark that the has worked upon our own life and
best library of books of mysticism, changed our manner of living in every
chiefly in English and German, which part. Most of us earnestly wish to
1 have seen anywhere, is in the posses- approach the Western life.
sion of a Japanese friend who has “But will it bring any good result to
lectured on the subject simultaneously the world that Japan becomes utterly
in both Christian and Buddhist Univer- like the European countries, giving up
sities inKyoto. all the original things she possesses?
BlindChauvinism we have had 1 cannot at all think so. The world
enough of in Japan, and it is still can no more expanded in space,
be
prevalent, fostered by blunt and atro- but it can be done so in its
surely
phied would-be patriots; but the con- spiritual quantity. Enrichment of life
sciousness of dependence on environ- is the aim of every one of us, and it
ment for real growth, or in other is attained by thoroughly exercising

words, of the uplift and salvation the individuality, the special talent a
of mankind through friendly co-opera- man has. Every nation must do its
tion regardless of race or colour or best in bringing out and refining its
cruel, is shattering the old barriers. characteristics. We have spent too

have been strongly impressed on a
I much effort in pursuing Western civi-
thousand occasions that the .Japanese lization alone, and now we come to
are a people who incline to brother- the time to look back to our own
hood. Any movement for the more culture. Are there not many things
hearty communion of races will have of Japan which even foreigners regret
their support. Here is a modem have been neglected for a long time?
writer’s rendering of an old poetical We must go on searching for the pre-
statement of this conviction : cious treasures of culture that old
“We are all brothers on Mother Japan brought forth in the past, and
Earth, for when we plough the field wc must contribute them to the great
with one mind, even mountains that treasury of the world.”
we may see under the blue sky will The third menace Kirillovitch spoke
move out of their praise for our of, ‘premature decay, due to misunder-
standing and gratuitous adoption of and then discern the good and wrong
European ideas,’ is counteracted by thoughts and means.”
several elements in Japanese character, “I cannot understand the growing
eminently the sobriety, practical nature, tendency among Japanese youth of
and low saturation point of most pretending to rival Russian grim pro-
people. Moreover, if they do allow fundity and pleasing themselves in the
many things to backs
run off their disguise of prison-like desolateness. If
which would throw a Russian into a they are being intoxicated with the
fever, they have a genius for seizing suggestions that Russia is grappling
from the welter of new ideas such as with the Supremewhich is Truth
are of constructive value. When I beyond our apprehension, I must tell
read Russian novels (as when I read them that it is not only Russia which
Shakespeare) I am often struck by represents this agony, and at last warn
and expressions more
actions, attitudes them that hundreds of suggestions will
familiar in modern Japanese life than come to nothing unless the story actu-
in English. But how much more there ally solves the problem in some way
is in Dostoiefsky, in Chekhof, in Artzi- or other.”

bashef, which is the very opposite of So far I have illustrated the subject
the good things Japan stands for ! And of this paper indirectly. I will now
while Japan has given harbourage to quote from various essays which have
many Russian refugees, she has had been written for me in class under this
salutary experience of the nonchalance very title :
and socially fatal extravagance of richer “To be born on this earth is itself
Russians. But let me quote from an accident. To be born in Japan is
recent essays given me by Japanese an accident of accidents . . . There are
students : many who regard foreigners as enemies
‘The Russian situation in the world

and do not like to have intercourse
is very regrettable, and the internal
with them. . . . But a young man of
condition of the country is very miser- this country must be a citizen of the
able, so that it is our responsibility to world. ‘A thousand miles is nearer
help Russia to emerge out of this

than a neighbour.’ It is our duty to
present miserable As we
condition.
strive for all our brethren. There
aspire to the world’s peace, so we hope
should be no war, no poverty, no
misery, no oppression.”
for a harmonious solution of the
Russian problem.” “The awakening as men is one of
the vivid tendencies in all young
“The Russian empire has been des-
Japanese. In consequence of this self-
troyed from her root, and the powers
awakening and the emancipation of
are gazing very cautiously at the Soviet
our minds we can break the present
Government. The authorities consider
irrational society full of awkward strife,
their red propaganda very dreadful and and establish a rational society full of
poisonous. But our young people do
sympathy. We want to embrace all
not wish for such a system as in Russia, others and all nations, all races and all
and do not fear its coming to Japan. creatures. This aspiration, I believe,
We are ready to take
up the question shows the tendencies of modern young
of the Russian revolution and the pro- Japan.”
paganda of the Soviet Government, “The term Young Japan implies a
and to study exactly their processes spiritual movement of the rising gene-
1988 THE ASPmATIONS OF YOUNG JAPAN 25
rations of Japan, whose chief intention peers, but for Japan herself it is the
is to release them from the bondage only one which will lead her to the
of unprofitable conventions and mean- means of making another reformation.**
ingless traditions, and to proceed to “One of the chief aspirations of
the condition of culture and peace in Young Japan is democracy in educa-
a rather cosmopolitan way.** tion. There are, it is true, many
“One who proceeds always finds schools, both public and private.
In
obstacles in his way. But young Japan Tokyo alone more than ten
there are
has its arteries throbbing. Hardships universities and colleges. Every year
and fights mean nothing but stimulus.’* there come tens of thousands of young
‘‘Young Japan knows that every men to the metropolis to be educated.
one should ]pe a human being before he It appears at the first glance that
is a national. Young Japan knows that education in Japan is very flourish-
everybody should love peace, that ing, but it is not true. Education
everybody should make love and needs very much money, and those
freedom the foundation of life. And who receive higher education are the
Young Japan has made, is making, and sons and daughters of rich people. If
will make, every effort to approximate Darwin’s theory of the survival of the
to these ideals.” fittest be the right way of evolution
“Why are we so unhappy? We of a human being, the fittest must all
Japanese do not know the diffusive be present in that struggle. Now in

nature of society. One rank or profes- Japan there are many of the fittest
and
sion confines itself in a strong fort men who do not receive higher edu-
never communicates with the others. cation. Wc must establish schools of
We are utterly and absolutely exclusive. new kinds throughout the Empire.
It is not right. Society is no such ‘Education first’ must be the motto of
thing. Politicians must be in touch Young Japan. When this educational
with business men. Business men revolution is completed, Japan will be
must be friends with poets. Poets must among the powers of the world in the
visit religionists. Religionists must true sense of the word.”
exchange opinions with politicians. “Japan now stands on a volcano.
Then we shall realize the great social It seems that these years Japan has
orchestra of liberty and equality.” been on her way to degradation and
“Most Japanese think that Japan is now is far from the doctrines of the
a first class nation in the world. Japan foundation of our country. Especially
cannot be regarded as a fourth or fifth the spirit of most young people cannot
class nation. Since the beginning of be compared with that of half a century
the century the thought of democracy ago. Though I do not admire all the
and liberty has been propagated more spirit of the days of the feudal system,
widely than ever. But do you not see some of it is essentially necessary now,
the present condition of Russia, and and the rest should be made up for
what are the government and states- with western thoughts. Many young
men of Japan doing? It seems that people are seeking only after curiosity,
they are not aware of that thought. and are paying no effort to grasp the
They are mistaken, and they think essence of the new, satisfied with super-
that the thought of democracy and ficiality. They have no aspiration, but
liberty is dangerous to Japan. It may fantasy or vision. No one can expect
be dangerous to the capitalists and from them the sound development of
our country. Far from it, she may evils caused by Capitalism. I have too
not march with the world.” great a longing for the natural life of
“I was interested in your lecture on mankind, to have myself drowned in
Prof. Raleigh and in that on Hakluyt. the artificial modernism also based on
The whole theme is interesting, and Capitalism. I have no belief in capital-
moreover there is a particular point ism, and have no trust in the present
that fascinates me. For, as you know, political system, although I have no
I am strangely attracted by men who intention either of joining or of insti-

live among lower races or a people gating any of the destructive move-
little known to the world. Today I was ments, because I have no trust in them
especially delighted, because there were either. I like to sit quiet, as distant
five such mentioned :
people Sir from the present society t as possible,
Richard Burton, George Borrow, C. H. and from its modernism, searching for
Doughty, Mary Kingsley and Colonel the great truth which will lead us to
Lawrence. Will you laugh if you know a better social life, from the history of
that I thought once earnestly, whether mankind; for what has been done is
it was practicable or not, to get an egg not to be ignored in finding out what
of a huge eagle and hatch it, feed we ought to do or to have in future.”
and tame the bird to maturity, and What I have said personally of the
fly riding over the mountains of Tibet Japanese student many will regard as
or the plains of Siberia to some Euro- an idealization. But there is all the
pean village ? I long for a strange difference in the world between ideal-
place where I may live, quite satisfied, izing and seeing through character to
hidden from my native country. My the abiding human interest and worth.
longed-forJapan must be an actual My experience had been an unbroken
land somewhere on earth, and may 1 one of exactly the same number of
soon be there !” years as Lafeadio Hearn’s it has ;
“What the Japanese must do is to brought me friends in all walks of

learn to be humble, to stop priding Japanese life, from the sons of charcoal
themselves upon what they fancy burners to members of the Imperial
peculiar Japanese superiority inherited family and to the compensations
itself,
from their ancestors. And then they for the many discomforts and sadnesses
will be able to recognize real beauty in that life I am fully justified in bear-
and real superiority in other nations. ing witness.
Then is the time of salvation for The Japanese student as I have
Japan.” found him is a revelation, a new power
“I am a son of a very wealthy indus- in the world, making for steadiness and
trial man. It was my grandfather who simplicityand loving kindness. He
got the wealth. He was a warrior must be counted on in all estimates of
before the Revolution not of low the future, but he has his battles to
extraction, but not at all well off. He fight and he deserves the noblest allies.
lost his income at the abolition of the In all the confusion which Japan’s
feudal system, and entered the mining rapid approach to close acquaintance
business, in which he was one of the with Western life is causing, all the
most successful in that period. I have social and economic changes involved,
too strong a conscience to merge myself all the inflation and decadence and
in the industrial system of the present catastrophe brought about by the War,
society, overlooking the terrible social it is well to feel assured of this grow-
ing force that is making for rectification adherence to rural habits of speech
and construction and sounder processes after entering higher walks of life. It
and institutions. is preventing them from realizing the
It .is more and more my conviction all-important presence and meaning of
that the wisest and kindest attitude style and atmosphere as evoked by care
of the outside world is not one of des- and by vision and imagina-
precision,
tructive criticism but of sympathetic tion, in the language of foreign writers.
appreciation of Japan’s difficulties and This is part of the indifference to
sacrifices,and that means a greater quality of sound, to clamour and
readiness to draw closer and take the strident noises, which is a puzzling
trouble to discover the true reason of trait in an otherwise sensitive people.
things we* cannot understand. But change is coming here, as in
And we must give a great nation, as other things. Nothing has been so
well as a great man, leave to take its striking in all Japan’s period of
time. modern transition as the sudden and

It has been said that Japan is great passionate devotion to the higher forms
in small things and small in great of Western music. Some of us foreign
things, and never was a more unjust teachers owe our personal friendship
antithesis. The great things of Japan’s with great European musicians to the
achieving are beyond the vision of such introduction of a Japanese friend.
shallow self-complacence. The small They are all finding it profitable and
things of Japan have a molecular power exhilarating to visit Japan, where
of concourse their very simplicity they find crowded houses and enthu-
;
enables them to undergo fusion into a siastic Ask Kreisler, Zim-

welcome.
portentous whole. balist, Godowsky, Hollmann, Miss
The great things of which we are Parlow or Madame Schumann-Heinck
proud, the richness and variety of our what they think of Young Japan. The
life, our vast schemes and colossal
dreariness of grunting parlour organs is
achievements, —are they not also terrib-

over; in every corner of the land you
ly cumbersome? Can we escape from will find gramophones and records of

them? Is not the adherence to sim- the finest classical and modern music.
plicity and small ways, in spite of the This and the advance of women’s
allurements of modern life, a great education, with the increasing oppor-
buttress of character indeed? tunities for young people of both sexes
The problem to mingle in natural intercourse, are

of the world is the
producing wonderful changes. I have
simplification of life. Joyous life, like
sat beside one of the world’s greatest
art, demands constant rejection of the
superfluous, and in this direction Japan musical performers and seen his emo-
can come to the aid of the world, mate- tion on hearing a chorus of Japanese
rially and spiritually. young men and women sing Bee-
On the other hand it is as clear as thoven’s Elesiische Gesang as beauti-

fully and feelingly as any choir in the
noontide that these sons of Japan
deserve far more than they are receiv- homelands.
ing, more nourishing food, better This is the greatest fruit of the Great
teaching, higher encouragement, nobler War which has fallen to Japan’s share,
leaders. the realization of what the best music
Many students and teachers are means in our lives, its consolations, ita
doing injustice to themselves in their revelations, its rebuke, and its power
s
of exaltation. And inno branch of secondly, it is part of that imaginative

education can such a wonderful ad- renaissance, emancipation from
that
vance be seen as in music during recent traditionand rigidity in expression of
years. This is a greater matter than thought and feeling, which is the most
it may seem, first because it is making vital need for Japan today in doing
forcommunity of emotional experience justice to the interpretation of her high
beyond the frontiers of race, and ideals.
THE PHILOSOPHY OF BERGSON

By Anil Kumar Sabkar, M.A., (Gold Medalist)
Introduction on theoretical groimds may be grant-

ed, but can we deny it absolutely ?
To take up the philosophy of
No. It is a real fact, or rather it is
Bergson is up the problem of
to take
reality itself. So later philosophers
reality and knowledge, all anew and
tried to give varied answers to it but
afresh. He has brought about a total
all have failed, for they “concep-
revolution in the realm of philosophy,
tualized” motion. In the Creative
by his radical “anti-intellectualism”.
Evolution Bergson ably points out
For him, the reality is dynamic, it is
that “motion” can never be proved
a flow, a change, a ^‘becoming’’, a
unless philosophy is freed from the
“duration”, a “creative evolution” of
“sterilizing” power of the “intellect.”
life. Elan Vital, To him, move-
A total revolution in the philosophical
ment is original; the static thing or
world is to be brought about. Half-
matter is derived from the original
way “anti-intellectualistic” tendency
reality. For him the theory of “life
will not do. As intellect is incapable
or reality” is inseparable from the
of grasping the “flowing reality”, so
*‘the theory of knowledge”. G. W.
any clinging to it amounts to a sort of
Peckham in his Logic Of Bergson*
“dogmatism”. Bradley’s “anti-intel-
Philosophy says that he advocates the
lectualistic” tendency, as evinced in his
“Resemblance Theory of Knowledge”,
conception of the “sentient experi-
viz., knowledge to be absolutely true
ence” of reality, cannot give up the
must coincide with its object. This at
tail of “intellectuulism” when he holds
once strikes the key-note of his whole
that the
reality is a “harmonious
thought. His philosophy advocates
whole”, comprehending “motion” and
that “motion” or “duration” is ori-
other things of the apparent world.
ginal. The problem of “motion” was
If “intellect” is incapable of grasp-
first started by Heraclitus, and since
ing the flowing spiritual or psychical
then it has not left the realm of
reality, shall we abandon it for good
philosophy. Zeno’s denial of “motion”
and plunge ourselves in the gloom of
by our conceptualistic form of under- the flowing reality? To this he says
standing is right, for, surely our thatwe must take the help of intellect
‘‘intellect” is incapable of comprehend- and language to express which we get
ing “motion”. The denial of “motion” in the “intuition” of “life”, which is
im THE PHIi:X)SOPHY OE BERGSON 2d
ever fleeting and eluding our grasp. He his Philosophy of Change, though not
holds that beyond this use of the without hesitation. Charles Morris, in
“intellect” and language we should his Six Theories of Mind, calls it
not unjustly attribute to them the “idealistic activism”.Ernest Hocking,
power of revealing the full phase of in his Types of Philosophy, calls it
reality. His philosophy is thus a “intuitionism”. Bertrand Russell calls
criticism of all the “systems” or ita form of “evolutionism” in his Our
“theories” which aim at solving the Knowledge of The External World, and
problems of philosophy, for none a form of “mysticism”, in his Mysticism
is free from the canker of “intel- and Logic, Perry calls his philosophy
lectualism.” So he does not, like the by the name of “pragmatism”. George
Italian Pragmatist, Papini, allow theo- Rostrevor in his book, Bergson and
ries to spring up, but shuts all doors Future Philosophy,
hopes to see a
to “theories”. He does not like to give “glorious future” of this “philosophy
any definite name to his philosophy, of duration”. He also points out that
except that it is a philosophy of life, Bergson’s philosophy is not “anti-
but at the same time succumbing to no intellectualistic” for it wants to point
theory of life in particular. He only out a philosophy of higher intellectual-
gives a new starting to thought, he ism, as the intellect in its higher phase
creates a tendency without creating a is “intuition”, in its lower phase it is
“theory”. What have been followed “analysis”. Stewart, in his A Critical

so long are so many “false theories,” Exposition of Bergsoyt ’s Philosophy,
which will die a natural death from the draws out his “non-iiitcllectualistic”
disease of “intellcctualism”. He will tendency in a very prominent way.
even criticize the conception of reality Lindsay, in his Philosophy of Bergson,
as dynamic, if an attempt is made to intcllectualizcs his philosophy. But in
show that it is a “conception”, and as this discussion we shall try to find out
such can be intellectually grasped. His what Bergson wants to point out really
philosophy, thus, criticizes all concep- in his philosophy without having a bias
tual istic ways of thought. He will not for any sort of his interpretation.
even brook the name of a “pragma- S. Radhakrishnan, in his book, The
tist”, for, it smacks of “intellcc-
also Beign of Riligion in Contemporary
tualism”. Let William James in his Philosophy, says that Bergson’s philo-
A Pluralistic Universe praise him in sophy can stand only when it is sup-
glowing terms almost in a poetic form, ported by a form of “absolute idealism”.
‘‘Ring out, ring out my mournful J. E. Boodin, the Puck among the
rhymes, but ring the fuller minstrel in”, philosophers, says in his .1 Realistic
Bergson will not be deluded into a false Universe that Bergson by advocating
adoration of his “radical empiricism”, “absolute flux” stoops to a form of
which, though not a “vicious intellcc- dogmatism, but we shall point out in
tualism”, yet wants a place of shelter this discussion thatthough Bergson’s

in the cosy abode of a form of “con- philosophy may be criticized from the
ceptualism”. side of any philosophical theory, but
Bergson has been and criticized since his philosophy does not want to
praised equally. Though he wants to receive any fixed mould of the intellect,
remain aloof from getting a name for it moves on like the “Gay God”,
his philosophy, his philosophy has been delighting Himself in “eternal creation”
called “vitalism” by Wildon Carr, in or “creative activity”. Let us now
consider his new philosophy from the object and of enlarging it indefinitely.^
standpoint of some of these long lines A real philosophy of “duration”,
of his critics and supporters, before therefore, must be based on the intui-
turning to his revolutionary work of tional form of knowledge, where there
Creative Evolution. is a coincidence between the subject and
the object of knowledge. This is what
Logic of Bergson’s Philosophy the “Resemblance Theory of Khowl-
As the logic of Bergson’s philosophy edge” tries to seek. Peckham says that
is at once novel and interesting we can this theory of logic has been followed
forthwith start with the ideas that we throughout his several books. Behind
in book of G. W.
the small this theory of knowledge there is the
find
Peckham, entitled, The Lo'/ic of Berg- tendency of “anti-intellectualism”, for,
sow’s Philosophy. Here lie wants to he will clearly show that the intellect
show that Bergson follows out the is fitted to grasp the “static” matter.
development of his “Resemblance It is incapable of grasping the flowing
Theory of Knowledge” in st‘veral of his reality, which is open to intuition.

books, viz., Time and Free-will^ Matter In Time and Free-will, Bergson tries
and Memory, Introduction to MetOr- to show wherein lies true view of reality,
physics, and Creative Evolution, and which is “time” or “duration”. Intel-
Perception du Changement, lect, and also science which is based on
also in La
and L’ Intuition du Chaugement. Wc inlellcct, “spatializc” “time” or the
shall not question Bergson here for his “flowing reality”. This means the
conception of the “Resemblance Theory splitting up of motion into bits which,
of Knowledge”, for, it is the entire once separated, can never make up the
superstructure of his logic and philoso- flowing reality which is the whole.
phy. We shall only mark the trend of This is otherwise explained by Bergson,
his thought without criticizing his viz., that the “intellect” renders the
doctrine. Moreover his nason is not “qualitative” flow into a “quantita-

conceptualistic, but it is biological. tive” one. Zeno’s explanation of
The reality for him, is Elan Vital, “motion”, being intellectualistic, cannot
it is a ceaseless flow, his logic must be
get rid of the defects of intellectualism.
shaped accordingly. The original reality He rendered the “motion” immobile.

flows along two distinct lines, in the Real motion can only be revealed to
line of “instinct” and in the line of “intuition”. In this book he lays down
“intellect”. In spite of their original the foundation of “psychology of intui-
unity they become distinct tendencies tion” in place of the conceptualistic
in the course of evolution. The instinct psychology, which cannot account for
follows the direction of flowing reality, “duration” or “motion”. This is pos-

so it can install itself in the flow, sible through the “Resemblance Theory
whereas the intellect goes along the of Knowledge”, viz., knowledge must
opposite direction, so it is not fitted resemble its object.

to grasp it. To know t’ne reality in In Matter and Memory he wants to
its flow is to live the life of its flow. reform the science of matter,
We shall have to install ourselves by Physics. Here, also, the “Resemblance
“intuition” into the original flow. The Theory” comes to his help. He shows
“intuition” is nothing but “instinct” that the root of all dualism lies in the
that has become disinterested, self- conceptualistic form of understanding.

conscious, capable of reflecting upon its '
Creative Evolution p. 186 .
1988 THE PHILOSOPHY OF BERGSON 81
The reality when “conceptualized” for “creative evolution”. The science

becomes matter, but if we go to “pure is to be perfected and supplemented by
experience”, we shall find that “pure this new philosophy.
matter” and “pure mind” coincide In all these writings, we find two
with each other. So we find that “pure tendencies in his thought of “pure dura-
peremption” and “pure memory” are tion”. Whenever Bergson is pressing
coincident. It is only when we deviate an attack on analytical, selective con-
from intuition and go to intellect that ceptual science, “pure duration” is
we find their difference and hence simply “immediate experience” ; but
“dualism”. whenever he is trying to build up an
In Introduction to Metaphysics we intuitional Psychology, Physics and
find a similar protest against the con- Biology^ “pure duration” becomes
ceptualistic method of understanding more or less than ordinary concrete
reality. This again points to the same experience. But all this is due to our
form of logic which coloured his previ- essential inability to express the intui-
ous writings. Here, also, his task is to tion of “pure duration” in conceptual-
purify the mental and the material istic terms. In La Perception du
sciences from the canker of intellectual- Changement he meets the objection of
ism,by pointing out that science must those who suppose “real duration” as
be philosophical, and not philosophy something mysterious and ineffable by
scientific. This is only his protest holding that it is the clearest thing in
against false sciences. So “intuitional the world, it is “pure time”, “most
metaphysics” must be distinct from substantial and durable of all things”.
“conceptual sciences”. This distinction If our faculty of perception were
can be very well put after Bergson thus : unlimited, wc should never need to
Metaphysics is not an expression, tran- have recourse to the faculty <»f reason-
slation, or symbolic representation of its ing. The task of philosophy is the task
object; it is not useful, not an “artificial of enlarging and purifying perception,
reconstruction of its object”, not a or the intuition of reality.
“shadow”, it is disinterested, a reversal In L* Intuition du Changement the
of the usual work of the intellect, it is faculty of intuition has been defined as
independent of “homogeneous time”, inefTable. Here he says that there are
and of “homogenous space”, and it two modes of knowledge, viz., philoso-
does not represent to itself states and phy and science. Both forms of experi-
things by fixing the undivided mobility ence belong to consciousness, in the one
of the real, as do language, common ease the eoiisciousiicss is “expanded”,
sense, and practical life. in the other it is “contracted”. Philo-
The same tendency of thought is sophy is deûied as consciousness in con-
also to be seen in his Cn atirc Evolution. tact with the contracted form of itself.
Here, also, the inability of the intellect The renuin iation of this distinction is
is clearly shown. The same theory of to be seen in a further statement when

knowledge is strictly followed here. he holds tliat when consciousness con-
But the aim here is not to create a tracts and gathers itself together it
cleavage l>etween intellect and intui- penetrates not only into life and reality
tion, for, the distinction is epistemologi- in general, but also into matter; he
t-al, than biological.
rather Here he holds, further, that philosophy is not
shows the possibility of a ^‘philosophy only a coni act with contracted reality,
of duration”, which alone can account but an impulse which expands and
; ;
spreads or overtakes and moulds itself another not itself. In the light of this
on the outline of science. we see that “time”, when understood by
The philosophical intuition from this the intellect, is “spatialized”, and so
standpoint is analytical ;
it be^ns in spatialized, itbecomes related to it, and,
unity and expands. This statement as such, it is a “confusion” and cannot
goes contrary to his first statement of give reality. So Zeno’s conception of

the book regarding the ineffable nature time or motion is doubly fallacious.
of intuition. This tendency towards Thus, in his philosophy, we find a
dualism, or rather a degradation of definite monistic tendency when he
intuition as Peckham holds, is to be sticks to his “Resemblance Theory of
found in his Laughter, viz., laughter Knowledge”, but it is definitely dualis-

encourages an elastic adaptation of tic when he tries to express himself in
conduct to conditions external to the intellectual istic terms.
This is the
individual’s existence, life to be per- Logic and Philosophy of Bergson accord-
fectly real, must be a succession of ing to Peckham.
unique phases, f.c., succession of atti-
The Philosophy of Change
tudes or acts that can be adapted to a
common or social criterion, or to groups We
then come to the philosophy of
of circumstances that present any aspect Bergson as represented by Wildon Carr
of similarity. In ‘‘aesthetics”, also, we in his Philosophy of Change, The
find the same sort of difficulty. On the very title of the book speaks of
basis of his epistemological metaphysics, Bergson’s philosophy in a nut-shell.
he says that the function of the artist Here he considers the chief problems
is to express the unique periods of his of Bergson’s philosophy one by one.
own personality. But the ap|)reoiation They are : The method of philosophy
of a work of art cannot then possibly the doctirne of intuition; the relations
be a “duplication” in the mind of between the opposites, viz., mind and
another person of the expressed mood body, matter and spirit, perception and
of the artist, for, the mood is unique memory the world as the “world of
;
so to appreciate the painting is not to actions” and the consideration of Goil,

see what its creator saw, but to be freedom and immortality from the
encouraged to discern in one’s own standpoint of reality as “vital impulse”.
consciousness something else. This Wildon Carr’s Philosophy of Changr
at once shows that there is theoretically gives the true spirit of Bergson’s philo-
no place in Bergson’s philosophy for sophy. We, therefore, cannot resist the
repetition or duplication, and novelty temptation of following his own trend
at the same time. All these are due here.
to his logic. Bergson’s philosophy is a “revolt”
From the examination of the logic against any form of conceptual istic
and philosophy of Bergson, we find a philosophy. As the intellect is incap-
novel theory of truth. According to able of grasping the “flowing reality”,
him, each reality is the genuine truth a false clinging to it must not be
of itself. Truth, in his hypothesis, continued. In this sense Bergson con-
cannot be expressed in terms of a rela- forms to no theory. His philosophy is
tion holding between different realities; a philosophy of intuition. It is a new
he adopts implicitly the view that philosophy of evolution, viz., the
predication is falsification, since it “creative evolution”.
brings one reality into relation with As “motion” is original^ it advocates
—
1988 THE PHILOSOPHY OF BERGSON da
the doctrine that there are *^no things”, the moment. This reminds us of the
but “actions”. not to solve
Its aim is theory of Whitehead, who says that
any problem of philosophy, except to what is presented in awareness is
show that there is an all-round “solidar- “duration”, and the perceived event
ity of actions” between the so-called marks the “where” of awareness. A
oppos/ltes. The opposites are united by perceived event is an event in a “time-
a “solidarity of action”, for, there can system”. The memory of Bergson has
be no other problem when the whole a reference to psychical movement
world is nothing but a “world of which is a “pure duration”,
and has
actions”. So it can scoff off the solu- the past held
The liceting
in store.
tions of dualism, monism, or parallelism perceptions are changed by memory

as if by a There are greater and
whiff. into enduring moments. These con-
lesser circles of activity. Life and tractions of memory take the “forms”
matter are united in an activity which of things. So the things are not really
accounts for the “cosmic motion”, things ; they
are due to perceptual
“Cosmic The “solidarity of and memorial activities or functions
activity” between mind and body of consciousness. They are but the
expresses “activity” ill a lesser circle; results of the unity of those two
similarly the “solidarity of activity” in functions. If we ask : Are the
the case of intuition and intellect, or “images” phantoms of our mind?
memory and perception, indicates the No. They are due to the natural
same activity in still lesser circles. This tendency of our intellect. If we appeal
again points out the vast field of activity to our intuition, we shall liiid them
of the Elan Vital, The Uergsonian as real psychical movements, pure —

dictum again sounds in our ears, viz., qualitative duration. There is nothing
that there are no “things” but as “something”, but only “move-
“actions”. What we perceive are ments”. This is his appeal to new
nothing but “forms” or “outlines” philosophy of intuition.
which our intellect leads us to think This philosophy of intuition thus
as solid “things”. This gives rise accounts for the problem of motion
to Bergson’s theory of perception, viz., which remained so long unsolved.
what we perceive are not “things” but Bradley’s denial of motion is only on
“images”. The perception docs neither intelleetualistic grounds. Russell’s solu-
add anything to, nor detach anything tion of the problem of motion by the
from, reality. conception of the “infinite numbers”
This theory has a superiority over is a similar intellectualism. His con-
the theory of Alexander in that it is tention that “infinity” gives “conti-
able to avoid the theory of “duplica- nuity” is totally false, for, in spite of
tion” of reality. Bergson also gives the infinite number of points, the
a satisfactory theory of memory, when “gap” between two points can never
he considers it in relation to percep- be filled up. In the words of Bergson
tion, for, they are united in a “soli- himself, it is nothing but a “cinemato-
darity of They are both
action”. graphical” way of creating motion but
selective operations of mind or con- really it is no motion, for the different
sciousness ; the memory selectsfrom pictures arc all stationary. Intellect

the psychical movement within and
; divides motionand can never account
the perceptionfrom without. selects for motion which is a “continuity”.
They are united in the knowledge of This is the new achievement of the
84 tîtABUDDHA BHAllAlÂ Jautuiry
philosophy of intuition. Here he He is a great critic of “intellect” and

the conception of static reality. The
points out a distinction between the
reality is flowing, the intellect touches
two ways of philosophical speculation,
only the surface, it moves round the
viz., the way of logic and the way of
skirts, but it cannot go to its depth.
life. The one is the intellectual appre-
Intellect has a practical functiofl and
hension of reality, or it is the rational
not a theoretical one according to Berg-
principle,and the other is the principle
son, but according to James, it has a
of intuition. The one gives us the
theoretical function only if he is
knowledge of matter, the other gives
allowed to distinguish the “theoretic or
us the knowledge of the spiritual flowing
scientilic knowledge” from, the deeper
reality. The one is the favourite soil
“speculative knowledge” of philosophy.
for all such theories as materialism,
The theoretic knowledge is knowledge
naturalism, realism, idealism, dualism,
about “things” as distinguished from
monism, etc., and the other is the true
the living and sympathetic acquaint-
philosophy of ‘‘life”, —
the one evolving
ance with them. Thought deals with
process, the “creative evolution”. It
the surface, lull knowledge can be
is thus a “revolt against all early and
gained only when it is allied with the
modern and philosophy”. It is
science
sympathetie knowledge of reality. The
turning a and seeing a new
new court,
conceptual knowledge by itself is a
light, which was not seen before.
half-way house from reality. It cuts
If we ask now the problem about
and fixes, and excludes the reality that
God and freedom, this new philosophy
is flowing, or which is the same as the
will give a ready answer by pointing
•‘retrospective patchwork and post-
out that the “vital impulse” is the
God, enduring through free creations. niorteia dissection of it.” In Pragma-
tism, James says that, as Bergson
He thus thinks of a free creative God.
believes in the sensible core of reality,
Humanity, like God, acts freely in this
open universe. So human triumph lies he is to be regarded us a radical prag-
in this freedom. It thus advocates matist. But it is not a conception ui
the supreme value of freedom. All the static abstract reality of the Abso-
determinism is strictly abandoned. lutists, it is the conception of an ever-
Personal immortality has no place in growing reality, bo in a humorous vein
this philosophy. It shows us that how- he says, “if he had to live in a tub iikt*
ever highly we prize our individuality, Diogenes he would not mind at ail fl
we are but the realization of the “life the holes were loose and the staves let
impulse” which has produced us as it in the sun”. It is a conception of a
has produced all other myriads of loose universe and demands freedom ol
forms. This is thus a revolutionary the press from the rationalists. This is
philosophy. Its spirit of revolt has also the word of praise to the philosophy of
been pointed out by William James in Bergson.
his A Pluralistic Universe, Charles Morris, the champion of
In this book James wants to identify “functional realism”, characterizes the

his own philosophy of “pure experi- philosophy of Bergson as a “philosophy
ence” or as he says the “flux of life”, of idealistic activism”. The thesis of
with the philosophy of the “pure Bergson is to resolve all dualisms by
duration” of Bergson. He also says what is known as the “solidarity of
that never was Absolutism so ably activity”. The reality for him is
opposed as has been done by Bergson. i“a creative universal becoming”| ^

process that is neither mechanically his regarding intellect as practical, for,

determined by the past nor constrained his aim is not merely to speak of the
to the achievement of a foreseen or pre- function of intellect merely, but to ad-
determined goal. This primal urge vocate a “philosophy of intuition”. He,
differentiates itself into life and matter, therefore, calls him an “intuitionist”.
then into mind and body, into intui- S. Radhakrishnan, in his Refgn of
tioncftid intellect, memory and percep- Religion in Contemporary PhiJo*tnphy^
tion. They are all united in a “soli- wants to say that the philosophy of
darity of activity”. Morris criticizes Bergson cannot stand unless it is sup-
the conception of **intuition” of flux or ported by a form of “absolute ideal-
reality ;
for, how can there be percep- ism”. Wc also find here a criticism
tion or intuition without the selective of Bergson’s idea of God from the
action of the organism ? He also standpoint of “absolute ideali^^m”. He
nbiects to his view of mind, for, accord- says that Bergson’s philosophy is fasci-
ing to him, there is a confusion between nating to the popular gaze ; but the
“mind as substance” and **mind as specialists who judge systems not by
process”. So he says Bergson’s revolt their aims and intentions but bv their
against “psycho-physical dualism” is a actual results are wandering if the
failure he rather turns out to be
; fairy-tale of speculation so charmingly
“frankly dualistic”. But after all this described by Bergson does justice to
is a criticism from his own standpoint. the claims of religion and the demands
Perry, in The Present Philosophical of intellect.They admit that Bergson
Tendencies^ regards him as pragmatist has rendered a service to the cause of
for his non-intellectualistic tendency. philosophy in having emancipated it
He hurls the same criticism of subjec- from the trammels of an abstract and
tivism at Bergson’s philosophy, for, vicious they are
intellectnnlism. but
according to him, the conception of not certain that his philosophic theories
“time” as reality is subicctivistic, it are self-consistent and satisfactory. He
is a false notion of and simple pure savs openlv that Bergson’s philosophy
original reality. Tt commits the fallacv admits no God of the idealistic thinkers,
of “pseudo simplicity.” As the “time” for. God cannot be a “continuity of
is not analysed, it is not known, it is shooting out.” But Bergson is not
a mystery and so a fiction. Moreover, prepared to own that his philosophy is
the view of intellect as held by Bergson atheistic. He feels that his system
is too narrow, for our conceptions never establishes a free and creative God.
mean that they stand for the objects That is also the opinion of Le Roy’s
themselves. Bergson is mistaken when A New Phdosoohy of TTrnri Bergson.
he thinks that to “intellectualize” an Tt will also be mentioned that his
object is to ‘'materialiye” it. Tf the writings are instinct with religious
intellect is not “symbolical”, then, interest, though he does not give a

Bergson’s term, viz., reality as ‘^flux”, coherent view of God.
“duration”, ^‘continuity”, etc., means In him we find opposite tendencies
nothing. We shall examine this intel- in regard to his view of God which we
lectualism when we shall consider the can conclude from his conception of the
Creative Evolution of Bergson in detail. Elan Vital. “Tf the dualism between
Ernest Hockings, in his Types of life and matter is the last word of
Philosophy^ refuses to regard Bergson Bergson’s philosophy, then, the Elan
as pragmatist simply on the ground of itself may be regarded as a kind of
God opposed by matter, the evil prin- In answering to the problem of human
ciple.” In that case Bergson’s God freedom he holds that man is free as
becomes a suffering deity. ‘‘Tt is as he is the unique expression of God,
limited as any of the mortals, for, it Freedom is due to the participation in

has to struggle through the opposing the real.
conditions to win its freedom. This is From all these considerations, we
surely dualism.” come to the conclusion that his philo-
If again we observe the thought of sophy is not a system but only a
the Elan as free and creative, and ^‘vision”. He is more a prophet than
the author of both life and matter, a philosopher. “There is a supreme
then, it is the God of pantheism, which y3rinciple whose nature is free activity,
is identical with the whole process of from which change and cvtTy thing else
evolution. So the two conceptions of originate. But in the detailed develop-
God arc to be found here, viz., the God ment of this vision, Bergson has not
as absolute whole, and God as the life been quite logical. The vision requires
current. This struggle between the for its basis and support a system of
logical and empirical tendencies is b) absolute idealism.” But as the philo-
be found in the philosophv of Bergson. sophy of Bergson is opposed to “abso-
His God will not satisfy the religious- lute idealism”, Radhakrishnan con-
minded men. cludes by saying that his true vision and
Bergson’s thought of the relation of fals(‘ logic stand apart.
God with man is instinct with the
thought of the Absolutistic philosophy. (To be cont’muvd)
THE COTTAGEST OF COTTAGE INDUSTRIES

By Prof. K. S. Srikantan, M.A., F.R.E.S. (London).
Hand-spinning, said the Premier to Now that the Congress has come to
the Government of Madras in the power in seven of the eleven provinces,

course of one of his brilliant replies on there is no doubt this ancient industry
the floor of the Madras Legislative of India wnll receive adequate support.
Assembly, is the enttn^rst n/ all m/b/ge Already the atmosphere is charged
in dv strip fi. Though the expression is with the talk of the sj)inning wheel and
rather queer, there can be no doubt not a day passes without some additioii
about the fact that the idea cannot be to the camp of the Khaddarites ;
yet il
more emphatically put. It is not often has to be painfully admitted that there
realized that the British conquered us are many who still doubt the vitality
by wearing Khaddar, for in the early of the spinning wheel, and even those
part of the 18th century, spinning was who have taken to Khaddar often say
that they have taken to because of
the rule everywhere and England was it
no exception. It is no wonder therefore the Congress discipline rather than of <
that the very Khaddar isnow sought to any belief in the potentialities of thc'
be used by India as a weapon to escape wheel —

“As Congressmen are bound to
wear khadi and persons not doing so

from the tyrannies of the British trade.
!
im THE COTTAGEST OP COTTAGE INDUSTRIES 87
have every chance of being hooted out the lowest. Even the soldiers, we are
of all political meetings and *confer- told in the Rig-Veda, often spun and
encQS.’** In short, to a majority- of wove in their leisure hours ; it was
people in Khaddar is
India still, a usual for the bride to weave the gar-
broken reed and Mahatma • Gandhi is ments of the bridegroom —a custom
most unfortunately shunting the car of which persists in Assam even to-day.
reason on a One writer
false track. Enough references afe available in the
goes so far as to say, “The proposal * Rig-Veda to show that spinning and
that our poor cultivators should work weaving were as universal as farming
in their leisure hours on the charka to both among men and women. The
add a few annas to their monthly sartorial art was well advanced in
income is influman. While all over the those days, for we have several refer-
world attempts are being made to re- ences to colours, fringes and gold^
duce the hours of work and cost of borders.
production so that all people may get Again in the institutes of Manu, we
plenty of leisure and suflicient oppor- have the following : “Let the weaver
tunity to fully develop their body, who has received ten polos of cotton
mind and spirit, our Khaddarites are thread give them back increased to
trying to lead India in just the oppo- eleven by the rice water and the like
site direction.” No time, in our opi- used in uraving; he who does other-
nion, is better suited to* examine this wise shall pay a fine of twelve’ panas.”
problem dispassionately than the pre- Up to the beginning of the 19th century
sent one, for it is time that all parties the cotton fabrics of India formed a
joined hands in arriving at a definite considerable item in the exports from
plan for raising the masses from their the East, The delicacy of their fabric,
miserable condition. the elegance of their design and the
The moment one thinks of the spin- brilliancy of their colours rendered
ning wheel his mind is carried back into them as attractive to the better classes
the dim past, for it is almost the only of consumers in Great Britain as are
cottage industry which has a history in the present day the shawls of
as old as the history of India itself. Kashmir and the silks of Lyons. So
Like Indian civilization
it h^s persisted much superior indeed were the produc-
and survived through the ages- in spite tions of the Indian spinning wheel
and
of several economic hurricanes and handloom to those turned out by the
military cataclysms. The earliest re- manufacturers of Lancashire in the
ference to the charka is in the middle of the 18th century that not
Veda which is easily the oldest litera- only were Indian calicoes and Indian
ture of the world.Says the Ri^-Vvda : prints preferred to British-made arti-
“Having spun the thread and given it plcs, but the Manchester and Black-
a shining colour, weave it without burn weavers actually imported Indian
knots and so guard t^je pathways yarns in large t|uantities for employ-
'Which the enlightened have chalked ment in their factories. •
out, and thinking well lead posterity

Who among our readers has not
into the divine light. This truly the
is heard of the famous Dacca muslin
work of poets.” This mantra proves Dacca was the seat of manufacture
the existence of
spinning and weaving of muslins better known to the ancients
^ Vedic times. It also sho\fs that it as ‘the ‘Woven Webs of Air.* With
an occupation of the highest and their rude implements the Hindus of
ss PRABUDDHA BHARATA January
Dacca formerly manufactured muslins pates the dew on the grass, for such is
to which European ingenuity could the tenuity of its fibre that it would
afford no parallel. It was beyond the break if an attempt were made to
conception of any European to say how manufacture it during a drier and
this yarn greatly finer than the highest warmer portion of the day. The cohe-
number made in England can be spun sive property of the filaments of cotton
by the distaff and spindle or woven by is impaired by high temperature ac-

any machinery. The Hindu spinner, companied with dryness of the air, and
with that inexhaustible patience which hence, when there is no dew on the
characterizes the race, sits down to the ground in the morning to indicate the
laborious task of cleaning with her presence of moisture in the atmosphere,
instrument the fibres of each seed of the spinners impart the requisite degree
cotton. Having accomplished this, she of humidity to the cotton by making

then separates the wool from the seeds the thread over a shallow vessel of
by means of a small iron roller (dullcn water. A specimen which Dr. Taylor
Kathee), which is worked with the examined at Dacca in 1846 measured
hands backward and forward, on a 1349 yards and weighed only 22 grains,
small quantity of the cotton seeds which is in the proportion of upwards
placed upon a flat board. The cotton of 250 miles to a pomid weight of staple.
is next bowed or teased with a small During the process of preparing the
bow of bamboo, strung with a double thread, and before it is warped, it is
row of catgut, muga silk, or the fibres steeped for a couple of days in fine
of the plantain tree twisted together; charcoal powder soot, or lampblack,
it made up into a small cylindrical
is mixed with water, and, after being
and having been reduced by this ins- well rinsed in clear water, wrung out,
trument to a state of light downy fleece, and dried in the shade it is rubbed
roll, (puni) which is held in the hand made of parched rice (tlie
with a sizing
during the process of sy)inriing. The husk of which has been removed by
spinning apparatus is contained in a heated sand), lime and water. 1'he
small basket or tray, not unlike the loom is light and portable; its eloiii
cath terse of the ancient Greeks. It and yarn beans, batten, templet and
consists of a delicate ir(m spindle shuttle arc the appurtenances re(]uisitc
(tukooa) having a small ball of clay for weaving,*
attached to it, in order to give suffi- What has been said in the above
cient weight in turning; and of a piece paragraphs enough to show that
is
of hard shell imbedded in a little clay, spinning has been a part and parcel
on which the point of the spindle Indian rural economy from remole
revolves during the process f)f spinning. times and that the natives of India
With the instrument the Hindu women enjoyed the unique honour of being
almost rival Arachne’s fabled skill in master spinners of the world. It would
spinning. The thread which they make be stupid to deny the importance o!
with it is exquisitely fine; and doubt- the historical background of any cottage
less it is to their delieate organization industry, for history is to a nation what
and the sensibility with which they are memory is to a man. That economic
endowed by nature, that their inherit- structure alone will succeed which has
able skill in their art is to be ascribed. its root deep in the past. If this posi-
The finest thread is spun early in the tion is granted, then the agitation for
morning, before the rising sun dissi- *
Cyclopaedia of India, Vol. I.
—
1088 THE COTTAGEST OF COTTAGE INDUSTRIES 80
the revival of the spinning wheel is an It is wrong to think that hand-spin-

exceedingly legitimate one. It is rather ning will kill the Indian mills, for, it
difficult to understand why the very is almost impossible even if was

there
people who are for going back to the any such idea behind in the minds of
past in several other aspects of life those who stand by the spinning wheel.
should unhesitatingly object to the en- But it has to be admitted that while it
throning of the spinning wheel on its is impossible for the spinning wheel to
old pedestal. destroy the mill, it is equally impossible
The case for the spinning wheel, how- for the Indian mills to satisfy the entire
ever, does not rest merely on its age. demand for cloth in India. As we have
one of the most vital cottage already seen, still a fair percentage (as
It is still
industries of India. In the words of much as33j%) of our people are being
the Royal Commission on Agriculture,
clothed by hand-spun and hand-woven
“The handloom industry of India is cloth and the mills cannot displace
still of great importance in the national this partly because the number of
economy and has, up to the present, mills is still far short of the mark
shown remarkable vitality in the face and partly because the mills can
of competition with factory products. never successfully compete in the
It is likely to remain the principal manufacture of certain delicate fabrics
form of village industry and there with the spinners and weavers. The
is no immediate reason to fear its wheel and the spindle are complement-
decline.” One should only be erring ary and iiot competitive to the mills.
on the side of modesty if the total The gravamen of the whole situation is
number engaged in spinning and weav- that the ])'Tcentage of population whose
ing as a subsidiary occupation is put demand for cloths the indigenous mills
just at 10 millions. Mr. Chatterton are not able to meet, go in for foreign
in book Industrial Revolution of

his cloth. “Why”, asks Mahatma Gandhi,
India estimates the total consumption “should India import textiles and
nf yarn by our weavers at 400,000,000 yarn from England and Japan to the
liis. valued at Rs. 45,00,00,000. A value of approximately 250 million
careful examination of the figures dollars a year? Let the Indian mills
reveals that the mill-made cloths have go on expanding slowly, as they should
not inany way affected the demand for and mii'^t, but for immediate relief
hand-made cloth. On the other hand, stop the annual export of 2 billion
even before Khaddar movement
the bales of rinv cotton. Let the people
procured the necessary momentum, the of the vill jges, w^hosc wwk is distinctly
role of hand-made cloths in meeting seasonal in character, leaving them with
the total demand for cloths was suffi- nothing renuincrativc to do for from
ciently signilicant as is clear from the tw’o to four months out of the year,
following figures : at least spin and weave enough cotton
to clothe each household. Let the
Total consumption Handloom village looms again hum.” As condi-
Year of mill cloth production tions are at present, the average
Crorcs of yds. Crores of yds. despicably poor that he
farmer is so
1900-10 801 05 cannot clothe himself unless he manu-
1915-16 841 120 factures the raiment himself. There
1917-18 286 87 is place for a cottage industry in
1920-21 286 118 every village even if agriculture were
—
a remunerative occupation, for it does tion in his country from 75 per cent, a
not provide work for the farmer for hundred years ago to 25 per cent, at
more than 100 days in a year. ‘*The the present time as a satisfactory deve-
bulk of the population is agricultural, lopment, the advocates of dependency
and agriculture here means ordinarily rule in India have no word of dis-
the growing, harvesting and disposal approval for the growth of our farm
of two crops in the year, and not the population from 61 per cent, in 1^81 to
mixed farming familiar .in England. 76 per cent, at the present time.
Agriculture of this kind involves very
Although only 14 per cent, of the
hard work for certain short periods
,
population of the United Kingdom is
generally two sowings, two harvests,
dependent u|5on agriculture, rural eco-
and occasional weeding in the rains
nomists are disinclined fo advocate
and three waterings in the cold
greater attention to agriculture in their
weather and —
almost complete in- •
own country. They recognize that

activity for the rest of the year. In
**non-industrialization and poverty go
precarious tracts inactivity may be
together aftd excessive dependence on
unavoidable for whole season, or
a
land is a pheomenon noticed only in
even for a whole year. These periods
the poverty-stricken countries of the
of inactivity are, in the great majority
East.” This has resulted in an un-
of cases, spent in idleness. Where the
paralleled fragmentation and sub-
cultivator^ pursues some craft which
division of holdings. Agriculture has
will employ him and his family at
times when they are not required in
ceased to be and thus
remunerative
the fields —a craft in which continuity poverty has been forced upon the
of employment is not essential— the farmer. The immediate problem to be

proceeds of that craft are a saving from tackled is therefore to give the farmer
waste, and therefore a clear gain. The an additional income.

most typical of such crafts .... and In the words of Mr. Kumarappa, ‘‘It
the one which is most widely pursued, is an undesirable fact that there is an
is the production of home-spun cloth.” increasing pressure on land in India.
As it is, every farmer has so much Persons who are interested in initiating
leisure that there is an enormous waste Western economic organization and
of human energy. Mahatma Gandhi’s those who derive their inspiration from
campaign to revive hand-spinning and it are’ wont to attribute this phono
hand-weaving industry in India is there- menon to lack of industrialism. Such
fore not a mere sentimental revolt people forget that Western methods of
against machinery. More than once production will not give employment to
it has been pointed out that the chief
as large a number as we need. At most
problem in India is the problem of they can employ a few lakhs of people
over-pressure on land. More people while our problem is concerned with
concentrate on agriculture than agri- crores of. we go into
persons. If this
culture can support. Since 1901, the. problem deeply enough we shall find
rural population of India has increased
the real reason is the lack of small
by nearly 50 and the addition
million
industries that will occupy their time.
to the urban population in the same
At one time agriculture was well sup-
period has been less than 10 million.
plemented by other industries that were
While the American President wel- capable of finding employment for large
comes the reduction of rural popula-
'
numbers.”
—
loss THE COTTAGEST OE COTTAGE INDUSTRIES 4i
It is quite easy to suggest that the the raw material and the imple-
farmer might move to the town and ments for working it can be cheap-
take up altogether a new occupation. ly and locally obtained (6) it ;
The didiculty there is that the farmer does not require any higher degree or
is tied to his village by so many bonds skill or intelligence than the ignorant
not the least of which is that oi the and poverty-stricken masses of India
money-lender, that he cannot easily possess; (c) it requires so little physi-
move. The crux of the whole situation cal exertion that even little children
is to find out a supplementary source and old men can practise it and so
of income without at the same time contribute their mite to the family
in any way dislocating the rural eco- fund ;
(d) it docs not require the ground
nomic structure. It is needless to add to be prepared for its introduction
that without a subsidiary industry agri- afresh as the spinning tradition is still
culture alone cannot lift the burden of alive among the people.^
poverty from the backs of the masses. It is universal and permanent as,
Hand-spinning is the only occupation next to food, yarn alone can be sure
that can iill the spare horns of the rural of always commanding an unlimited
population if wc take into account the and ready market at the very door-step
limited skill and knowledge of the of the worker, and thus it ensures a
people and the necessary conditions of steady and regular income to the im-
any spare-time occupation, namely, poverislied agriculturist.
that it should be simple, easily learnt, It is independent of monsoon condi-
and capable of being taken up and put tions and so can be carried on even
aside any time so that it may not inter- during famine times.
fere with the main occupation. Till The Khadi was put in a very
case for
recently spinning and weaving offered manner by the Premier to the
striking
this subsidiary industry. Scarcely a Government of Madras in a recent

house was without its spinning wheel, speech : “If they considered deeply the
and India manufactured not only all various processes that had to be gone
the textiles required for household con- through before an inch of yarn was
sumption, but exported silk and cotton spun or an inch of cloth was woven,
fabrics in large quantities to the Western they would realize the full significance
world. of khadi. Some poor cultivators in
The case for the charka is merely some part of the country had to raise
this —that spinning on the charka is the cotton crop, some old women had
better than doing nothing whatever. It to spin the cotton and some one else
might be asked why among so many had to weave the yarn. A good portion
cottage industries spinning alone should of the money they spent in purchasing
be given the preference. The reason khadi went to some poor person who
is not far to seek. It is the only indus- was direly in The process
need of it.
try which has survived through the ages of converting cotton into cloth was dis-
and still persists in many of the villages. covered by the haiid-spiuner. The mills
Mahatma Gandhi, the great exponent of copied him. The present situation was
the gospel of the charka, summarizes that they forgot the original and hugged
its advantages as follows :
the imitation.
It is immediately practicable, be- “There is no doubt that khadi is
cause (a) it does not require any ‘ Jathar and Beri : Indian Economics,
capital or costly implements ; both Vol. I, p. 87.
— —
42 PRABUDDHA BHARAl'A January
costlier than the mill-made cloth anna made all the difference for the
although the difference in price is not starving villager.” (C. R.). That was
considerable. But even such a small why he maintained that buying khadi
clifTerence in price imposes a heavy was one of the greatest national services
burden on the average purchaser who any one could do. The price one
is too poor to purchase it. This argu- pays for khadi, says a writer, is dis-
ment, though apparently sensible, falls tributed as follows :
to the ground wluui it is realized that Cotton grower ... 87%

the average purchaser (who is not Spinners and weavers 54%
different from the average farmer) is Workers ... 6%
expected to supply the cloths for his Miscellaneous ... 3% or again
household by his own work and sell only A rupee spent on khadi gerve
the surplus. In short, the ([ucstiou of 4 annas to the spinner,
a high price is irrelevant to the farmers 5 annas to the weaver,
who are at once consumers and produ- 1 anna overhead charges,
cers. The burden of a higher price 6 annas to cotton-grower.
therefore will fall only on those who A ru])cc s])(?nt on mill-made cloth went
consume khadi without ]iroducing it. as follows :
Most people comiiig under this cate- ai anrnis to cotton-grower,

gory arc town-dwellers whose average 4 annas to mill-hands,
income is certainly larger than that of 5 annas for interest, depreciation of
the village folk and have therefore a machinery commission etc.,
corresponding responsibility. After all annas waste in sizing.
1:J
the difference in price betw’ecn the mill- It is rather amusing to sec that the
made-cloth and Khaddar is also not critics of the spinning wheel have not
much. If they considered the ques- so Far suggest(‘d any alternative sub-
tion seriously they would begin to sidiary industry. They are all agreed
wonder how they W(;re able to get a in saying that some secondary occupa-
yard of khadi for 0^- annas. Did not tions are necessary to enable the agri-
the labour of the agriculturists, the culturist to balance his budget. But
labour of the women who spun the what it is if it is not spinning nobody
yarn, the efforts of the little boys who has so far suggested nor is it possible
prepared the warp and the woof of the to think of a better alternative. Even
weaver who produced khadi and on the Bee-keeping about
which there is
toji of them all the tale of misery visible in recent years an extraordinary
behind all these people arouse their enthusiasm cannot be compared to
sympathy and should they hesitate to spinning and weaving, as a supple-
pay a little more for khadi ? Even mentary occupation, for the industry
Rs, ]() per yard would not be much. is so complicated that it is far beyond
When a Government servant was asked the comprehension of the average

to take Rs. 00 instead of Rs. 0.5 as his But
farmer. if he is shrewd, he can
salary he grumbled and raised his have a hive along with a spinning
eyes towards heaven and remarked, ‘Is wheel, only
for Bee-keeping requires
this the meaning of Congress Govern- vigilance and intelligent supervision.
ment?’ But every one of them asked Even Messrs. Jathar and Beri, the
six and a quarter annas instead of for authors of Economics, who
Indian
six and a quarter anna instead of for are not very optimistic about the role
six and a half annas?’ The quarter of the charka in the economic regene-
1988 THE COTTAGEST OF COTTAGE INDUSTRIES 48
ration of India, only observe, ‘‘But a wheel has come to stay and it is the
more remunerative subsidiary industry duty of every educated youngman to
is required to bring substantial eco- find out ways and means of improving
nomic relief to the cultivator.” Such the wheel, for that would surely enable
a conclusion by two of the outstanding the farmer and the members of his
theorists only shows that an alternative family to earn more. To the credit of
to this cottage industry has not yet the farmer and weaver, it should be
been discovered. said that he is not averse to improve-
The addition that spinning makes to ments. The handloom workers of
the annual income of a farmer is not Scrampore and the neighbouring dis-
inconsiderable when one takes into con- tricts, about 10,000 in number, have
sideration tlie total annual income of doubled their earnings and are in a
the farmer. The following figures fairly prosperous condition in spite of
taken from the Register maintained in the fact that they are so near Calcutta.
the Gandhi Ashram, Tiruehengode, give It is because they have learnt the use
the reader an idea of the income : of the fly and a few labour-
shuttle
saving devices. So again the adoj)tion
Spinners’ July Auff. Sept. Total for of the Yorvada spinning wheel has con-
l{eK(l. No. 1027 1027 1927 a months.
siderably added to the productive
Rs. A. Rs. A. Rs. A. Rs. A.
cai)aeily of the spinners in several
799 ... 4-a 4-7 8-15 12-9
8-t 12-14
centres. Who could forecast the addi-
20 ... (!-5 :^-5
tion to the income of the spimier if
:m ... 4-S 2~S 2-10 9-10
electricity were carried to his doors?
1.8.S ... 4-(5 8-1 1-0 8-13
The spinning industry is not dead,
MKi ... 2-7 2-0 2-t 0 -n
but is (lying. The situation calls h.f
5(15 ... 1-8 2-7 2-12 9-11
immediate relief. Spinning slioiild he
“Tt is the uniform experience of all made compulsory in all elcinoitaiy
khadi centres that a spinner gets about schools and every province sliould have
an anna and a half a day for about a central spinning inslitutc^ for earry-
0 hours’ spinning. This earning is ing on research. S])ijining wheels
smoll undoubtedly, if taken by itself, should be su])plied free of cost by
hut is not inconsiderable when we the ( iovernnuM'it to all cducâtionai
remember that the average income of and olher public institutions. Efforts
an Indian has been calculated to be should be made to improve the khadi
about one anna and seven pies a day. dhotis.
And let it not be forgotten that for ^Ve cannot but conclude this article
this paltry six pice there are thousands with the following observatiini of
who are willing to spin ; there can be Mahatma ( Jandhi : The world c( 3 m-
no question of depriving them of this mcTce at the present moment is not
means of earning without suggesting a based upon equitable considerations.
better alternative and none has been Itsmaxim is, ‘Buyers, Bcwvare'. The
so far suggested.” maxim of khadi economics is ‘Equity
Enough has been said to establish the for all’. It therefore rules out the pre-
case of the spinning wheel. There is

sent soul-killing competitive method.
no room for scepticism. This problem Khadi economics are designed in the
of poverty has to be solved
if the farmer
interest of the poorest and the helpless,
's to enjoy the political repast that the and khadi will be successful only to
Congress is promising. The spinning the extent that the workers permeate
:
the masses and command their con- manding their confidence is doing
fidence. And the only way of com- work among them.
selfless
SllI-BHASHYA
Hy SwAMT VlRESWARANANDA
CHAPTER I
Section I
ggf^griqr ii \ ii
work-portion of the Vedas. As the
Then therefore
desired knowledge of Brahman depends
on the interpretation of Vcdic texts and
the inquiry (into the real nature) of
as one who lias studied the Vedas
Brahman.
(SvAdhyaya) naturally takes to the
1. Then (after a knowledge of the
and study of the exposition of work first,
work-portion of the Vedas the
therefore an inquiry into work must
ephemeral nature of the results of mere
work has been gained by the study of
first be taken up. When from such an
inquiry a person learns that the result
the Purva Mirnmiisd) therefore (as the
of all work is ephemcrar and limited,
results obtained by mere work ?.e.,
while he finds that another part of the
sacrifices etc., are ephemeral and
the Vedas says that the knowledge of
limited, whereas the result of
Brahman eternal and Brahman yields eternal and unlimited
knowledge of is
results, viz., liberation.* a desire to
infinite) the inquiry (into the real
nature) of Brahman (should be taken

know Brahman arises in him. There-
fore, on account of that verv reaso.j,
up).
derived from
an inquiry into Brahman should he
The word ‘Brahman’ is
the root brih which denotes greatness,

taken up after an in(|uiry into work.
Scriptures also support this view
and is therefore applicable to all objects
which have the (juality of greatness
“Having examined the worlds attain
able through work, a Brahmana should
but more aptly to that object which by
get dispassionate towards them. The
nature and by qualities possesses this
greatness to an infinite degree hence uncaused cannot he attained by the
;
the wôrd ‘Brahman’ primarily denotes caused. To know that he . . . must

that Supreme Person who is the abode approach a etc. (Mu. 1.2.12).
of all auspicious (pialitics to an infinite A Brahmana i.e., one who is devoted

degree and is free from all worldly to the study of the Vedas having exa-
taint. This Supreme Person is the only mined, scrutinized, with the hclj) of
Being the knowledge of whose real the Purva Mhndmsd, the true nature of
nature results in liberation. work, and coming to know that the
The word ‘then’ denotes immediate results of work are ephemeral and there-
sequence and ‘therefore’ signifies that

the antecedent fact necessarily leads to
'
Vide Chh. 8. 1. 6 ; Brih. 8. 8. 10: Katha
1. 2. 10 ; Mu. 1. 2. 7 nnd so on.
an inquiry into Brahman. This * Vide Taitt. 2. 1 ; Chh. 7. 26. 2 ;
Svet.
antecedent fact is the knowledge of the 8. 8. and so on.
iosd 45
fore work cannot help him to attain the destruction is the same thing as libera-
eternal Supreme Person, gets dis- tion. To this end work is not only not
passionate, and to know that Supreme helpful but is detrimental, since work
Person he approaches a guru in all is based on the assumption of plurality
humility. It is the knowledge of the like caste, age, stage of life, object to
ephemeral nature of the results of work be accomplished, its means and method,
that necessitates an inquiry into and so on. Scriptures also uphold the
Brahman. above view. Vide texts referred to in
An objection may, however, be raised the footnote 1.
that since the study of the Vedas The Uttara Mimdmsd discusses medi-
(Svadhyaya) itself gives one the knowl- tations (updsands) though connected
edge that the result of work is ephe- with work, because they are of the
meral and limited, why should not one nature of knowledge; yet they are not
straightway take to the study of the directly connected with the subject-
Uttara Mimdmsd ? This is not possible. matter, viz., Brahman. The reference
Even as knowledge of Brahman
the to the necessity of all works as scrip-
gained from mere study of the
the tures prescribe (B. S, 3.4.26) is only in
Vedas does not help one desirous of so far as they create a desire for knowl-
liberation, but necessitates on his part edge. “Brahmanas seek to know It
an inquiry into Brahman in order to through the study of the Vedas, sacri-
make his knowledge precise and beyond fices, charity,” etc. (Brih. 4. 4. 22).
doubt and also to preclude all wrong They do not produce knowledge for
notions, so also a study of the Purva which purpose scriptures prescribe
Mimdmsd is necessary to realize defi- calmness, self-control, etc., as direct
nitely and beyond doubt that the results means. {Brih, 4. 4. 23). So work
of all work is ephemeral and limited. without desire purifies the mind and
It is only after such a definite knowl- creates a desire for knowledge. Then
edge is gained that the necessity of an knowledge produced through the hear-
inquiry into Brahman results as an ing, reasoning, and meditation on texts
immediate sequence. like, “Existence, Knowledge, Infinite is
Objection by Advaitin : Here the Brahman” (Paitt, 2. 1), “This Self is
word ‘then’ refers to the fourfold spiri- Brahman” {Brih, 2. 5. 19), “That thou
tual requisites which existing, an art” {Chh, G.9.7) etc., puts an end to
inquiry into Brahman is possible and Nescience. Therefore, the antecedent
without which it would be impossible, to the inquiry of Brahman cannot be
and not to an inquiry into work, for it an inquiry into work but the fourfold
in no way helps one who aspires requisites.®
after
knowledge or liberation. The cause of Am steer : Granted that the destruc-
this bondage is the wrong perception of tion of Nescience is liberation and that
Qianifoldness due to beginningless knowledge of Brahman alone leads to
Nescience (avidyd) which covers, as it it, yet the nature of this knowledge
were, the non-dual and non-differen- remains to be explained. Does
tiated Brahman, the Pure Conscious-
ness, which the
’
(1) Discrimination between things per-
is only reality.
manent and (2) renunciation of
transcient,
Vedanta-texts try to establish the the enjoyment of the results of work in
knowledge of this Brahman, for such this world and in the next, (8) the six
knowledge alone destroys Nescience and treasures, viz., sama, dama, uparaii, titikshd,
its samddhdna and sraddhd, and (4) an intense
product the manifoldnessi which
desire for liberation.
;
t>IlABtiDDHA iSHAiElATA January
‘knowledge • prescribed by scriptures as knowledge does not lead

find that such
means to liberation mean merely the we have to
us to liberation and hence
sense of Vedic texts as conveyed by the conclude that knowledge prescribed as
sentences or does it mean “the nature a means to liberation is not the mere
of meditation {npasandy^ ? It cannot be sense of the texts as conveyed by the
the first, for experience shows that such sentences but something different^ viz.,
knowledge does not destroy Nescience knowledge as conveyed by the term
and its product, the manifoldness. It ‘meditation’ (updsand). That ‘knowl-
cannot be said here that the texts do edge’ means ‘meditation’ is inferred
not produce true knowledge which from texts like “Knowing about It, one
destroys Nescience so long as the notion should meditate on It” {Brih. 4. 4. 21)
of manifoldness lasts, for it is against “One should meditate on the Self
experience and reason to say that all alone” (Brih, 1. 4. 15); “This Self is
the necessary means of true knowledge to be seen . . . and meditated upon”
are there and yet it is not produced. (Brih. 2. 4. 5); “Having searched out
Nor can itbe said that a little of the the Self, he known It” (Chh. 8. 7. 1),
beginningless Nescience is still left where the word ‘knows’ of the
behind even after knowledge originates Chhdndo^ya text also is to be taken in
from the sense of the texts, due to the sense of meditation prescribed by
which the wrong notion of manifoldncss the other texts, since the purport of
persists; for this wrong notion also is the different Sakhas of the Vedas is
false and is automatically destroyed one. Scriptures also directly uphold

when knowledge dawns. Moreover, this view in the following texts where
such a position wôuld mean that the we find the two words ‘knowing’ and
wrong notion would continue to exist ‘meditation’ interchanged in the intro-
indefinitely since knowledge does not ductory and concluding portions
destroy it, and there is nothing else “One should meditate on mind as
but knowledge that can do it. In other Brahman” (Chh. 3. 18. 1) which topic
words there will be no liberation. It ends thus, “He who knows this” etc.
is equally meaningless to say that knowl- (Chh. 3. 18. 8). See also Brih. 1. 4. 7
edge isproduced by the sense of the and the topic in Chh. 4. 1. 4-5 which
texts, which destroys Nescience, but the ends in 4. 2. 2.
manifoldness continues to exist though Meditation again is a constant
it has no longer the effect of binding
remembrance of the object meditated
the soul ; for to say that Nescience, the upon like a continuous stream of oil.
root of manifoldness, is destroyed and Texts like, “When constant remembr-
yet the manifoldness continues to be ance has been attained all knots (bond^
experienced is ridiculous.It is not ages) are rent asunder” (Chh. 7. 26. 2),
also possible that knowledge originates prescribe this constant remembrance as
after destroying Nescience, for the latter
a means to liberation. This form of
is and therefore powerful,
beginningless
and cannot possibly be destroyed by an
‘In the treatment of a subject the topic
antagonistic notion of unity which has introduced should be referred to again in
been comparatively of less duration and the concluding portion, otherwise the treat-
ment becomes defective. Since we find thew
is, therefore, weaker.
words interchanged in these portions in
In whatsoever way we may argue, if scriptures which are free from all defects,
knowledge means the sense of Vedic we have to conclude that the two words
^knowing’ and ‘meditation’ mean the same
texts as conveyed by the sentences, we
thing.
:
1988 SRI-BHASHYA 47
remembering is as good as seeing. **Knowing him alone one goes beyond

«<When that Supreme Person is seen all death^^ (Svet. 3. 8) ; “There is no other
the knots of the heart are rent asunder” way out” (Svet. 6. 15); “Neither by
(Mu. 2. 2. 8). The text, *‘The Self the Vedas nor by austerity, nor by
—
should be seen to be heard of, reflected gifts, nor by sacrifice can I be seen as
on, and meditated upon” (Brih. 2. 4. 5) thou hast But by single-
seen Me.
also shows that meditation is as good minded devotion I may in this Form
as seeing. Remembrance when exalted be known,” etc. (Gifd 11. 58-54). See
assumes the same form as seeing or also 8. 22. For such constant remem-
direct perception. About such constant brance sacrifices, etc., are means. Vide
remembrance or direct perception which Sutra 3. 4. 2G. This constant remem-
is prescribed as a means to liberation brance, which is the same as knowing,
scriptures further say “This Self is not : practised throughout life, is the only
realized by the study of the Vedas, nor means to the realization of Brahman
by the nor by much hearing
intellect, and all duties prescribed for the various
of scriptureswhomsoever this Self
; stages of life (dshramns) have to be
desires, by him is this Self realized, observed only for the origination of this
unto him this Self reveals Itself” (Mu. knowledge. The Sutrakara also refers
8. 2. 8). So hearing, reasoning, etc., to this in Sutras 4. 1. 12, 16 and 8. 4.
do not lead to the realization of the 13. Scriptures also say, “He who
Self, but it is realized by him alone who knows both vidijd (knowledge) and
is desired by the Self. The extremely avidyd (non-knowledge), he having
beloved is desired. He who extremely conquered death by avidyd attains
loves this Self is loved by the Self. So immortality through vidyiV^ (Is. 11).
that this beloved may realize the Self, By avidyd here is meant that which
the LfOrd Himself helps him : “Those is different from vidyd i.r., duties
who are constantly attached to Me and prescribed for the various stages of
worship Me with devotion — I give that life. By this all previous sins (death)
direction to their mind by which they which obstruct the origination of
come to Me” ((litd 10. 10). See also
knowledge are destroyed. “By the
7. 17. Therefore, wc conclude that he
performance of duty sins are destroy-
to whom this constant remembrance
ed.” Thus the knowledge which is the
which is exalted to the height of direct
means to the attainment of Brahman
perception is dear, because the object
depends on the due performance of the
of remembrance is dear, he is
that
loved by the Self and by him the Self works prescribed for the various stages
is realized. This kind of constant of life. Hence an inquiry into wwk

remembrance is called hhakti^ for bhakti forms an essential pre-requisite of the
means devout worship. That is why iiKiuiry into Brahman and the position
Sruti and Smriti texts say thus of the Advaitin is not tenable.
NOTES AND COMMENTS
IN THIS NUMBER the Veda a pen-picture of the spiritual
life and ideal as depicted in the Vedic
The Prabuddha Bharata enters the
literature. A Critical Study of the
forty-third year of its existence with
Advaita Conception of Illusory Causa-
the dawn of this New Year. On this
tion by Prof. Ashokanath Shastri,
auspicious occasion we offer our cordial
Vedantatirtha, M.A., P.R.S., contains
greetings to our readers, sympathizers
a lucid exposition of the Advaita theory
and all those who have obliged us by
of Maya and a criticism of the attitude
ungrudging help and co-operation.
their
of the Sankhya school to it. In The
Today the world is passing through a Aspirations of Young Japan Prof. E. E.
rapid revolution of ideas and ideals.
Speight, formerly of the Imperial Uni-
The modem civilization, in spite of its
versity, Tokyo, and lately of the
manifold sparkling achievements in the
Osmania University, Hyderabad, India,
various spheres of thought, has utterly
has delineated from his personal experi-
failed to satisfy the crying spiritual
ence and knowledge the idealistic
demands of humanity. Various re-
dreams of the young generation of
actionary forces are at work to demolish
modern Japan. Mr. Anil Kumar
even the very foundation of the socio-
Sarkar, M.A., (Gold Medalist), fellow
religious life of the East and the West.
of the Amalner Indian Institute of
The best minds are making high-soul ed Philosophy, has discussed in his article
efforts to counteract the influence of
on The Philosophy of Bergson the
these evil forces and to usher in a better
varied criticisms with regard to Henri
state of affairs in the world. Prabvddha
Bergson^s theory of creative evolution
Bharata has also spared no pains to
and pointed out the logic and essential
contribute its humble quota of service
features of his philosophical thouglil-
to this noble undertaking. May it
In The Cottagest of Cottage Industric'<
continue to do the same in the time to
Prof.K. S. Srikantan, M.A., F.R.E.S.
come for the realization of the cherished
(London), of the Madura College, has
ideal of universal peace and brother-
put forward a strong plea for the
hood.
introduction of hand-spinning and hand-
In the Editorial we have discussed weaving in India on a large scale to
the characteristics and the baneful tackle the economic problems of the
effects of the civilization of today and country. Swami Vires warananda’s Sri-
suggested ways and means to save it Bhashya is an English edition of the

from the impending catastrophe. De- Brahmasutras, which contains text and
votion to Spiritual Practice by Swami word for word rendering and running
Saradananda, one of the Sannyasin translation as well as annotations based
disciples of Sri Ramakrishna, shows on the interpretation of Ramanuja. Wr
how the various paths lead ultimately hope to publish this forthcoming work
to the same Truth. Mr. S. V. Venkates- of the Swami who is a monk of the
wara, M.A., Professor of Indian History, R. K. Order, piece by piece in the
Presidency College, Madras, has given columns of this journal for the benefit
in his Pilgrim^s Progress in the Land of of our readers.
im NOTES ANO COMMENTS 49
INDO-CHINESE CULTURAL our superior traditions, teachings,

CONTACTS systems, and customs
have often
assimilated the wild, barbarous in-
Prof. Tan Yun-shan of the Sino-
vaders and made them educated and
Indian Cultural Society, Nanking and cultured, so that our two countries are
Santiniketan, has sent us a copy of the able to survive others and shine per-
address which he delivered some time manently. Such are the great singular
ago on the cultural interchange be- characteristics in the histories of India
tween India and China. Indians have and China only.” In their social rela-
always felt a certain kinship of spirit tions both the peoples prize the same
with the people of China, not only virtues and observe identical moral
because the religion and ethics of India standards. Besides, the teachings of
have found a secure home in that far the sages in the two countries at
eastern land but also for the reason different times have been very similar.
that the civilizations flourishing in
To offer just one instance : “In rela-
these two countries share many things tionships between man and woman,
in common. We reproduce below the Indians observe ‘chastity’ and
portions from the address which point And
prize ‘modesty’. so do the
out the great similarities between the Chinese people.”
two cultures and the active intercourse The cultural interchange between the
between them in the far-off times.
two civilizations began more than two
“Looking over the geography and millennia ago. There is a widely pre-
history of all the nations in the world,’’ valent notion that the cultural contact
says the Professor, “we find there are between China and India developed
not any other two nations that can be Buddhism
only after the influx of into
compared to our two countries. This China and that Buddhism went into
is true from every respect and from China about (>7 A.D. This is erro-
every standard of observation and neous. “We can only say that
judgment.” The two countries offer Buddhism was first formally welcomed
close resemblances as regards geo- by a Chinese Emperor
in Yung-Ping
graphy, climate, productivity of land, tenth year and that the
((>7 A.D.),
and population. The beginnings of cultural interchange betwTon India and
both the civilizations are lost in the China became more intimate and pre-
mists of a remote antiquity. Recent valent after the royal recognition of
archaeological discoveries make it “very Buddhism.” The influx of Buddhism
clear that the ages and facts of the at once became the signal for a vigorous
beginnings of and Chinese
Indian activity along these lines. Numerous
civilizations are somewhat similar to extant Chinese books relate how
each other.” Not only do they date hundreds of Chinese came to India to
from a hoary past, but of all the great learn and Indians went to China to
civilizations the world has witnessed teach.
they alone “have stood up firm and This cultural intercourse, however,
high from the very beginning to the appears to be a one-sided affair. India
present day for thousands of years played the role of a teacher all along,
already. Though our lands have and China was content to be a humble
Dfiany times been trampled down, student. “In China, we can see every-
devastated and usurped by foreign where things and objects of Indian
peoples politically, style or model; but in India we can
economically, yet
-
hardly see anything of Chinese origin.” have appeared more or less in the
The influence of India upon the civi- translated works of Chinese, and
lization in China is “almost inexpres- accordingly affected Chinese life to a
sible in words. From the point of view cojisiderable extent.”
of philosophy, the though! s of Confu- Though China has been content to
ciaiiists and Taoists had been closely be a pupil, she has gratefully done
intermingled with Indian thoughts some service to the Indian culture
since the dynasties of Wei indirectly. “It is that she has taken
A.D.) and Tsiii (L>t35-tlO A.D.); the great care and made much effort to
process of assimilation was gaining preserve, to cherish, to cultivate, and
momentum especially during the Tang to magnify what she has got from India
Dynasty (078-000 A.D.) and in the at different stages.” In recent years
subscciuont age of the ‘Five Dynasties’ the intimate relationship of old has
(?}07-0.>0 A.D.) till there was deve- shrunk or even stopped. There is need
loped in the Sung Dynasty (0(>0-l270 todiuj lor the restoration of the old
A.D.) a new philosophy called ‘Li- contact, so that the tivo cultures may
Hsio’ or New Rationalism. From the icorlc in cu-oj)cration to resist the tide
point of view of literature, the prose of ruthless mutt rialisiu, “If the ulli-
a] id ])oclry of Tsin and Tang Dynasties niate remedy is not sought from culture
and the Records of the [diilosophical it is impossible to cure the eurreiiL
discourses in the Sung and Ming malady and to avoid the future catas-
(1308-1010 A.D.) Dynasties, had a trophe.” The world stands in need of
striking tint and flavoiu of Indian u uew philosophy of life, which India
literature in form and qinJity. Even and Ch.ina alone eaii teach. It is not
the system of Chinese writUii language that the aehievements of the W'estcni
was affected by Indian influence : a li itions in the seii*nees should be thrown
certain Buddhist named îinu-Wen of away, “but that the a[)|)lieati()n of such
the Tang Dynasty forniui ied thirty- seieiiees must be controlled, directed,
six alphabets purely on liie basis of modilied, and adjusted by the hem
Sanskrit words and then created a volent :ind harmonious spirit of Indian
levolution in the ])ronunciaii()n, sounds, and Chinese cultures, so that a new
and rhymes of Chinese v ords. And eiviii/.jLion wîll be brought about tor
artistically China learned iVom India the eâi^^l ueLive benefit and betterment
many methods, such as I lie building of all humanity.” Unhajipily China
of pagodas, the making of statues, and lies today prostrate before the might of
the practice of fresco, etc. As for the ,lap.uivse milituiism. But we have
translation into Chinese of Indian faith in Ihe indomitable spirit of her
classical works, they may be regarded j)cople, and we believe that her culture
as a rare wonder in the v nrld history will survive the present ealamity as it
of civilization, as far as pi ; Tcctioii and has survived many in the course of her
quantity arc concerned. ... In short, long history and that she will rise again
all the learnings, thoughts, systems, with a IK \v life to herald in co-operation
religious practices, social usages, and with India the dawn of a new era iv
popular customs and habits of India the world.

REVIEWS AND NOTICES
THE SCIENCE OF THE SOUL (SRI treat of diTerent subject-matters. In fact
SANKARACUARYA^S BIIASHYA ON THE it is a short summary of the principal argu-
BRAIMA-SUTRAS). By Dewan Bahadur ments of Snnkara in lucid manner. The
K. S. Ramaswamt Sastiit. The Dharma- author has also quoted in full the important
rajya Officcy Swami Naick Street, Chinta- Sniti passages upon which the great Acharya
dripet, Madras. Pp. 207. Price Rs. 1-8. has relied. The book, however, is blemished
by a number of typographical errors, and
The history of orthodox Indian philosophy the want of an index, suitable headings and
for the space of a thousand years and more contents is l:kcly to repel many.
has been a series of foot-notes on the cele-
brated Brahma-Sutras of Vyasa. All the (GOLDEN RESOURCES. By L. V. Nara-
great founders of rcligio-philosophical schools Published by the author, Saiiti-
Rao.
In subsequent times based their tenets on vasnti, Cun' ir. Pp. 207. Price Re. J-4 as.
an interpretation of these aphorisms which The autbcir rails this book a guide to
came to be regarded very early as the most health, wcal’h, and happiness. In it he has
auLhoritativc systematization of the philo-
discussed wl nt he considers to be the various
sophical doctrines of the Upanishads. The
factors co!id icing to them, from vitamins
importance of the numerous commentaries
and astroloriv to concentration and moksha.
on the Sutras to students of Indian philo-
sophy is therefore obvious enough. So far, NO-AfAN'Ii LAND. The Theosophy Com-
however, only the commentaries of Sankara pany Jjd.. .)/, Esplanade Road, Bombay.
and Kamanuja have boon mn<!e available
Pp. 01. Prlrc S as.
in full to the Englisli-rcading public through
though It is a rc ^si’iul of the five articles originally
Iranslalions. But, the translations
have been most efliciently and admirably publislwal in Ihe Anprii Path, February-Junc,
done by the late Dr. Thibaut, yet they ltK17. Tlu* M»tii‘les arc, (1) Beyond Human
rjinnot be easily followed by those who have Horizons, ('.») Divine Incarn.-itions, (3) Gods,
only a nodding actpiaintance with the Indian ITimocs aiifl Men, The Omnipresent spirit,
(4)
I)hilosophieal traditions. For, the main {a) Sjiirils, Embodied and Disembodied.
trend arguments in these commentaries
r»f
is often hid under an overgrowth of dis- THE KAI VANA KALP VTAHU, VOL. IV,
cus,siojis on side-issues and problems which NO. SIH;;KISH\A number.
I, The Gita
have lost their temporary local interest and Press. Gur-dchpur. Pp. 2S0. Price Inland
vvhicli strike the modern reader as quite Us. ? iS as. Foreign 5s.
meaningless and often wholly fantastic.
The sprei:*! uumbers of the Kalyana Kal-
Nor are these discussions necessary for an
palaru are always a treat to readers. This
intelligent grasp of the c.mimc'ntator’s
is no ex(< 'I ion. Ilereiti more than sixty
standpoint and the arguments in support of
informative irliclcs on the different aspects
it. For this reason simplilication of some
of
of the and philosophy of Kri.shna have
life
these commentaries has appeared in
English been colleclvd fro!n the pens of distinguished
as well ns in some of the Indian
vernaculars for the benefit of modern stu- writers. TI;e issue is also profusely illus-
dents who do not want to get lost in the trated. We are sure it will make a wide
elaborate discussions in the originals. In appeal and ^timiilatc the religious cotiseious-
the present work Dewan Bahadur K. S. iiess (d the people in general.
Ramaswami Sastri attempted a
has ably
similar task with regard to the eoinmenfary
.\GNIH(V«'KA. By Satya Prakash, D.Sc.
of Sankara for English
readers. He has Puhlishi'd Tv the Secretary, The Sarvadeshika
presented the Bhnshya in simple, direct, and
Arya Prafinidhi Sabha, Delhi. Pp. 198.
argumentative manner without adverting to
Price Rs. 'd S as.
the various cross-currents
of deflecting dis-
cussions. He has split up the arguments In IhLs b 'ok the author has made a study
according to the separate of the aaeient practice of fumigation
adhikaranas which
:
59 PRABUDDHA BHAHATA January
(Yajna) from the chemical standpoint. He THE GOSPEL OF THE GITA. By Dewam
has not only described in detail the process Bahadur K. S. Ramaswami Shastri. Pp, 54.
of Agnihotra but has shown by means of Price S as.
the chemical analysis of the ingredients used This
brochure contains a beautiful
in it that this practice of the ancient Aryans summary of the different chapters *of the
is healthy and hygienic. Gita, designed for young students.
NEWS AND REPORTS

Sm JAGADISH CHANDRA BOSE remarkable for their delicate expressions
The death Chandra Bose
of Sir Jagadish and flights of imagination.
on the 23rd of November last has been It is interesting to recall here that Swami
deeply mourned by the nation as well as Vivekananda met him in Paris in 1900 and
by the whole of the scientific world. It has blessed the young scientist when the latter
also been felt as a personal loss by us. He stood alone to represent India at the Inter-
was long closely associated with the Advaita national Congress of Physicists there. This
Ashrama, Mayavati, Himalayas. For a is what Vivekananda wrote in a letter
number of years both he and Lady Bose “Here in Paris have assembled the great of
used to visit the Ashrama almost annually every land, each to proclaim the glory of
and to stay here during the summer months. his country. Savants will be acclaimed
The members of the Ashrama were drawn here, and its reverberation will glorify their
to them by their easy and natural manners,
countries. Among these peerless men
and they often used to watch with great gathered from all parts of the world, where
is thy representative, 0 thou the country
interest Dr. Bose’s demonstration of the
fascinating story of a plant’s life.
of my birth? Out of this vast asseinbly
It be supcrfiuoiis to recount his
will
a young man stood for thee, one of thy
achievements here. His remarkable anti- heroic sons, whose words have electrified
cipations of the principles wireless

the audience, and will thrill all his country-
of
telegraphy and his great discoveries of the men. Blessed be this heroic son ; and
lifelike responses of plants and inorganic blessed be his devoted and peerless helpmate
matter to outside stimuli are schoolboy who stands by him ahvays.”

knowledge in India today. The doyen Sir Jagadish
Chandra Bose is one amonij
among the Indian scientists, he was the the few names by which the India of today
is known to the outside world. His figure
first Indian to win international reputation
by original work in the field of experimental will occupy an important place in the
science. history of India’s bursting forth into new
Natufe had endowed him richly. He life and activity.
possessed not only the clear intellect of a May Lord grant peace to his soul!
scientist and the imagination of a poet but
also the artist’s gift of felicitous expression SWAMI VIVEKANANDA’S BIRTHDAY
and the heart of a patriot. His Bengali The birthday of Swami Vivekananda falls
writings, though scanty in amount, are this year on the 22nd of January.
; —
PRABUDDHA BHARATA
vOl. xuii •
FEBRUARY, 1938 No. 2
sTTJra snt?i 1”
“Arise ! Awake ! And stop not till the Goal* is reached*'*
THANKSGIVING
By Dn. Taraknath Das, M.A., Ph.D.
My thanks to the Almighty,

for the blessings of our lives.
Life is vast and un-ending,

with its infinite potentiality.
At times, life* seems to be tt*rrible and painful.

It is full of trials of a great snare.
Yet, life is grand and beautiful.
*
It is rich beyond description
and glorious with varieties of experience.
Life is immense and unexplainable.

It is the substance of our universe.
Life is eternal and immortal.
It is the Inlinitc Spirit, in its finite expression.
My life is the play of the Unbounded,

in self-imposed bondage.
I —the ever-frec, now in bondage,
Freedom, liberation
striving for endless
thank Thee, my God,
Thou, God of Freedom and Fearlessness,
God of Love and Peace,
God of eternal Existence-Intelligence and Bliss,
God of all the sources of Life,
for the blessings of our limitless lives,
THE PROBLEM OF MASS EDUCATION IN INDIA
By the Editor
I bated so as to make them fit to realize

the magnitude of their responsibility and
It is the common experience of all
share in the corporate activities of the
that a national movement, however well
country. But it is to be regretted that
•consolidated, becomes more often than
no such serious attempt has hitherto
not an isolated phenomenon in the
been made cither by the government or
corporate life of the people when it fails
by those who look upon themselves as
to respond to the needs and aspirations
the responsible custodians of the physi-
of the country as a whole. Every noble
cal, intellectual and sj)iritual interests
undertaking for national well-being must
of the people at large. These dumb mil-
draw its sustaining sap from the intelli-
whose labour and have contri-
lions life
gent co-operation of the people who are
buted to the affluence of the pampered
the dynamic centre of a national organ-
aristocracy of the land, have, by a mys-
ism. In India the danger and folly of
terious combination of circumstances,
an attempt to start and guide a national
been reduced almost to the level of
movement without the requisite moral
brutes and forced to lead a life of utter
support of the populace have not been intellectual stagnation in their own
realized a day too soon. And it is a
homes. Their existence is a weary
hopeful sign of the times that the leaders endless round of mechanical driulgcry
of the country have made it an integral unrelieved by a spark of intelligence or
part of their national programme to higher graces of life. They have evd
admit the mute millions to the privileges been made to serve as footstools to the
which had so long been the monopoly of
persons in authority and ultimately
a handful of men. But it must be borne knocked down when they liavc demaned
in mind that the support of these a fullilnnait of their legitimate claim to
inarticulate masses who have not the the rights and privileges. They are
adequate intellectual equipment to assess always the sacrilice — the innocenl vic-
the true worth of a sacred cause or have tims of economic exploitation, polili<’al
not developed sufficient civic conscious- camouflage and social tyranny. No-
ness owing to a sheer want of education where in the world the masses are so
is also fraught with grave dangers. For, indigent and ill-fed, so illiterate and
very often it ends, as it has done in helpless as in India. And it is not for
many other countries, in social disrup- naught that Sir Daniel Hamilton indig-
tion and political cataclysm of a nature nantly remarked, “If Britain has to
that serves eventually to defeat the Rome had
leave India as suddenly as
purpose for which such blind forces are to leave England shall
Britain, then
pressed into service. It is therefore a leave behind a country minus education,
matter of supreme importance that, minus sanitation and minus money.”
though the hearty co-operation of the
Indeed it is the woeful want of educa-
masses is a desideratum in any such tion of the Indian masses that lies at
collective movement, their appalling the root of these hydra-headed evils.
illiteracy must be seriously of mciss education should

first conoi^ The problem
198S THfi PROBLEM OF MASS EDtrCAtlOM IN INDIA b5
be taken up and tackled in right earnest vigorous efforts are being made to raise
at an early date, so that their intellec- the masses to a recognizable status of
tual vision might be unsealed to the literacy.
multiple malignant forces that are at Wu Te-chen, the quondam Mayor of
work to emasculate them and drain Sanghai, while addressing the members
them* dry of all their resources. Need- of the Sanghai International Educa-
less to say the .support of the people tional Association in March, 1937,
to any constructive national movement
made a few significant observations.
becomes spontaneous and effective only He said, “The fundamental force which
when it is the outcome of an intelligent
is responsible for the advancement of a
apprehension of their actual position in
nation and for the development of its
the country.
culture is knowledge. The height of
The recent statement of Dr. Frank the level of know'ledge may safely be
Lauback, a member of the World Liter-
taken as a gauge indicating the pro-
acy Committee of New York, who
gress or decline of culture, as well as
visited India some time back, discloses
the gain or loss in potentiality, in any
startling figures of the illiteracy of the
country. With reference to historical
world and of India in particular.
evolution education is therefore not
Aecordiiig to him sixty-tw’o per cent, of
merely the initial step towards the
the world’s population cannot read or
establisbment of a nation but is also
write, and out of these billion illiter-
the world nearly

the starting point of human progress.”
ates ill two-thirds
These words must be an eye-opener to
inhabit the continent of Asia, and the
those Indians who are trying to shape
remainder live in Africa, South America
and guide the destiny of their mother-
and the Pacitio Islands. And so far as
India is concerned, ninety-two per cent,
land. What with the callous indiffer-
of her people are

ence to the hard lot of the grovelling
stiJl without the ele-
mentary knowledge masses and what with the absence of
of the three R’s.
The world figures of the progress any legislation for free compulsory
of
literacy between 1921-19dl show an
education, illiteracy in India has as-
in-
crease of four per cent., whereas India’s sumed serious proportions. While the
shining lights of the country are busy
progress during the same period was
increasing the number of colleges and
not even one per cent. He therefore
concludes that at the present rate of spending huge sums for the mainten-
progress would take India not less
it ance of efficiency in the universities,
than 12(X) years to liquidate mass illi- the dumb masses who form the bulk
teracy. The figures, though disconcert- of the Indian population and have not
ing, are revelatory of our actual position even the wherewithal to make the two
in the educational world. What is more ends meet, have been thrown in the
regrettable is that every year a large cold shade of neglect with the result
number of primary schools is being that, as Dr. Tagore has aptly remark-
closed down or discontinued for want ed, a two-storeyed structure has been
of funds and that no constructive created without a staircase to connect
scheme has hitherto been formulated to the two floors. Verily, the educational
cope with the appalling of India looks today like a
educational edifice
backwardness of the Indian masses, pyramid built with its apex turned
while in the upside-down.
countries outside India
56 *
PRABUDDHA BHARATA February
II - .
their own homes, their parents, and
their sisters, their very wives, and
The sad spectacle of a giant race
brought discontent into every family
dying of starvation in its village homes,
so far as its baneful influences have
vegetating in the filthy atmosphere of reached. It has destroyed their facul-
a caste-ridden society, clinging to a
ties of artistic imagination which in
myriad superstitions born of ignorance, ancient days unfolded to their vision
and sinking rapidly into a life of hope- the glimpses of the Unseen Beauty in
,less inactivity, cannot but evoke a the image of which the artist would
sympathetic response in every patrio- mould his thoughts.” In fact the Indian
tic soul. Prompt educational measures mind has been fed from the begin-
must be adopted to equip the people ning on foreign knowledge and ideas
with adequate means to earn their and has become exactly like a waif
living and to fight the dark forces brought up in the house of a stranger.
that are eating into their vitals. But The education of the people has
the education the country needs is not therefore to be not only Jiatiunul but
the type of education which is being also It must hold up
imparted to the Indians today under Indian ideals of devotion, wisdom, and
the British imperialism. The English morality, and must be permeated by
education as now given is for the the Indian religious spirit, so that it
Indian mind ‘a kind of food which con- may meet the national tempeniincnt
tains only one particular ingredient and at. every point and develop a balanced
even that not fresh, but dried and national character. Education, it must
packed in tins’. ‘‘The education,” be remembered, should not aim at a
says Swami Vivekananda, “which does mere ])assive awareness of dead facts
not help the common masses of people but at an activity directed towards the
to equip themselves for the struggle of world that our efforts are to create. It
life, which does not bring out strength must open our eyes to the shining vision
of character, a spirit of philanthropy, of the society that is to be, of llic
and the courage of a. lion, is it worth triumj)hs that our thoughts will achieve
the name ? Real education is that in the time to come. Jn îct in every
which enables one to stand on one’s scheme of education there should he
legs. The education that you are re- adcffuatc facilities for stimulating the
ceiving in schools and colleges is only s])iritual instincts of the boys .and girls.
making you a race of dispeptics. You Sister Nivedita strikes the keynote of
are working like machines merely, and an ideal national education when fjhe
living a jelly-fish existence.” No truer says', “If all the people talk the same
words have been so boldly uttered. language, learn to express themselves
Indeed the present system of educa- in the same way, to feed their rcaliza-
tion is not only making us mere auto- tituiupon the same ideas, if all are
matons but is sweeping us off from the trained and cejuipped to respond in the
moorings of our cultural life. To quote same way to the same forces, then our
Sir George Birdwood, “It has destroy- unity will stand self-demonstrated,
ed in Indians the love of their own unflinching, and then wc shall have
literature, their delight in their own acquired national solidarity and power
arts, and worst of all, their repose in of prompt and intelligent action.” The
their own traditional and national benefit accruing from such an education
religion. It has disgusted them with based on the bed-rock of national ideal-
1938 THE PROBLEM OF MASS EDUCATION IN INDIA 57
isin can hardly be over-estimated. To- to teach and all that infinite
each
day one cannot read without emotion power them, that they are
resides in
and pride the inspiring lines in the sharers of Immortal Bliss. He wanted
La Petrie, a text book of France, where heroic bands of youngmen to go out
it has been boldly proclaimed that from village to village with the
‘the tJiirty-seven million inhabitants of message of love and toleration, equality
France constitute the French family. and brotherhood and implant in the
They have the same history, the same minds of Die people an unshakable con-
joys, the same hopes. They sorrow viction of the greatness of their life
over the humiliation of their common and culture ajul awaken them to the
fatherland and take pride in her pros- eoiiscioiisness of their glorious destiny.
perity, they share her fortune, good or

Indeed there nothing more Ill
bad.’ is
powerful than a national and man- But along witli the unfolding of this
making education. spiritual idealism before the people,
Mahatma Gandhi also opines that there must be a eonsolidated effort to
unless the development of the mind impart secular education to the masses,
and the body goes hand in hand with 150 ^ Kduealion must not be limited to
( .
a eorrespondirjg av/akening of tlê soul, Die knowledge of the s[)iritual truths

the former would prove to be
alone alone, but must be eoniprehensive
a ])oor lop-sided affair. The baneful •nougli to embrace all aspects of
effects of the absence of proper co- human culture, secular and spiritual.
ordination and harmony among the Ill the last educational conference held
various faculties of body, mind and at ^Ya^dha under the auspices of the
soul arc obvious. As religion is the Silver .Tubilee of the Marwadi Siksha
very breath of India’s national being, >dandal, many distinguished education-
the training to be rendered effective ists assembled from different parts of
must appeal to the spiritual instincts India and placed llieir weighty sugges-
of the people. They must be made to tions before the congregation They
think that they are potentially as lent . bnost unaninnms support to the
great as the most pow'crful in the educational seheine of Mahatma Gandhi,
world and that an infinite capacity for the guiding spirit of the conference, who
action is lying dormant in them. Be- advocated therein a free and compul-
sides, the eternal grand idea of the sory education for seven years on a
spiritual oneness of all must be brought nation-wide scale tiirongdi the mother-
home to their minds, for this is the longue. Tlie pregnant words of Mahat-
only principle that would enable them ma ji deserve more than a passing
to get over the deadening psychology notice. He pertinently observed that
of inferiority
complex, and this is the present system of education does
the dominant idea that must stand- as not meet the requirements of the
the background of all our teachings country in any shajie or form. English,
and schemes for imparting education to having been made the medium of ins-
the masses. Swami Vivekananda ex- truction in all the higlior branches of
horted his to go over from
disciples h'arning, has created a permanent bar
village to village,
from one part of the between Die highly educated few and
country to another, the uneducated many. It has pre-
and preach the
inspiring message
of fearlessness to all, vented knowledge from percolating to
rom the Brahmin This excessive importance
to the ChandaL and the masses.
2
58 PRABUDDHA BHARATA February
given to English has cast upon the edu- danger of a slavish imitation of the
cated class a burden which has maimed Western method of costly education and
them mentally for life and made them therefore made the following significant
strangers in their own land. Absence remarks in the Wardha Conference by
of vocational training has made the way of a note of warning, “We have
educated class almost unfit for produc- to make them (the boys and girls) true
tivework and harmed them physically. representatives of our culture and civi-
For the all-round development of boys lization, of the true genius of our
and girls all training should, as far as nation. Wc cannot do so otherwise
possible, be given through a profit- than by giving them a course of self-
yielding vocation. In other words, supporting primary education. Europe

vocations should serve a double pur- is no example for us. It plans its pro-
pose —to enable the pupil to pay for his grammes in terms of violence because
tuition through the products of his it believes in violence. . . If India has
labour, and at the same time to develop resolved to eschew violence, this system
the whole man or woman in him or her of educationbecomes an integral part
through the vocation learnt at school. go through.
of the discipline she has to
In his opinion a proper and harmo- We are told that England expends
nious combination of all the three millions on education, America also
elements of a man’s personality, viz., does so, but we forget that all that
intellect, body and heart, is required wealth is obtained through exploitation.
for the making of the whole man and They have reduced the art of exploita-
constitutes the true economics of education to a science, and might well give
tion. Supposing, he says, he is set to their boys the costly education they do.
some useful occupation like spinning, We cannot, will not, think in terms of
carpentry, agriculture, etc., for his edu- exploitation, and wc have no alternative
cation and in that connection is given but this plan of education which is
a thorough comprehensive knowledge based on non-violence.”

relating to the theory of the various
operations that he is to perform and IV
the use and construction of the tools It must be borne in mind that ///<
that he would be wielding. He would purpose of education is not merely to

not only develop a fine, healthy body manufacture haytds of xveavers, car-
but also a sound, vigorous intellect that penters or mechanics. All our hiflh-
is not merely academic but is firmly souled efforts and elaborate schemes far
rooted in, and is tested from day to educating the masses uill end in fiasc'
day by, experience. His intellectual if, alona zvith scientific or technical
education would include a knowledge education, the people are not taught the
of mathematics
and various sciences profound truths of reliiiion and their
that are useful for an intelligent and glorious czdtural tradition. That
efficient exercise of his avocation. If Western science must be pressed into
to this is added literature by way of service for the discovery of new

recreation, it would give him a perfect avenues to production can hardly be
well-balanced, all-round education in gainsaid but at the same time the
;
which the intellect, the body and the masses must be admitted to the know-
spirit have all full play and develop ledge that has so long been considered
together into a natural harmonious to be the monopoly of the higher classes,
whole. Mahatmaji is fully alive to the in order that the people may gain back
1988 THE PROBLEM OF MASS EDUCATION IN INDIA 59
their lost individuality, stand on their considerations and should be governed

own legs and march forward on the path by a spirit of undying love and sympathy
of progress as a self-conscious unit of for all, and should open out multiple
our corporate life. “The ideas,” says avenues before the country to enable the
Swami Vivekananda, “must be taught rich and the poor, the high and the low
in the language of the people; at the to share alike in the immortal blessings
same 'time Sanskrit education must go of a true man-making education. There
on along with it, because the very sound is no time to lose. The seething mass
of Sanskrit words gives a prestige and of humanity kept under the fetters of
a power and a strength to the race . . .
ignorance and tyrannized through vast
The only way to bring about the levelling scores of centuries would no longer brook
of castes is to appropriate the culture, this unseemly and intolerable state of
the education which is the strength of The only way
affairs. to properly uti-
the higher castes. That done, you have lize and guide these poAverful forces to
is
whjit you want.” Indeed what is need- train their intellect and heart and there-
ed is to kindle their aspiration for a
by make them fit to take an intelligent
higher idealism and to fillip their
interest in every constructive scheme of
dormant energies into activity through
national improvement.
a well-balanced scheme of practical
The New India, as Swami Viveka-
education.
nanda has truly prophesied, shall rise
All education to be rendered effective
not from palaces or mansions, but from
and must be imparted in an
useful
the peasant’s cottage, grasping the
atmosphere of love and sympathy to all
plough, out of the huts of the fisherman,
irrespective of caste, creed or colour.
the cobbler and the sweeper, from the
Any insidious attempt to communalize
grocer’s shop, from beside the oven of
tlie Alma Mater is to be nipped in the
the fritter-seller, from the factory, from
bud through the determined and con-
the marts and markets. The New India
certed action of those Avho have really
shall emerge from the giovcs and
the interests of the country at heart.
forests, from the hills and mountains.
The communal virus that has of late
Already the signs of a new' awakening
been injected into the life-blood of the
are discernible on the horizon of Indian
national organism has already begun to
life. Tlie purple dawui has cast its love-
])roduce its demoralizing effect on the
collective life of the jicople.
ly hue all ovi r the land. The rays have
In fact the
penetrated into the humble huts and
well-being of the land demands that the
cottages of the people and have madden-
sacred sanctuary of learning must ever
ed them with the vision of a sunny
remain free from all these petty-minded
cloudless sky. It is time that the guar-
caste or communal considerations. The
invidious distinction between the high dian angels of India broke their hypnotic
and the low, the rich and the poor, as spell and came out from the hothouse
is witnessed in the socio-economic life atmos})herc of their arrogant exclusivism
of the people, and suicidal isolation to welcome the
has alienated a huge sec-
tion of the Indian population from the rising dawn. What is needed at this
higher classes and has been responsible psychological hour is not mere pious
in no small measure for their easy con- platitudes or political shibboleths but
version to other proselytizing faiths. immediate practical steps to educate the
The educational system of the land must voiceless millions of the land, to stimu-
therefore stand far above these sordid late and guide their aspirations and
m PRABUDDHA BHARATA February
energies to proper channels and thereby India clothed in the aureole of her
to realize the golden dream of a united pristine glory.
GOSPEL OF SRI RAMAKRISHNA

was Sunday, the 9th of April,
It love Him. Nothing can be had
1882. Sri Ramakrishna had come to the without yearning ; continuous asso-
house of Prankrishna Mukherji at ciation with holy men makes the heart
Shyampukur in Calcutta. He was seated long for God, just as the mind is flurried
on the first floor surrounded by a group with anxiety when a member of the
of devotees and invited persons. The family falls sick, and continually thinks
Master was talking of the Lord and the how the sick can recover. Again, one
lordly qualities : has to yearn like the man who has
This world is a manifestation of Ilis lost his employment and is hunting
lordliness. But everybody becomes from oflice to office for another. If
fascinated by the revelation of power, he is told by any olfice that there is
and docs not look for Him wliose lordli- no vacancy for him, he returns the next
ness it is. Every one runs after the day and asks if there is any that day.
enjoyment of gold and lust, but gets There is another remedy — praying with
more of pain and distjuiet. The world fervour. He is our near one. One
is like the deep of Visalokshi; there is should pray to Him, “Show Thy«elf un-
no escape for the boat wliieh once gets to me. Thi)u must. Why hast Thou
into it. It is lilic the thorns of the ercated me then The Sikh visitors
Senkul shrub; no sooner you get rid of remarked that the Lord is merciful. I
one than you are entaiigled in another. rejdied to them, “Why should I call
It is difficult to come out of a labyrinth Him merciful?” He has created us.
once you have entered it. Man gets Is there anything, therefore, to woinhr
scorched and burnt, as it were. at if He does good to us? Parents
A devoteeWhat’s the remedy now ?
: must look after their children. What
Sri Rfintakrishiid The remedy is : mercy is there in it? He can’t help
association with holy men, and prayer. doing it so we must enforce our prayers
;
There is no cure for the disease until with demands. He is our Mother and
you visit the medical man. It is not our Father. If the sou gives up food,
enough to be in holy company for a the parents portion out his share even
day; it is necessary always, for the dis- three years in advance. And again
ease is chronic. Further, one cannot when the child persistently demands
have any knowledge of pulse beats un- money from the mother in piteous tones,
less one associates with a medical man; she rather gets annoyed and gives it a
one has to move about with him. Only couple of coins.
then can one know which beats indicate There is another good that accrues
the preponderance of phlegm aiid which from holy company, namely, the dis-
of bile. crimination between the real and the
The devotee : What’s the benefit of unreal. The real is the eternal, i.c.»
holy company? God. The unreal is that which is
Sri Rmnnkrishna : It creates an evanescent. One should discriminate
attachment for God ; one comes to between the two when the mind runs
:
l98d GOSPfiL OF SRI RAMAKRISHNA Gl
after fleeting things. The mahout strikes who conquers passions becomes great.
the elephant with the goad, whenever What cannot one who has conquered
the latter holds out his trunk to reach passions achieve ? Such a one can
the banana plants which belong to even realize God through His grace.
another. Again, look at the other side. Lust is
A , visitor : Why, sir, do sinful pro- sustaining His creative sport.
pensities arise? There is need for the wicked too. One
Sri Rnmakrishna : His world con- Golak Chaudhury was sent to a manor
tains all kinds of things. He has where the tenants had become refrîc-
created the good as well as the wicked. tory. The renters began to tremble at
He is the inspirer of both the good and his name -so stern was his government.
the evil tendencies. Everything has its need. Sita once said
The visitor : Wc have then no rcs- to Rama, “Rama, it would have been
])onsibiIity wc commit sins.
if good if all the dwellings at Ayodhya
Sri Rnmakrishna God has ordained : were stately mansions. I find many of
that sin should have its wages. If you them old and in ruins.” Rama replied,
take chillies, won’t they taste hot? “If all the buildings wi.re so and in
Sejo Babu* vras given gvcatly to self- order, what would the masons do?”
indulgence in his prime of life; so he (Laughter of all present.) God has
fell a victim to various kinds of ailments created all kinds of things —lie has
at the time of death. All this cannot created good trees, bad trees, and even
he clearly felt in early life. They stack parasites. There are good and bad ones
a great quani ity of Sundari wood in the among animals too — tigers, lions,
Kali Tenijdc for cooking the offerings snakes, and others.

to the Deity. Those damp fuels burn The visitor : Can one who lives in
well at first. One. can hardly know then the world realize God?
that there is water inside. When the Sri RnmakrishnaMost certainly. :
fuel almost burnt up all the water

is But, as have just now said, one has
I
comes out at he end with a hissing I to associate with holy men and to pray
noise jmd })uts out tin; fire. It is neces- without ceasing. One has to weep in
sary, therefore, to beware of lust, anger, Ills presence. He is seen when all the
greed, etc. .lust see how Hanuman dirt of the mind is washed away. The
burnt Lanka in anger, and later recalled mind is, as it were, an iron needle
that Sita wâs staying in the Asoka covered with mud. God is the magnet.
forest. He then felt worried lest any- Unless the mud is removed the needle
tliing should have happened to her. will nut unite with the magnet. Con-
The lusitor Why then has God stant wtei)ing washes away the mind
created the wicked ? covering the needle. The mud covering
Sri Rnmakrishna His wish, : It’s all the needle stands for lust, anger, greed,
His sport. There are both knowledge sinful desires, and worldly instincts.
and ignorance in His creation. There is As soon as the mud gets washed away,
need for darkness too, for darkness sets the magnet draws the needle. That
off the grandeur of light
all the more. is to say, one will sec God. One can
Dust, anger, and greed are indeed evil. realize Him when the mind has been
Why then has He created them? It is purified. What can quinine do when
because He will make men great. One the fever is raging and the body is
*
Mathura Nath Biswas,
full of infection? Why should it not
the son-in-iaw
of Kani Uashmani. be possible in the world? These are
8
:
PftABtJDDHA BHARATA February
the means —association with holy men, the teaching of the Guru. How can
prayer with tears, and occasional retreat we find out one?
to lonely spots. If they don’t put a Sri Ramakrishna : Any one and
hedge round a seedling on the footpath, every one cannot be a Guru. Big logs
goats and cattle may destroy it. float of themselves and can also carry
The visitor : Will they, too, who live many on them. But if one
animals
in the world find Him? rideson a small piece of wood, both the
Sri Ramakrishna : Everybody will wood and the rider are drowned. So
attain salvation. But, then, one should God comes down to earth from time
follow the counsel of the Guru to time for the instruction of men.
(teacher). If one strays into a crooked The Existence-Knowlcdge-Bliss is the
path, one will have difficulty in find- Guru.
ing the way back; and salvation will What is knowledge and who am I?
be delayed. Perhaps one may miss it ‘^God is the doer and not I” is knowl-
in this birth, and one may not attain edge. I am but an
not the agent
it until after many births. Janaka and instrument in So I say,
His hand.
others worked in the world too. They ^‘Mother, I am the machine and Thou
used to work with their mind fixed on art the mover I am the house and
;
God, just as nautch girls dance with Thou art the mistress I am the engine ;
jars on their heads. Have you not seen and Thou art the engineer; I move ai
how the girls in the western provinces Thou makest me move; I do as Thou
walk and talk and laugh while they makest me do; 1 talk as Thou makest
carry pitchers of water on their heads? me talk. Not I, not I; but Thou,
The visitor You have spoken about Thou.”
A PSYCHOLOGICAL ORIENTATION TO THE

CONCEPT OF CULTURE
By Prof. P. S. Naidu, M.A.
I under whose banner so many people
The spirit of our age is at war with arc preparing to take the field?
itself, tearing its body to pieces, and Cultural objects, that is, objects that
heading to, what appears to be, the arc believed to be the expressions of the
final engulfing of civilization. When culture of the individuals or nations
the situation is examined carefully it that have produced them, are diverse
is found that the disaster that threatens in their nature. From the cave draw-
the whole world is due to the conflict ings and the stone implements of pri-
of cultures. Aryan culture is arrayed mitive man, to the pyramids of Egypt
against Semctic, White against Colour- and the Ajanta cave paintings and the
ed, American against Negro, and Aryan Taj Mahal, it is a far cry indeed. Yet
(Brahmin) against Dravidian (non- all these objects are equally represen-
Brahmin). The war of cultures is tative of the respective cultures of their
threatening to assume unmanageable creators. And the Futurist and Impres-
dimensions. What then is this culture sionist drawings tool They represent
1988 ORIENTATION TO THE CONCEPT OF CULTURE
a very significant contem- aspect of things, and between such widely differ-
porary culture. andPhilosophy, art ing aspects of experience as art and
science, language and literature, music knowledge. Moreover there is an impli-
and dance, painting, sculpture and archi- cation that culture can be acquired only
tecture, clothes and ornaments, dwelling by ‘man as a member of society.’ The
placgs and even the food of peoples standard encyclopaidia are not any
(ac(;ording to the opinion of a deceased more illuminating in this matter. The
j)rofcssor who occupied the chair of Knrifclopu’dia of Religion and Ethics
history in the Annamalai University) tells us ‘that the most essential element
are expressions of culture. What is the ill the psychology of culture is that
significance of designating this bewilder- which relates to the intellect and the
ing mass of things by one name ? There will with the accompanying contrast
must be some unity among them justify- between the life of culture and that of
ing the common name. They express activity.* This definition neglects com-
an inner soincthinii of which they are pletely the affective aspect of human
but different products. life which is the sole basis of culture,
Treatises on culture —their number and exalts intellect which plays only a
is legion —arc not very illuminat- subordinate part in cultural life. The
ing. They fail to orient us properly Encifclopwdia of the Social Sciences has
in the vast mass of facts of culture a long article on culture which is full
gathered by painstaking research work- of brilliant suggestions. At times the
ers. Taylor, the great authority on reader feels that he is being taken to
primitive culture, says, ‘‘Culture or the centre of the problem, but at the
civilization, taken in its wide ethno- moment a sudden halt is made,
critical
gra])hic sense, is that complex whole and thereafter there is a sliding down-
which includes knowledge, belief, art, wards. ‘Culture comprises inherited
morals, custom and any other
law, artifacts, goods, technical processes,
capabilities and habits acquired by man ideas, habits and values.’ ‘The real com-
as a member of society.”^ There is ponent units of culture which have
utter confusion here between culture and a considerable degree of prominence,
civilization,- which are utterly different universality and independence are the
organized systems of human activities
‘
Taylor : Primitive Culture. called institutions.’ This article recog-
’
Civilization, as the term is understood in
the West, is the antithesis of culture. There
nizes the need for a psychological
ought to be complete harmony between the analysis of culture, but lacking the
inner culture of an individual or group, and not
proper psychological foundation, it is
the outward form the culture assumes when
it is expressed in a cultural object. True able to come to grips with the problem.
pulture consists in this harmony between the The Nexc English Dictionary defines cul-
inner and the outer aspects of the organiza-
ture as ‘cultivation, tending, cultivating
tion of the
sentiment- values. When such
harmony lacking, or when disharmony is
is
or development of the mind, faculties,
introduced out of set conscious purpose, then manners, improvement or refine-
etc.,
culture ceases to have any meaning. In
Western life, as it is lived today, there is
ment by education and training.’ Apart
complete disharmony between the inner from the suggestion regarding cultiva-
organization of sentiment-values and its out- tion, this definition is the least illuminat-
'vord manifestation. Instead of preaching
the practice of universal love, Western code
of conduct hatred, and puts a
tolerates lion and such civilization is not culture.
:
Civilization is the means of getting on

in
^*^?***?^^ on
diplomacy, statesmanship,
polished behaviour, etc., this world ; true culture is the
means of
which are based
^*Pon a false scale
of values. This is civiliza- getting to the other world.
i
ing of all the definitions given so far. analytic and the Gestalt schools. Of
Our need at present is an orienting these, the former is approaching Horm-
concept, which will reduce to some ism more and more,'* while the latter,
pattern the vast mass of cultural facts good in itself as a discipline in analysis,
and objects, just as a magnetic field will have to find its crowning phase in
reduces to a comprehensible pattern the Professor McDougall ’s system. That

widely and wildly scattered filings accounts for our preference for the
within the field. In the light of a simple Hormic school.
orienting concept we should be able to According to Professor McDougall,
grasp the meaning of cultural objects, the human mind is structured at birth,
and their proper relationships to the but not iniinitcly structured. The
mind that created them. In the zoologi- inhcritcMl structure which exhibits itself
cal world of pre-Darwinian days facts of in certain types or paltcrus of action
evolution were many and varied, but was originally called insthictivc by the
they were puzzling and chaotic. The Professor, but later he gave up the term
simple evolutionary formula, which the instinct for ])r()pens}tij. lie says, “In
genius of Darwin suggested, reduced my earlier efforts to throw light on the
immediately the extensive range of facts nature of man, I attributed instincts to
to order and coherence. We need such the human species. This broad usage
a simple formula which would enable of the word ‘instinct’ has involved me
us to introduce order and system into in endless controversy. In this book I
the apparently chaotic world of cultural have used the word in a stricter sense
objects. Any simple cultural formula and have preferred the good old word
is bound to be psychological, for the ‘propensity’ to designate those factors
very obvious reason that culture is the of our constitution which I formerly
ordering of the mind in its endeavour called ‘instincts’. This concession to
to reach or create a better order of my critics docs not imply any radical
things than that which it finds in the change of view. . . Whatever the
environment. It is proposed in this itamc, the fact of innate structure is
paper to frame the simple psychological indisputable. This native structure is
formula needed for understanding human very simple in the lowest types of
culture in broad outlines. The formula living beings, while, as we ascend
willbe tentative, and will bear modifica- the scale ofbecomes more
life, it
tion and expansion indefinitely. But it complicated, losing a good part of its
will be sound in essentials, and will be rigidity on the perceptive and execu-
a very safe guide for further explora- tive sides. Even in the case of the
tion. humblest of living bcirigs wc can dis-
The formula that we propose to put tinguish between a native ability and a
forward as being most adequate to the native propensity. “A propensity is a
facts, and as being most competent disposition, a functional unit of the
to interpret cultural objects, will be mind’s total organization, and one
it is
gathered from the psychological elements which, when it is excited, generates an
of the Hormic theory of Professor active tendency, a striving, an impulse
McDougall. Behaviourism being ruled
out as the school whose star is weW
on the wane in the psychological *
McDougall : Psycho-analysis and Social
horizon, there remain as serious rivals Psychology.
*
McDougall Energies of Men^ Preface
to the Hormic school only the Psycho- ;
VL
1988 ORIENTATION TO THE -CONCEPT OF CULTURE* 65
or drive towards some goal . . is accompanied by a definite and appre-

The definition of innate ‘ability’ is a ciable feeling. The subjective aspect of
inorC' difficult task. An innate propen- the experience when an innate propen-
sity functions always in conjunction sity is in operation was called emotion
with an innate ability. The ‘fopd-seek- by Professor McDougall in his earlier

ing’^ propensity, for example, functions works. Emotion and instinct were then
in conjunction with the ability to per- considered by. him reciprocal. When his
pfive the which is suitable as
object view was subjected to criticism it under-
food, and with the ability to perform wênt certain fundamental changes. He
the action necessary for securing and says, “I now see there is no sufficient
consuming that object. The propensity ground for regarding a conative part as
by itself is not capable of achieving distinguishable from the emotional or
anything. ‘Ability’, therefore, has two affective part.”** We must, however,

aspects —the perceptive and the execu- recognize that the conative affect
is a
tive. But Professor McDougall says, fundamental aspect of the experience

“This distinction is not an absolute generated by the working of an innate
one. It may well be that every ability propensity.
is both cognitive and motor. The Innate propensities, innate abilities
simplest motor ability functions under and ihc conativc affects are the element-
the guidance of sense-impressions, if ary structures of the animal mind.
only those form the, motor organs them- They are inherited, and constitute the
selves. And every cognitive ability raw material, as it were, of the edifice
seems to have some natural mode of of life. In the lower animals the innate
expression in bodily movement or other structure is very rigid and very little
bodily changes. But we must recognize capable of modification. A particular

that in some abilities the executive or type of wasp will rather die of starva-
motor aspect, in others I he cognitive tion than eat a grass-hopper or spider
asy)cct, greatly predominates.”® Of the when its usual food, the caterpillar, is
innate propensities man has a certain not available, though the former arc
Axed number, seventeen according to c(jually nutritious. Tn the case of man,
our author with ‘a group of very simple on the other hand, the innate structures
propensities subserving bodily needs, are as fluid as the topological structures
such as coughing, sneezing, breathing, studied by the contemporary geometri-
etc.,’ added as the eighteenth. These cian. We have mentioned already that
arc (1) the food-seeking, (2) disgust, (3) the human mind is finitely structured at
sex, (4) fear, (5) curiosity, (0) ])rotcc- birth. The innate propensities represent
tive or parental, (7) gregarious, (8) self- the finite structure. This finitely struc-
assertive, (9) submissive, (10) anger, tured mind is capable of infinite struc-
(11) appeal, (12) constructive, (13) tural modification or organization with
acquisitive, (14.) laughter, (15) comfort, the advancing age and experience of the
(16) rest or sleep and (17) migratory individual. Man commences his organi-
propensities.^ zation by building up his elementary

When a propensity, excited by the propensities round concrete objects or
perceptive ability and linked to certain persons. When, for example, the sex,
mnate executive protective, self-assertive and submissive,
abilities, is at work, it
appeal, acquisitive and comfort pro-
Mc’Dougall : Energies of Men, p. 118.
\^bid, p. 100. Social Psychology (23rd
" McDougall ;
fbid. p. 98.
edition), p. 495.
;
pensitics get organized round a woman, is what McDougall means by character.

the sentiment of (sexual) love is formed The words do not matter.
when the anger and fear propensities Just as the individual mind produces
are organized round a person, the senti- individual culture, so also the group
ment of hatred is generated. In this produces its group culture. In the for-
manner the human mind organizes with- mation group culture, hereditary
of
in itself, from the fundamental propen- factors a very important part.
play
sities, several concrete sentiments. Institutions, social, political and religi-
From the concrete, man proceeds to the ous are the results of group culture.
abstract sentiments, building up patriot- It is a fundamental law of the human
ism, honour, loyalty, etc. These senti- mind that it must express itself in some
ments, just like the fundamental pro- manner or other. Culture, therefore,
pensities which are their elements, arc which is merely the organization of the
often in conflict. This undesirable con- mind in a particular way, must find
flict can be avoided only when the senti- outward expression. The simplest type
ments, concrete and abstract, are ar- of expression is conduct. He who has
ranged according to a permanent scale formed a sentiment will behave in a
of values with a dominant sentiment at particular way with regard to the object
the top, and the others occupying each or person round whom he has built that
its assigned position. Animals are sentiment; and he who has formed abs-
capable of forming, at the highest, only tract sentiments will order his daily con-
concrete sentiments. Man alone is duct in a regular manner; and finally,
capable of forming abstract sentiments he who has built a ])crmanent scale of

and attaching different values to them. sentiments, that is, he who has culture
Hence, in his case alone there arises will have evolved a beautiful type of
the need for an abiding scale of senti- conduct-pattern. With such a person
ment-values. In a well-balanced person first things arc always lirst, and last
there exists such a permanent scale of things last, without any possibility of
values. He or she has organized all the their changing places. Conduct is not
sentiments in such a maiincT that there the only expression of culture. The
is always one dominant sentiment ruling cultural organi'/alion of the human mind
over all the others, and these others finds expression, very often, in new
too do not shift their respective places objecLs and institutions created by the
in the scale of values. Each one has a individual or the group. When culture
fixed place. Yet, while these may be finds expression in tliis manner in an
rearranged under special circumstances, object or objective situation created by
the dominant sentiment is never de- the human mind, then a cultural object
throned. It continues to be the sover- comes into existence.
eign sentiment. This is what we mean To sum up, culture is the culturing
by culture. or cultivation of the human mind. It
Culture consists in organizing and is the process of mental organization

maintaining an abiding scale of senti- wherein the fundamental structure of
ment-values with a dominant sentiment the mind, which is infinitely clastic, is
which is never dethroned. Culturing is built up round objects and persons to

the cultivation of the mind, that is, of start with, then round abstract, but
its fundamental structure, in such a definable ideas; and wherein finally an
manner as to evolve a
permanent scale abiding scale of sentiment-values is
of values. What we have called culture created by the sovereign dominance of

1988 ORIENTATION TO THE CONCEPT OF CULTURE 67
one supreme master sentiment in rela- setting aside all group has
that the
tion to which all other sentiments, con- conserved from the past, an impose
crete and abstract, are arranged in a absolutely new scale of values on the
hierarchical order. A perfect and finish- group. The breech which they attempt
ed culture is one in which the scale of to create between the past culture and
sentiment-values is permanent. As the present is very wide, but their
human culture can never reach perfec- attempts never succeed. For the time
tion, we can speak only of a compara- being, it is true, the group is dazzled
tively permanent scale of sentiment- by their audacity and succumbs to their
values; but there is one abiding feature seductions, but soon their hollowness is
of this relatively permanent scale, discovered, and what is best in the past
namely, the master sentiment. In the regains its footing in their minds. The
absence of a master sentiment there can constructive leaders, on the other hand,
exist no culture worth the name. Cul- are those who, realizing the shortcomings
tural objects arc the outward manifesta- of the present, attempt to raise the level
tions of the nature of the culture of the of the group by a new scale of values
individual or the group. They come into which is a continuation of the old.
existence as the result of the creative Hitler and Mussolini are the destructive
activity of the mind which must perforce leaders of the group, while Mahatma
express itself (and its culture) in some Gandhi, Tagore, Tolstoy and Bergson
unique objective situation. arc constructive loaders.
From the cave drawings of the primi-
II.
tive man to the most exalted types of
Armed wdth the Hormic formula of ])aintings such as those found in the
eulturc we may i^roceed to inter])ret the Ajanta caves, wq find our Hormic
cultural objects. Art, philosophy and formula of culture o])crating without
seieiiee, music, dance and drama, archi- exception. All cultural objects may be
tecture, sculpture and painting, social analysed and ex})lained by seeking in
and political institutions and every form the first place for the sentiment-values
of organized activity, all these are of the individual or the group whose
expressions of the culture of the indivi- cultureis expressed by these objects.
dual or the group. They are outward The cave man was dominated by two
manifestations of the manner in which propensities — the fear of the wild animal
an abiding scale of sentiment-values has or the supernatural, and the food-seeking
been organized by the creator of these propensity. Hunger and fear in all their
objects. We
have to note that the varied forms arc, for the primitive man,
group, ill forming its culture, is mainly the two compelling propensities. The
under the influence of a dominating concrete sentiments that he builds up
individual who is ahead of the other are dominated by these two motives.
members of thegroup and so imposes Hence it is that wo find him taking
his scale on the others. He is, what infinite pains to paint or carve the out-
we the leader of the group.
call, An lines of the deer and such like animals
outstanding leader is one who sets up that serve as his food, or of the elephant
a new scale and makes the
of values and others of its type which arc the
f?roup accept the scale. Of the
also excitants of his fear propensity.
outstanding lenders there are twm types As our illustrations are only meant to
the destructive and be typical we shall now take a very
the constructive.
*he destructive wide stride and approach the cultural
leaders are those ivho,
objects of the modern Western peoples. The Imre of copyright; is so great that
Professor McDougall has, in his brilliant even legitimate quotations are now for^‘
analysis of the Western character, shown bidden. In the realm of religion too the
that the dominant sentiment in the individuality of the self is considered to
Western scale of sentiment-values is be of supreme value. Social service is
self-regard. Every other sentiment is shot through and through with the sense
subordinated to this motive.® The self- of the individuality of the person render-
regarding sentiment rules over and con- ing the service. Western national life
trols all other sentiments. Within this of the present day with its fascistic and
sentiment self-assertion plays a most totalitarian tendencies is a significant
Important part. It is no doubt true example of thedominance of the indivi-

that the propensities of appeal, gregari- dual self even in group life. Truly the
ousness and protection also enter as self-regarding sentiment is the master
components into this sentiment, yet they sentiment of the Western citizen.
are all subordinated to self-assertion. As against the self-regarding senti-
Team-work and club-life are often put ment of the West, the East has en-
forth as instances which belittle the throned the Brahman-regarding senti-
significance of self-assertion in Western ment as the master sentiment in the

life. But we would point out that the scale of values. It is often by said
element of competition is the very life those who do not understand Hindu the
of team and club spirit of the Western philosophy of life that the Hindu con-
citizen. Games played without points, ception of salvation is selfish. This is
matches and tournaments which both in an utterly mistaken view. The self or
the participants win, elections without the ego, as conceived by the West, is
individual canvassing, and government a thing of little value for the Hindu
without party leadership arc simply mind. The supreme ideal is Brahman.
unthinkable to the Westerner. In all Every tiling Hindu betokens the supreme
these the competitive element is domi- ideal. Family organization, domestic
nant, and competition without self- architecture, national festivals, village
assertion is impossible. Hence every government by the panchayat, these and

cultural object of the West is expressive several other cxyircssions of the cultural
of the individual self. It is round the organization of the Hindu mind indicate
‘ego’ that everything is organized. without any ambiguity the supreme
When we compare the Western family importance attached to the complete
organization with the Eastern, we notice subjugation of the self to the Brahman
immediately the supreme dominance of sentiment. Above all, it is in the
the ego. Joint family life is impossible peculiar type of tcrajile architecture of
for the Westerner. It is said that under the Hindu, that we find the complete
one roof there could be only one female. realization of the Brahman-regarding
In literature, the novel and the biogra- sentiment. From the early Vimana to
phy arc the most popular types. The the latest complicated plan of sacred
motive for possession (the acquisitive architecture in which the pmkuras,
propensity) is so powerful that no author popurams and other adjuncts play an
ever thinks of effacing his personality important part, we can no doubt trace
and of allowing his mental production the evolution of the temple through all
to go without the label of its producer. its complex stages of development, but
"
McDougall : An Outline of Psychology,
we must note that underlying all the
pp. 426-484. multifarious manifestations of the differ-
1988 ORIENTATION TO THE CONCEPT OF CULTURE
ent types of cultural organization in tures that gave birth to the sentiment-
different epochs of religious life, there values which expressed themselves in
runs a principle of unity, the unity of the colossal pyramids on the one hand
the Brahman-regarding sentiment. and massive temples on the other.
We shall discuss one other cultural

Ill
object and show how our formula is
fully adequate to the explanation of its We have said that the hypothesis put
mysterious structure. The object con- forward here is provisional, requiring
templated here is the Egyptian pyramid co-operative verification at the hands of
with its adjunct the Sphinx. Scholars the various workers in the fields of
have puzzled their minds over unnatural anthropology, ethnology, aesthetics,
hypothesis relating to these sacred struc- sociology, comparative religion, etc. But
tures. The pyramid is neither a struc- the formula is sound in fundamentals.
fiirc meant for taking astronomical As the result of joint endeavour of
observations, nor is it a tomb for the research scholars, it may undergo

mighty monarchs of old. Paul Brunton modification in detail, but it wdll stand
has unravelled the mystery of these the severest test that may be imposed
colossal edifices in his marvellous book, on it.
Search in Secret He there In order to give the formula its final
points out that the i)yr!unid was built shape it is necessary to make a compara-
solely for the purpose of securing the tive analytical study of the cultural
exacting environment demanded for the products of a given age. Works of art,
initiation ceremony the participation

- literature and philosophy, discoveries and
in If st i(] ae ~ in which the individual soul inventions of science, social, political
was made to realize its at-oneness with and religious institutions of a given age,
the cosmic soul. The ancient Egyptians and, above all, the cultural creations
too had organized their sentiment-values of the rare and gifted individuals belong
in much the s.'ime manner as the ancient ing to that age should be carefully
Hindus of the Upaiiishadic age had done. analysed with the object of discovering
For both these mighty ancient minds the scale of sentiment-values organized
the supreme ideal in life was the realiza- by the spirit of that age, the spirit
tion, here and now, of the unity of the which, while expressing itself in multi-
individual soul with the cosmic soul. farious ways, maintains a fundamental
TIenec it is that wt find these colossal cultural unity in its foundations. Then,
edifices, the pyramids, towering high an attempt should be made to study
above every other structure and ending the various cultural epochs of a given
in an apex signifying the eternal aspira- nation in order to discover the stages
tion of the self for union with the of evolution of the spirit. This is bound
supreme Godhead. The Sphinx is not to reveal the fact that, in the ease of
the puzzle-propounding monster intent any nation worth the name, the scale
on devouring the unwary passer-by, but of sentiment-values has remained cons-
the beneficent guardian spirit welcom- tant from the beginning down to the
ing the individual ripe for final initia- present time, so far as the fundamental
tion, and keeping watch over the secret aspects go. If any nation has overturn-
entrance to the participation chambers ed its scale at any stage, then we shall
the heart of the pyramid. find that this reversal is only ephemeral,
in the case of those people who

Truly may it be said that Tattvam have
was the inspiring ideal of the cul- built their values on a solid founda-
TO PRABUDDHA BHARATA February
tion, whereas in the case of the others The research, suggested here, *could
it is symptomatic of the instability of 'Only be undertaken by mature scholars,
the foundations. In the case of our each a specialist in his own field, under
country there arises a temptation now the guidance of profoundly learned
and then to copy the Western scale, philosopher-psychologist, who would
but the attraction is only temporary. direct the work of all the specialista and
The Brahman-regarding sentiment as- co-ordinate their valuable results. The
serts itself very soon. In the West on
universities and learned bodies alone can
the other hand we find that great
undertake this colossal research work,
upheavals affecting the very foundations
which, when it is accomplished, will
of national life occur at regular inter-
teach us how to bring about harmony
vals. The West has yet to discover a
between nations which are now warring
fimdamental scale of values. The study
of the cultural development of an
against one another, and how each
teach us many nation can best develop along lines most

ancient nation -will les-
sons. It will point to us the direction congenial to its own genius. It will also
in which fruitful reforms could be under- suggest how in the long run man can
taken. It will also point out the futility achieve international harmony by evolv-
^f attempting to reverse the scale of ing a universal scale of sentiment-
values which has stood the test of time. values acceptable to all men on earth.
THE BEHAVIOUR OF A JIVANMUKTA

By Pkof. Surendra Nath Bhattaciiarya, M.A.
To know is To know the tree

to be. of a Buddha, a Samkara, a Rama-
is to be it. may sound strange but it
It krishna apparently feeling excruciating
is a fact. So long as I am conscious of pain from a fell disease, or of a Vasish
the tree, my identity is completely tha mad with sorrow at the death of his
merged in it. So to know Brahman is sous, we arc naturally led to doubt if
to beBrahman ^ And they at all realized the truth. On the

Brahman is Chaitanya (Consciousness) other hand, when we find a yoiî
absolute.^ Is it, therefore, possible for apparently undisturbed even when an
a knower of Brahman to do any operation is performed on his body
thing bkd, to think an evil thought, to shuffling off the mortal coil in a parti-
feel pain.^ The question is a pertinent cular posture after giving previous
one and it baffles many an honest warning, we at once believe that hr
student of the Vedanta. True, the must have attained to the highest stage
popular conception of Brahmanhood of realization. But we forget that our
is that of a perfect state of beatitude, standard of judgment is not necessarily
purity and goodness. So when we hear a correct one. We forget that we have
made an artificial and conventional dis-
tinction between good and bad, that
there is no permanent universal stan-
Up. IV. 5, la, dard by which one thing can intrinsi-
1988 THE BEHAVIOUR OF JIVANMUKTA 71 .
cally be stigmatized as bad, impure or that he must be able to avert evils at

painful, and. another extolled as good, will. This, they believe, should be a
pure or pleasurable. When looked at criterion of enlightenment. But nothing
from our angle of vision the sun is seen of the kind happens. Good and evil
to rise^ and set. But from the vievr- do continue to exist; the enlightened
point of the sun these would be quite soul not unconscious of their occur-
is
meaningless. We try to avoid certain rence (except in sarmdhi), nor has he

things, because we have been trained any necessity for resisting or averting
to regard, them as bad. Again, we the so-called evils. mind that It is the
hanker after certain other things, be- makes the distinction between good and
cause these have been believed to be bad, purity and impurity, pleasure and
good. But for one who has realized pain.^ If thereis identification with the
the whole truth, who has become Brah- mind, these pairs of opposites indeed
man, can such distinction of good and would trouble us. But the enlightened
bad exist ? Certainly not. A Brah- soul transcends the mind and stands
majna is free from the sense of the only as a witness to the events.^. Why
avoidable and the acceptable should he then try to avoid the so-called
To him the distinction of one evils The criterion of enlightenment
thing from another is illusory. He is the absence of the sense of good and
knows that it is the one that appears bad )

The enlight-
1 .
as many and therefore there cannot be

ened beyond good and evil, beyond
is
any essential difference between one causality.-* To him there is nothing

thing and another. (Even to one who bad. He is indeed found to be extreme-
sincerely believes that God has erected ly tolerant. He can lovingly embrace
the whole universe, there cannot be even the greatest \^llain. No. wonder
therefore that seers are heard to pro-
anything bad).
create sons, that Vasishtha runs away
The Srinind Bhaâvad-Gitd says :
~ for fear of life or that Sikhiddhvaja re-
mains undisturbed even -when he sees
his own wife in the arms of another
^
fft: aw ust itfefeiT ii

man.* It does not stand to reason that
an enlightened soul must not feel the
—Chap. II. 57
pain of a disease. It is the mind that
One who has no attachments on any feels. Why should the enlightened soul
who does neither rejoice at having
side, mind?
disturb the natural course of the
a thing which is known to be good If you would expect absence of feeling*
nor hate a thing which is known to be from him, you may as well demand
bad is established in true that he should neither -eat nor answer
(^5^),
knowledge. This is possible because the calls of nature.. If his gross body,
what is good or bad to us is not so to *
“gjin
bini. He secs the absurdity of such
-Gihi, 111. 28. .Vlso vUe Gita XIII. 2a,
Jin artificial distinction. Yet it is a
XIV. 2+, 25, I II-.
factthat both (good) and (bad)

do come to him. Some are under the
impression that the enlightened soul
attains a
Xulhu Up. I. 2. M
which these become
state in
extinct or at least
he becomes perfectly
iimnune from TOtsf n - *»“ ^’p- 6
them. Some again believe
.
with all its faults, be not detrimental jivanmukta, whether he be a jfidni, a

to his enlightenment, why should his yogi or a hhakta,
is hardly ever the sole
mind with all its natural functions ? criterion of his realization. It is only
He stands transcending all his three his habit,and when he has visualized
bodies, gross, subtle and causal, in the whole Truth he does not feel the
reality, although in his outward be- necessity of disturbing his second
haviour he appears to be identified with nature, nor is he-in-himself ever aêct-
them. The enlightened soul indeed ed by it. To try to measure the depth
does feel quite as much as he walks, of one’s spirituality by one’s behaviour
sleeps, eats And talks. He sees no need is a sheer mistake.
of paralyzing his external nature and Now a question arises : If the jivan-
habits.® To him each work is as worthy mukta makes no distinction between
asany other.® He knows that it is the good and bad [and Sastras also place
mind and the senses that actually work, him above all injunctions ( )
or pro-
he-in-himself is inactive What- hibitions 1, can he lapse intij
ever might be the nature of the work, immorality (although conventional) and
he is merely a witness and is not the do things unapproved by Sastras ? The
least concerned. To him every work answer is an emjihatie ‘No’. He has
is Brahman." (In this connection a neither the training nor adaptability
perusal of the Gopalottarntapinyo- for such actions, nor does he like to
panishad will be most illuminating). mislead and encoiiragi
the ignoranf*
So when a Ramakrishna is found to social disruption.’ Although now hi
feel pain, we must not jump to the con- sees no distinction between good uiul
clusion that he has no realization. On evil, yet he must have begun his carvi i
the contrary, if he were found to try to with a scrupulous regard for it. IK
ward off that physical suffering by his must have begun his sddhand by a rigo
will-power, we might have reasons to rous practice of virtue and avoidance
doubt whether he had attained final of vice. In fact, 0*''
realization. Neither should it be sup- crimination between the permanent and
posed that simply because a /yog/ with- the transient), (realizing the
draws his senses (including his mind) evil effects of the objects of the senses)
within himself and dies a painless death,
and (detachment from sense
therefore he is above all pairs of
objects) are (he A B C of spiritual lif«
opposites and is established in supreme

To grasp the Truth in its entirety the
knowledge this kind of mental abstrac-
;
mind must be thoroughly puiilied
tion may be due to the force of his mere
and cleansed. Then and then alone
habit. In fact, the behaviour of a
will it acquire the power of compre
hciiding things-iri -themselves. And puri
ficatioii of the mind is practically if‘'
(.'ito XIV. 22
returning to itself. Ordinarily the
mind is diffused due to its running after
the thoughts of the manifold things of

(iltaVJ.in the world and cannot be focussed ou
WIPWT *l: W «i: I
any particular point. Till this per
feet mental equipoise is attained, the

-Gila IV. 18
*
*1 w*- '''
^Gita IV. 24». Also vide Ibid V. 7.

im THE CIVILIZATION OF CHINA
mind only apprehends partial truths. jivanmukta cannot lapse into immoral-
So in the beginning a distinction of good ity. His behaviour subsequent to his
and bad is an indispcnsiblc necessity enlightenment is only a continuation of
for training and discipline, without his past habits. Indeed by evil prac-
which realization is a mere fond hope ticesno one has ever attained the status
and îs never to be attained. Although of a jivanmukta. Even if he commits
to a jivanmukta there is no disLiiiction a bad act due to the unavoidable
of good and bud, yet till that status is momentum of actions that have begun
attained the distinction must be scru- to fructify in this life
pulously observed. One must be moral himself is beyond reproach and others
in order to transcend morality. So the must not emulate this aberration.
THE CIVILIZATION OF CHINA

By Prof. Tan Yun-Shan
The European scholars often make the inauguration of social marriage in

the grave mistake of looking upon the human society. He created the Eight-
Egyptian and Babylonian civilizations Diagrams which were the origin of the
as the two oldest in point of time. This written characters. He found the way
mistake is occasioned by their almost to measure time, which is the prelude
complete ignorance of Chinese history to the almanac. Shen-Nung invented
ami misunderstanding of Chinese cul- spades and ploughs and taught the
ture. I venture to suggest that the people to cultivate corns, lie estab-
Chinese civilization is much older than lished a kind ofmarket and taught the
(it her of these two civilizations. The people to exchange their products. He
Egyptians and Babylonians have long experimented with the curative qualities
vanished away, and the relics which of various plants, roots and leaves and
iiavc survived the onslaught of time thus laid the foundations of the science
arc also few. But as to China, her old of medicine. He also reformed the
chnmicles are almost complete and the system of calendar. It is to be remem-
numberless historical records of the bered that all this took place more or
country point to the great antiquity of less than ten thousand years ago. Since
her civilization. then many groat sages, one after an-
According to old historical records other, have laid the world under a
You-Tsao first invented houses to great debt of gratitude by their
teach the people to live safely. Suei- inventions and discoveries. Huang-Ti
Jon invented fire by drilling wood to or the Yellow Emperor ruled over the
teach the people to cook. These country about 27(K) B.C. He was a
discoveries took place more than ten successful king but we remember him
thousand years ago. Fu-Hsi taught today most for some of the vitally
the people to catch fish with nets, important inventions connected with
™mal with snares and he also taught civilized life. Amongst his numerous
them to sing to the accompaniment of useful inventions, mention should be
guitars. He also laid down the formal made of (1) cup and dress, (2) vehicle
J’ulcs of the wedding ceremony; this is and boat, (3) mortar and pestle, (4)
^4 PRABUDDHA RHARATA February
bow and arrow, (5) compass, (C) metal- ance, consider the Chinese language as
lic coins and (7) Apart from
coffin. the most difficult to learn. Many
his direct personal inventions, he had others again consider the script as
reformed and improved upon many of pictorial writing contrasted to the spelt
the things already in current use. words of other nations. To assert that
Astronomy and the system of deter- Chinese is dilficult to learn is not /juitc
mining the seasons, studies into the correct. After comparative research
solar system are only a few of the into different scripts, I personally feel
fields he had enriched with his genius. that the Chinese language is easier and
The growth of human civilization has more reasonable than most other langu-
a long and definite course. Man first ages of the world. To speak of Chinese
solves the problem of housing and food, as a pictorial writing is only partially
then come clothing and making of true. There must be three elements
household implements. Astronomy, the present to the making of a proper
system of determining seasons and script, namely, form, sound and mean-
time, medicine and communications ing. Any script lacking any of these
come next, and then follow script and elements is an incomplete one. In
written literature. Then he develops truth, there is no script in the workl
social etiquette, music and govern- which is purely ])ictorial or spelt. The
mental system, and last come ethics, construction and use ()f Chinese script
morality, religion, and philosophy. are classified into six headings called six
From the beginning of Chinese history writings. What the foreign scholars
up to the reign of the Yellow Emperor miscalled pictorial is only one of I hem
(2697-2598 B.C.) all tliese things which which we call “Resembling Forms”.
are the essentials of a civilized exist- This system of the Chinese script lias
ence were completely developed in not been changed since the most aiiei('nl
Chinese society. Religion, philosophy, times. And another thing we have to
ethics and moral science readied the notice is that the script and the WTilteii
zenith of their development during the language is the same for the whole of
period of Hsia, Shang and Chou China, an area, w’e sliuuld remember,
Dynasties (about 2000-1000 B.C.), This vaster than that of tlie whole of Europe*.
period was a golden age not only in the The use of a common script has eoritri-
history of the Chinese civilization but buted greatly to the unity of the Chinese
also in the history of the w'orld’s people.
progress. The arc also
old historical records
The script of a nation’s language is important materials for the detailed
a most important source of historical research into the past. China has
research in that particular civilization.
her written historical records from the
The Chinese script was invented by time the script was created. Early in
Fu-Hsi and completed by the Yellow the reign of the Yellow Emperor, there
Emperor. According to tradition, were Ministers of History the one who :
Tsang-Chi, the Yellow Emperor’s stood to the left of the throne wrote
Minister of History, created the script
down the speeches, which were made
under Imperial direction. As a matter by the Emperor himself, as well as by
of fact, the script was not created by his ministers and the petitioners,
him nor in his time — he merely re- the other who stood to the right chro-
arranged and classified the script. Most nicled the events which happened
foreign scholars, in their utter ignor- during the time. Unfortunately these
; —
1088 THE CIVILIZATION OF CHINA 75
records have mostly perished, mainly lurgy, Shih-Kung or Masonry, Mu-Kung

due to the notorious Chin-Shi-Huang- or Carpentry, Shou-Kurig or Zoology,
Ti who seems to have had a special and Tsao-Kung or Botany. The names
delight in the burning of books. There of the Six Arts arc Li or Etiquette, Yo
arc of course other contributory causes or Sheh or Archery, Yu or
Music,
during this long course of time. We Coachmanship, Shu or Writing, and Su
only know of the titles of the books, or Mathematics. There arc various
but in most of the cases, the books divisions in each of these arts : 5 in
themselves have vanished. Many old Etiquette, Arehcry and Coachmanship,
books however still remain such as 6 in Music and Writing, and 9 in Mathe-
Vi-Chin or ‘‘The Canons of Changes” a matics. There were elaborate studies
book of the time of Fu-Shi. Shavif-Jlsu into political theory and organization as
was written between the years 2857-2208 wtII as in the military science and
B.C. It was begun during the time tactics in warfare. All these above
of Tang and Yu. Shib-Chin or “The studies were logically and systematically
Canons of Poetry” which w'as compiled classidcd. This, I eonlend, is the real
by Confucius was a eolleetion of songs b(‘gijming of modern Science. China

of the period of Shang and Chou (about
also takes the credit for four of the
1500-500 13. (\), There arc no books in most sigiiilieant inventions of Science
the world, exee])ling the Vedas, as old as compass. ])aper. printing and gun-
these ones. A])art from these books, jKjwdiT. They are really the harbingers
there are numerous folksongs of very of the age of Science. Yet, tpiitc. signi-
olden times recorded in s(mic other lieantly enough, .the guii]iowckT W’as
i)ooks. T shall give here the example used by the Chinese oidy for fireworks
of a folksong of tlie age of Tang-Yao and bonfire for amusement, and not for
(about 2800-2200 13. C.) and a song com- the killing and destruction of life as in
posed by Yu-Shun about the same tin* West. Herein may be found one
period :
of the most elniracterislie differences in
the basis of civilization in China and the

(1) “1 when the sun rises
rise
West.
And rest when the sun sets;
In my opinion, the four chief merits
T dig a well to drink
of the Chinese ei\ ili/ation can be
And plough the land for food.
( numeral ed as below :
The power of Ti, let it be,

(1) It was ereati\e and original. The
Put what has it got t<» do wdth me.”
civilization was entirely a product of
(2) “Oh, Lucky Cloud, spread her own soil. It did not bturow nor
Your s])lendour, over aiul over imitate.
Oh, Sun and Moon, brighten and (2) Sv'coiully, comes its great quality
beautify of |H'rnianemv. As said before, Egypt
The days for ever and ever.” and 13abylon have passed into the limbo
Tlu* modern world is proud of its of time; China lasts and even develops.
êieiue, but China is its land of origin. (8) Thirdly, comes its all-pervasive
in the period of San-Tai or the character. Take the script and the
three Dynasties (about 2tH)0-10tK) B.C.) language for instance, us narrated
there were studies
of Lu-Yi or Six Arts before; it has always been the same
and Lii-Kung or Six Works. The for an area larger than that of the wrhole
iâines of the Six Works arc Tu-Kiuig of Europe.
Architecture, Chin-Kung or MetuL (4) Lastly, must be mentioned the
humanitarian and the benehcial attitude Chinese civilization is superior in quality

of the Chinese civilization. Gunpowder, to all other civilizations, past or present,
as mentioned above, is an excellent excepting that of India. The civiliza-
example in illustration. What was a tions of Egypt and Babylonia were not
thing of pure amusement in China so lasting, those of Greece and Rome
became the most potent force of killing not so pervasive. It is yet too early
in other countries. to pronounce upon the modern Euro-
Having regard to nil these special pean civilization, but is any one even
qualities, I make bold to assert that the now really enamoured of it?
RELIGIOUS CATEGORIES AS UNIVERSAL

EXPRESSIONS OF CREATIVE PERSONALITY
Bv Prof. Dr. Benoy Kumar Sarkar, M.A., Ph.D.
The Sei.f as Creator and Guii>e from the standpoint of superior values.
Religion is one of its creations like every
Religions may come, and religions other thing that belongs to culture or
may go, but creative man goes on for civilization.
ever. As an instrument of life and as a
creation of the .humjjn personality reli- The Psvctio Sf)ci vl (Gestalt in
gion in its diverse forms and processes Reuihon
is universal and eternal. It is the dig-
nity of the individual as the supreme Dfui}inn jiiul religion are almf)st
fact of the universe that is the founda- synonymous or identical categories, in
tion of man’s spiritual existence. so far as eaeh implies a binding or eon

The group and the society, Nature, neetive prineif)le. A cementing or asso
the region and the world are being per- eiative irleology is inextricably l)f)und up
petually influeneed, moulde<l and re- with the Indian term as v/ith the Enro-
made by the creative personality of man. peap. It is in the no'/n a of sociality,
The role of the individual as the trans- solidarisni, harmony or equilibrium, in
forming force in cultural metabolism has the domain of human exfierieiiees,

ever been the factual substratum of. whctlnr individual or ef)llce1ive, that Ave
world-cvoliition. In the sociology of have to move while dealing with flu*
values no estimate of man’s position substance of tlhanna (religion). Natur-
vis-a-vis the world is more appropriate ally, therefore, both in the East and the
than what we find in the Jaiiia West no category has been taken, con-
Sarnadhi-safalai^ which says : sciously or uiiconscinilsly, in a more
synthetic, comprehensive and all-sweep-
Nnyatydftn/ma mdfmaiva
Javina n i rr/inarn eva vn
ing manner than religion (dharma).
Gu Turn tind t rn anastasviAt Comprehensive categories are as a
matter of course elastic and rather in-
Ndnyosti paramdrthatah.
definite in contour and make-up. A
It is the self that guides the self, its delightful and often dangerous vague-
birth and its extinction. The self is its ness has therefore attached from the
own preceptor and there is nothing else nature of the case to dharrna-religious
1938 RELIGIOUS CATEGORIES AND CREATIVE PERSONALITY 77
discussions.Religion has ever and day and concrete problems, individual or

everywhere been appealed to, as it can social. Religion is really one of the ex-
by all means legitimately be appealed pressions of the psycho-social Gestalt^
to, on the most varied items of human or “configuration” of creative man. In
life. the interest of intellectual clarification
Our Manu and indeed all authors of the Gestalt or structural whole may be
Dhafnia-sdstras before and after him pulverized into its contentual atoms,
have devoted attention as much to into the lieziehunffcn (relations) and
the health and wealth of men and processes, to use an expression from Von
women as to their manners, customs, Wiese’s sociology. For certain purposes
laws and constitutions. From eugenics, and philosophical laboratory-
of scientific
dietetics and sanitation to jurisprudence, collaboration we may dissociate the reli-
t eoiioniics and politics there is no branch gious from the psychical and the social.
of human science, ])hysical or mental, This pulverization or dissociation can
individual or social, which has been however but lead to the isolation of
i Ignored, overlooked or minimized in anaemic or bloodless corpuscles such as
these encyclopaedic treatises. pure abstractions ought to be called
Psyehologically, therefore, if there is from the viewpejint of human values.
any thing on which the human brains The analysis of parts may nourish our
li:»ve a right to light among themselves brains as a discipline in logic ;
but it is
il is [)ri“-eminently religion {(lluirnin). the Gestalt or total inter-nlatioiis and

(Generally s])eaking, it would he a sheer form-complex that rule our life. The
;if('id( lit 'if any two thinking, seitmtitie, identities in the individual items, the
])!iiloso])hieal or creative minds were elemental atoms or raw materials may
ir.drpeiidently to focus their aetivities not therefore lead to any identity or
(ill just the same phases and items of formal similarity in the psycho-social or
life or thought whih* dealing with such soei()-ecf)nomie Gestalt of the persons or
an all-sw'ee])ing, synthetic or pluralistic groups.

(•; li ,r„ry. A museum of religions is just
I 111 most a])pro])riate ]iandemoniuni of
Thk Gkstalt of Primitive Relioion
the veritable ballle-grouud of
The results of scientific analysis in the
lad ions.
field of religion are (juite well-known.
In llu* manner of the chemical analyst
Even in analytical treatments of religion
n his laboratory it may indeed be ])ossi-
we are but presented with a diversity
1)K for the anthropological, historical,
of views.
seiddilic or philosophical student of
In one groii])' we encounter the view
i'<‘ligioii to isolate the diverse items
as formulated by Wundt, for instance,
''I* aspects of the religious Com-
paq from one anotlier and deal with '
S. IMitra *‘(h'stalt Theory in Ger-
:
bain one by one individually. This ni;iiiINyeh.oh^py,” beitiire ill Ihe Ranjjiya
inti
.larnian- Vidya Sainsad (Ben;»ah So. iety of
lloctuid analysis may be of great help (ievinaii t'liUure), I'aleulta on SopiemWr 26,
111
logic, psychology, metaphysics or IfKKi. See the Calcutta Uevinc for .laniiary,
soi'iology.
Blit it is the synthetic whole, I».a7. See also It. II. Wheeler: The Science
âuid (tf Pstfvhtdof>}f (\e\v York, and K.
not the individual
parts -that Koffka The rrinriples nf Gestalt Pspeho-
:
and women, even the philosophers lopif (London. 1935).

‘îid
scientists themselves, vaguely call '
C. IJoiiffle : //Krobilion ties I’afeurs
‘
•Kinn or d/n/nnu when they apply it to
(Paris, PVJ9), pp. 127-129 ; W. Sehmidt :
own Onfjin ami Grmeth of ReUfiuytt (London,

life in the interest of day-to-
193.5). p. 132.
in his Ethik, that all moral commands elders, mourning for the dead and other
have originally the character of religious incidents of family life that religion has
commandments. That religion furnishes always and everywhere worked on
the beginnings of all morality is almost human spirit and conscience.
a postulate with a very large number of Thus considered, religion is virtually
investigators. The most extreme view coeval with man and his creations. It
is perhaps to be found in Durkheim’s is impossible to accept the recent thesis
Les Formes elementaires de la vie reli~ of La Mijthologie Primitive in which
gieuse, according to which science, Levy-Bruhl has developed the doctrine
poetry, plastic arts, law, morality and of primitive society as being marked by
what not, have all been derived from pre-religion. A condition like this is as
myths, legends, religious ceremonies and unthinkable psychologically and un-
ritualistic practices. dcmonstrablc anthropologically as his
An exactly opposite view is also ten- conception of pre-logical or pre-critical
able. In Wcstermarck’s Origin and mentality such as had been established
Development of Moral Ideas morality by him in Les Fo7}ctio}}H yncntales dans
cannot be traced in its origins to the les socivtcs injcrieiires,^
gods or religious ideas. Among very Rather, in regard to the relations

many peoples religion cannot be proved between the logical and the pre-logical
to be associated with the regulation of or illogical an acceptable view is that of
social life, says he. The independence Pareto, who in his Trattato di Social ogia
of morality from religion is likewise the Generalc has brought into the boldest
conclusion to be derived from Meyer’s relief the instincts, emotions, prejudices,
studies in the Geschichte dcs Altcrthums etc., i.e., the non-logical und non-rational
(history of the ancient world). elements, such as influence the purely
Religion and society are both creations rational or mechanistic scheme of human
of man. Instead of establishing the reli- life. The activities or behaviours of men
gious “interpretation of society’’ or and women are determined by “constant
social “interpretation of religion” it is drives” or “residues” of personality.
time to recognize or rather re-emphasize And these residues are as a rule so con-
the supreme majesty of man as the flicting that human behaviour becomes
creator of the thousand and one items normally, to all intents and purposes,
which constitute the Gestalt of culture illogical and self-contradictory. There
or civilization. This is why we should isthen plenty of logic in Frazer’s stand-
be prepared very often for situations in point that superstitions are as natural,
which the social and the religious are nay, as beneficial to human beings as
inextricably mixed up with each other, rationalism, logicalness and self-con-
instead of the one being the function of sistency.®
the other.
*
In an objective examination of human Guldenweiser Early Civilization (Now
:
York, 1922), pp. 380-389. W. Schmidt The :
attitudes and relations it is possible even Origin and Growth of Religion (London,
to establish an equation between religion 1935). A. Guy’s resume in Revue Interna-
tionale de Sociologic (Paris, May- June 1935),
and family-life, as Tonnies does in
pp. 817-318. J. Lcyder Âssociation pri- ;
Gemeinschaft und Gesellschaft (Com- mitive d’Idees” in Comptea rendus du

munity and Society).® For, it is in and deuxieme Congres National dea Sciences
(Brussels, 1935), which furnishes an objec-
through the sacredness ascribed to mar-
tive criticism of Lcvy-Bruhl’s La Mythologie
riage^ birth of children, respect for Primitive.
*
J. G. Frazer : Paycheâ Taak (London,
* Edition of 1985 (Leipzig), pp. 87, 284^235. 1913) ; p. 154.
The ‘‘irrationals” of Pareto are not glaring than among the “leaders” or
however to be discovered as the only builders of civilization, whether ancient
mental features in the alleged pre-logical or modern, in whom, as a rule, as
and pre-religious strata of primitive Sorokin observes, the '“savagery of a

society. Besides, the Paretian irrationals lion,” the “slyness of a fox,” or, at
are quite in evidence even in the most any rate, severity, cynicism and moral
hyper-developed conditions of complex indifferentism constitute the “necessary
culture-systems. And criticism, dis- pre-requisites for successful climbing

crimination or logic is to be credited to through many channels.’”
the most primitive of all minds. It In other words, the presence of alleged
would be wrong to identify the religious superstitions, wherever they may exist,
with the irrational. In the making of
does not lead to the total eclipse of many
religion the whole personality of creative ‘humane’ and
rational, logical, such
man is active.
other desirable cultural characteristics.
The position of Bougie is, therefore, Primitive mentality as operating in
reasonable^ which admits that® the the religion was not all
of ‘savages’
logicality and rationality of the primi- haphazard, bizarre and incoherent. The
tives Jire abundantly manifest in their Wdkan of the Sioux tribe of North
religious prescriptions. The modern America and the Mana of the Melane-
mind, known to be logical and rational sians are impersonal and anonymous
as it is, has not established anything forces such as serve to impart movement
more serious than obedience to the old, and life to the animate and inanimate
generosity towards friends, living in objects. It is forces like these that are
])ciiec with neighbours, avoidance of embodied in the totem, which is ulti-
iiitcreoursc with the wives of others, mately adored as the divine ancestor of
such as were imposed by their gods on the race. It is impossible to minimize
the Australians. The divinities of the in fofem-worship the profoundly religious
Andamans likewise punish thieving, rob- aspects of life as understood by the
bery and adultery. All these items of modern mind.
*‘savagc” life are not less logical and
In the rites organized by the primitives
not less rational than any set of com-
mandments devised by to i)ermit contacts between the two
civilized man.
worlds, secular and sacred, “don’t we
“L’ca’istence une inmtalitc lo^îque^^ recognize”, asks Bougie quite correctly,
(the existence of a logical mentality) “the rudiment of the sacrifices, com-
may be demonstrated among the munions and oblations which will occupy
Sudanese peoples of Belgian Congo. such a great place in the most complex
Kven the mystical mentality is not religions.?” Mysticism is thus found to
absent, although rare, say Leydcr. have a very long history.
The mixture of the rational and the In the most ancient of human cultures,
irrational, the logical and the illogical again, we may follow Father Schmidt,®
if
is an integral part of the human psyche. the belief in a Supreme Being was very
Herein is to be found the eternal dupli- deeply and strongly rooted. Traces of
city of man, as Pascal maintained. this belief arc to be found among the
Morality is indeed dualistic, nay, plural-
istic.
Inconsistencies are nowhere more ^
P. Sorokin Social Mobility
: (New York,
1927), pp. 808-811.
‘
J^*Evoluti(m des Valeura (Paris, 1929),
• The Origin and Growth of Religion
PP- 135-136, 141-142. (London, 1935), pp. 260-262.
Hokas, Algonkins and other tribes of tombs of Wali^ both male and female,
North America. And the idea is gaining are to be observed as much among the
ground that this Supreme Being is really Bedouins of Arabia and the fellaheen of
the god of a monotheism, especially Egypt as among the Moslems of Meso-
among the Bushmen of Africa, the potamia, Syria, Palestine and India.
Kurnai most of
of South-East Australia, And in many of these festivals the non-
the peoples of the Arctic culture, and Moslems take as great a part as* the
virtually all the tribes of North America. Moslems."
In the domain of folklore, also, which
Folk-Religions is very often virtually identical with and
Between the totemism of the primi- forms an integral part of folk-religion
tives and the world-religions of to-day the most striking characteristic is the
the psychological and moral links, then, between the mental

identity or similarity
are not few and far between. Not less reactions of the Eastern and Western
prominent arc the intimacies between races. Delight in the stories of adven-
the most diverse races of the civilized ture, interest in the romantic, the
world so far as the intellectual and moral humorous and the marvellous, and
outfit of personality is concerned. The sym})athy with the fortunes of the
folk-psychology of the East and the heroic personalities, whether fictitioiis or
West, as exhibited in the literary crea- real, arc not confined to any jiarticular
tions of Eur-Asia, is found to be uniform race. These arc ingrained in the
in a remarkable degree. “original nature” of man, so to speak,
We find no difficulty in believing, for and form part of his theatrical instincts,
instance, with Renan who maintains in love of play iind sense of fun. Th(‘
his Mission dr Phaiicic that mankind stories of the lidmnffotni^ the the
from the earliest times on has wor- Cuchuldin, the Uroirnlf and the .Vi/a-
shipped at the same place. ^ No matter luniirnlird cater to the same demand
what be the race, it has virtually suc- among different peoples.’*
cumbed to the magical or hypnotic spell, The mysteries and miracles of

so to say, of the sacred spots of history. mediieval Europe as well as the “passion-
The history of North Africa shows plays” of Oberammergau and Erl hav('
that from generation to generation the had their counterparts in India too.
same holy place changes the names of Chambers’s Mrdi:ri'(il Nfr/ge is an account
the saint. Only the names change, how- as much of the folk-Zio//, feasts,
ever; but the sacredness, the divine pageants, buffooneries, folk-dances and
consecration and the sanctity of the place folk-drama of Europe as of the YdtnU
are handed down through the rise and RihnaUld^ Bharat-milnp and Gntnhhlrn
fall of folk-traditionfrom the earliest of India with slight verbal modifica-
into the most recent times. The Folk- tions.’*
Mohammedanism of Tunis and Algeria,
" (t’eld/.ilier, Vol. II., pp. 328-3i41-.
for instance, is essentially the worship
‘Mtidgewtiy : Origin of Traficdy (1910),
of godsand saints— the to which Dramas Dramalir Dances of Nan-
and
the North Africans had been used for Kuropvan Haves (1915). Kd. Chavaniios :
centuries. C<nitvs cl Lvfiendvs du Bouddhisme Chinais,

Fahlcs Ckiunis du Vile au Vile Sivcic, Cinq
Folk-festivals in connection with the
vents Conies cl Apolof>ues. The migration
*
of folk-lov<t is traced by Chnvannes in these
J. Goldzihcr : Mohammedanische Stu- studies.
a.S., 1890), p. 334. 'Mi. K. Sarkar: Folk-Element in Hindu
Goldziher, Vol. II., pp. 344-245. Culture, London, 1917.
-
Masks of beasts besmeared with filth the Christian are akin to those of the
are not yet things of the past in Hindu.’®
European festivities.^^ Christian man- The ideals of life have been statisti-
ners grant “indulgences” to the moral- cally and historically the same in Asia
ities which are practised in connection and Eur-Amcrica. The student of
with ^‘vigils’ or ‘wakes’ (i.e. all-night culture-systems can, therefore, declare
watches) that are enforced on the his inductive generalization in- the
anniversary or dedication day of following words of Walt Whitman :
churches. Summer festivals in the “These are really the thoughts of all
Occident are notorious for such “moral men in all ages and lands,
holidays.” All this is not psychologi- This is the grass that grows where
cally, cthnologically or climatologically the land is and the water is,
distinctfrom the Asian practices wher- This is the common air that bathes
ever they may be detected by socio- the globe.”
logists. It is the higher intellectuals in a
Some of the Ruddhist Jdfaka-sUmcfi community that are interested in the
of the prc-Christia]i era as well as of

di)etrines of theology, philosophy and
the tales prevalent among the various
metaphysics, while the man in - the
common street in the theatrical, scenic or

pfoph’S of India tfjday arc to
with which and anecdotal aspects of God. the soul and
those tic* Eiiroi)caiis
Anu*ri('!vns are familiar, e.g,, in Grimm’s the other world. The morals, however,
Thus the stories of St.
though they df pciul in the last analysis
ei)Il<‘ctions.
disguise as Ix’ggar Ix'ingr entcr-

on the iduiil’s status in llie eco-
I’cfcr in
hy Hnnh'r Lustig, of Ihiuh rchrn

nomic grades nr elassts of a people,
tiiiiicd
and Srli:<‘rstrrchi'}}, of the suhstituted

may for ordinary ])urposes be taken to
be the out-come of its general consensus
hride, of the ass in Kaden’s Vtiicr
and eiillective tradition. In a study of
dffi Orri'ruhiiunivr}^ of Teufel smelling
ecunparative religion we must take care
liiiinan fiesh, of the (lucen’s order to
to p(fint out exactly which of these
kill Marilzedda’s three children and
three phases of roeio-relignous life or
hriiig their liver and heart, of the
human values "we have singled out for
daiighler telling her father, the* king,
discussion, for it is clear that it would
that she loves him like salt and water, be unseieiitilic to compare the popular
of gold s])itting princes, and pearl MJperstitiems and folk-beliefs of one faith
(lro])])ing maidens, belong to the tradi- with the metaphysical s]Heulations in’
tion of both Hindustan and Euroju'. whic'h 1he high-browed Doctors of
Divinity indulge in another.
riu* popular May- festivals of Europe
‘••nl the* spring-celehratioiis* {lloli, Dnl- ThK SOCIOI.OOV OF CniUSTlAXlTY
\l*'drn, tte.) over India are born of
ail
(oinnion need and satisfy the same Dante, the greatest poet-saiiit-mystic
kungcr of the human heart. The agri-
of Homan Catholicism, was very much
^'^hural observances, harvest rites, ccrc- agitated over the “she-wolf” (moral
^^ônial songs, and rustic holidayings of and political muddle of his time). He
Marliiiengo-Caesareseo Essays in the :
Sfa«c, Vol, I., Sfudy oj h\dksnncs. London, 1911 .Tohn ;
h’rr/r ’’ Stubbs
' Councils nnd : Moyle The yrcscuf ill state of the practice
:
i }
Cf
document. (l86»-78),- p. 149 ; of jdiystk ui this nation truly represented^
•/''‘''y:
fiuropeaB Morals. Vol. 11, London. 170‘J (a study in llritish super-
3(j7.
slitiuns).
i ; :
used to predict the advent of a “Grey- And customs bad ascendant be.
hound”, a VeJtro, or Deliverer, who Then Myself do I embody.
would restore on earth the Universal For the advancement of the good
Italian Empire, both temporal and And miscreants to overthrow
spiritual. His prophecy iiiids expres- And for setting up the Order
sion in several eloquent passages of the Do I appear age by age.”
Divine Comedy. Thus Virgil, the Mediaeval Christianity did not pro-
“master and guide” of the poet, gives duce only one Divine Comedy. Each
the following hope in the first canto : of the Gothic Cathedrals of the thirteenth
“This beast century Europe is a Divine Comedy in
At whom thou criest her way will stone. It may

be confidently asserted
suffer none that the spiritual atmosphere of these
To pass, and no less hindrance makes noble structures with their soul-inspir-
than death ing sculjiturcs in alabaster and bronze
To many an animal in wedlock vile has not been surpassed in the architec-
She fiistens, and shall yet to many ture of the East.^®
more. We shall now exhibit a few s])ccimcns
Until that Greyhound comes, who of Christian anlhrojiology. On Christ-
shall destroy mas and New Year days the folks of
Her with sharp pain. He will not Christendom are used to forccasling
life support their lot according to the character of
By earth nor its base metals, but the lirst visitor. And w’hat is tin*
by love, burden of their queri(‘s ? “What will

Wisdom and virtue and his land be the weather.^” they ask, and “what
shall be the crops?” How, besides, arc they
The land ‘twdxt either Feltro. In his to “fare in love and the begetting of
might children?” And a common superstition
Shall safety to Italia’s plains arise, aniong the II aiisfranrn enjoins that
For whose fair realm Camilla, virgin wealth must come in and not be given
pure, out on these days. Sucli days and sueh
Nisus, Euryaliis and Turnus fell.” notions are not rare in Confuciaii-
Thesame apocalyptic faith in a Taoi^t,Hindu, and Buddhist Asia.

Yu^dvatdra or God-iiicarnatc-iii-man has It is well knowm, further, that in
maintained the optimistic Hindu in all South-West England as in parts of
ages of national distress. The advent Continental Eurojie, there are several
of Messiahs to embody the successive tabus in regard to food. Hares, rabbits,

ZeitêhU thus
guaranteed
is in the poultry, for instance, arc not eaten be-
Gita by Lord Krisna Himself :
cause they are “derived from his
Yfidd yadn hi dharmosya father” as the peasant believes.'" There
Glnttir bhnvaii. Hhdmta Christian in
is nothing distinctively
A bhyvtthnnam fidharmasya these customs and traditions. Asians
Tadiitmihunn my ah am. take part in

s riju can Iso heartily
Pari t rd ri a y a ad dhd n d rt
" H. K. Sarktir: Hindu Art: Its
Vindseya cha dnshkritdm nd Modernism (New York,. 1920) and
Dha rin a-aam s t hdpa n d rt hdya Leslheties of Young India”
aleutta, January, 1922). .
Samhhavdmi yniie yuife. *'
(iomnic Ethnology
:
and fa c- '
London). Ashton Shinto, the

“Whensoever into Order :
he Gods (London, 1905). Harada

Corruption creeps in, Bharat a, aith of Japan (London, 1914).
processions attending the bathing of and ever 3rwhere consisted in the desire
images, boughs of trees, etc., with which to live and in the power to flourish by
the rural populations of Christian lands responding to the thousand and one
celebrate their May pole or summer stimuli of the universe and by utilizing
festivities. And they would easily the innumerable world-forces.
appreciate how men could be trans-
formed into wolves by the curse of St.
The Categories of Confucianism
Natalis Cambrensis.
Would the ritualism, the rosary, the Let us watch the psycho-social Gestalt
relic-worship, the hagiology, the consc-
of China. Confucianism is the name
wrongly given to the cult of public
erated edifices, the “eternal” oil-lamps
WaJdkiipcllcn (forest-ehapcls), pilgri-
sacrifices devoted to Shdn^ti (the One
ill
prayers, votive offerings,

Supreme Reing), the Tdo (or the Way),
mages, self-
during Lent,and chants fasts

and ancestor-worship that has been
denial
of the Roman Catholics scare away the
obtaining among the Chinese people
China, since time immemorial. This cult of

Shintoists of .Tapan, Taoists of
Asia? Hy no means. what is really an adoration of nature-
or Riiddhists of
are very Chinese,
powers happens to be called Confucia-
Indeed, there few'
nism simply because Confucius (B.C.
Jjipnncsc or Hindus w’ho would not be
inspired hy the image of Mary. Nations :j;>1-479), the librarian of Lu State in
Shantung, comiiiled or edited for his
UM'd to the worship of Kwaiiyin, Kwan-
eountrymcTi the floating Ancient Clas-
11011 'Fara, or Lakshnii could not lind a
,
fundamentally new mentality or view sics, the (Book of Changes),

of life in the atmosphere of a Greek or
the (Rook of History), the
Shu-ki}i<i
Shi-kinu (Rook of Poetry) and others
Catholie Church service. And the doe-
in which the traditional faith finds
Irine of faith {hfuiktin stuiddha), the
expression. The work of Confucius
worship of a Personal (iod, and pre-
for China was identical with that of
paredness for salvation (nin/.fi) are not
nua-e ( hristian than Ruddhist or Hindu.
E/.ra (R.C, laU) of Israel who edited for
Men and women wlio do not feel

the Hebrews the twenty four books of
the Old Test(i}}\tnf that had been burnt
strong without postulating (Jod would
])rodiiee almost the same ])hiloso])hy of
and lost. In this sense or thus mis-
tile Iiifiiiitc and of the immortal soul if
named, Confucianism had existed
they happen to be intclleelual. Rut if

among the Chinese long before Confu-
they happen to be emotional or imagi- cius was born in the same manner as
the Homeric poems had been in circu-
native or “irrational” ( ?), as human
heings gencrall> arc, they lation in the Hellenic world ages before
would create
more or less the self-same arts (images,
Pisistratus of Athens had them brought
pielnres, hn.s-reliefs, hymns, prayers, together in well-edited volumes.
litiiids, fetishes, charms). Humanity Confucianism is often considered as
in short, essentially one, — in spite not being a religion at all, because it
physical and physiognomic diver- is generally taken to be equivalent to

sities. and in spite of deep historic race- positivism, i.c., a Godless system of
prcjiuliees. The effortto understand mere morals, and hence alleged to be
nature of God or the relations necessarily inadequate to the spiritual
ttween man and Divinity is the least needs of man. The fact, however, is
PjO't of a person’s real religion. The quite otherwise. The Socratic sayings
^
of human life has always of Confucius, that are preserved in the
PRABUDDHA BHARATA February
Analects, the Doctrine of the Mean and (B.C. 568-488), the son of the president
other have
treatises, indeed no refer- or archon (rdjan) of the S&kya republic
ence to the supernatural, the unseen or in Eastern India, who came to be called
the other world. The fallacy of modern the Buddha or the Enlightened (the
sinologues consists in regarding these Awakened). -Sakya founded an Order
moralizings as the whole message of (saniffha) of monks, and adumbrated
China’s Super-man. Strictly speaking, the philosophy of twelve niddnas (links
they should be treated only as a part between ignorance and birth) and the
of a system which in its entirety has a ethics of the eightfold path. In this
place as much for the Gods, sacrifices, Buddhism, which should really be called
prayers, astrology, demonology, tortoise Sakyaism, Buddha is of course neither
worship, divination and so forth of a god nor a prophet of God, but only
Taoist and Folk-China as for the purely a preacher among the preachers of his
ethical conceptions of the duty towards time. The system is generally known
one’s neighbour or the ideal relations as llinaifdna (or the Lower Vehicle of
between human beings.’** Buddhism). Its prominent tenet is
This alleged positivism or atheism of nirvana or the cessation of misery

Confucius, and the pre-Confucian reli- (annihilation of pain).’®
gion of ancient China, which for all But there is another faith in which
practical purposes was identical with the Buddha is a or rather the god. This
polytheistic nature-cult of the earliest Budd ha-cult, Buddhism strictly so
or
‘‘Indo- Aryan” races have both to be called, cannot by any means be fathered
sharply distinguished from another Con- upon Sakya, the moralist. It ehaiieed
fucianism. For since about the lifth to evolve out of the schisms among his
century A.C. the worship of Confucius followers. Buddlia-worship was formu-

as a god has been planted firmly in the lated by Asvaghosa and came into
Chinese consciousness and institutions. existence as a distinct creed about the

This latter-day Confucius-cult is a cult first century A.C. in luuthwestern India
of nature-forces affiliated to the primi- during the reign of Kanishka, the Iiido-
tive Shcin}fti-c\i\t, Heaven-cult, Tai- Tartar Emperor. This faith, also called
(Mountain) cult, etc., of the Chinese. In Mahdijdna (the Greater Vehicle), was
this Confucianism Confucius is a god theologically much and did not
allied to,
among gods. really differ and mythology

in ritual
from, the contemporary Jain and Pura-
Buddtialogy and Chuistology nic Hindu “isms” of India. It is this

Buddhism, furnished as it is with gods
Similarly, in Buddhism also we have
and goddesses, that was introduced
to recognize two fundamentally differ-
from Central Asia into China in A.C.
ent sets of phenomena. There are two
(>7, from China into Korea in A.C. 372,
Buddhisms essentially distinct from each
and from Korea into Japan in A.C. ,'552.
other. The lirst is the religion or system
The contrast between Sakya the prea-
of moral discipline founded by Sakya
cher and Buddha the god, or Confucius
B. K. Sai kar : Chinese Religion the moralist and Confucius the god has
Through Hindu Eyes (Shanghai, 1916), its parellel in Christology also. Modern
“Confucianism, BurMhism and Christianity”
(Open Court, Chicnjro, November, 1919) and De Vallee Poussin
la Nirvana (Paris,
:
The Futurism of Young Asia (Berlin, 1922). 1925), Stdierbatsky

T. The Conception of
:
See also Werner Chinese

: Sociology Buddhist Nirvana (Leningrad, 1927), N.
(London, 1910) and De Groot: Religion in Dutt Aspects of Mahayana Buddhism
:
m
China (New York, 1912). its Relation to Hinayana (London,
1980).
y
criticism expresses this contrast, says ism in which Confucius figures as a

Bacon in the Making of the New Tentoy- Divinity, as a colleague of Shdngti, is
merit in its distinction of the gospel of the same in essence as that between the
Jesus from the gospel about Jesus. The teachings of Jesus, the Jew, and teach-
ilistinctioii between Sakyaism and Bud- ings, say, of St. Paul about Jesus the
dhism, or between Confucianism as the Christ who is God-in-man.
systeih of tenets in the body of literature
compiled by Confucius and Confucian- {To be continued)
THE PHILOSOPHY OF BERGSON

By Anil Kumar Sahkar, M.A., (Gold Medalist)
(Cun tinned from the Inst issue)
VVe have so far dealt with the varied ourselves with the original currents that
opinions and eritioisnis with regard to seem to overflow us with a soothing
the philosophy of Bergson. We have stream. His Creative Evolution is
also considered his logicand philosophy. a running stream of thoughts, w'hich

He advocates the “Hesemhlanee Theory plunge Us in the luminous stream of
(»f Knowdedge” and holds that the “pure concrete duration”, after scaling
ivalily is the “vital flow.” The world over tlu‘ ujis and downs which ouj-
Is not a world of “things”, but it is intellect cTcated before us. It criticizes
a world of “actions”. There is an all- tin* inUlleclualisms of ancient and

loiind dynamism to b(' found in his inodvrn thoughts. He shows that
jihilosophy of “solidarity of activity”. intellectualism of any kind is but
It is characterized by a dclinite “anti- following the reality in its reverse flow.
irilelleetualistic” tendency. By holding Bui this new philosophy teaches us
that intellect is incapable of grasping to install ourselves in this flow' to
tlk- llowing reality he lays down the live the life of reality. Without this
ioundation of a “philosophy of intui- original ex|)erience no philosophy is
ti(.'n”, for, intuition is capable of worth the name of true philosophy.

grasping it. The criticism of his con- The illusion of intellectualism must be
‘iption of God by Badhakrishnan is abandoned, so that a new' line of
from the side of “absolute idealism”. thought can be begun. Let us now’ feel
Hut Bergson bv-ing a revolutionist will the force of his arguments against intel-
“ot subiect himself to s\ich a pent-up U-etualistic tendencies from this book.
system. Ilis conception of reality is The Creative Kvolutiim not only
die conception speaks of a new philosophy, but also a
of a “creative evolu-
hon. *
Let us concern ourselves with new which directly
logic follow's from
the chief
thoughts of his revolutionary the conception of his reality. His
''ork of ( reativr Krolution. In this book philosophy and his logic are mutually
shall find the echoes depeiulent. His logic making
of all the lies in
thoughts we have seen and examined a clear eoncejition of the distinction
>^fore. But as everywhere the thought between the functions of instinct (in-
^ the author
has a greater impression tuition) and of intellect. They are
our minds we cannot but delight tendencies and not things. The two
86 PRABUDDHA BHABATA February
tendencies at first implied each other, ing out” the “form”*of an object^ is
for they flow same Elan

from the possible. It has an unlimited power of
Vital, *‘They both went to seek “decomposing” according to any law
their fortune in the world and turned and recomposing into any system. This
to be instinct and intelligence” (p.. 158). at once points out the fact that the
They are the two distinct tenden- intellect is incapable of fitting itself to
cies, one following the movement of “psychological order”, or the “flowing
life,and the other following the move- reality”. But man’s life is not merely
ment of matter. The one is fitted to “individual”, it is “social” as well.
understand life and the other to under- The individual intellect is associated
stand matter. They have also natural with other intellects. How this relation
—
endowments the instinct is an* innate among different intellects are possible?
knowledge of “things”, the ‘intelligence This takes us to the consideration of

has an innate knowledge of “relations”. “language.” The language is the
The former says, “That is”; the latter means of communication of “signs”
says, “If the conditions are such, such from one individual to another, and it
will be the conditioned.” In other has the advantage of passing from the
words, the first is to be expressed “cate- known to the unknown facts. So says
gorically”, the second “hypothetically.” Bergson \"ery beautifully : “Without
The one supplies the “matter”, and language intelligence would probably
the other “form” of knowledge. The have remained riveted to the material
two when considered alone have mutual objects which it was interested in
advantages and disadvantages. The considering. would have lived in a

It
formal character of the intellect deprives state of ‘^somnambulism,” outside
it of the ballast necessary to enable it itself hypnotized on its own work.
to settle itself on the objects that are Language has greatly contributed to its
most powerful interest to speculation. liberation. The word, made to pass
Instinct, on the contrary, has the desired from one thing to another, is, in fact,
materiality, but it is incapable of by nature transferable and free.”
going so far in quest of its object; (p. 107). “It profits by the fact that
it does not speculate. We formu- the word is an external thing, which the
late it thus ; “There are things that intelligence can catch hold of and cling
intelligence alone is able to seek, but to, and at the same time an immaterial
which, by itself, it will never find. thing, by means of which the intelli-
These things instinct alone could find; gence can penetrate even to the inward-
but it will never seek them”
(p. 159). ness of its own work 108).” This
(p.
Now let us consider these functions leads intellect to pass beyond its own
more in detail. boundary, it not only considers the in-
(a) The function of intellect is to animate matter, over which it has a

establish “relations,” which lead us natural*control,* but even life and
to go from object to object, which is thought. This liberation of the intellect
essentially necessary in “speculation.’’ by language is not an unmixed boon,

The function of intelligence is essen- for, the intellect inspite of its liberation,
tially “unification”. Intellect posits an cannot give up its old habit of convert-
it
“ordered universe”, and a possibility ing the flowing object into a thing,
of “activity”. It is at home with the applies forms that are of unorganized
kind of
“inert matter”, for here alone the matter. - It is made for this
“fabrication”, which consists in “carv- work. It definitely sounds humorous
1988 THB‘ PHILOSOPHY OF BERGSON 87
when Bergson concludes his criticism intellect’ always tries to “reconstitute”

of intellect by saying That is what what is given, it lets what is “new” in
intelligence expresses by saying that it each moment to escape. So it rejects
arrives at “distinctness” and “clear- all creation. In fine, we can say that
ness.” Its “distinctness” lies in per- it can neither prove “evolution” nor
ceiving itself under the form of “creation,” t.^., “creative evolution.”
“discontinuity.” “Concepts” in fact This takes us at once to the considera-
are outside each other as objects in tion of the nature and function of
space ; and they have the same instinct and intuition.
stability as the* objects, on which (h) From our preliminary discussion
they have been modelled. Taken we know that the instinct is moulded on
rngether they constitute an “intelligible the very form of life. While intelli-
world,” that resembles the world of gence treats everything mechanically,

solids in its essential characters, but instinct proceeds, so to speak, organi-
whose elements are lighter, more dia- cally. In instinct the consciousness is
phanous, easier for the intellect to deal in its ebb. The instinctive actions are
Avith than the image of concrete all unconscious. There are different
rhings They are, therefore, not degrees of perfection in the same ins-
images, but symbols (p. 169). tinct and also in the instinct itself in
Our logic is, therefore, a logic of the progressive movement of the Elan
“symbols.” But as geometry is also Vital along that line. It attains its
eoneerned with “symbols,” logic is also final stage of development in the species
allied to geometry. Logic and geometry of Ilymenoptera. Like intelligence,
i ngender each other. They arc strictly instinct is also “social” for the indivi-
npplicable to matter, in it they are at duals of the same species are character-
home, and in it they can proceed quite ized by the same kind of instincts.
alone. But outside this domain the Though the instinct is not within the
intellect is all helpless. “Hence its domain of intelligence, it is not situated
hewildcrment when it turns to the beyond the limits of mind. “In the
living and is confronted with organiza- phenomena of feeling, in unreflecting
tion. It does what it can, it resolves sympathy and antipathy we experience
the organized into the unorganized, for in ourselves, —
though under a much
it cannot, without reversing its natural vaguer form, and one too much pene-
direction and twisting about on itself, trated with intelligence, something of —
think true continuity, what must happen in the consciousness
real mobility,
reciprocal penetration,— in a word, that of an insect acting by instinct”
creative evolution
which is life” (p. 170). 181-5). This
(p. is because of their
l^rom this we can readily original unity. Without going to con-
conclude
that the science
which uses this logic sider the scientific theories of instinct
incapable of giving any explanation we can at once consider the character-
lifeand continuity. The intellect is istic of the instinct which is philosophi-
meant to think “evolution,”
that cally important.
is to say, the continuity of a change “Instinct is ‘sympathy*. If this
is pure mobility. Suffice it to say sympathy could extend its object and
fnat the intellect
represents the “be- also reflect upon itself, it would give us
^nming as a series of “states,”
âch the key to vital operations . . . just
which is homogeneous with
^ itself and us intelligence, developed and discip-
o^'sequently does
not change. As the lined, guides us into matter** . . . Intelli-
88 PR ABUDDHA BHARATA . Februatry
gence goes all round life, taking from sophy of duration” in the future. The
outside the greatest possible number of instinctand intelligence are but the two
views of it, drawing it into itself instead sides of our consciousness and we can
of entering into it. “But it is to the hope to construct a new philosophy by

very inwardness of life that ‘intuition’ following the “solidarity of action”
leads us, —by intuition T mean instinct between them. This will at once^set at
that has become disinterested, self- rest the problems of science and phiht
conscious, capable of reflecting upon its sophy. Bergson very beautifully clears
object and of enlarging it indefinitely” this fact when he feels the need of them
(p. 18(1).
both in the following strain “Intiii :
This kind of faculty, viz., the “intuition, at first sight, seems far prcferal^lt^
tion” is proved by the existence in man to intellect, since in and conscious it life
of an “aesthetic faculty” along with ness remain within themselves. But a

normal perception. “Our eye perceives glance at the evolution shows us that,
the ‘features’ of the living being, intuition could not go very far. On the
merely as assembled, not as mutually side of intuition, consciousness found
organized. The intention of life, the itself so restricted by its envelope that
simple movement that runs through the intuition had to shrink into instinct,
lines, that binds them together and that is, to embrace only the very small
gives them significance, escapes it. This portion of life that interistcd it”
intention is just what the artist tries to (p. 10‘J). “On the . contrary, eonsci
regain, in placing himself back within ousness, in wshaping itself into intelli
the object by a kind of sympathy, in gcnce, that is to say, in concentrating
breaking down, by an effort of intuition, itself at lirst on matter, seems to cxicr

the barrier that space puts up between ludi/e itself in relation to itself; but just
him and his model” (p. 18(1). It takes because it adapts itself thereby to ol)
as its object “life” as intelligence has jeets from without, it succeeds in rno\ ing
“matter” for its object. The intuition among them and in evading the barrier'^
may enable us to grasp what intelligence they oppose to it, thus opening to itst if
fails to give us. So intelligence must be an unlimited field. Once freed, nnav
supplemented by intuition. Intuition over, it can turn inwards on it.self, and
lies only in the expansion of our consci- awaken the potentialities of intuition
ousness into the domain of life, which which still slumber within it” (p. 102).
is reciprocal interpenetration, endlessly 'rhus man comes to attain a “privi

continued creation. “But, though it leged position.”
thereby transcends intelligence, it is The new jihilosophy can, thus, h'’
from intelligence that has come the push l)uilt upon these two functions of con
that has made it rise to the point it has sciousness. Anci(‘iit and modern philo
reached. Without intelligence, it would sophy, being wholly intellcctualistie.
have remained in the form of instinct, failed to account for life and evoliitioj!-
riveted to the special object of its prac- They confused the “vital order” with
tical interest, and turned outward by the “geometrical order.” The “physi-
it into movements of locomotion” cal or geometrical order” is “automatic
(p. 187-8). order,” while the “vital order” i^^
From this, it is evident, that there is “willed order.” They only looked to
no antagonism between the two. Wc the physical order and failed to explain
is*
shall not, therefore, hesitate in the least the vital order ;
their philosophy
material
in hoping, with Rostrevor, “a philo- therefore, confined to the inert
;
im THE PHILOSOPHY OF BERGSON
world. The new philosophy carries us is “concrete duration.” The universe

from the narrow intellectual conscious- is not made, but is being made conti-
ness to the wider intuitional conscious- nually. The illusion of a “world of
ness. So it lays down the principle things” must be abandoned, for really
thus : ‘‘In order that our conscious- it is a “world of actions”. There are
ness shall coincide with something of “no things” but only “actions”. The
its principle, it must detach itself from things and states are only views, taken
the ‘already-made’ and attaeh itself to by our mind, of becoming. So we are
the ‘being-made.’ ” It is nothing but •
again compelled to quote from Bergson :
installing ourselves in the flow of life. “Now if the same kind of action is
lUit it is difficult, for, here we have to going on everywhere, whether it is that

do violence to our natural tendency to which is unmaking itself or .whether it is
think outwards. So after great effort that w^hich is striving to remake itself,
wc can get the flashes of intuition. I simply exi)rcss this probable similitude
Philosophy is nothing but the flashes of when I speak of a centre from which
intuition. Dialectic or the conceptua- worlds shoot out like rockets in a fire-
listic way of thought is necessary to put work dis])lay .... provided, however,
intuition to the proof of others. Intui- that I do not present this ‘centre’ as a
tion, thus, gives a sort of impetus, and ‘thing,’ but as a continuity of shoot-
the dialectic is nothing but a “relaxa- ing out” (p. *20*2). Thus we get a good
tion of intuition.” Bergson, thus, picture of world and the ever flowing
speaks much of the development of this reality. Ifnow we speak of God, we
faculty, “The object of philosophy shall find God has nothing of the already-
would be reached if this intuition could made ;
He is unceasing life, action, free-
])c sustained, generalized and, above all, dom. “Creation, so conceived, is not a
assured of external points of reference mystery ;
we experience it ourselves
in order not to go astray. To that end when we act freely To speak of
II continual coming and going is neces- ‘things’ creating themselves would,
sary ])etwcen nature and mind” (p. 2,5*2;. therefore, amount to saying that the
So he says : “When wc put back our understanding presents itself more than
being into our will, and our will itself it presents to itself-- a self-contradictory
into the impulsion -it prolongs, wc affirmation, an emjity and vain idea.
understand, wc feel, that reality is a But that action increases as it goes on,
perpetual growth, a creation pursued that it creates in the measure of its
without end. Our will already performs advance, is what each of us finds when
tin's miracle” (p. 2.5*2). he watches himself act” (p. 2(j*2). This
This clearly shows that wo are to is the true notion of “creation.” We
])(Tform both the functions of conscious- again quote, therefore, Bergson’s say-
ness, for,])hilosophy is concerned with ing which almost seems to sound as a
bnth the “vital order,” and the “mate- command : “Let us try to see, no
rial order.” longer with the eyes
This is because of the fact of the intellect
that we are which grasps only the already
iidt the vital current itself alone,
Wc are thiscurrent already loaded with made and which looks from the outside,
rualter, that is, with congealed parts of but with the sjiirit, I moan with the
|ts own substance which it carries along faculty of seeing wliich- is immanent in
course. We shall have to observe the faculty of acting and which sjirings
the universe in totality. The reality up, somehow, by twisting on the will
^‘nuiot be mind or matter,
the reality on itself, .when action* is turned into
QO PRABUDDHA BHARATA February
knowledge, like heat, so to say, into sense that man is the ^term’ and the
light. To movement, then, everything ‘end’ of evolution” (p. 279). “Man,
will be restored and into movement then, continues the vital movement
everything will be resolved” (p. 264). indefinitely, although he does not draw
This is the vision of true philosophy along with all that life carries in itself.
of life after Bergson. It combines, in .... It is as if a vague and formless

a protest against intellectual ism,
itself, being, whom we may call, as we will,
and also a hint at a true philosophy. man or superman, had sought to realize
In him, we find, the echo of Nietzsche himself, and had succeeded only by
when we find him saying that it is con- abandoning a part of himself on tlie
sciousness or rather supra-consciousness way. The losses are represented by the
that is at the origin of life. “Conscious- rest of the animal world, and even by
ness or the supra-consciousness is the the vegetable world, at least in what

name for the rocket whose extinguished these have that is positive and above
fragments fall back as matter; consci- the accidents of evolution” (p. 280-1).
ousness, again, is the name for that Coming to the human world we find
which subsists of the rocket itself, pass- the evolution is not stopped. Intuition
ing through the fragments and lighting and intellect represent two opposite
them into organisms. But this con- directions ofwork of conseions-
the
sciousness, which is a need of creation, ness, A complete and perfect humanity
is made manifest to itself only where would be that in which these two
creation is possible. It lies dormant forms of conscious activity should attaiji
when life is condemned to automatism; their full development. We are parts
it wakens as soon as the possibility of of this humanity. We shall try to
a choice restored” (p. 275).

is “With attain this humanity by developing the
man, consciousness breaks the chain. intuitional side of our consciousness.
In man, and in man alone, it sets itself This, therefore, introduces us to a
free. The whole history of life until spiritual life. But it also takes cogni-
man has been that of the effort of con- sance of th(* material world, and solves
sciousness to raise matter, and of the all the diilicult problems of philosoj)hy.
more or less complete overwhelming of This philosophy attemj)ts to absorb
consciousness by the matter which has intellect in intuition. This also facili-
fallen back on it” (p. 278). tates speculation. We feel ourselves no

The freedom of consciousness is longer isolated in humanity, but we
brought about by language. So Berg- have a connection with the whole of the
son says “Our brain, our society, and
: animate or inanimate world. So we
our language are only the external and can end this philosophy in the faseinai-
various signs of the one and the same ing W'firds of Bergson thus : “'i'he
internal superiority. They tell, each animal takes its stand on tlie plant, man
after its manner, the unique excep- bestrides animality, and the whole of
tional success which life has won at humanity, in space and in time, is one
a given moment of its evolution”. immense army galloping beside and
“They let us guess that, while at the before and behind each of us in an
end of vast spring-board from which life overwhelming charge able to beat down
has taken its leap, all the others have every resistance and clear the most
stepped down, finding the cord stretch- formidable obstacles, perhaps even
ed too high, man alone has cleared the death” (p. 28,5-0).
obstacle. It is* in .this quite special This is the glorious end of an optimis-
”
tic philosophy of life. It is not merely thought of the “Idea of the Good” of
ji vision of a mystic thinker as many Plato, or of the thought of “Form of
are led to suppose. It is a profound Forms,” “Thought
of Thoughts” of
philosophy of life and intuition, which Ariytotlc, involves the problem of the
comprehends the world of matter and reconstruction of the universe, out of
intellect. It points out the short- these abstract bloodless concepts. This
comings of all ancient and modern leads to the Platonic conception of
thoughts, and tries to establish itself “non-Being,” and the Aristotelian con-
after a scathing criticism. We shall, ception of “Matter,” a metaphysical
tlicrefore, conclude this philosophy zero. Platonic conception leads to the
criticizing some of the conceptions of fantastic conception of the degradation
early thoughts as “the idea of nothing, of the immutable Ideas. With the
the conception of form and becoming, supra-scnsible Ideas and an iiifra-
and also the false theory of evolu- serisiblc “non-Being”, you now have to
tionism. eonstruct the sensible world. Aristotle
The conception of “nothing”, as held ean explain the evolution of the uni-
l)y the early idealists, is due to their verse only on the supposition of
the
mistaken notion of reality as “Being.” conception of “form”, and “matter,”
The “Being,” being “all-complete” “actuality,” and “potentiality.” The
and “niolioidess”, cannot comprehend evolution is tending towards the “Form-
“motion” and cannot exjdain it. But less,” and this at once stops all
how can they deny motion, which is a “nif)tion.” The conception
“matter” of
real fact of the world ? They were, or potentiality,” becomes a metaphy-
thus, compelled to think of motion by sical zero, a pure abstraction, and
the supposition of “nothing,” or “non- the termination of all evolution in
being.” Their conception of reality the “Formless” leaves the problem
being formal, cannot account for the of motion tmee more in an abso-
problem of “motion”, “becoming”, or lute gloom, motion or time
sinks into
“lime”. the “Formless.” The “Highest
Idea”
Bergson shows that the conception of of Plato and the “Formless”
of Aris-
“nothing” as ojjposcd to “Being”, is a totle are nothing but the compression
“pseudo-idea”, and the problem taised of the eoneepts into a single all-
by it is a “pseudo-problem”. If >ve engulfing eoneej)!. Reality, thus, solidi-
think deeply, we lind that there is no fied turns out to be a sham. So
such thing as “pure void” or “nothing,” Bergson says they totally failed to
for, behind the “void” there is “conti- account for the “vital” or the
“psycho-
nuity It is wTcing to think of logical” order. This will be still more
nothing” as we can think of the “all” significant from Bergson’s
own version,
Being”. The thought of “nothing” viz.. “The main lines of the doctrine
*i^T'‘divc judgement, and has a non- that was developed from Plato to
intellcctual clement in it, whereas the Plotinus, passing through Aristotle
anirmativc judgement of “all” is purely (and even in a certain measure, through
'iitelleftual. So the supposition of the Stoics), have nothing
nothing ’ on accidental,
intellectual grounds is nothing contingent, nothing
untenable. that must
be regarded as a philosopher’s
problem of “form” and fancy”
“bccom- (p. 333).
aristsonly due to the false notion Tn the modern times, also,
'uaiity the same
as motionless. The very problem of “becoming” or
“change”
becomes the chief problem of the philo- grasped from Bergson’s own remarks on
sophers. But as they could not give up this kind of evolutionism, viz., “The
their intellectualism, they also failed to usual device of the Spencerian method
account for that problem. Spinoza’s consists in reconstructing evolution with
thought of the ‘‘Substance,” or “God” fragments of the evolved” (p. 385 ).
having for His attributes “thought” So Bergson concludes by holding that
and “extension”, is the ancient concep- .
these pseudo-ideas and pseudo-problems
tion of a static universe. “Motion” is are due to false faith in the intellectual
said to be nothing but a mode of exten- aspect of our consciousness. The
sion. It is also related to rest, which reality, which is “pure duration,’’ or
is its opposite. But this sort of solution “concrete duration,” can only he re-
of the problem of motion is no solution vealed to our intuitional aspect of our
at all. consciousness. Thus, we are to say in
Leibniz’s “Monads” as “forces” are the words of Bergson as if inspired
by
finished products of our intellect. The this philosophy : “There is ‘more’ in
monads are again said to tend towards a mov'ement than in the successive
the “Monad of monads,” where the positions attributed
to the moving
evolution ceases. This invokes, once object, ‘more’ in a
becoming than in the
again, the old Aristotelian conception of forms passed through in turn, ‘more’ in
the “Formless,” where all motion ends. the evolution of the form than in
the
So the “monadism” of J^cibniz fails to forms assumed one after another”
account for motion. (p. 333 ).
Kant’s philosophy is similarly infec- This profound philosophy of Bergsorj
ted with a form of intellectualism. His has a great influence in our thought
intellectualism is a lower form of in- and w’e seem to welcome it with glad-
tellcctualism.*He spoke of intuition, ness. But if we hold that intellectua-
but that is “sensuous” intuition. He, listic solutions of philosophical problems
therefore, could not give any perfect arc no solutions at all, then can we
solution of “time” or of “motion”. say that perfect solution lies in the
The ancient philosophy was concerned philosophy of intuition ? But Bergson
with the “concepts” and the modern is not ready to take the
entire credit of
philosophy was. concerned with “laws.” solving all the problems of philosophy.
The former, therefore, concerned itself He has only given a new tendency of
with the “things”, the latter with the thought, and a criticism of false intcllcc-
“relations”." In either case intellect was tualism. He wants to remove the short-
thought competent to grasp the reality. comings of our intellect by speaking of
But this knowledge is only of the the benign influence of intuition on our
physical world, it cannot take us to the thoughts. He says that real philosophy
vitaland psychological orders. So to isnothing but a philosophy of intuition,
Kant there remained a thing-in-itself, the intellect only unveils the intuitioi^.
which is unattainable by the intellect. So we find a prophetic new
end of this
The reality, which is of the “psycholo- philosophy. The bold criticism of all
gical order”, is only revealed to our early and contemporary thoughts from
supra-mtellectual intuition. own standpoint only
its leads us to give
Spencer thinks that he has propounded our lastjudgement to this philosophy
a, philosophy of evolution, but Bergson in the words of Keats that *‘A thing
points out that it is also not free from of beauty is a joy for ever.”
intellectualism. This can be clearly (Concluded)
SRI-BHASIIYA
By Swami Vireswarananda
Chapter I
Section I
The Great Purvapaksha (Objections of the Advaitin)
Advaitin^s Position Rcvieurd
(1) Brahman is NON-DiFFERENTiA'rED to certain defects in the means of

AND TOE ONLY REALITY I knowledge adopted.
Braliman, the noii-differentiated Pure Manifoldness due to Nescience

(2) :
Consciousness, is the only reality, and all
this manifoldness is imagined in It alone Due to the effect of bcginninglcss
“The universe, my dear, Nescience which is unspeakable (anir-

and is false.
was hut the real (Sat) in the begin- I'fichnnhffi) this manifoldness is wrongly
—
ning one only without a second” imagined in the one non-dual Brahman
(Cfih, 2. “That which is imper- which is Pure Consciousness. This
0. 2);
ceptible, ungraspable” etc. {Mn. 1. 1. Nescience covers the real nature of
()) “It isunknown to those who know Brahman (uvnrnna-shnlxti) and makes
;
and is known to those who do not It appear as manifold {iiksht jKi-shnkti),
know” etc. (fvr??n 2. 3); “Existence, “By falsehood arc these covered; of
Knowledge, Infmile is Brahman” these which arc real, falsehood is the
(Tditf. 2. 1). These texts show’ that covering” ((7//<. s. 3. 1-2); “Know
Brahman is bereft of all differences Maya to be Prakriti and the Lord as
arising from unlike and like objects and the Mayiii” (Sirt, 1 . 10); “The Lord
attributes, that It is not an object of on aceount of llis Maya is perceived as
perception, that It cannot be known, manifold” {lirih, 2. o. 19) and so on.

hilt that Its n.iture is essentially oppo-
(;i) Nescience destroyed by the
site to what w'c generally experience in
KNOW’LKDC’.K OF IDENTm' I
this w’orld. Again, “There is no differ-

ence whatsoever in It. He goes from This Nescience disappears when the
death to death, who sees difference, as identity of the individual soul and
it were, in It” (lirih. 1. 4. 10); “When Brahman is realized. “He who sees
makes the least differentiation in that One, is no longer subject to death”
it then for him there is fear” {Taitt. {Chh, 7.
2); “The knower of
2<).
3. 7) -such texts deny nil manifoldness Brahman becomes Brahman” (Mu. 3.

in It and show that It alone is real 2. 0); “Knowing It alone one goes
nnd that everything else is false. beyond death” (Serf. 3. S); —here
nlsehood means that kind death stands for Nescience. That the
of knowl-
I'dgc about a thing, which is liable to nature of Brahman is non-differentiated
^ ûblatcd later on by true knowledge, is known through the full comprehen-
by knowledge “Truth, Knowl-
of things as they sion of the texts like :
in reality,
the earlier one being due edge, Infinite is Brahman” (Taitt. 2.
1); “Knowledge, Bliss is Brahman” flames produced by different particles

which describe Its real
(Brill, 3, 9. 28), of oil and wick, which comesuch a in
nature. That the individual soul is rapid succession that the eye is not able
identical with ]lrahman is declared by to distinguish them, and thus give rise
the following texts : “He who wor- to the idea of an identical flame. Here
ships another god thinking, ‘He is one direct perception, though a stronger
and T am another’, he knows not” etc. proof, is set aside by inference, for the
(Brih, 1. 10); “That thou art”
1.. former was contaminated by some
(Chh. and so on. The Sutrakara
0, 2) defect (viz., the incapacity of the eyes)
also says in 4. 1. 8: “But (texts) and wâs capable of being otherwise ex-
acknowledge (Brahman) as the Self (of idaincd while the latter was free from
the meditator) and also teach others such defects. Therefore, wherever there
(to realize It as such). is a conflict between experience derived
through different means of knowledge
(4) SclUPTUTinS OF GREATER FORCE AS the one that is defective (snvakdshatn)
AGAINST DIRECT PERCEPTION : and can bo explained otherwise (anyn-
Ihilsiddfunii) is the sublated one and
It may be said that as direct percep-
the other which is free from defects
tion which is the best of all proofs
{(ninvakiixlunn) and cannot be explained
affirms this world of manifoldness, so
otherwise {iinanyafluhiddhnm) is the
it cannot be sublated by scri])tural
snblating one. The question of stronger
knowledge of unity, i.e., direct percc])-
('r weaker means of knowledge does
tion being a stronger proof, knowledge
not count in this. Therefore, scriptural
derived from it cannot be set aside by
knowledge of unity can sublato the
a contradictory knowledge derived
knowledge of manifoldness based on
through a comparatively WTak means
direct perce])lion, as scriptures which are
of knowledge like the scriptures. Scrip-
tures as a means of knowledge are
!>eginning]css and of divine origin are
free from all defects wdiilc the direct
weaker than direct perception because
])erception of manifoldness has an
they depend on it to show what they
innate defect in it, viz., beginningless
actually mean. For example when they
Neseieiicc.
say, ‘The sacrificial post is the sun’ we
understand that the post is shining like
the sun because it is besmeared with
(.5) NiRGUNA IT.XTS ARE OF GREATER
ghee and not that it is actually the sun,
FORCE THAN SaGUNA TEXTS .*
which fact direct perce[jtion contra-

dicts. But the question here is not A
doubt may arise if scriptures are :
one stronger or weaker means of

of free from ,'dl defects, how can texts
knowledge but whether the means of which prescribe works that are based
knowledge, though a better one, is on the assumption of plurality be set
contaminated by any defect. If so, aside by texts dealing with liberation?
knowledge derived through its help can The former can be sublated by the
be sublated by knowledge derived latter according to the principle of
through a comparatively weak means, nparhchhcdfiy i.e., between two contra-
provided it is free from such defects. dictory expiatory injunctions a later
Direct perception gives us the impres- one is of greater force and sublates the
sion that the flame of a lamp is identical earlier one (Purva Mimdmad 6 5. 54). .
throughout but inference tells us that These texts about work are sublated not
it cannot be the same one but different because they are defective, for such a
ms SRl-BHASHYA
thing cannot be expected in the Vedas, the words have the same case-ending
but because they can be explained away one of them is the thing defined and
otherwise {anyathasiddham)^ as leading the rest are what define it, and the
to lesser results, while the texts about latter words, though, in ordinary par-
liberation cannot be so explained away lance, have different meanings, yet in
and syce these texts occur later than such a sentence, refer to the one thing
the texts prescribing work, they are of defined. For examyde, in the sentence,
greater force. The
same principle ‘a beauLiful, red, sweet-smelling rose’
applies also in the case of Saguna and the words ‘beautiful’, ‘red’ and ‘sweet-
Nirguna texts about Brahman. Since smelling’ though they have different
the former occur earlier and can be meanings, yet all refer to the one thing,
explained as leading to lesser results viz., the rose, and so are said to have
they arc sublated by the latter which oneness of meaning. Similarly, in the
occur later and cannot be so explained TaHt. text, ‘Existence’, ‘Knowledge’
away. The Saguna texts, however, arc and ‘Infinite’ refer to one Brahman
not useless for they serve a purpose; and do not convey
any independent
they attribute qualities to Brahman hut meanings. They are co-ordinated and
for which the Nirguna texts would have have oneness of meaning. If these were
conveyed no sense, for denial pre- qualities of Brahman then this unity
su}>poscs the qualities that are to be of purport would be lost, for the
denied. But if the Saguna texts were difference in the attrilnites would
of prime importance, the siihsc(|uent necessarily lead to difference in their
Nirguna texts w’ould serve no purpose, meaning and this Avould make the
which would make the seriplurcs defec- objects denoted different, and conse-
tive, for they contain nothing tliat is quently they would fail to refer to one
useless. Therefore, the Nirguna texts thing. This oneness of meaning, how-
are of greater force than tlic Saguna ever, do(‘s not mean that the terms are
texts. synonymous, for they refer to one thing,
Therefore, Brahman in Its reality is viz., Brahman, and describe Its nature
non-diffcreiiliated. as contrary to that which is contrary
to the ideas ex))resscd by these words.
((>) Existknck, Know'i.ki)(;k and Infi- Thus the terms ‘Existence, Knowledge
NiTK (in Taitt, *J. 1.) Ark not and Inliiiite’ describe Brahman’s nature
ATTK inUTESOF BrAIIMAN RUT ARE as oppo.site lo all things that arc unreal
CO-ORDINATED AND HAVE ONENESS (being subject to change), inert and
OF MEANINC; AND REFER TO A liniitetl respectively, 'riiis differentia-
NON-DIFFEKENTIATED irOMOt;ENEOUS
lion of Brahman from the rest is neither
Entity :
a positive nor a negative attribute of
In the text, “Existence, Knowledge, Brahman but is Its very nature, even
Jnlinite is Brahman’- (Taitt. as whiteness as distinguished from
*J. 1),
Existence’, ‘Knowledge’ and ‘Tnlinitc’ blackness is its very nature and not an
not attributes of Brahman,
for these attribute. Therefore, Brahman is a
stand in co-ordination and have self-luminous homogeneous Entity. This
^neiiess of meaning^ i.o., they convey interpretation of the text is justified
‘c idea of one thing only, viz., Brah- since thus only it conforms with crea-
as the different words have the tion-texts like : “The universe, my
ease-ending. In a sentence where dear, was but the real (Sat) in the
tftAfitJDDttA BHARATA telbruary
beginning —One only without a second” taken. For keeping the purport of the
(Chh, 6. 2. 2), which describe It as sentence intact, even more than one
homogeneous. This conformity is essen- word can be taken in an implied sense,
tial since the texts of the different even as it is seen in scriptural injunc-
Shakhas have one purport, an accepted tions or in imperative sentences in
principle of the Purva Miwdrnsd. No ordinary parlance.^ ,
doubt this leads to the abandoning of

*
Accordiiif; to some Mimamsakas, in
the direct meaning of these words and scriptural injunctions the primary meaning
resorting to implied meaning, but this of the imperil live sense is the apurva
defect, for the purport of a sen- (unseen fruit) that results from the act
is no
prescribed, and not the act itself. There-
tence is of greater force, and if the fore, when it denotes the action there is tin;
secondary meanings agree with it, they secondary sense. All other words in such a
sentence when they refer to the apurva,
are of greater force than the direct
liavc their primary meanings, but when
meanings of the words, which conflict they refer to action, they have their secon-
with it. Here the purport of such co- dary meanings. In imperative sentences in
ordinary parlance, there being no apuiTn,
ordination is oneness and therefore the
they are necessarily connected with action
direct meanings cannot possibly be and so have a secondary meaning only.
NOTES AND COMMENTS

IN THIS NUMBER the B. N. College, Patiin, has shown
that the external behaviour of an en-
In the Editorial the various aspects
lightened soul is not the surest critcaion
of the educational problem have been
of measuring the depth of his spiritual
discussed with special emphasis on the
realization. Prof. Tan Yiin-Shan of the
immediate need of introducing mass
Sino-Indian Culture Society, Nanking
education in India on a nation-wide
and Santinikelan, has traced the anti-
scale. The Gospel of Sri Ramakrishna
quity and richness of Chinese culture
which is translated from the original
in his artiele on The Civilization of
Bengali (Sri Ilamakrishna-Kathamrita,
China. The article on Ri’H<iious catc-
Part V), will henceforth form a regular
itories as Universal depressions of
feature of our journal for the benefit
creative Personality by Prof. Dr*
of our readers. Prof. P. S. Naidu,
Berioykumar Sarkar, M.A., Ph.D., who
M.A., of the Annamalai University,
received the Honorary Doc-
lias of late
points out in his article on A Psycho^
torate of Geography from the Acadeniiii
logical Orir/ntation to the Concept of
Asiatica of Teheran (the first Ilony*
Culture the fundamental difference be-
Doctorate conferred outside Iran), is a
tween the cultures of the East and the
study in the sociology of values. The
West and suggests how the Occidental
Philosophy of Bergson by Mr. Anil
cultural conception can be oriented to
Kumar Sarkar, M.A. (Gold Medalist);
the spiritual idealism of the East. In
The Behaviour of a Jivanmukta Prof. Fellow of the Amalner Indian Institute
Suiendra Nath Bhattacharya, M.A., of issue.
of Philosophy, is concluded in this
1988 NOTES AND COMMENTS 97
NEW LIFE IN INDIA, AND him : “Indeed, of such a sympathetic

THE WEST nature was Ramakrishna that he could
feel with the followers of all religions.
The history of civilizations is an He was Hindu of the Hindus and he
a
‘‘adventure of ideas.’’ From the re- remained a Hindu to the end. But
motest dawn of history, when the great for him Hinduism was not the one and
civilizations started and developed in only true religion. If each man follow-
relative isolation, each culture has been ed his own religion through to the end,
trying to work out certain dominant he also would find God; he also would
ideas, which have left their impress on
enjoy the same experience which Rama-
The Roman krishna had known. All religions lead
every phase of its being.
civilization centred round law and to God, he said. And by personal
the Greek, round liberty, the experience he had tested the truth of
order,
this assertion.”
Assyrian, round militarism, the Chinese,
round ethical development, while the “For some months he had lived the
characteristic note of the Indian culture lifeof a Christian. At another time he
has been the discovery of the spirit in lived as a Moslem. Through both ways
ever newer and fresher ways. Towards he had reached God. By his practice
the cosmopolitan culture of the future, and teaching he had therefore promoted
^vhcrc every people will bring its special the harmony of religions. This was his
;;ift., India’s contribution wmII he of great contribution to the world. And

paramount imijortance, because the the revitalizing of India was his contri-
spirit alone can hold together the bution to bis own country. lie put
Ircmendous forces of disruption inher- new' life into the dry bones of Hindu-
ent in materialism and because the ism.*’ lie then makes a somewhat
supermundane alone can endow the elaborate rcftTcncc to the Parliament of
mundane with meaning. This truth is Religions and the final act of the
slowly overcoming the barriers of race celebrations on the occasion of the
prejudice and is being recognized by centenary birth anniversary of Sri
the honest thinkers of the West. Sir Ramakrishna, where this new life was
Francis Younghusband, who:;c interest very nuieh in evidence.
in spiritual matters is well known, In conclusion the writer refers to the
draws attention to this fact in a short n-serve of the Indian holy men who
article contributed to The .Veto York disdain For this reason they
])ul)licity.
Times Maiinziuc of September 20, 1!)37. must he sought out by eager seekers.
Writing under the caption, Spiritual “Rut I came (piito definitely to the
f^maissnnee Stirs vi India, of which conclusion that,” he wrilcs. “like bees
the Ramakrishna centenary celebrations in we
search of lionoy in the tlow'ers,
held shortly before have provided so must go them and not expect them
to
ample evidence, he starts with the to eoinc to us. Indians do indeed come
Btatcment ; ‘‘India for thousands of to lecture in Euroiô and America. But
years has been a fountain-spring of it is not their natural way of com-
spirituality.” He finds the most sure munication and we do not sec them at
of a spiritual upheaval in India in their best on a public platform. It is
the movement which has been inspired not thus that they can impart what is
> the spirit of
Ramakrishna to whom most ])reeious. If wt want that pre-
pays glowing tributes.
After a brief cious thing, we must go to them.”
**<^'sume of his life the writer says of Finally, why should Westerners go
9S PRABtJDDHA BHARATA February
to them? ‘‘And it is worth going to the spirit which we

need to sadly
them at the present time, for the possess. We may from Indian learn
revitalizing and spiritualizing of India spiritual leaders that balanced yet
are of value to the whole world. We intense inner activity, that blend of
Westerners may have to put away our unruffled composure with tremendous
airs of superiority and recognize that, energy, and that capacity for appre-
if India has much to learn from us in ciating and enjoying the very Kighest
the way of scientific progress, mecha- forms of happiness of which the
nical inventions, big business and the organizers of the Ramakrishna celebra-
art of government, we have much to tions furnished such valuable practical
learn from her in just those things of examples.”
REVIEWS AND NOTICES

A CIVILISATION AT BAY. By K. religion, art, literature, village communilics,
Kijnhi Kann.vn, M.A., Ph.D. PuhlisJud hy aristocracy, education, Indian individualism
G. A, Natesan Co., Madras. Pp. SOJt+^vvi. and the like, but also touches upon a
Price Rs. 3. number of other problems whieh are nmoiig
The present work is a defence of the the burning topics of the day, namely, the
complex web of Indian civilization against question of poverty, Indian w'onieii, Indian
the misinformed criticisnis of Western critics. political evolution, Europeans in Imlia,
At the outset the author refers to what he eomniunalism, Indian Christians, and the
calls the dominance of Western aiith<»rship Indian stales. Needless to say the autluu-
in the field of literature devoted to Indian takes up a correct standpoint with regard
institutions Western writers
and philosophy. to these. And apart from presenting the
have often passed on Indian
strictures problems he also suggests the ways in which
civilization without any adequate knowledge their solutions lie. On some points we dis
of her history. Such one-sided propaganda agree with him, especially, on some mailers
has created many prejudices in Western in the chapter on religion. To mention one,
countries against her culture. The Indians the author remarks that Hamakrishna ami
have, as a rule, blinked at these criticisms. Vivekananda represent the reaction of
There is hardly any work which has Western thought on Hinduism. This is true
attempted a comprehensive answer to them of earlier reformers wlio went ])efore them.
and triffd to vindicate the multifarious In the case of Hamakrishna it would have
aspects of the Indian civilization. The been truer to say that his advent was the
author has tried to make a beginning in reaction of spirit to the growing material ism
this direction. Ilis work is internh d to of the last century. His remarks on tlhris
“give rise to a literature in India itself from tiiiuity in India make interesting reading,
the pen of Indians, which will, if it does lie believes that the Christian spirit is
not prevent India being judged unheard, uiisuitcd to India, for what India needs is
at least prevent educated Indians from the energy and re.sourees to reach the full
accepting interested distortions of Western height of moral stature.

her Without
writers as representing the true picture of Christianity, “There has been insistence
their motherland, and what is more vital enough and more on the life of the spirit
to the welfare of the country, enable them and of charity in Hinduism itself, and his
to discern more clearly the correct lines on eullivalion of lhe.se has been carried to a
which she has to advance.” point where his will to action has become
The author carefully and ably analyzes weak.” Chri.stianity has a damping effect
some of the main institiitions of Indian life on energy further it substitutes one set of
;
and points out the eminently reasonable dogmas for another.

motives which were responsible for their observation on the political problem
Ilis
creation and development. He to
not only in Indiais sure to strike as reactionary
needs is
discusses subjects like caste, joint-family, many. In his opinion what India
1938 REVIEWS AND NOTICES 90
not a democratic form of government but 8. KALYAN KUNJ. By Shib. Pp. 160.
only a national government. But, the author Price Jâs.
has his reasons. “The conditions of the 9. IJPANISHADKA CHOUDAHA RATNA.

country and of life arc not of the West, and By Hamjman Prasad Puddar. Pp. 96.
cannot be made to approximate to those of Price Gas.

the West. The distinct identity of each com- 10 . VARTAMAN SlKSllA. By Hanuman
munity is so jealously guarded that the pR\s\D PoDDAR. Pp. 43. Price 1 anna.
homogeneity of interests, on which alone a All published by the Gild Press, Gorakhpur.
Western form of government can successfully 1. It brings out the devotional significance
function, is yet far from realisation. There of many of the couplets of Valmiki’s Rdmd-
arc classes and conmiiiiiitics, for centuries yana with the help of several commentaries
foiicd to accept low standards of life and of reputation.
lo cultivate habits of <lependencc and sub- 2, ;i, and 4. All of these discuss with ample
ordination, who
from unrestricted
will suffer quotations from the scriptures the various
c(jnit)etition, and in the keen struggle for means and problems of spiritual life, the
j'xisleiice that will ensue, the charity and significance of different religious truths,
immanity, on whicli they have so long relied, pra-tices, and attitudes.
would, under tlic forces of self-interest 5. It is the biography of a saint who
n leased, be things (if the past, and they lived nearly four ago and whose
centuries
will sink down further, exploited and life is packed with incidents of a wonderful
neglected. And there is little in the climate nat ore.
of the country to stimulate them to effort. (i. Text and translation of some of the
On the other hand, the siin[)licity of life ([irilrains of Tulsidasji.
:)nd the indis[)osition l<i work will conspire 7. It relates the nature of some spiritual
to dciiress further the margin of starvation. experiences and the life-stories and charac-
'I'here is the n\ore reason for thinking so, ters of a few saints.
Ix'eaiise the conditions required for the 8. Discusses various religious and moral
iijiward movement of strata arc very much t(q>ics.
!nore than tluxsc on which demo-

limited 9. It gives in simple Hindi fourteen
( have been biiill up in the West.^^
raeies beautiful and edifying anecdotes from the
Tile old forms arc crumbling down past ;
I'panishads.
rind it is diflieult lo imagine that they will 10. It points out some evils attendant on
be able for long to stem the tides of tin- present system of education in India and
progressive movements in polities and off» IS some valuable suggestions.
(cuiioinies. True, India has her iiidividual- Tlic Gita Press of Gorakhpur is well known
ily, which she must maintain. That should as a great popularizer of religious literature.
never prove a bar to her adopting and Its extremely cheap publications containing
assiinibiling newand nioveinents from
ideas valuable matters have been a source of
aliniad. Only she has to make them racy immense benefit to many. All of its above
• o her soil. publications deserve to be widely read.
1. SATASLOKI. Transiâted BY Munilal.
HINDI Pp. 51. Price ins.
I
SAIlANAtiATI BAIIASVA. By Hiiatta Sl'KHSUDIIAKAR, with translatio?*
M vnn H vNvrii Siia.stiii. J5.l. Price Iâs. The Gitii Press, Gorakhpur. Pp. H9-\-15.
ANANDA Ma1U*A. By riiAUDiiMti Price lihis.
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K\n<)hu. i>,,. m. Price 6<is. *2. It is a eoWeetion of choice Sanskrit
I- 1‘IIJAKK I’UUL. Bv BiiiTKNnHA vev-es from different sources, and is arranged
'"III Devasauma. Pp. 44 . Price 13ax. under eleven different topics. A faithful
S- BIIAKTA NAUASIMIIA MKHTA. By Hbuli translation of the verses is given side
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,<ai. Pri^g
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PrI
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100 PRABUDDIIA BHARATA February
krishna Road, Bcyiares City. Pjt. IJ^. Ramakrishna) compiled by Swami Brahma-
Price 5a s. nanda whom Sri Ramakrishna used to look
The publishers have done a great service upon as. his spiritual sou. The priceless
to the Hindi-knowing public by bringing out counsels contained in the work will be sure
the translation of the Bengali work. Sri to afford light and guidance to all spiritual
Ramakrislincr Upadesh (teachings of Sri aspirants.
NEWS AND REPORTS

THE NEW TEMPLE OF SRI RAMA- four paviliions arc all surmounted by gold-
KKISHNA AT THE BELUR MATH plated metal pitchers. The breadth
of the
shrine is 109 feet and
length along with
its
The dedication of the new temple of Sri
the prayer hall is 233 feet. On a marble
Ramakrishna at the Bclur Math on the 14th
pedestal in the shrine is a marble statue of
of January last is an event of far-reaching
Sri Bainakrishna in the familiar samddhi
significance. A landmark in the history of
importance
(sittiiig) i)osliire. Over the altar hangs a
temple archilcclurc in India, its
beautiful canopy supported by exquisitely
far overflows the narrow inoinent of its
polished and carved wooden arms. Round
consecration.
the shrine is a passage for the tie voices to
Built of Chunar stone and repre-
grey circumambulate the ileity (parikramd).
senting in a happy blend the salient
The mlta vinndira in the traditional Hindu
features of the Eastern and the WVslcrii ttunplcs stands apart from the main shrine,
architecture, it is, as it were, a commentary and is a pillared and open hall. In the
in stone of the Master’s universality. In
present instance, however, it has been inter-
the boldness of com and the originality
eplioii linked with the sanctuary after a style
of design it strikes out a new path in the prevalent the architecture
in of the West.
domain of temple architecture in India.
It is a walled hall with two side entrances
Right through its entire history the archi- and a front one. Inside two rows of
tecture of the Hindu temple has been columns split ii]) the hall into a central nave
dominated by certain inflexible motifs ; it and two wings. The design of the columns
has rigidly adhered to a fixed model and recall the .ancient Doric style, while the vault
has always presented to the eyes of the overhead is modelled after the roofs of the
worshippers a familiar and uniform pattern. Buddhist eaves at Karli. Bcautifidly pro-
In the tra<lilional Hindu temple the sanc- portioned and cni])odying a w’ealth of
tuary {ffarhha mandira) wliere the God ornamental details, the prayer hall is 152 f('cL
dwells is the holy of holies. As themost long, 72 wide and 48 feet high. The
feet
sacred part of the temple it is a dark and front when complete, will he
entrance,
walled chamber where only the minimum flanked by four tall towers, each 4t and a
of light and air arc let in. C’olleelive service half fccL liigh, and surmounted by 4 domes
being unknown in Hinduism, there is to and 5 paviliions,
tlie latter reaching to a
be no common
prayer hall or nave where height of 73 feet.
the w'orshippers could congregate and raise This daring and novel conception was bom
their united voice in praise of the deity. in the imagination of the great Swami
The present temple has, however, departed Vivekananda. It was his earnest desire that,
from all these traditional ideas. The fiarhha the relies of the Master should be per-
mandira is a roomy, airy, and well-lighted manently housed in an enduring and imposing
chamber with as many as eleven doors and .striietiirc. And such a permanent abode,
numerous latticed windows. Typically Hindu he believed, would continue to inspire for
in style and standing 112 feet high, it is years generations of men separated in space
surmounted by a central dome of exqui.site and lime. The old shrine was meant by
proportions, crowned by the celebrated him to be only a tomporary abode of the
dmalaka fruit. Lower down are eight smaller iVL'ister so long as a suitable structure could
corner domes in two tiers and four fiaudiya not be raised.
type of paviliions, interspersed between those The elevation design of the present struc-
on the upper tier. The nine domes and the ture was drawn at his behest and according
Ides' NEWS AND REPORTS 101
to his ideas by Swami Vigyananandaji, the cession moved to the accompaniment of the
present President of the Mission and a dis- blowing of conches, the sound of bells, and
ciple of Sri llamakrishna. It further received the burning of incense. A group of singers
the blessings of the Holy Mother^ Swami who led all sang the famous Bengali song in
Vivekananda’s desire was that the new praise of Sri Kamakrishna, beginning with
structure should embody the principal archi- “Eseehhe nutan manush*' “A new man —
tectural. styles of the different creeds and has appeared” etc. —
cultures so that persons of ail denominations At 0-30 a.m. the procession reached the
could assemble under its roof in a spirit of new temple and Swami Vigyananandaji
reverence and offer their prayers without placed the relics at the foot of the altar.
any scruple. While the original plan has The whole day and the night following were
,
undergone alteration in details, the funda- spent in worship, the performance of homas,
mental ideas have been faithfully preserved. devotional singings, and the reading of
Fate called away the Swami from this various scriptures. In the morning next nine
world before his dream could be material- brahinachdrins were initiated into sannydsa
ized and it was left as a precious legacy,
;
and nine i)ersons into brahmacharya.
to his brother-disciples and followers. The The celebration, which fell on the
project, however, tended only to recede to auspicious makara sankrdnti day, was made
ihc background with the passage of time, the occasion of a great pilgrimage to Bclur
for he problem of money stood in the way
I l)y a vast eoni ourse of men and w’omen from
of the realization of the scheme. But, after tar and near.Devotees came from remote
llu; lapse of three decades and a lialf the parts of India and were staying at the Math
desire of the great saint has been fuHilled for some on the historic
tlays to be present
in a strange rnanqer. (sccasion.Nearly 50 thousand persons joined

The new tem])le owes its erection mainly in the celebration, and the vast crowd
to the initiative, eiilerj)risc, and <lovolion of included the Hite and the most distinguished
Swami Akhilananda of Providciue t'entre, persons in the city.
II. S. A. The entire cost w’ill ’amount to We believe this monument of stone reflect-
about 8 lacs of rupec.s, which nearly six
(jf ing in and curves the synthetic
its lines
lacs and a half have been donated by Miss outlook and the universal message of the
Helen Hul)el and Mrs. Anna Worecstor, Master will eontiniie for centuries to fill
two lady disciples of Swami Akhilananda. millions of hcart.s with fresh hope and
But for the Swami’s zeal and th<! disciples’ in.spiration.
muniticence the scheme would have remained

an i<]lc vision for years.
VEDANTA SOCIETY OF DENVER,
ceremony >vas celebrated
Tlie consecration
(DLOHADO, U. S. A.
with elaborate riles and worship appropriate Swami Vivid ishaiianda, after his arrival
to tlic occasion. The celebration began from at Denver cm May
from Washington,
19, 19;Ui,
the 13th of January. VV-die houuis were per- D.r., delivered a series of open lectures on
formed by learned Mariiatla and Hcngali the various phases of Vedanta and the
pundits from Benares and Bengal for two general life and enlturc of the people of
days in a thatebed pavillion (niundupu), India, some of which were illustrated by his
especially raised for the occasion.
'Worship beautiful collection of slides. The response
iind other
preliminary eerenionics also to all of these lectures was so good that,
started from the previous evening. Ihoiigh late in the season, it was decided
People began to drip in to the Math to organize regular classes for the study of
continuouslyfrom ihc small hours of the Vedanta. The Sunday lectures continued
Friday morning, and at about 4 o'clock a until and due to the fact
the ciul of June,
few hundred persons had that Denver is a vacation city and health
already assembled.
At about G-20 a.m. resort it was deeided to hold the week-day
after the dratrika a
procession of sannydsins, brahmuchdrins, classes right through the summer. Even in
and
evotces started from the the heal of an except ionally warm season
old shrine. Swami
igyananandaji himself carried the relics of the attendance was sufficient to keep a
I'c Master in
a car, while the su 7inp(i.s’ifi.s' nucleus of interested students together.
went ill front carrying
the picture of Sri During the first week of August, 1036, the
•'imakrishna in a palanquin. Camphor visit of Swami Akhilananda of Providence,
'gUs mrnt on both
sides of the road, which Rhode Island, left a deep impression.
as covered
with red carpet, and the pro- Towards the end of September, 1086 , a
102 l>RABtJDD]aA BHARATA Rebruaiy
second series of public lectures was arranged through. The Swami closed the function
in one of the most spacious and well-located with a touching and inspiring review of the
halls of the city. These lectures were also life and ideals of Sri Ramakrishna. To
well received and followed by newly orga- many it was the first time they heard of
nized classes and the work continued the great Prophet and Seer of Modern India.
throughout the season. The regular week- Among the guests were several from dis-
day classes w’erc held on Tuesday and tinguished social and intellectual circles of
Thursday evenings in the Y.W.C.A. Build- the city. The public service commemorat-
ing, located in one of the most accessible ing the Master’s birthday was held in the
parts of the city. The Sunday evening lec- regular lecture room of the Cosmopolitan
tures were held in the Cosmopolitan Hotel, Hotel, Sunday, April 4, 1937. The service
one of the finest Denver. The
hotels of was well attended. Swami Vividishananda’s
texts studied in the classes were the thoughtful lecture on “Ramakrishna, the
Bliagavad Gild on Tuesday evenings and Man of God” and his illustrated talk on
Patanjali's Aphorisms on Yoga on Thursday “See India with Me” were highly appre-
evenings. Earlier in the year the Kaiha ciated. This was followed by readings from
U punish ad was studied and short courses the poetry of Swami Vivekananda, Rabin-
given on Karma- Yoga and Raja- Yoga. For dranath Tagore and Madam Sarojini Naidu
several months following the special lectures by Mrs. Clarence Thom. The program was
in September, Swami Vividishananda found given in the social hall of the Y.W.C.A.
it necessary to organize a special day class Building and was a success.
for those who could not attend the evening Perhaps the most encouraging aspect of
classes. Every student who attended the the work of the young Vedanta Centre is
classes had only high praise
consistently the number of outside speaking engage-
for theSwami's methods of teaching and ments tilled by the Swami in the weeks
exposition of such profound subjects. His following the birthday celebration. Each
friendliness and sympathy in his personal year the last week of April is celebrated in
relations with the students did much to America as the International Poetry Week.
deepen the effect of the class work. Denver being the cultural centre of the mid-
The outstanding events of the year’s work west, this festival is celebrated with many
were the celebrations of the birthdays of public gatherings featuring the poetry of
Swami Vivekananda and Sri Kamakrishna. many nations. The
asked toSwami was
On the evening of February 1*2, 1937, Swami speak upon two occasions on the poetry of
Vividishananda, the members and several India. There were many distinguished
invited guests met at the home of Mrs. Elsie poets and writers present, besides the
Green for the special celebration of Swami friends of the Swami, who were deeply
Vivekananda’s birthday. The public service impressed with his lectures. Following
commemorating the birth of Swami Viveka- the Poetry Week engagements he was asked
nanda was held in the Cosmopolitan Hotel, to an illustrated lecture before the
give
Sunday, February 14, 1937. Special invita- Explorers’ Club where he was introduced by
tions were issued as a result of which the Professor W. E. Sikes, Head of the Socio-
auditorium was filled to capacity. Swami logical Department of the University of
Vividishananda gave an eloquent discourse Denver. This lecture was so w'ell received
on the illustrious Swami Vivekananda. that the Swami was asked to speak again
Following this tribute, slides were shown before the same club next winter. On May
illustrating the theme “Gorgeous India.” 13, 1937, before the Occult Metaphysical
Immediately following these activities, pre- Group the Swami spoke on “Spiritual
parations were started for a fitting celebra- Unfoldment and Planes of Consciousness.”
tion of the anniversary of the birth of Sri Later, on the 27th, before one of the largest
Ramakrishna. Since thiswas the first classes of boys and girls of the University
observance of this blessed day
in Denver, of Denver, the Swami was asked to speak
the members resolved do all in their
to on “The Doctrine of Karma and Reincar-
power to make the undertaking a success. nation.” The lecture made a very good
A picture of the Master was beautifully impression upon the students.
garlanded as well as flanked by lights and The concluding event of the year’s acti-
incense. Following the banquet of Hindu vitieswas the visit of Swami Gnaneswara-
food, the first of its kind ever given in nanda of Chicago. On Sunday eveningi
Denver, an interesting program was gone June 20th, he lectured on “The Science and
;
1988 NEWS AND REPORTS 103
Beauty of Hindu Music/’ at the usual hall 1. The Sevashram at Kankhal, with its
in the Cosmopolitan Hotel, which was pack- indoor and outdoor departments, will become
ed to the utmost capacity. In spite of the the main centre under which temporary
unusually hot weather the Swami kept his relief branches will be opened in different
audience spell-bound by his interesting dis- parts of the Mela with a view to give medical
course. Since the visit of the Swami was aid to the suffering pilgrims. These patients
limited to a few days only, an informal will be accommodated in the temporary huts
reception in his honour was held after the to be con-structed by the Sevashram.
lecture. 2. The Sevashram at Kankhal will main-
tain a touring relief department, the doctors
PURNA KUMBHA MELA AT HARDWAR and w’orkers of which will go round from
IN 1938 camp to camp to find out tho.se patients who
will be unable to move and come to our
medical relief by the RAMA- centre. Such cases, where necessary, will be
KRISHNA MISSION SEVASIIRAM, removed to the main centre at Kankhal or

KANKHAL to some other Hospital near by.
3. We shall have to make provisions for
.\N APPEAL the lodging and boarding of the honorary
medical oflicers and other workers as also
The philanthropic activities of the Rama-
of a limited number of person.s ivho have no
krisliiia Mission are well known to the public,
place to go to.
whose interest sympathy has and active
For these we require at least Rs. 5,000/- in
made it whatThe Sevashram
it is today.
cash and a good quantity of medicine,
at KankUal, one of the Branch Centres of
clothing, food-stuffs and other necessaries,
the B. K. Mission, whose object is to serve
in addition to ten qualified medical officers,
those who have none to help them when old
five compounders and several workers. We
Mgc, disease and death overtake them, has
earnestly hope that on such an august
heen carrying on its work of medical relief
occasion like this
all the necessary help will
and service among the helpless pilgrims and
be forthcoming from the generous public for
the aniicled and sick persons of the locality
the relief of the suffering and helpless
and outside for the last 37 years. Up to
pilgrims.
the month of October, 1037, it has spent
The Hony. Doctors intending to work in
Hs. t, 30, 477/- lor its niaintcMiaiice and
the Mela arc reque.sted to .send in their
upkeep, and the total number of Indoor
applications staling their age and qualifica-
niid Outdoor patieiit.s treated at the Seva-
tions to the Secretary as early as possible.
shram is ‘Kil We arc glad to say that
Any contributions, however small, w'ill be
the generosity ainl bcnevoleine of the
it
puhlic
is
that has enabled us to do so much

thankfully received and acknowledged by: —
during the period.
1. Swami Asimanaiul.T, Hony. Secretary,
Rarnnkrishiia Missum Sevashram,
Very soon Ill's Sevashram will liave to face
P. O. Kankhal, Dt. Saharanpur, U.P.
and shoulder a. great responsibility in eoping
with
2. The President, Hamakrishna Mis.sion,
the situation that will ari.se on the
P.O. Beliir Math. Dt. Howrah
occasion of the ensuing Puma Kumbha Mela
(Bengal).
at Hard war, where some laes of people from
3. The Manager, Udbodhan Office.
all parts j>f India are expected to a.ssemblc
during the months of March and April, 1938. 1, 3Iukerjee Lane, Baghbazar, Calcutta.
Everyone knows that on such oeeasions the

pilgrims suffer from epidemic diseases and
THE HAMAKRISHNA MISSION, DACCA,
'ithcr calamities,
and many have to face
REPORT FOR 193G
dj'ath if proper action be not taken for their The activities of the Dacca Branch of the
prevention and remedy. We, therefore, fer- Bamakrishna Mission during 1936 were as
vently appeal to the
generous public to rise follows :
—
pjlual to the occasion
and come forward with {\) Charitable: The Outdoor Charitable
imminent exigency. Dispensary treated altogether
^
we propose to adopt the following provi-
9, 5.54 patients.
The Ashrama further helped needy families
siona
programme of relief work during the with rice-dolcs and the poor boys of the
** a in anticipation of public help and Mission M. E. School with pieces of cloth.
fO'operation
It also gave pecuniary help to a number of
:
104 PRABUDDriA BHARATA February
persons, cremated a few dead bodies, and instruction. The 'Vidyarnandir had at the
nursed a number of helpless patients.
‘
end of the period 145 boys and 98 girls in its
(2) Educational: The Ashrama runs four Primary School section, 39 boys and 16 girls
free schools, namely, one M. E. School for in ils Lower Secondary School section, and
boys, two Upper Primary Schools for girls, 18 boys and 5 gils in its Industrial School
and a Lower Primary School for both boys section. •The Gurukul nl.so publishes a
and girls. The average daily attendance in printed monthly in Malayalam, namely,
them were 145, 33, 39, and 26 respectively. ‘Ji^rabuddha Bharatam’.
The Ashrama also conducted two libraries
and two attached free reading rooms for the THE WOMEN’S LEAGUE OF THJE
benefit of the public. VEDANTA SOCIETY, PORTLAND,
(3) Missionary During 1936 the Ashrama OREGON, U. S. A.
regularly conducted three weekly classes for
the public in different parts of the town Under the auspices of Swami Dovatma-
and a Saturday class for young boys of jiapda, who is in charge of the Vedanta
the M. E. School. The Mission further Society of Portland, a Women’s League has
organized 31 public lectures and discourses been formed. Tlu^ objects of the
League
on the occasion of the various birthday are :
— (/) To foster amity, good-will and
anniversaries and the visits of some of the brotherhood among people, irrespective of
Swamis of the Mission. race or rcligioiis beliefs ;
(ii) To spread
cultural enlightenment by educating the
public opinion on a sane and rational basis
SRI RAMAKRISHNA CJURUKUL, THE
VILANGANS, TRICIIUR through all possible, practical and legal
means ;
(m) To render all possible service
REPORT FOR THE PERIOD BEGINNING to the sick, indigent and destitute, as a
glorious privilege to the doer,.
FROM 1ST APRIL, 1935 AND ENDING ON
31ST DECEMBER, 1030: ‘Service is Divine \vorshij> through self-
purification’, will always bo the guiding
aims at the educational
This institution principle of all the activities of the Women’s
and economic Harijans of Kerala
uplift of the League of the Vedanta Society of Portland.
along the lines chalked out by Swami
«
Vivekananda. It has two branches, namely,

VEDANTA SOCIETY OF LOS ANGELES,
the Gurukul and the Matriniandir. The
INC., 1946 I VAR AVE, HOLLYWOOD
Matrimandir is the residential section for
girls and is mainly intended for Harijans. Swami I’rabhavananda who is in charge
It is run on the same lines as the (iurukul ; of Vedanta Society of Los Angeles,
the
the strength of the Matrimandir at the end expounds in his lectures the teachings of
of the period was eleven. The Vidyarnandir Indian J^hih)sophy and Scriptures, including
is the school where boys and girls, residen- Yoga and Vedanta, and also gives a com-
tial as well as day scholars, receive their parative study of religions of the world, with
instruction. Lower Secondary School
It is a special reference to Christ and His teachings,
and has got the Government sanction for as also to the harmony of religions,* the biisic
the opening of the High School section. It principle of Indian Philosophy. The subjects
has also an industrial and agricultural .sec- discussed fluring the month of November,
tion where boys are taught various kinds 1937, were Spirit and Matter, Christ and
of small industries like weaving, mat-making, Buddha, What is Yoga?, and What are The
needle-work, embroidery, crochet, and Tantras.^* The Swami has also begun a
knitting and also gardening and agriculture. course of study of Indian Philosophy and
The inmates Gurukul are also trained
of the Religion, on every Thursday, in which he
in and bee-keeping. The whole
dairying expounds the original Scriptures of Tndiar
scheme of work of the Gurukul is based upon and the different systems of Philosophy.
a secure foundation of moral and spiritual The lectures and classes are open to all.
!
PRABUDDHA BHARATA
VOL. xLiii MAHCH, 1938 No. 3
”
5lT?ra 1
“Arise ! Awake ! And stop not till tlie Goal is reached.'’
HYMN ON THE NATIVITY OF SRI RAMAKRISHNA*

By Girish CnANDRA Ghosh
Who (loth lie, a flood of light,

Oil lap of Brahmin mother poor?
Who art thou. Oh naked sight,
Alighted at the cottage door?
Who art thou, Oh darling sweet,

On earth a gem that meets no peer?
Has the world in storm and heat
Mov’d thy heart and- brought thee here ?
Hast thou come in mask alone

To grant the wretch thy vision rare?
'
Face aglow in pity’s tone
For whom doth weep and smiles doth wear?
From thy charming form, I wond’r,

My spell-bound eyes refuse to part.
How I crave, Oh solace dear,
To press thee on my aching heart
*
Translated 'from the original Bengali by Swami Nirvedananda.
SCIENTIFIC RENAISSANCE IN INDIA
By the Editor
I visitorsmen and women, both Indian

and European, congregated on the same
When we take stock of the manifold platform to compare notes. And this
achievements of the Indian mind in the
fact alone demonstrates, beyond any
course of the last quarter of the present
possibility of doubt, the sterling worth
century, one thing that naturally
and the richness of India’s contributions
presents itself to our attention is its
to the store of the world’s scientifu;
phenomenal advance in the domain of
Science. No doubt the creative genius knowledge.
of India has blossomed forth into a Indeed this intellectual renaissance of

magnificent variety of forms in various today takes our mind back irresistibly
other departments of her life during this into the golden days of the past when
period, still her contributions to the sum India witnessed in her corporate life ii
total of scientific knowledge have been high level of scientific culture. “In her
so epoch-making in their character that great days,” said the Vice-Chancellor of
they have commanded an unprecedent- the Calcutta University, ‘‘she founihd
ed appreciation from the society of the colonies, and missionaries went abrojid
world’s scientific celebrities. For, Truth, to spread her culture and her eivilizatinii
like the sun overhead, knows no geogra- far beyond her bounds. Charaka and
phical barriers. It transcends all limi- Susruta, Nagarjuna and Bhaskarn-
tations and diffuses its sweetest aroma charya, Aryabhatta and Lilavati aiul
all over the world. Science has become many others who explored the secrets of
one of the dominant intellectual interests Nature, made definite contributions to

of the Indian people today, and the knowledge which succeeding ages have
genius of India has already made a profited by.” As a matter of fact tin*
mark anew in the realm of scientific part played by India in the ])ast in
thought. And it will not be an ex- the development of Science was not of
aggeration to state that this newly deve- a mean order. The illuminating obser-
loped scientific outlook of India has, by vations made by Dr. Benoy Kumar
its compelling genuineness, succeeded in Sarkar in his Creative India clearlv
drawing today into the arena of Indian point out howthe Indian genius did not
life the leading scientific geniuses from excel in mere abstract metaphysical
the lands beyond the seas. of
The recent speculations, but also wrung out
Silver Jubilee Celebration of the Indian Nature the secrets which constitute the
Science Congress on the grounds of the foundations of Science. He writes,
University College of Science in Calcutta, “Hindu investigations in exact seieiie^^
which was held in January last jointly come down to about 1200 A.C. Strietb
the
with the British Association for the speaking, they cover the period from
Advancement the
of Science offered a splen- Athanm-Veda (c. 800 B.C.), one of
did occasion for the meeting of the Hindu scriptures, to Bhaskaracharyt»
rather
illustrious scientists of the East and the the mathematician; or
(c. 11.50),
West on a footing of equality. More to the middle of the fourteenth
century,
tban three thousand delegates and (18SU»

represented by Madhl^vaebarya
I9dd SCIENTIFIC RENAISSANCE IN INDIA 107
Gunaratna (1850), the logician, the but belongs most probably to Maha-
Ilasaratna-Samuchchaya, the work on rashtra (South-western Coasts).”
Chemistry, and Madanapala, author of
the Materia Mcdica (1374) named after II
himself ... To the moderns, the whole

With the roll of time there came a
science of the ancient and mediaeval long period of stagnation when India
Hindus belongs to what may be truly almost bade adieu to experimental and
called the pre-scientific epoch of the his- inductive sciences. But in the begin-
tory of Science. Its worth should, how- ning of the nineteenth century there
ever, be estimated in the light of the was again an upheaval of scientific
parallel developments among their con- spirit in India, and today there is not
temporaries, the (ireeks, the Chinese, the a university in this country which has
(iraeeo-llomans, the Saracens, and the not got attached to it a Research
mediaeval Europeans . . . Some of Department conducted by illustrious
their (Hindus’) investigations w^cre solid scientists, most of whom have even
achievements in positive knowledge, attained to international fame and

viz., in materia mcdica, therapeutics, eminence. In the various branches of
anatomy, embryology, metallurgy, Seienee, viz., pure and applied physics,
chemistry, physics, and descriptive mathematics, chemistry, botany, bio-
y,(H)logy. And in these also, generally logy, zoology and geology, — in fact, in
«;])eaking, Hindu enquiries were not less almost every dejiartmcnt of scientific
if not more definite, exact, and fruitful study the Indians have proved their
than the Greek and nn diaeval European.
sterling worth and potentiality as
Hindu investigations helped forward the original thinkers. Sir James Jeans in
seientilic developments of mankind his Inaugural Address as President of

the Jubilee Session of the Indian
through China (and Japan) on the east
Science Congress paid a glowing tribute *
ajid the Saracens on the west of India.”
to the Sciratific linuiifisancc in India
Dr. Sarkar further remarks that scienti-
when he said, “India has not stood
lic investigation was not conlined to any
idly by as a mere spectator of this
particular province in India or to any
most thrilling period in the history of
race or class of the Hindu population.
Seienee. These twenty-five years have
It was a co-operative undertaking, a
not only seen your Association increase
process of cumulative effort in intellec-
from the inlinitesimal beginnings to its
tual advance. Thus, among the heroes
present international importance, they
of Hindu medicine, “Charaka (c. 00()
have also seen the phenomenal growth
b.C.) belongs to the Punjab in the
of India as a scientific nation. In 1911
ÂV., Susruta (c. 100 A.C.) is claimed
there were no Indian-born fellows of the
ky the Punjab as well as Benares
in the
Royal Society today there are four. In
;
Middle West, Vagbhatta (c. 700 A.C.)
1911 the Royal Society published
belongs to Sindh (Western India),
no papers by Indians; in 1936
yniida (900) to the Deccan (Middle
we published ten. . . . The mathe-
South), Chakrapani (1050) to Bengal maticians and physicists will probably
(Eastern India), Sarangadhara (1350) find their thoughts turning, as mine do,
Hajputana (Further West), Vishuu-
to the strangely intuitive genius of
eva (1350)
to Vijayanagar (Extreme Ramanujan and to the remarkable dis-
South), and
Narahari (17th century) is coveries he had made in pure mathe-
Maimed by
Kashmir (Extreme North) matics before death snatched him
108 PRABXJDDHA BHARATA March
prematurely away; to the work of Sir scientificresearches if she wanted to

Venkata Raman in physics, and espe- advance the interests of her people. If
cially his discovery of the effect which India, he said, is determined to do all
is known by his name all the world she can to raise the standards of the
over; to many investigations in sound life and health of her peoples and to
and. the theory of music made by Raman hold her own in the markets of the
and a host of others; to the work of world, more and more use must be
Saha in astrophysics, which gave us our made of the help that Science can give.
first clear understanding of the mean- Science can help her. to make the best
ing of stellar spectra, and so unlocked use of her material resources of all
the road to vast new fields of astro- and to ensure that her industries
kinds,
nomical knowledge; and to the work are run on the most efficient lines.
of many Indians, among whom I would National research requires national
specially mention Chandrasekhar and planning, and any system of organized
Kothari, on conditions in the interiors research must have regard to the eco-
of the stars. And I am sure that not nonric structure of the country. India
only the mathematicians and physicists, being mainly an agricultural country,
bi;t workers in all other fields as well, more than three-quarters of her people
willbe thinking with admiration of the gain their living from the land, while
remarkable ingenuity and experimental not more than three per cent, are
’Skill shewn by that great Indian scient- supported by any single industry.
ist, the late Sir Jagadish Chandra There is, besides, a vast field for the
Bose.’’ application of scientific knowledge to
But these sparkling achievements the improvement of crops. In short if
notwithstanding, India has not as yet India wish to take her place in the
taken full advantage of her scientific export market and to make a bold
knowledge in promoting industry and stand in the face of international com-
*
agriculture, sanitation and nutrition to petition, she must undertake a well-
mitigate the endless sufferings of the planned agricultural research also in
masses sunk in the slough of poverty the near future. His Excellency the
and ignorance. “This is a scientific Viceroy also stressed the very same
age,” stated the late Lord Rutherford aspect of the Indian problem and
in his written Address intended for pointed out that ‘throughout the
the Indian Science Congress, “where centuries India’s economy has been, as
there an ever-increasing recognition
is indeed it still is and as it is likely to
throughout the world of the import- continue to be, fundamentally agricul-
ance of Science to national development. tural, with the thrifty and simple life
A number of great nations are now for the people which that implies’. But
expending large sums in financing with the march of years there has come
scientific and industrial research with a the inevitable impact of the West, and
'view to using their natural resources to ‘India today is engaged in the welding
the best advantages. Much attention on to her old structures of the newer
is also paid to the improvement of political and economic forms of the
industrial process and also to conducting West; in the finding in her intellectual
research in pure science which, it is life a place for the
of discoveries of
hoped, will lead to the rise of new Science with all their challenge to
industries.” He further pointed out the accepted modes of thought and prac-
'
lines on which India must carry on her tice. This is a time therefore when
1988 SCIENTIFIC RENAISSANCE IN INDIA 109
interest, and sympathy

understanding, nucleus with the cloud of light electrons
are vital, especially from those who are surrounding it. Bohr immediately seiz-
leaders in Science and in those kindred ed upon this concept and developed it
activities which have been so dominant further he shewed how the quantum-
:
a characteristic of Western development theory could be applied to the move-

in recent years’. ments of this cloud of electrons, and
made it yield an interpretation of
HI atomic spectra. On this basis were
The history of scientific advance- built first the old quantum-theory and
ment made both in the East and the then the far vaster structures of the new
West furnishes interesting study. It (luanturn-theory and the wave-mecha-
would be quite refreshing in this con- nics. Finally, the new science of
nection to know some of the recent

nuclear physics came into being largely
achievements the as a personal creation of Rutherford.”

epoch-making of
Occidental scientific geniuses; for, this In fact, a retrospect ol the whole process
would enable us to realize the import-
of scientific investigation and the net
ance of their contributions as also to
results achieved by the leading scientists
judge how far they have succeeded in of the West during the last quarter of
discovering the ultimate Truth by an this century reveals a gradual process of
objective method. Sir .Tames Jeans abstraction —a fact which has become
remarked in his Presidential the characteristic of Science today.
himself
Address, “Twenty-five years ago the Nature is no longer regarded as ‘an
astronomers were still debating as to ocean of mechanism surrounding us on
whether the great spiral ncbulno were all sides’ but is explained in terms of
inside the galactic system or outside, mathematical concepts. In short, the
estimates of the distances of these modern seienlilic man is suHicicntly
nebulae differed by factors of at least conseious that he is only talking about
100, and the vast universe of extra- certain mathematical relations when he
galactic astronomy was still a closed talks about the entities out of which he
territory. The genius of Einstein had intends to construct the universe.
already given us the restricted theory This fact has been beautifully stated
of relativity — the simple physical theory by Mr. .leans in his work on the
whieiigrew out of the Miehelson-Morlcy Mijsit rioits I nivrrsc. He says, “Today
experiment but — the more complex there is a wide measure of agreement,
gravitational theory was still unborn, which on the physical side of Science
and wc were still perplexed by its approaches almost to unanimity, that
puzzles as to w'hcther the universe was the stream of knowledge is heading
linito or infinite, and whether space
low’ards a non-mechanical reality; the
and time were real or unreal. In
universe begins to look more like a great
physics, Planck had given us the rudi-
thought than like a great machine.
Tiêntary quantum-theory which was
required
Mind no longer appears as an accidental
by the phenomena of black-
hndy radiation, but intruder into the realm of matter; we
its application to
atomic are beginning to suspect that we ought
physics was yet to come.
JIutherford’s epoch-making investigation rather to hail it as the creator and
uii the scattering of a-particles
by atoms governor of the realm of matter — not,
had just, but of course, our individual minds, but the
only just, shewn us the
as we see it today —the heavy minds in which the atoms out of which
110 PRABUDDHA BHARATA March
our individual minds have grown exist IV

as thoughts. The new knowledge com-
pels us to revise our hasty first impres-
This is indeed the stage to which the
sions that we had stumbled into

Occidental explorers in the uncharted
a
universe which cither did not concern sea of physical nature have ultimately
itself with life or was actively hostile been brought by their diligent pursuit
to life. . . . We discover that the of scientific studies. There is after all
universe shews evidence of a designing a fundamental difference between India
or a controlling power that has some- and the West in their methods of ap-
thing in common with our own indivi- proach to Truth ; India has always
dual minds —not, so far as we have subordinated all her pursuits scientific
discovered, emotion, morality, or aesthe- or other, to the supreme quest of the
tic appreciation, but the tendency to Spirit, whereasthe West has put a
think in the way which, for want of a greater premium on the practical ad-
better word, we describe as mathe- vantages that accrue from such investi-
matical.” Tn fact, this gradual process gations than on the spiritual. And for
of abstraction in the realm of scientific these reasons India has been ridiculed
knowledge has almost eliminated the by many as a land of dreamers and

artificial distinction hitherto made be- idealists, mystics and philosophers, en-
tween Realism and Idealism. The old gaged in the mere abstract idle specula-
dualism of mind and matter, which was tion on the mysteries of life and death.
mainly responsible for the supposed But, as already shown, India was not
hostility, seems likely to disappear unmindful of the material concerns of
through ‘matter resolving itself into a life too. She manfully responded to the
creation and manifestation of mind’. multiple needs of her organic being in
Today the scientists look upon the the past as she has done in the present.
pictures drawn of Nature as so many But what distinguishes her creative urge
shadows or mathematical relations from that of the West is the conscious-

which can hardly unseal the Supreme ness of her sacred idealism and noble
Truth that lies hidden behind the mission to enrich human thought and
encrustations of these names and forms. culture and to advance the interests of
Indeed the limitations of Science in the peace in the world. India is fully alive
discovery of Ultimate Reality were today to the dire consequences that are
never so clearly patent to the scientists likely to follow from the blind pursuit
as they are today. In the words of of scientific studies for mere material
Plato, “We are still imprisoned in our ends, as also to the calamities which
cave, with our backs to the light, and have already been brought on human
can only watch the shadows on the life and society in the West through
wall.” But these limitations notwith- the misuse of the wealth of scientific
standing, it cannot be denied that the knowledge. As a matter of fact the
concept of the universe as a world of bulk of mankind value science for the
thought, which is the latest conclusion practical advantages and powers it
of Western Science, is a great landmark brings with it. But oftener than not
in the history of scientific study, inas- these advantages are allowed to out-
much as it tallies in a large measure weigh the nobler purposes which scienti-
with the metaphysical findings of the fic technique should serve. A closer
Indian thinkers of hoary antiquity. scrutiny of the history of scientific pro-

im SCIENTIFIC RENAISSANCE IN INDIA 111
gress reveals a silent passage of scientific recent years been undertaken for pur-
thought from mani-
contemplative to poses other than humane or holy.
pulative. The love of knowledge, says Needless to say Science will fail in its
Bertrand Russell in The Scientific Out- noble task of promoting peace and
look, to which the growth, of science brotherhood, if it cater only to the
is due is itself the product of a twofold animal instincts of man and be an
impulse : We may seek knowledge of instrument of destruction in the hands
an object because we love the object of politicians. Today when the East
or because we wish to have power over and the West have been brought into
it. The former object leads to a kind eioser and more intimate contact with
of knowledge that is contemplative, the each other and the savants of both the
latter to the kind that is practical. regions are shaking hands in love and
The power impulse is embodied in in- admiration for their mutual achieve-
dustrialism and in governmental tech- ments, they should not give the go-by
nique. It is embodied also in the to the lofty mission which Science is
philosophies known as pragmatism and to fulfil in the interest of peace and

instrumentalism. Each of these philo- harmemy in the world. It is a mistake
sophies holds, broadly speaking, that to suppose that Science and Philosophy
our beliefs about any object are true arc two watertight compartments and
in so far as they enable us to mani- as such they cannot influence each
pulate it with advantage to ourselves. other in any way. As a matter of fact
Mr. Russell therefore rightly says that the latest findings of Science in the
it is not power in or for itself that is
West, as already shown, have made
ilic source of danger. What is danger- it abundantly clear that the lines
ous power wielded for the sake of
is
of demarcation between Realism and
oower, not power wielded for the sake Idealism are more arbitrary than natur-
:>r genuine good. The leaders of the
al, and that scientific knowledge is
modern world are drunk with power.
strengthening and not undermining the
Power is not one of the ends of life, but
foundations of Philosophy. The two
merely means to other ends, and until
meet at a point where humanity stands
men remember the nobler ends that
as one indivisible entity, and it is this
power should subserve, science will not
basic unity which both Science 'and
do what it might to minister to the
Philosophy seek to find out. It is
common g(x)d of humanity.
therefore fervently hoped that in this
The history of the present age is
age of scientific renaissance in India,
a tragic record of the workings of the
she wôuld set before the world the lofty
destructive forces that have been let
loose in the world through scientific
ideal which Science is to serve, and the
studies and experiments. The cultiva- West also should bring about a com-
tion of Science which is intended to plete orientation in her scientific out-
beautify human life and society, to look, so that the blending of these two
‘
nrich the store of human wisdom and streams of thoughts may bring into being
thereby confer benefits of far-reaching a richer and nobler civilization for the
^'ffects on humanity at large, has in good of mankind.
It was afternoon. Master and a few The Marwari devotees often brought
other devotees were seated. Some sweets, fruits, etc., for the Master. The
Marwari devotees who had business in Master, however, rarely accepted them
Calcutta came and saluted Sri Rama- personally, for he used to say that they
krishna. They were asking him to offer had to earn by telling a great number
them some counsels. The Master was of lies. So he was counselling the
smiling. Marwaris present by way of conversa-
Sri RaniaJcrishna (to the Marwari tion.
devotees) : Look here, ‘I’ and ‘mine’ Sri Riunakrishnn : You see, if one
—these two spring from ignorance. takes to business his firm hold on truth
‘O God, Thou art the doer, and Thine loosens. Nanak is reported in the stories
is this all’ —
this is knowledge. And to have said, “As I went to partake of
how can you say ‘mine’ ? The manager the food offered by dishonest persons,
of the garden refers to the garden as I found them besmeared with blood.”
all
‘mine’ ; but when he commits an One should offer pure things to holy
offence the owner drives him away. men. One must not give them things
He docs not dare then to take out from earned by means of falscho(xl. God can
the garden even his own mango-wood be realized through the path of truth.
box. Desire, anger, etc., cannot be got It is necessary to take His name
rid of ; turn them God ward. If you always. The mind should be fixed on
must needs desire and covet, then Him while working. To an in-
give
desire and covet for the realization of stance : I have a boil on my back; I
God. Drive them away with the help am attending to all rny works, yet the
of discrimination. The mahout strikes mind is always conscious of the boil. It
the elephant with the goad, if the latter is good to take the name of llama
goes to devour the banana plants of Rama who is the son of Dasaratha,
others.
Rama who again has created the world,
who dwells in all beings and who is very
You do business, you know that one
near, inside and outside.
should rise step by step. Some start a
“That Rama is the son of Dasaratha,
castor oil and when they
mill at first,
thatRama has created the world, that
have earned enough they open a cloth Rama is in every being, that Rama is
shop. One should advance God ward the nearest of all.”
likewise. If opportunity comes, retire Sri Ramakrishna had come to the
now and then to solitude for a few days house of Govinda Mukherji. It was
and spend more time in calling on God. Sunday, the 18th of February, 1883,
But, then, nothing can be had until Narendra, Ram and other devotees and
Some have a great At
the time comes. the neighbours also had come.
residue work and enjoyment.
of So about 7 or 8 o’clock the Master danced
course
they take a longer time. If you lance with Narendra and others in the
the boil while it is hard, the outcome of devotional singing.
seat after the
is quite the contrary to the good expect- Everybody took his
ed. The surgeon lances it when it comes singing. Many were saluting
asking them now an
to a head and shows an opening. . . . Master, who was
!
1988 FUTURE LIFE 118
then to salute the Lord. He was further I am He does not dawn so long as the
saying, “He has become everything; consciousness of objects does not dis-
but He is more manifest in particular appear.
places, as for instance, in holy men. Persons who have renounced the
If you say there are wicked persons, world are less attached to objects; the
tigers and lions too; still one should worldly people always dwell on them;
not embrace the Lord in the form of for this reason they should say, “I am
the tiger. One should salute him from Thy servant.”
a distance and go away. Take again A 7u-i^hb()nr : We are sinners. What
the example of water. Some water can will happen to us ?
he drunk, some can be used for pur- Sri Raiiidkrhhna : All the sins of the
poses of worship, some for bathing and ;
body fly away at the singing of the
again some can be used for washing etc., praises of His name. Sin is the bird
only.'’ on the tree of the body the singing of ;
A nri^hhour : Sir, how is the doc- Ilis name is, as it were, the clapping
trine of Vedanta like? of hands. As all the birds on a tree
Sri RitnuikriHluKiThe Vêdantins de-
: fly a\vay at the clapping of hands, even
clare', “T am He.” The Brahman is so all sins disappear at the singing of
hue and the world false. The “U’ is the praises of His name.
also false. There exists only the Para- And sec again how the waters of the
brahman. pond in a field dry up of themselves
Hut the “T” never dies; so the under the hot rays of the sun. Likewise
igotism which says, “I am Tlis servant, at the singing of Ilis names the waters
T am His son, Ilis devotee” is very of the pond of sin dry up of themselves.
One should practise everyday. In
Hhakti-Yoga (the path of devotion) is the circus I found a girl standing on
I he best in this Kali-Yuga. He can be one leg on a running horse. How much
realized through Bhakti too. The con- ]>ractice is behind that feat
seitmsness of objects is co-present with And weep at least once a day in
the eonseiousness of the bculy. Form, order to see Him.
taste, smell, touch and sound— these These two are the means practice —
are the objects. The consciousness of and devotion, that is to say, a yearning
objects dies hard. The knowledge that ft)r realizing Him.
/\
I
FUTURE LIFE
By Sir S. Badhakrishnan
flu* world is best accounted for by ment. How can we reconcile this
looked upon as a struggle between hypothesis with the distinctionless un-
Biviuc Principle and the principle conditional The answer is
Principle ?
objectivity. In other words, the very that it is not possible for us to give any
f^t
explanation wo can offer is to look kind of explanation but we must admit ;
the universe as
an insistent and that the world with its distinctions is
continuous struggle
between these two dependent upon the Absolute, that the
Pîiiciples,
bringing about an unfold- nature of the Absolute is not in any
manner affected by the chances and and so they were happy about it.
changes in this world. If any kind of Others were sceptical about future life
explanation is to be given, it can be and they too were equally glad about
said that it is the nature of the Divine it. It is only at the time of crisis that
to unfold Itself out of this endless we generally bother about what happens
process. Yet the world on account of to us in future. Ordinarily we go o;i
its non-sclf-maintaining character can- as if nothing matters in this world.
not be regarded as ultimate. But When you take up this conception C'f
non-ultimacy does not mean complete future life, you find there is a pervading
illusion or non-existence. Simply be- ambiguity about it. So far as Hindu
cause it is not metaphysically real, it thinkers are concerned, they have made
does not follow that it is to be reduced a clear distinction between mere survival
to a mere non-being or dreamlike struc- or duration of continuance, i.c., what
ture. It is what you might call a you call jmnnrjd'tDUd and eternal life,
historical reality, an empirical kind of mohsha. In all systems of thought, you
existence. Human individuals belong find it. If you turn to Plato's works,
to this historical universe," -a universe you read about consciousness througli

where everything is perpetual move- which we can rs(*ape from the mvre
ment and nothing stands still. The efflux of time, but in Plato’s Prr-c.vifil-
question today is : What is the future cncc dtifl Piist Erifitcnrc you find that
of this human individual when the crisis a distinction is made between awaken-
of death happens ? From the beginning ing "a'ifh I he body and awakening fnmi
of the world, people have imagined the body. You find this distinction in
different kinds of future. It is also said Christianity too. In other words, it is
that this very universality may be not a (jin stion f>f dying and waiting for
asserted to indicate the reality of future the .Tudginent Day and rising up again,
life, but the agreement vanishes the “f am the Hesurreetor of life. Aiivotk'
moment you subject the nature of future wlio’ believes in me has already ])ass(‘(l
life to examination. Different people in out of death. There is no fpiestion of
different countries have different con- rising.” A distinct ion therefore is made
ceptions of future life.Some imagine between eternal life and survival of mere
that we sing hymns in heaven. There personality even in Christianity. That
are others who believe that we are tor-’ is the thing which you ;ictually find so
tured in hell and again there are those far as this theory is concerned.
who hold that we pursue human occupa- Then, what is the nature of futiir''
tions in another plane. Thus any kind life? There arc people like Plato \vh<)
of agreement vanishes as soon as you tell us, ‘The soul is simple and indes-
raise the question about the nature of tructible. There is an im person al

future So you cannot build upon
life. Reason which is universal and can
the hypothesis of a general agreement never die’. Similarly, when we raise
with regard to this particular matter. —
the question ^What do you mean by
Once a questionnaire was issued by the ‘yourself’? Do you mean by ‘yourselC
Society for Psychical Research to a that constant universal background or

number do you mean the body which is perpe-
of and
distinguished thinkers
dissipation of
students to answer the question what tually changing, i.e.,
they felt about the fact and desirability ideas and fading away of memories?
?
of future life. The answers were very What that you mean by ‘yourself
is it
logica
vague, Some believed in future life Is it the psychological or the
energy which answers to your name? which binds you to society, which gives
What do you And in the looking glass or you the illusion of some kind of inde-
in that which gets elated when praised pendence which is not existent. Well,
or gets depressed when eriticized ? — it is if every soul is an embodied one and
that kind of whose future we

self in the body is regarded as the basis, the
happen to be interested. There is no question is how does that soul arise.
denying the faet that the self in whose You cannot evade the question by saying
future you are interested is not that that it is due to the natural conditions
Divine Principle, the Immortal Principle brought about by parents and that these
which is there. Wc arc interested in this have given rise to the soul. Now the
psychological and logical system, in this question is whether there are not funda-
empirical self,which has been growing mental distinctions between the organic
up. What happens to this particular body and the consciousness. If there
individual, this system of psychological is fundamental distinction between the
a
and logical energies, that has been built two, what brings about the birth of
l)y relative accidents? What is the consciousness ? There are others who
future of this particular empirical self? tell us that on the occasion of material
What is the answer? What is the contact, a kind of supernatural essence

nature of this empirical self ? We be- is injeclecl into the soul. That is the
lieve that this coheres with some kind answer which has been suggested. We
of physical basis. There is physical ask here again ; Ts the relation between
individuality. It gives us the illusion tlic two simply aeciclenlal ? Possibly the
of our home, some kind of independ- eoiiccption that the soul is shadowy has
I nee. lint you lind that even your body much more to say for it. It points out
is interlinked with the cosmos and is that there is a natural organic relation-
iibsor])ed so much. That is wh.at is ship between the body and soul. But
liaj)pcuing even at the ])liysieal level. why should these souls which arc thrust
V(;u cannot say that your individuality into these material bodies be done so
is which terminates the moment
that in varying forms? If you raise this
your interests arc satisfied. Our phy- question, you will discover that this kind
sical frontiers do not enclose our mental of theory cannot be regarded as really
])CTsonality. There are people who are satisfactory.
[)rc})ared to give up their lives rather There are those who tell us that these
Mian part with their children. There souls are higher, nobler, supcrconscious
arc others who care so much for position ones and that they suddenly fall into
in soeicly that they would rather prefer the material bodies. The question is :
death of their bodies than to suffer dis- If these souls belong to a celestial realm,
honour. In other words, there are why should they at all fall again, and
mental changes. Still, others are able if they fall, why should they fall into
toexU nd their interests so as to make s\ich different phases ? And if they
diem cover the whole universe. Their come here for some process of purifica-
interests and tion and drop into worldly condition,
effects are worldwide in
Iheir character.
When you
take up this you cannot argue that these celestial
4m‘Nlion of the nature of souls which originally were piue, find
empirical self,
you will discover that the physical basis themselves under the necessity of taking
that which gives us an individuality they do
birth in the world; because if
far as this world is

1^0
concerned. That so, there is no guarantee that they will
the nature of your physical basis not fall into the same conditions once
116 PRABUDDHA BHARATA Marcli
again. If you take up all these views, interesting.But the difficulties appear
it appears that possibly there is a realm when some kind of crisis overtakes you.
of nature, a realm where nothing If you are loyal to these great ideals
appears without some kind of causation, and meet with disappointment, then if
where everything is to be regarded as is that you are bound to ask yourself
growth or decay and is not to be regard- the question Are the forces of this
:
ed as an integration into the physical universe co-operating with me ? Arc

without any kind of relation whatsoever. they friendly to my interests or am I
There is a law of nature. Everything is ploughing a lonely furrow? You must
a consolidation of the past on the one have the satisfaction that these ideals
side and an advance into the future arc rooted in the nature of reality. If
on the other. There is nothing which they arc not merely social politics but
happens without causation. Every frag- arc fundamental things which are rooted
mentary causation is a reflection of the in the nature of reality, it is possible
past. If the pattern which applies to for you to account for the real enthu-
other things is also to be applied to siasm which morality expects of its
the way which human beings happen
in votaries. There is the other way, there —
to be born, you will discover that they is a future, but the future is eternal
can arise only as the resultant of a past punishment. It is a theory

which has
series, and you cannot go about saying come down to us very much from Chris-
that it is due to an injection of a super- tianity. A recent writer in the Catholic
natural essence. If the souls find them- Journal says, ‘No catholic can deny the
under the necessity of incarnating reality of hell (ire or that there is eternal
selves
themselves in this world, every soul punishment'. Now, how does this
must have had a past and there must theory arise? 1 may tell you that this
be some kind of relevancy between the theory has got its valuable point. It
past and the present. If that is the believes in the horizon of immortality
nature of the human soul, what is its of the human soul. There are two
future How is it going to appear in things wliieh arc blended in this liyp^^
hisworld? There are the naturalists, thesis, that is, the Platonic theory that
and again mere materialists who regard the soul is immortal and that whatever
consciousness as a product of the ner- might happen, you cannot destroy it,
vous system, and just as a flame goes and the Jewish doctrine of hell lire.
out as the oil in the lamp is exhausted, These two things got mixed up. If you
even so, when a death occurs, con- are told that it is possible for us to
sciousness expires. There is a finality enjoy immortal felicity without assum-

so far as the nature of this human soul ing the other belief, if wc say that we
is concerned. A wise man dieth even are members of one nature, it follows
as the unwise man dieth. That sort of that so long as there arc people wd)o
theory is not to be regarded as utterly are suffering hell, we cannot have any
fruitless. You may always say that kind of eternal felicity for some. Wlnle
people who accept that view are the ghastly tragedy of eternal hell is
never capable of great tenderness being enacted, then to make out that
and disinterestedness. Simply be- individuals believe that they themselves

cause this life is the end of all and arc more precious than the other people
we must enjoy and protected, is not
so the passing hour, it ought to be
does not follow that philosophy must a kind of dualistic
possible. Then,
go and literature should become less hypothesis follows, —eternal heaven and
eternal hell. If there is to be a God ing slowly. There is no catastrophic

who presides over heaven and a Satan change taking place. If there is future
who presides over the eternal hell, the life awaiting us, and if it is the process
two things are cardinal or fundamental by which we cleanse ourselves, it must
and unless you say God is in all, even be relevant to the oonditiuns which we
in the most unrepentant individual, it experience here. There is no sudden
will not be possible for you to escape change of plane. To say that the purga-
the dualistic hypothesis. Then you con- tory state is something totally different
ceive of God as a vindictive cruel being. in character from the kind of life which
The theologians’ argument for eternal we have led in this world is more or
punishment was that, wdicn we are less to build a good deal upon our
doing some evil, we are committing an imagination. Now, I have given you
offence against the Infinite Majesty of the eternal punishment conception, I
(iod, and that offence deserves infinite have given you the purgatory concep-
punishment. The infinite frailly of the tion. There is the other thing which
human nature has also to be taken into is becoming more and more popular at
.'iccount before any such thing is to be the present moment. It is what is called
irgucd out as a satisfactory hypothesis. ‘conditional immortality’. It makes out
Of course it was recognized that this that human individuals are all candi-
sort of hypothesis would not do. So dates for eternal life. They are all
itwas argued that there must be a third attempting to the best of their ability
conception of a purgatory state. Be- to find out how to win eternal life.
tween death and dissolution, you have IVbcn they \vin it, tlu’y become abso-
ail intermediate state. It is not a state lutely free so far as this universe is
of heaven or hell. It is a state which concerned and they will be saved. If
goes iiuich further than death until the they mi”s, we cannot help it. There
(l:iy of resurrection. arc ])eoplc who talk about some way of
In other words, we are making out inleqiri’iing the subordinate doctrine of
lin’d, men are not fit either for heaven conditional immortality. There are cer-
or for hell at the time they die. Is there tain diliieulties with regard to this
one man in this world who is free from conception so far as this life is con-
fault or devoid of good qualities ? There cerned ;
it is only very few people that
is none. Nobody is perfect. That is v.in the prize of eternal life. We are
lilt* situation. The trouble with the pur- all candidates for that prize, but only
gatory state, so far as Christian state- I'w pcoidc are awarded the prize; but
nuMit is concerned, is that it would be too when wc miss the goal, arc wc not at
great a coineidenec to imagine that all leaî to have other opportunities to try
of iis will be purified on the day of resur- again ? Is it merely a question of giving
rcclion. People die at different stages only one ehaiice only to be dismissed
tlifferent moments in different condi- if we fail.^ Is that a rational way to
tions. It will be too much to think, look uj)nn ? Then again your spiritual
vdintcver our imperfections be, that on life is an evolution, it is a growth. If
the day of resurrection we will all be it is going to be a growth, that has
pnrilied altogether. When exactly does that
The other trouble been yours.
IS why should we imagine that there point arise when we win immortality
1 be a change of escape from the hell fire or the
plane at death, and inid
lat We are not likely to have doom annihilation? What is that
perpetua- of
of morals. may
Nature is always operat- particular moment or line which
be said to mark the birth of immortal- another phase of life.” Huxley affirms
ity? Is there a point to which you the docrine of evolution. Rebirth has
may refer and say here and at this its roots in the world of reality. It is not
particular point we obtain immortality ? merely the ancient thinkers and philo-
If this doctrine of conditional immor- sophers who proclaimed this hypothesis.
tality is to be accepted by us, does it The other day .Tames accepted the
not follow that we have no hopes of hypothesis. I am talking now about the
eternal life? Docs it not come to a Christian theologians who are alive. The
real frustration of the purpose of God latest book is by a Christian theologian,
so far as this universe is concerned? So Dr. Spencer, under tlie title Future
we have to say that we cannot admit ill new interpretation
Avhich he gives a
that this particular theory is satisfac- of Christian doctrine. The theory of

tory. And yet it has got certain valu- future life that declares that human
able points. Now, this is so far as the beings have numerous lives, is no more
eternal punishment conception is con- contrary to the Christian doctrine than
cerned. It is right in telling us that the theories of Darwin and Lyall.
only a few attain eternal life, but it Moreover it enables us to relate salva-
is wrong in saying that those who do tion and spiritual development of
not attain eternal life have no hopes at humanity with the lives of the indivi-
all, have no improvement regarding duals of wdiieh humanity is composed.

their future. Conditional immortality is He ])oints out that it need not be take!i
right again in saying that only very few as opposed to the doctrine of Christian-
people are able to attain their goal ity. As a matter of fact it gives us a
but wrong in saying about annihilation. more satisfactory solution of the Chris-
Purgatory is right in saying that there tian problems themselves and theri* is
arc other opportunities for us where wc nothing in that doctrine which may bo
may work out our destiny, but it is regarded as ineonsisteiit with the funda-
wrong in saying that it is completely mentals of Christian pliilosoyihy. The
different from the nature of life we have present attitude of most of the Western
had. If wc put together all these differ- thinkers is this. Many regard life afUr
ent conceptions, the soul that docs not death as certain and as a possilniity
succeed is not annihilated; it has some which deserves discussion.

kind of future life. It must be worked The explanation is that modern
out more or less on the lines of this Western thought and its belief ia
present life. You will then discover immortality has been of Christian origin.
that some hypothesis like that of rebirth There is nothing in pre-existence theory
lends itself to us and wc know that incompatible with any of the dogmas
this is peculiarly Oriental. It is not which are generally accepted as tlie
merely a theory of the Hindus and Bud- fundamentals of Christianity. When

dhists but of others also. It appealed ever Christian theologians are pressed to
to Plato and others. Spinoza had sym- conclusion, always say that the
they
pathy with it. Many others wrote hypothesis of rebirth is something which
about it. Victor writes in the Deativy has had historical support and may he
of Man, ‘‘That which mortals call revived. I anticipate a great revival

death is nothing but reappearance of of the pre-existence doctrine.
THE VEDANTIC CONCEPTION OF PEACE
By Prof. Prabhu Dutt Shastri, M.A., Ph.D., I.E.S.
The Vedic saying, ^^Khnm sad vipra ness and fanaticism and much of the
hahiidhn vadanti (i.e., the wise speak unnecessary wrangling and futile contro-
of the One Existence in many ways), versies over the superiority or inferiority
embodies the message of the ancient of certain religious types would cease,
Rishis of India and forms the founda- and that would necessarily pave the
tion of the Vedaiitic conception of way to a better mutual understanding
Peace. It is a simple truth, but it and to a more real contact among us.
appears that simple truths are usually The Vedanta teaches us that religion
I he most diflieult to realize in practice. is life, it is experience, it is something
“Tlie wise man”, s;iys S])iiioza (the to be lived and practised and demons-
much persecuted VedAnlist of the 17th trated in one’s everyday life, rather than
eeiilury Europe), “caiuiot die, but a sum total of certain doctrines and
enjoys for ever the true ])eace of the rituals. Particular types of faith
spirit.” lie was right in holding that assume a fixed form as systems of doc-
(Ind was not a particular ])erson, one trine or creed, and people generally
j'lnnng the many, but as Substance lie regard them as the quintessence of
])erva(hKl the whole universe, that no truth. But truly something much more
])aiticular nation or race or country than an implicit faith in the truth of
could claim to have a sj)ccial revelation such creeds isMere faith in
required.
of God, but that God revealed Himself creeds does not help us much. The
in ecpial measure to all. In the same essence of religion lies in reulizatiaUf in
spirit, we believe that all religions are living the truths embodied in the doc-
but different expressions of the same trines, in making our life sanctified and
divine s])irit, and that each provides holy. When we arc honestly striving
within its fold what the other type pro- towards a realization of the religious
mises to fullil. In this liberal spirit, spirit, we arc already on the road to
must be viewed as having their
religions peace. Nothing possesses a higher
own pragmatic justification, so that no spiritual value than peace. True
one lias a right to prescribe his own blessedness is another name of true
typ(‘ of religious belief
to others, because peace. The Hindus have been in parti-
rightly practised every religion leads to cular desirous of peace, peace not only
Ihe same jiath of perfection and freedom. on this earth, but peace in the whole
If this truth is realized in earnest, if universe composed of no less than 14
people desist from unduly eulogizing worlds. Whenever we find opportuni-
tlu'ir own religions beliefs while dcnouii- ties, we recite the well-known Sdnti-
other types, if they bear in mind pathd^ and our prayers, our lectures, our
fh.it the religious consciousness of man- arguments, our discussions, our sermons
hind has revealed
itself in various forms, end in the wwds Sihitih, Sdntih, Sd7}tih.
^'^hieh though different in expression are This spirit has pervaded our
of peace
vcitheless children
of the same spirit, whole tradition. But its fulfilment can
ttujch of
the world’s troubles arising only come about if we follow our pre-
intolerance, arrogance, aggressive- cepts, if we really live up to our ideals,
if we lead a peaceful li|e, if our deal- profession of striving for peace is not
ings with our fellowmen are peaceful. enough to secure it. It must be accom-
The very first requisite to the spiritual panied by a strict moral discipline,
life is Sama (peace). Peace is the alpha which will purge the will of all feelings
and the omega of the spiritual life. of revenge, vindietiveness, ill-will, ex-
Moksha is another name of absolute and ploitation, etc. In actual life, we gener-
unmixed peace. ally try to take undue advantage of
It iswhich the present-day

peace each other, we allow jealousy and
world needs more than anything else. vanity to dim our true perspective.
But peace cannot be secured merely Above all, wc arc all hypocrites more
by preaching it, especially so long as or less in our dealings with our brothers,
there is a wide gulf between our thought with our fellowmen, with the world at
and action. Objective peace requires large. We have developed the art of
first of all subjective peace. Subjective self-deception to perfection. So loiig
peace comes about by practising the as we do not throw off this cloak and
virtues of the spiritual path, described in practise truth and humility, there can
the 10th chapter of the lihagaxmd-Gita, be no hope for real peace. Hypocrisy
It is only when we practise truthfulness, is the greatest sin of the modern world,
honesty, sincerity, love, that wc arc and when it is coupled with vanity, it
qualified to bring about objective peace. is capable of doing immense mischief

It is only then that our dealings with in bringing about our moral and spiritual
our fellowmen are transparently honest. degradation.

Nations no less than individuals need There is no gainsaying the fact that
a definite moral training to be qualified wc live in a world today that is in no

to bring about objective peace with any way ha])py. The spirit of discord and
marked success. You cannot work for distrust is rampant. In spite of that,
peace with a sv/nrd in the hand. That it is our duty to make every possible
means and suspicion, which are

distrust endeavour to bring about a bettir
the worst enemies of peace. The mere mutual understanding.
ECHO OF UPANISHADIC MYSTICISM IN THE

POETRY OF AE
By Day AMOY Mitra, M.A.
place him. AE — because by that name

he is generally known as a poet — was not
George William Russel (1807-1935) only a mystic but a painter of strange
of Ireland was a great poet, patriot pictures, a speculative economist and a
and mystic. His cognomen AE was man of affairs. For many years he was
obtained by pure accident —due to the the heart and soul of the Irish Agri-
happy chance of a printer’s error. In cultural Co-operative Movement. Here
its original form ‘Aeon’ the name indi- we shall talk of him as a poet only. The
cates timeless antiquity, and this shows time for fully determining AE’s place
how far above the tciidencies and and influence in English literature
has
passing moods of his period necessary that

we have to not yet arrived, but it is
;
1988 ECHO OF UPANISHADIC MYSTICISM IN THE POETRY OF AE 121
we in India should not altogether be believers in action, in life, in effort and

behindhand in our recognition of the its transcendental reward. They are
claims of a great mystic life AE, whose only the mouthpieces of the *dan vitaW
natural affinities of the soul link us up Certainly they carry with them the
with him rather than so many others authority of no robed priesthood.”* It
who have not yet found the voice that is precisely this want in English litera-
can be heard over and above the strife ture that AE took upon himself to
and unrest of the times we are passing —
remove and that’s why the new note
through. that was struck by him in the poetry
In the poetry of AE, George Russel of this age makes us hope that, it will
of Ireland, we Jiiid a systematic at- not go f(^r nothing and that the deeper
tempt to live from the deeper depths connection between poetry and life and
within. And therefore criticism will poetry and religion will be more care-
have to be cautious in adjudging his fully elaborated and pondered over
inorits. It is true that he did not work than it has hitherto been in English
on a large-scale canvas and the tedious literature.
brat of some of bis Tennysoniaii Lock- One idea which we need very fully
ley Hall measure (which unfortunately to grasp at the beginning of our studies
he has used in some instances) is weari- of a poet like AE is that there arc
some to the soul and displeasing to the different grades of our being and what
sense, but our task in this small article holds true in one grade of our being
is not to vindicati* him in these respects may not equally hold true in others.
blit to point oiit the importance of his The thought or the complexion of our
vision and the importance of the ideal ideas changes from plane to plane. AE
goal that he set u)) for himself in his and other poets in general differ in
poetry. their psychology. What W'C think to
In his verses we lind the deeper stress be true and even noble and inspiring
of *
life-spirit throwing forth in music at any one stage of our life may not
all Ihe old enchantment of the “Maya- be exactly the same in aiiother aspect
dliisa” —
and “Maya” that which is at of our being, for “many another vesture
otiee beyond this phenomenal wx)rld and has the soul”. That even in our ordi-
tliat which is working within us throw- nary moments of wakeful life we some-
ing its multi-coloured haze over our- times seem to be transported into an-
world of experience. The fountain-head other realm has very often been the
of AE’s inspiration is to be found in experience of many poets, but it is rather
tlio T^panishads -and the old Celtic lite- dillienlt to understand at once the idea
rature of his own country wliich seems of veils within veils and deeper depths
to echo remarkably the older Aryan within. There are poets who can realize
thought.
this even if they don’t always have that
It may not be irrelevant at the out- sustaining and soaring vision Which
t to- point out what AE himself once touches and turns the objects of our
ômphiincd about English literature^ desire, the raptures of our wakeful
l-'Oglish literature”, he says, “is not an moments of this plane to finer issues.
^llinnitig
literature and* in English These are the moments when the burden
octry there
is no consistency of vision of the mystery of this world becomes
literature in the sense light and very easily and naturally we
th a t It not in general prompted from
the veil. * Irish Literary Portraits by John
Their poets are all
Eglinton : P. 40 .
:
go back then to ‘the stars from which which the poet had an access sounds in
we came\ AE believes that he lived his poetry like the necessary heart-beats
truly only in these moments when he of the Infinite, apparently depressing
lived in the presence of this vision. but at the same time exhilarating in
Thinking of recasting and remoulding tone. This is what AE says while
what he had written, he pointed out finishing his introduction to the collect-
“However imperfect they seemed, I did ed poems “When I first discovered
:
not feel that I could in after hours meet for myself how new was the king in his
and remould and make the form perfect beauty, I thought T would be the singer
if I was unable to do so in the intensity of the happiest songs. Forgive me,
of conception, when I was in those spirit of my spirit, for this, that I have
heavens we breathe for a moment and
;
found it easier to read the mystery told
then find they are not for our clay”. in tears, and understood thee better in
Again, another idea which we need sorrow' than in joy” and one under- ;
to remember at the outset is that such stands this attitude better on reading
poets, though filled with celestial fire, what he says when he completed his
have generally a natural rebound to the songs :
plane from which they started for the To the stars from which he came
very simple reason that the physical Empty-handed, he goes home;
law of gravitation has its mental and lie who might have wrought in flame
moral counterpart as well and that souls Only traced upon the foam.
not accustomed to the dizzy heights of
We feel somehow that this cannot be
our though winning
being,
visions for a while in their
ecstatic
upward climb,
so—that this disappointment is also a
part of the great Realization he was
are apt to feel the contrast very keenly
after. “Here lies one whose name is
indeed when they fancy that they have
writ in water” may be true in some
come down. At such moments their
instances, but not so die the men who
jubilant elation changes into a doleful
have sung in tune wdth the heart-beat
dirge, but the reverberations of the
of Truth.
sense of harmony once felt arc still
Pain being a necessity in this ordeal
there. The proper signilicance of this
of fire, pain does not bafilc the strong
feeling-tone and this change of spiritual
complexion heart from pursuing his own end; the
in this class of poetry which
in search of an ideal
poet knows also how to sing exultantly
is has not yet been
in spite of pain :
fully grasped, and one result of this is
that the language of futility is very often Men have made them Gods of love,
made to pass for words of deepest reali- Sun-Gods, givers of the rain,
zation. Mere sentiment or sentimental- Deities of hill and grove
ism takes the place of high transforming I have made a God of pain.
vision. AE also has his moments of Of iny God I know this much.
fallings-off vanishing and back-sliding, And in singing I repeat,
but these are not to be confused with Though there’s anguish in his touch,
the maundering un intelligibility Yet his soul within is sweet.
of
poetry that seeks only to cater to the
He has no such idea that the pain
we
intellect at the expense of sin.
the soul. suffer is to be ascribed to original
The pain of broken harmony, the black- He knows that ‘there are fires for those
ness that to
for a while wipes off the who dare seek the throne of might
splendour of the firmament of glory
to win’.
— — —
Though a poet like AE tries per- I strive toblow the magic horn,
sistently to arrive at a synthetic vision It feeblymurmureth,
of life, the attempt however is not one Arise on some enchanted morn,
which may be regarded as a closed Poet, with God’s own breath.
system or as an elaborately laid out
programme conceived by thought. We And sound the horn I cannot blow.
cannot expect poets to give us systems And by the secret name
of thought. Poetry essentially suggests, Each exile of the heart will know
evokes, teaches us how to aspire, or Kindle the magic flame.
makes us mount sometimes through the The Upanishads declare, “Try to spe-
tunes of song to that which is tuneless.

culate on Him only ; leave all other spe-
’ ’
An integrated vision of a kind there cul ati ons anyd-vd cha v im unchatha.
may be, but it — is not a ‘system’ —and Our poet begins with a splendid decla-
wc have something of this in his poetry. ration of faith : “Here where the loves
Ilis idea of life’s ideal and Goal, of proof others close, the vision of my heart
^MTSS in human life, of love as one of begins”, and that is from where every
the mightiest passions of the human aspirant soul takes itsstart. Accord-
and its true significance, of nature ing to the poet’s way of thinking
heart
as a symbol of Eternity, of the problem
throughout Upanishadic —‘to be afar
of pain and evil, which I have already

from Him is death’. Wc are in our
louehed upon, and ultimately the pas- essence holy and pure ;
sion for the Highest and our struggles The ancient prophecies of hate
to attain the goal, the struggles of a Wc He was kind.

proved untrue, for
soul that is ‘Homeward bound’, capture “Those who know Him here, for him
our hearts with almost the force of a there is Life not knowing Him here we
;
new prophetic vision which has been court only death”. Then, what is our
singularly lacking in English literature. duty? The poet gives us this warn-
This element can never be supplied by ing :
simjily taking thought for it — it can Oh, be not led away

only eomc on the wings of true inspira- luired by the colour of sun-rich day
tion, the earnest desire to be It and The gay romance of song
nothing else. Matthew Arnold, in his Unto the spirit life doth not belong.
(lay, was only fumbling at a very great The world will always be near at hand
truth when he marked out Poetry to to deflect us from the Divine, but if
be the future religion of humanity we remember always that it is given
Jin idea which, with its proper modi- to us to win rare vistas of white light
fications, will ultimately have to be wc shall not forget our aim, we shall
accepted. Poetry for a man like AE mount by slow degrees to the highest.
constituted a \sddhamV wdiich implied The poet’s call reaches us :
continuity of effort towards Realization. Pure at heart we wander now

^ view concerning one aspect of
s Comrade on the quest divine,
tbe Future of Poetry is succinctly ox- Turn not from the stars your brow
pressed in the
poem called A New
.
That your eyes may rest on mine.
^hcvie : If we have hopes beyond today, our
^ think that in
the coming time quest will not allow us rest or dreams
hopes of men along the way :
Th ^
**^^'^’'^*^**^ of life shall climb We must rise or we must fall,
Gods return again.
Love can know no middle way
124 PRABtJDDHA BHARATA March
If the great lifedo not call far into the recesses of human heart,
Then is sadness and decay. used to start wildly when the question
One of the most touching allegorical was one of transcending the limits of
pieces is his Three Counsellors where human knowledge. He goes far enough
the poet fancies he has first a vision but not‘ too far enough for our age.
of quietness and pacifism and then the He is a cautious optimist. In AE’s
warrior within his breast rises with his poetry the ‘idee fixec’ that Love as we
clarion call of challenge, the challenge perceive it is about the Highest, has
to fight and make of one’s will the force been shattered from the point of view
to break the towers of wantonness and of the fact that* man has wider realms
mirth and lastly, the still small voice of knowledge to conquer. ' This docs
that says, ‘Only be thou thyself the not mean that poets have superseded
goal in which the wars of time shall love and friendship and truth, but this
cease.’ Others will accuse him of su- certainly does mean that poets of an-
pine pacifism but those who know will other temperament—t;all them ‘mystic’
understand that the goal of all struggle or what you will cannot remain — satis-
has first to be strongly visualized be- fied with what they get of these,
fore we can set forth on our campaign because they have heard the call of
to break down the fortresses of untruth the afar, the remote, and have ended
and wantonness and mirth ;
oneness with by discovering that this remote is also
the Divine is the goal for the poet — within us all and that it is only in the
other things are only by the way. light of this within that we can hope to
Poems like The SynihoJ Seduces^ transcend our so-called limits. 'Fhe
Veils of Mnifd only strengthen this idea question of final discfivcry of truth docs
that we have to get past our limitations not at once arise, but here at last we
for a mightier understanding where the get that spiritual viaticum which will
human values that we attach to Truth, keep our sluggish souls active when we
Love, Beauty, etc., will yield to higher are ‘Homeward bound’.
spiritual values : As a marked contrast to the Victo-
Away, the Great Life calls I leave rians ^vc notice that in such poetry as
;
For Beauty, Beauty’s rarest flowers AE’s the claims of the Infinite in
thought, the Infinite in feeling, the

For Truth, the lips that ne’er deceive,
Infinite in willing have been trium-
For Love, I leave Love’s haunted
phantly asserted. Jt is not true thal
bowers.
The poet will turn back on every- this is entirely a new note in Englisli
thing that we hold dear ordinarily, for literature. We have had. something of
his heart is bent upon a higher Illumi- this in Blake and Wordsworth in their
loftier moments, and before them in

nation. What is most remarkable here
even the so-called “metaphysicals”,
is that we find no faltering accents, no
hesitation, nothing of that kind of however closely conected some of them

wavering scepticism with arc with a narrower creed, and in a more
which the
genius of Kant especially shackled the pronounced manner still in the poetry of
intellect of the West in modern times. Shelley. Shelley has been so systemati-
ex-
cally misunderstood, with notable
n ceptions here and, there, that one almost

hesitates to take his name but
without
;
Browning, the great optimist of the doubt if there is a new vision in poetry
Victorian age who could range wide and at all today, we must' have to bail
: —
Shelley as its protagonist. Shelley at Of Thee and Me therein;

least prepared the path for those who And with white heat I strove
could sing and talk in graver and more the veil to melt
assured tones regarding such high senti- That love to love might win.
ments as make the mortal nature in us In that exquisite poem called The
tremble like guilty things surprised. Wornan\s Voice, wc read how the woman
Granted the ideal, we can very easily who had her lover’s head within her
understand AE’s treatment of Love in bosom and felt herself as a protectress
his poetry. The poet docs not practise and guardian of his soul felt also the
the rigorism of self-denial; but he has need of a greater love, a love broader
his own beautiful manner of teaching and more expansive than the love we
self-abnegation. The poet is in it but call love, before wffiich our little loves
not of when he sings
it, : of ‘mere star-gazing’ dwindle into in-
We liken Love to this and that, significance :
our thought Come thou like yon great dawn to me

The echo of a deeper being seems From darkness vanquished, battles
And we kiss because God once done
for beauty sought Flame unto flame shall flow and be
Within a world of dreams. Within thy heart and mine as one.
We have not only the values that we The ‘Silence of Love’ is tender with
consider to be important but at the the crystalline light of this love — its
same time we are made to recognize farewell and its hope of reunion when
the Highest in our traffic with the be- wc have bade good-bye to the lesser
loved objects of this world : lights of love that cast a spell on us,
I sometimes think a mighty lover when
Takes every burning kiss we give Our dreams will change as they pass
His lights are those which round us through the gates of gold
hover And Quiet, the tender shepherd, shall
For him alone our lives we live. keep the fold.
It is the meeting together of the Eternal The cry here is for a deeper realization
Tiover and the soul of man that wc through love, no mere thoughtless pas-
are constantly witnessing through our sion for ‘lips and eyes’, and then this
finite loves. As the Upanishads would love broadens the heart — it is no mere
have it : The beloved we feel to be our dallying with longings and idle visions,
\'ciy own not because
of his or her sake but it would refuse even its own high-
hut because of the Infmite that is im- sake of helping
i‘st beatitude for the
plicit in the finite. darkness and
the millions who are in
“1 would not have the love of and com-
despair. This feeling of pity
lips and eyes, passion becomes an over-nil ing passion
The. ancient ways of love : that bars out all ideas that have the
Hut in my heart I built a paradise least trace of self in them making the
A nest there for the dove” seeker a willing sacrifice for all who
Jind then we hear what we own weakness or because
shall feel suffer for their
'^hen Love disperses the thinnest of tyranny of others. The seeker
of the
veils, when
it truthfully dawns on the for the Absolute has no doubt some of
human heart
his pitfalls here, but those who emerge
I could
not even bear the thought and those who go joyfully on the road
I felt have the arc of divinity shining on them
6
;
all the more brightly and powerfully according to her precepts. Wordsworth
if they do not forget the goal of all their is only emphasizing a symbol which is
endeavour. Shorn of its higher spiri- essentially a creation of his own mind,
tual context, this will no doubt have derived no doubt from a particular set
its appeal for the men of the West, who of experienceswhich he had both as a
love activity for the sake of activity, Vioyand as a young man. Coleridge is
but it will not do for us to forget that fundamentally right when he rather —
this others-regarding activity is ulti- philosophically if not poetically —wrote :
mately for the satisfaction of the greater . . . . O Lady ! we receive but what
self in us that knows no distinction be- we give
tween ‘Mine and Thine’ :
And in our life alone docs Nature
While I gaze on the and the light live.
beauty The besetting weakness of some poets

Afar from the dim homes of men, lies in their hasty eagerness to for-
May I still feel the heart-pang and mulate a scheme, a regular syllabus of
pity, love-ties that I would not life on the strength of a vision which
release they consider to be the acme of human

May the voices of sorrow appealing realization. This system-building was
call me a characteristic feature of the nineteenth
Back to their succour again. century outlook on life. No doubt the
And, principle that is inherent in it can easily
be deduced from our psychology and
Not alone, not alone would I go to
my rest in the heart of the love :
within its own limils it wôrks marvel-
Were I tranced in the innermost lously well. We know but partly and
beauty, the (lame of its tenderest

we can pro})hcsy only partly. But at
breath,
the same Lime we have to recognize
the trulli or trulhs of a higher vision.
I would still hear the cry of the fallen
Talking especially of poetry, though
recalling me back from above.
systems have had their day, visions
To go down to the side of the people
remain. Words^vorth is sound at
who weep in the shadow of death.
bottom but we have to supplement the
Nature has proved to be one of the new vision with the old.
most important topics in tlie realm of
AE has seen into the secrets of the
English Poetry, and Wordsworth has
Beauty of Nature and its grandeur ami
all along been hailed as the Iligh-pricst
sublimity as we see in his Natural Mafîc
of Nature. Wordsworth will always
or his Earth Breath, hut his insistence
have a well-recognized place as one of
lies on the stir of the depths within, the
the greatest Nature-mystics that the
passion that rises from the earth to lose
world has ever seen, but the thought
itself in the sky :
that sometimes strikes a reader of the
East is how far does Wordsworth con- Oh, while the glory sinks within
vince us of the sublime in Nature. Let us not wait on earth behind,
With Wordsw'orth Nature is religion, But follow where it flies, and win
but he has his intellectual creed too. The glow again and we may find
And we find that there is a deep cleav- Beyond the gateways of the Day
age and parting of the ways between Dominion and ancestral sway.
Nature and man when we come to the There is a beautiful poem of AE s
greater question of leading our life which makes us realize at once the
—
] 988 ECHO OF XJPANISHADIC MYSTICISM IN THE POETRY OF AE 127
beauty of the earth and the poet’s escape from the present in the older
rapturous enjoyment of it for the sake Romantic sense but a new vision in
of the light Divine to which it gives an which the gross reality of the material
easy passport, a poem which has a grand world seeks to transform itself into
and almost scriptural overture. “1 something rich and strange.
begin through the grass once again to Poetry in its spirit and form very
be bound to the Lord.” closely follows the stress of the age in
AE speaks with full-throated ease of which the Poet lives. It is first born
a consciousness that is supreme : of the effort to give expression to the
One thing of all things have I seen :

sense of beauty and proportion and
One thought has haunted earth and harmony that overwhelm a man’s soul
air :
when he reads the open book of the
Clangour and silence both have been world before him. From Nature to the
Its palace chambers. Everywhere soul within is the next great step. Each
[ saw the mystic vision flow Poet according to his own capacity
And live in men and woods and renders forth his vision of the world.
streams Poetry therefore constitutes many
Until I could no longer know grades, rising at each step with the deve-
The dream of life from my own

lopment of the inner being of the poet.
dreams. The Highest in this respect is not so

Sri Aurobindo once wrote : “Our new easily attainable and if it can speak
iige is one which is climbing from a full
and we know that expression is the soul
of all liti*ratiire--it will speak a langu-
intellectuality towards some possibility
age for which tiic true key can only be
of an e(|ual fullness of the intuitive
mind —that luminous
which is stability
found in the realization of the great-
open to the mind of revelation and in-

est sages ofmankind. What x\E has
given us makes us realize at once his
s])iration.” It is S])ecially necessary at
kinship with the spiritual fathers of old
such ji stage to keep our critical facul-
ties alive for the
whose lips announced the profound
purj)oso of sifting
between that which is seemingly recon-
unily of the human and the Divine in
dite and that which sincere and
a close and all-embracing vision of the
is true.
Intellectual Highest tliat man's soul was ever
half-truths with very dan-
capable of reaching. Our age in spite
gerf)us elements in them are ahvays
seeking to press forw’ard their claims of its intense preoccupation with the
on
Iminanity as mighty interests of this world is seen some-
gosj)cls of the
future. times sighing for that which is Highest.
A In sjntc ofmany a stumbling and many

‘mystic’ poetry which is remote
an aberration man is once more seen
^^nin the concerns of earthly life may collectively more largely than ever
uot a])pcal to us
of this new age —but before- opening his heart to the call of
if these that concern us so much the Reyond, which is within; and
chungc even when they remain the
same, in the though this tendency of the human
light of that which seers
îdl illumination
heart can never find a loud voice, its
of the soul ?
still small whispers are of infinite
t
mind with its fine suscep- nioracnt to the life of the soul. The
I
nlities has already incorporated a true accents of such a whisper can easily
Kn at deal of
the wisdom of the East in he caught by those whose minds are pre-
it finds today not merely
an pared for it, in the utterances of George
a
Russel of Ireland who is now one with Find thee still the mother-hearted
the heart of the Mighty Mother Herself Through my night in time;
whom he once worshipped thus in his Find thee still the mother-hearted
song : There behind the veil
I, thy child who went forth radiant Where the gods, my brothers, linger,
In the golden prime, Hail, for ever, hail.
AN EVENING WITH PROF. C. G. JUNG*

By Swami Pavitrananda
In a tea party organized in honour of I was eager to have some friendly
German scientists I met an old Professor talks with him, and so I jumped at the
of mine, who had taken a leading part idea.
in the last session of the Indian Science “Oh yes, I will.”
Congress. I drove with the Professor to the hotel
“Do you know how long Sir Arthur where he was staying.
Eddington will stay in Calcutta?’’ I I was all alone in a room with Pro-
asked my Professor. fessor Jung— a great psychologist—
“He has already left Calcutta,” was collaborator with Freud but afterwards
the reply. differing from his school — one whose
“I am so sorry Iwas out of Calcutta name is respected all over the world.
I thought it was a rare opportunity to
these days. Iwould be so glad to meet
Sir Arthur. Do you know when Prof. have a hcart-to-hcart talk with him.
Jung is leaving Calcutta?” “I am sorry,” I said, “I could not
attend your lecture. I was away from
The Professor with an endearing
Calcutta.”
smile pointed me to a person who stood
just behind me engaged in some con- “Then you did not sec the pictures
I showed in my lecture. All right. I
versation. A strong-built man, lirmnoss
will show them to you.”
and determination beaming through his
placid face, though advanced in years
With this he brought out some .slides
from his box and began to show them
with not much indication of age in him,
to me one by one Some pictures:
it was Professor .Tung.
(rather symbolic representations) were
“How do you do. Professor ? Are
taken from Tibet, some from India, and
you perfectly all right ?” (After coming
some were the photographic representa-
to Calcutta he fell ill and had to go to
tions of images from the unconscious.
hospital.)
“What do you mean by photographs
am all right. Thank you.”
“I
of the unconscious, Professor?” I asked
“IIow long do you hope to be in could you
in astonishment. “How
Calcutta? I would be so glad to meet
take photographs of images from the
you some day.”
unconscious?”
“I am leaving Calcutta day after “Well, when patients come to me, I
to-morrow. Why don’t you come to my ask some of them to concentrate their
place just now~along with me. Can
mind on themselves. Then some ima-
you?” gery comes to their mind — sometimes
This report was shown to and approved by Prof. Jung—^Writer.
— —
1988 AN EVENING WITH PROF. C. G. JUNG 129
faintly, sometimes clearly. Hearing Thereby you will be doing a great service
from them the description, I ask them to the whole world.”
to draw the picture.’’ Then the “The fact is,” said the Professor in an
Professor began to explain what these animated tone, “many of the psycho-
symbols meant. analysts come into contact with people
“How do you give such interpreta- only of gross materialistic minds, whose
tions to these pictures?” (I meant if only concern in life is sense-pleasure,
these iiitcTj)rctations were not arbitrary.) who are of morbid nature. What higher
He began to explain as to how he things can you expect from the analysis
comes to the eorrcctness of the explana- of such minds?”
tion he gives to these symbols. “Exactly wliat I was thinking. I feel
The subject did not interest me so that the psycho-analysts generally meet
much —for I did not like to enter into with lower types of people and hence
controversy over the matter. these are their conclusions. I do admit
you don’t mind, Professor,” I
“If that there is the animal in man. But is
said, “I will ask you some straight there not the Divine in him ? Many
questions. I hope you will excuse my psycho-analysts want to prove that
frankness. there is only the animal in man, and
“As I read the books which you that that is the general law'. Some time
])sychologists and psycho-analysts write, back an American minister —Fosdick, if
1 find them sickening. I feel as if I am I remember aright wrote, ‘People —

entering into a dark, unhealthy world nowadays talk openly of things, which
where there is darkness within darkness 20 years back one would not dare whis-
—darkness that terrifies one’s mind, and per in a brothel.’ 1 think I shall not be
paralyses one’s activities for higher pur- wrong if I say that psycho-analysts are
suits. Why do you appeal only to the responsible for this unfortunate state of
lower nature of man. Do you think affairs. Ramakrishna used to say, ‘If
man is simply an animal ? Do you mean you always say that you are a sinner
to say human nature, is so very you are a sinner, sinner you will become.
depraved ? Some ])sycho-analysts try to Always say there is God within you,,
prove that the only concern of man’s and then your hidden divinity will mani-
life is sex —there is nothing higher. fest itself.’ Some of you say that
Well, man is more than food and everything is sex, and the result is people
raiment; man is also more than food become more and more sex-minded.
and sex. T was so glad to read some Well, there is the hankering of food in
years back in an American Magazine man. Would you like to say that man
most probably in the Forum — an article is only a glutton and nothing else?
by you where you said that the dominat- Would you like to explain everything
hig factor in man’s in man by his food-consciousness
life is spiritual ?
hankering. I was’ surprised that you Well, you repeatedly call a man sinner
could say that.” and sinner he becomes.”
Yes, I feci that way. But because “You sec,” said the Professor, “in
^ say that, I have to pay a very heavy West has become a failure
the .religion
price. People arc against me, they and hence they can no longer think in
criticize me, they revile me —they write terms of spirit. Religion has become
sorts of things against me. I am the gjirm^nt of hypocrisy and insin-
lighting
against hosts, —all alone.” cerity. As a result everywhere people
Yes. Please
go on doing that. .
shudder at the* name of religion —they
cannot think of higher things. Some man become selfish in a proper manner.
say Bolshevism will be the fit substitute Let him try to solve the problems of his
for religion, while some, turning to —
own life the problem of life and death
psychology, find themselves lost in the — by realizing the Self. People some-
dark alleys and blind lanes of the under- times say that those who leave society
world of the human mind.” for meditative life are ‘selfish’ —they are
*‘Yes,” I replied, “I admit religion doing no good to the world.”
has been a failure in many cases as far as “Well, such people will purify the
its application is concerned. But the atmosphere if they are sincere and
ideal is there ;
why do not people strive earnest.”
after the ideal? In a marching army, “I believe, if a single man realizes his
many fall down, but nevertheless others Self,he will do more work for the world
come out victorious.” lhan the so-called workers trying to do
“Well, I don’t like to talk of ideals. good to the world. And when a man is
Why do you talk so much of ideals? earnest about realizing his Self he must
Why don’t you talk about the tcatj in withdraw himself from the ordinary pre-
which to rcali'/e the ideal ? People talk oceu{)ations of life, just as a student
to others about ideal but in their own before examination forgoes the pleasure
life they do nothing. 1 myself do not of cinema and football play. Swainl
talk to my patients,
—‘You ought to do Vivekananda would say in joke, ‘Is God
this or that,’ What is the use of talking sleeping that you will have to do good
to them thet they ought to do this or to the world— to help Him in Hi:,
that, when they arc unable to follow work?’ ”

that? I am concerned with the present “Well, a misuse of Christian idea is
and not with the future. I don’t believe found in the present world. They say,
in talking about mere ideals.” ‘Love Ihy neighbour,’ and they omit the
“Well, as a doctor you have certainly words ‘ns you want the
fh/yse//.’ Tf
some end in view. You want that your WTJild lo be your whoh
better, put
patients should have perfect health. Is energy to bettering yourself. That is
that not an ideal?” the only way to do good to the world.’*
“That may be. But I do not think “The reason why people are more
in that line. I am concerned as to how eager to preach than to practise is lhal
to remove their immediate malady. I it is easier. Can you say why proplf'
think it will be a punishment to me if I go always after cheaper things? Why

say to myself that I have an ideal, some people like to go downhill and not up?*'
impossible theoretical idea —punishment “Yes, It is true, almost all prefer
for the crime of speaking to people downward journey. But the worse is.
about their ideals. In the world all are you make it a general law- that to go
eager to teach others, preach to others. down is the nature of man. Why don t
Why do they not try to realize these you think of persons their number m:\v —
ideals in their own life instead of —
be very few who like to go up, who
preaching them to others? People are forget their all in their attempt 1 «>
out to do good to others. They do not explore the unexplored peak, who
know how to do
good to themselves. believe in the theory
— ‘It is better to
The only way of doing good to the struggle and fail than not to struggle
world is to do good to oneself.” at all.’
”
in bis
^‘Yes, I believe selfishness is ingrained There was a plaintive tone
in man^s nature. If that be so, let a words when he said : Why do people
1988 SASTRA AND SRADDHA 131
go after cheaper things, why do they ences in India for the Prabuddha
prefer downward journey —the way to Bharata ? Here you are meeting with
destruction ? various kinds of persons. Certainly it is
These reminded me of the Upanishadic a very interesting experience. I would
saying : “The Self-existent (God) has like to know what you think of those
made the senses face outwards, and so experiences from a distance —after you
man looks outwards and docs not sec have gone back to Europe.”
the inner Self. Some wise man, desirous A smile lit up his face. I found he
of immortality, turns his eyes inward was too courteous to say ‘no’ to a
and beholds the inner Atman.” request. “I will remember your
1 felt guilty that T was taking too request,” he said.
much advantage of the goodness of the “Thank you very much, good night.”
Professor and that I kept him talking “Good night.”
sf) long —especially as he had just As I left the Professor, one thing that
recovered from his recent illness. was uppermost in ray mind was what a
“May you one thing?” I
I request
great agony the world is passing
said, whilewas coming aTvay from
I
through And was it not due to the
1
him. “Wc have proved that selfishness fact that we have sold our birthright
ill some sense is justifiable. 1 want to
for a mess of pottage r*
make you a selfish request. When you
go back to your home, at your leisure, Calcutta t
will you kindly write about your experi- ]Jth Januarij^
SASTltA AND SRADDHA

By PniNciFATi D. S. Sarma, M.A.
At the beginning of the seventeenth faith---w'hat is their state, O Krishna?

chapter of tlie Bhagaiad-Gitd an Is it one of ‘goodness’ (aattva) or of
important and interesling question is ‘passion’ (rajas) or of ‘dulncss’
asked by Arjuna. It arises, of course, (fumu.s)?”
directly from the oft-quoted verse with It is a question of church versus
which the preceding chapter cuds. individual, body versus soul, which
The Bhagavan had said at the end of every established and living religion
the sixteenth chapter : has to face. Therefore it behoves
“Therefore let the scripture be thy every lover of the Gita to understand
iJuthority in determining what ought to eh'arly what the great scripture has to
fie done and what ought not to be done. say on this point, especially because no
Knowing the scriptural law thou direct answer is given to Arjuna ’s ques-
shouldst do thy wwk in this wwld.” tion. That sraddhd or the sincerity of
immediately Arjuna was prompt- the individual is an all-important thing
ed to ask ;
in religion is, of course, recognized in
“Those who leaye aside the ordi- a ringing verse at the end of the
^lances of scriptures but worship with chapter :
:,
‘‘Whatever offering or gift is made, His question is, “To what category
whatever austerity is practized, what- does the worship which is sincere but
ever rite is performed if it is done — which is not in accordance with scrip-
without faith, it is called *asat\ O ture belong.? Is it sattva or rajas or
Arjuna. It is of no account here or /amuf.*.?” It is obvious according to
hereafter.” the foregoing reasoning that it belongs
Thus the verse at the end of the to the second class.
sixteenth chapter and the verse at the But this class has two subdivisions.
end of the seventeenth chapter are It (1) worship in accordance
includes
—
complementary the one is the counter- with the Sastra but with no sraddhu,
part of the other. Perfect worship is and (2) worship which is the result of
that in which wc have both obedience to sraddhd, but which is not in accord-
the Siistra and exercise of firaddJiu, that ance with Sastra. Of the two which
in which the church and the individual is the better .? The Gild replies
co-operate. And, conversely, the most That depends upon the kind of
imperfect worship is that in which ivc sraddhd of the man, which again
have neither obedience to the Sastra nor depends upon his natural disposition.
exercise of araddhd, that which is both The sraddhd of one man may drive
untraditional and insincere, that which him to the worship of the gods, that
is the result of mere egotism. The of another to the worship of demigods
former type is termed sattvik^ the and demons and that of a third to the
latter type is termed tmnasik. In worship of ghosts and spirits. It is the
between the two naturally comes the sraddhd of some men unaided by the
type of worship in which only one of Sastra that drives them to terrible
—
the two elements the Sastra and srnd- mortifications and the tortures of the
dhd — is present. And this intermediate flesh under the false notion that these
type is termed rdjemk. Now, these constitute tajtas (verses 3-0). Thus
three types arc applied in the GHd in while the types of worship which are
verses 11 to 22 of the seventeenth in accordance with the Sastra but
chapter to the three religious acts of which are not sustained by sraddhd
yajnn, tapas, and sacrifices,
may be merely ineffectual, those which
austerities and gifts. The Gita makes are not sanctioned by the Sastra but
it very clear th:!t the perfect sacrifice
which arc due to a misguided and fierce
is “that which is offered according to
type of sraddhd may be positively
the scriptural law by those who expect
harmful. It is always safe, therefore,
no reward and who firmly believe it is
for the individual, especially in the
their duty to make the sacrifice”
early stages, to rely upon the guidance
(verse 11), and the most imperfect
of law and tradition.
sacrifice is “that which is contrary to
the law and in which no food is dis-
But the law has ultimately to fulfil
tributed, no hymns are chanted and itself ill the faith and illumination of
no fees arc paid and which is devoid the individual. Sankara in his com-
mentary on the twenty-seventh verse
of faith” (verse 13). In similar terms
are defined the sdttvik and the tdmsik of this chapter says that all defective
types of tapas and ddnarn. rites are made perfect by the utterance
So there
is no difficulty as to the category to of the mystic formula ‘Om-Tat-Sat
which the type of worship mentioned indicative of Brahman, by one who is
by’ Arjuna in the first verse belongs. filled with sraddhd. In other words,
1988 SRI RAMAKRISHNA’S LEGACY lO THE WORLD 138
faith and devotion should complete tion to Him. And in a well-known

what the scripture has begun. passage it boldly declares :
This conclusion is supported by the “As is the use of a pond in a place

other parts of the Gita which every- flooded with water everywhere, so is
where holds the balance even between that of all the Vedas to a Brahmin who
obedience to scriptural law and the knows’’ (II. 46).
spiritual freedom of the advanced soul. Again,
If the former is over-emphasized the
“When thy mind which is distracted
i.rrowth of religion is arrested. And if
by the Vcdic texts rests steadfast and
the latter is over-emphasized the con-
firm in spirit, then wilt thou gain true
tinuity of religion is broken. Scrip-
insight” (11. 53).
tures are therefore to be looked upon
as our teachers whose aim is to help But probably the example of the
and enable us Gita on this point is more valuable to
us to think for ourselves
to win our spiritual freedom. The Gita us than its precept. For the divine
significantly includes the study of the Teacher everywhere follows the Upani-
V'êda in its list of virtues in several sliadic tradition, but extends that
places, but says elsewhere that the tradition in such a way as almost to
vision of God cannot be gained through recreate it and make it an original
(he Vêdas nor through penances and message. That is the way of all Pro-
gifts but only through exclusive devo- phets and Avataras.
sill RAMAKllISIlNA’S LEGACY TO THE WOULD

By Sister Am ala
The name of Sri Ramakrishna has Sri Ramakrishna, the child of the
become a household reverence in Divine Mother of the universe, whose
Bengal. He has become known as a life at Dakshineswar on the holy
Saviour to those, who for years spent Ganges, is the torehliglit and sun of
their lives in worldly pursuits unaware
inspiration to countless thousands all
of the Great and Holy Personality who
over the world, brings peace, security
lived so their doors and went
near
unseen. This is due to the untiring
and, above all, freedom, — freedom to
and follow win) soever pathI may suit our

selfless services of the monks of
the Belurmath and all its Branches in particidar temperament and tendencies.
ûdia and abroad, who spread the life Should you embrace Hinduism, do so
JUid teachings of Sri Ramakrishna all wdth your whole soul, fathoming its
^ver the world.

Those of the weary, hidden grandeur and beauty. Should
tired, you
worldworn souls whose lives were wTirship Ruddha, then, become
dt'void of hope and peace, whose reflec- His love and rise above the hatred
tions of here and hereafter were
life of the world. Should you follow
ôu fused
and puzzled, suddenly now the Christ, then, His message of love
a Light whose you
radiance has become will unite ivith the world’s love.
^ them an unfailing
guide and a Mohammed gives the idea of God in all,
source of
inspiration. and, so on. Fundamentally ‘ there is
m PRABtDDfiA BftARATA March
but One Essence of which all these It is for us to follow his example of
expressions and reflections are made. simplicity and naturalness, and make
It is to that One Supreme Source that the ideal of realization a practical spiri-
we must bend ourselves, touching tuality in our daily living.
which, we have touched all whether ; Of what good are the examples of
Christian or JeAV, Hindu or Buddhist, Divine Incarnations if we do not imbibe
Mohammedan or any name, wc shall their spirit of purity and illumination?

arrive at the same meeting place, the The real way is making the Ideal living
Supreme Being of the universe, who is in our life. We can only serve others by
everywhere —
embodied in all things. ourselves first becoming living examples.
Wc must be tolerant, liberal, free and Then, the radiance of the life inspires
infinitely broad to find that One in all others and still others, until there is
and all in that One. This was the a bond of love which unites, unifies
keynote of Sri Ramakrishna’s realiza- and brings together the hearts of
tion. Through his sddhanaa embracing all men into a blending harmony.
Hinduism, Buddhism, Christianity, Like a great symphony all will
Mohammedanism, we find that he realiz- play in rhythm and there will rise the
ed the source of each as identical and he music of divine peace and rejoicing,
called this source, ‘‘Divine Mother of lifting all souls unto God their Maker.
the Universe.” What a sweet relation- The peace of God lies within the heart
ship Mother has ! Our earthly mother of each and all. We
must go within
is so tender, patient, self-sacrificing to find Him. Attachment leads us out-
and selfless; how much more tender, ward, while silence, prayer and medita-
forgiving, patient and infinitely com- tion and reflections lead us inward lo
passionate is our Divine Mother I We our Source, our Maker. Sri Rania-
can always go to the Mother, no matter krishna lost himself in the state of
how much we may have failed ;

the ecstasy, as the Christian mystics would
Mother will always take us into her call it. SaiiHuIhi —Jiirvikalpa fUDtiddlti
loving and enfolding embrace, shield us, -which expresses the highest state
protect us and teach us firmly but of oneness with God was almost a
gently, the true way. How safe we constant state in which Sri Rania-
feel in Her loving care ! No fear, no krishna Paramahamsa dwelt, soaring
doubt, but security and peace. high above the abode of men into
“Not until we become as little the abode of eternity and infinitude,
children shall we enter the kingdom of where all become one unchanging
God,” said the Christ. How in the omnipotent reality and consciousness.
life of SriRamakrishna Paramahamsa Because of his illumination and re; di-
this became a reality All great ! zation he was able through his liftJ
men are like unto children, pure and to point out the way to the
trusting in the Divine. A child feels Feet of Eternity. “Infinite arc the
free and ever dependent on the Mother, ways to God and by whatsoever path
so, the spiritual child forgets all the you may travel, you shall reach God.
fleeting panorama of this world of Just as many are the rivers flowing into
indyd and becomes fastened to the the Ocean, so, there arc many paths to
Lotus Feet of the Divine Mother of the God.”
universe, resting securely and safely in How wonderful it will be when
men
Her infinite love and protection. Sri will set aside orthodoxy, creeds, bias,
Ramakrishna has shown us the way. the real
dogmas and' fanaticism for
vision of God Sri Ramakrishna Para-

I It is our privilege, therefore, to be-
mahamsa has done it, and through come living embodiments of a practical
God’s grace we also can do what the and universal ideal, maintaining our
Father has done. Let us endeavour
original embrace to God, yet seeing Him
to surround ourselves with thoughts
of the Supreme One and translate His
as the sun illuminating all — ,
thus
Infinitude into the concrete affairs of merging infinite difference into one
the daily life, thus lifting us into the melting of universal understanding and
sphere of oneness and peace. love.
RELIGIOUS CATEGORIES AS UNIVERSAL EXPRESSIONS

OF CREATIVE PERSONALITY
By Prof. Dr. Benoy Kumar Barker, M.A., Ph.D.
{Conthmed from the last issue)
The Avataras of India, Israel and “I am the Father, and the Fostering
China Nurse,
Udmn- Grandsire, and Mother of the
The incarnation-myths of the
and similar legends of the Jdtah'cis Universe,
ifann
(ilirlh' Stories) must have developed as lam the Vedas, and the mystic Word,
early as the epoch of Maurya imperial- The way, tlie support, the witness
ism (B.C. 322-185). While the poets of and the Lord.

the /â//m-legciid sang, The Seed am I of deathless
“For Vishnu’s self disdained not cpiiekening power
mortal birth, The Home of all, the mighty

And heaven came with him as he Refuge-tower.”
came to earth,” Buddha-cult was thus born and nur-
and Krishna proclaimed in the Gita tured in a perfectly congenial atmos-
section of the ISIahnhhdrata : “Forsake phere.
all (Jliarmas (ways, 7'aos, creeds), make The Pauline doelrine of Jesus as an
Me alone thy way,” the sculptors of ni atilrti, i.e.. (lod-incarnate-in-man was
India were carving hns-rcliefs in order also cpiite in keeping with the spiritual
to represent scenes in the life of Sakya jailiru of the age, rife as it was with
dcihed as the Buddha. The ' post- the notions of Redeemer-gods. Here
Asokari but pre-Christian sculptures at an Osiris, there a Mithra was command-
bharhut (second century B.C.) leave ing the devotion of the civilized world
1^0 doubt as to the prevalence of a faith as a god resurrected after death to save
in Buddha whose birth was believed to mankind. Parallel to the development in
f^nper-natural and whose career was Iran, which transformed Zarathushtra*®
lo
anticipate ideologically the holy from the man-prophet-singer of the
înistrations of the Syrian Messiah. Gdihds into a super-natural and semi-
Iîdcs, the mind of India had become divine figure, there was in Israel the
^^td to such
emphatic announcements
^ the Gitd Moulton : Early Religious Poetry of
as the following ; Persia (Cambridge, 1011).
continuous and progressive re-interpre- A.C. 178, says Giles in Confucianism

and symbols,
tation of traditional beliefs and its Rivals, a likeness of Confucius
as Canon Charles points out in the had been placed in his shrine as a sub-
RcH^îons Development Relween the stitute for the wooden tablet in use up
Old and Neio Testaments. From the to that date. In 267 A.C. an Imperial
third century B.C. on, as a consequence, decree ordered the sacrifice of a pig,
whole histories centred round such con- sheep and an ox to Confucius at each of
ceptions as the soul, spirit, sheol. the four seasons. The first complete
Paradise, Kingdom,
Messianic the Coiifucian temple was built and dedi-
Messiah, the Resurrection. The idea cated in .505 A.C. About 555 A.C.
of the Redeemer was taking definite it was enacted that a Confucian
shape, for instance, in the following temple should be built in every
verses of the Psalms of Solomon com- prefectural city, for the people had
posed about the first century B.C. : come to “look upon Confucius as a god
“Behold, O Lord, and raise up into to be propitiated for the sake of worldly
them advantages.”
Their King, the son of David, This hcroification and deification of
At the time in which thou seest, Confucius was not an isolated pheno-
O God, menon in the Chinese world, for China
That he may reign over Israel Thy was also simultaneously transforming
servant Lao-tsze, his senior contemporary, into
And gird him with strength that he a Divinity. The Taoist writers had
may begun to describe their great prophet
Shatter unrighteous rulers as an incarnation of some Superior
And that he may purge Jerusalem Being who came among men in human
from shape in every age. They told also the
Nations that trample her down to various names under which he appear-
destruction.’’ ed from the highest period of fabulous
In India the rhapsodists of the antwpiity dow'n as late as the sixth
Valmikian cycle were singing of the century, making in all seven periods.
advent of the Messiah as llama, and Indeed, the spiritual experience of the
the Sakyan monks elaborating the entire human race was passing through
Buddhist stories of incariiatioii (Jdtalai) almost the same climactcnc. Zoroas-
in the self-same strain. Nor ^vas China trianism was evolving Mithraism, Chinese
to be left without an avatdra or a deified classics were evolving the worship of
personality. In the fourth century B.C. Confucius and Lao-tsze, Hinduism was
Mencius, the St. Paul of Confucianism, evolving Buddha-cult, Krishna cult,
calls his great Master Chi Ta-chenff, i.c., Rama-cult, etc., and Judaism was in
the embodiment of highest perfection. the birth-throes of Christ-cult.
Three hundred years after his death The elaboration of these “Grciit
Confucius was made Duke and Earl. Exemplars,” Avntdras or “Supermen”
Sze Ma-chien, the Chinese Herodotus is but one of the forms in which
the
(first century B.C.), describes him as uniform psychological metabolism of the

the “divinest of men.” Rut by the end different was manifesting itself.
races
of the first century A.C. the birthplace The types and spiritual “per-
of ethical
of Confucius had become a goal for the fection” or highest ideals and norms in
pilgrim and even emperors wended their human personality, that had been slowly
way pay respects to the
to his shrine. In acquiring prominence in India, in
1988 RELIGIOUS CATEGORIES AND CREATIVE PERSONALITY 18 t
Hellenistic world, and in China during body who wanted to believe that
the preceding centuries at last began to Mohammed had died was threatened by
crystallize themselves out of the solution Omar with the most gruesome punish-
of folk-experience and emerge as dis- ments. The biographers of Mohammed
tinctly individualized entities. The during the subsequent generation en-
world-forces or nature-powers of the riched his life-story with the details of
antique world, viz., Mother Earth and his miracles. In the third century after
the elemental energies, furnished no his death, Ibn Hiljban of Andulasia went
doubt the basic foundations and the so far as to say that Mohammed was not
nuclei for these types or patterns. a human being subject to hunger and
Volk-imagination in brooding over the* thirst.
past 'and reconstructing ancient tradi-

The Wali-vull of the Mussalmans
tions had sanctified certain historic
throughout the wwld, in Asia, Africa—
personalities,-^ legendary heroes or
—
and Europe, is psychologically linked
(
ponymous culturc-pioiiecrs, and endow- up with the normal llcilv^cnverchrung,
ed their names with a halo of romance. (saint- worship) or hagiology of all races
r]iiloso])hical speculation had been grop-
of men. Moslem faith in the power of
dark as to the mysteries of the
ing in the /g//iu is but a part of the most univer-
universe and had stumbled upon the sally observed folk-mentality which feels
One, the Unknown, the Eternal, the helpless without supernatural agencies
Absolute, the Infinite, the Ideal. Last and extra-human energies.
but not least, arc the contributions of
tlie “lover, the lunatic and the poet,’’
- the Mark, the Matthews, the Mencius, The Ethical Equations of Nations
fho Viilnnki, the Asvaghosa who came The ethical conceptions or moral
to weld together all these elements into codes of a people are bound up inextric-
arlisLie shapes, “fashioning forth” those ably with its economic and social institu-
sons of God, —concrete human personal- tions. For all practical purposes they
ilics to embody at once the man-in-God may very often be regarded as almost
and the God-in-man. independent of its strictly religious
thought, its theological doctrines, and
the hypotheses of its prophets or think-
The Wali-Cult in Isi.am
ers regarding the nature of Godhead, the
More or less identical is the psycho-
soul, and the relation between man and
social (ifstalt of the Moslem world. the Creator. While, therefore, the
Mohammed was already looked upon by
“whole duty of man” is sure to differ
his immediate followers as an “extra-
with people and people, nay, with class
hnman miracle-worker” {iibcrwcnschJi-
and class, and also with epoch and epoch
f'fuT II undermann)
and his death sur- in each nation and in each class, it is
prised even Caliph Omar as something still remarkable that the most funda-
impossible or '
inconceivable.-- Every- mental categories of moral life all the
world over have been the same. The
: Origin of Tragedy ethical systems of historic Confusianism,
Dramas and Dramatic Dances Oj
li
Races in Special Reference U Buddhism, and Christianity are broad-
Origin of Greok
Tragedy, 1915. based on almost identical notions of the
al-ashah, No, 6, Al-Tabari I good and the right. Social equilibria or
»
^^'^^rkdnt IV., p. 128, qiiotec
in similarities and equations between the
n ^^bammedanische Studict
Vol •
“ <Halle, 1890),
pp. 288-284. nations in psycho-social Gestalt are no-
where more prominent than in the Life-Denial, Mysticism and

domain of moral ideals. Positivism
But here it is necessary to make a few One need not be surprised, therefore,
special remarks about Confucianism. to find in the Chinese Weltanschauung
In the first place, suggestive sex-ideas or view of life a place for the pessimism
associated with such concepts as “imma- that one meets with in the announce-
culate conception” in Christlore or ments of Jesus. “He that loveth father
“energy” (Sakti, the female “princi- or mother more than Me,” said Jesus,
ple”) in Buddhist and Hindu mytho- “is not worthy of Me.” And further,
logies do not appear have any place
to “If any man cometh unto Me, and
cither in the Classics compiled by Con- leaveth not his father and mother and
fucius the man or in the religion in wife and children, he cannot be My
which Confucius is a god. From the disciple.” Here is the origin of the
standpoint of conventional morality, system that, backed by St. Paul’s re-
Confucianism is perhaps the most chaste commendation of celibacy for Christ’s
and undeiiled of the great world- followers, ultimately developed into
religions. Christian monasticism and the ethics of
In the second place, one must not retreat from the “world and the flesh.”
argue from this that the Chinese mental- The self-same doctrine of holiness by
ity is what Confucianism presumes it to means of asceticism, life-denial, and self-
be, for China is not mere Confucius mortification has had a long tradition
magnified. E\'ery Chinese is a Confu- in pre-Coiifucian China as well as in
cianist,and yet something more. Like China since the age of Lao-tszc and
the Japanese who is at once a believer Confucius. Even in the earliest ages of
in Kami (supernatural agencies or Chinese history perfection, holiness and
nature-powers), Shinto (the way of the divinity wêrc held to be exclusively
gods), a polytheistic cult of world-forces, attainable by dispassion, apathy, will-
a Confusianist as w^cll as a Buddhist, the lessness, unconcernedness about the

men and women of China, almost each pleasures and pains of life, quietism, or
and all, are Taoists (followers of Lao- icu-i(rL Emperor Hwang-ti of hoary
tsze^s mystical cult of Tdo, Way or antiquity is mentioned by Chwang-tszc
Natural Order) and Buddhists at the (fourth century B.C.), the great follower
samp time that they offer sacrifices to of Lao-tsze, as having retired for three
Confucius and Shdngti. When the head months in order to prepare himself for
of the family dies, as says Wu Ting-fang receiving the Tuo from an ascetic who
in the preface to the present author’s practised freedom from mental agitation.
Chinese Relifîon through Hindu Eyes, Along with this pessimistic strand of
the funeral services are conducted in a Christianity Chinese moral consciousness
most cosmopolitan way, for the Taoist can also display the mystical leaning of
priests and the Buddhist monks as well Jesus as manifest in such declarations
as nuns are usually called in to recite as “the Kingdom of God is within you”
prayers for the dead in addition to the or “My Kingdom is not of this world.”
performance of ceremonies in conform- Thus, says Chwang-tsze : “Be free
ity with the Confucian rules of “pro- yourself from subjective ignorance and
priety.” The mores of Chinese life, individual peculiarities, find the Tdo in
eclectic as it is, cannot thus all be found your own being, and you will be able to
in the teachings of the Classics alone.
find it in others too, because the
Tdo
cannot be one in one thing and another to have been missed by the prophets of
in another.” And according to the any nation.
Tao-te-chingy the Bible of Taoism, Reciprocity, Sou dart sm and Social
‘^mighty is he who conquers himself,” Service
and further, “if you keep behind, you The most important tenet in Confu-
shall be in front,” or “he who is content cius’s moral creed is to be found in the
has enough.” These are the tenets of idea of “reciprocity.”- ‘ Tt is thus
passivism and non-resistance that .Jesus worded in his Doctrine of the Mean :
stood for when he advised his followers “What you do not wish others should
to “render unto Csesar the things that do unto you, do not do unto them.”
are Caesar’s.” In a negative form this is indeed the
golden rule of Lake “As yc would
We need not dwell here on the ascetic :
or pietistic ideals and institutions of

that men should do to you, do ye also
Buddhism, as the Plotinuses, the St.

to them likewise.” In all treatments of
ff*l low-beings Sakya ’s injunction also is
Francises, the .Tacopone da Todis, the
“to put oneself in the place of others”
Bdhmcs, the Ruysbroecks, and the
Cnyons of India are too well known.
(attanitni ujHinuhti katvn). We read in
the Diantnnapada :
But wc have rather to emphasize, on the
“All men tremble at punishment, all
other hand, the fact that transcendental-
men fear death : Putting oneself in the
ism, idealism or mysticism is not the
place of others, kill not nor cause
only attitude or philosophy of ethical
slaughter.”
life advanced by or associated with the
“All men tremble at the rod, all men
religious systems of the world. Not less
love life. Being as one would be done
is the ethics of positivism, i.e., of
by, kill not nor cause to kill.”
humanitarian cnergism and
Rcci]irocity is thus the common
social service or brotherhood (.vuri’u-
golden rule of the three world-religions.
}<atfva-tn(iitri) a prominent feature in
From the idealistic stand])oint as repre-
Hinduism, in Buddhism, in Christianity,
sented, for instance, by Giorgio Del
and in the moral dicta of the Chinese
Veeehio in Ktica^ Diritto, e Slato, it
sages like Confucius, Moh-ti, the preacher
riconoscimenttf della idcniita sostatizialc
of universal love, and Mencius, the
deircsscrc di tatti suhjetii (the recogni-
advocate of tyrannicide.
tion of the substantial identity in being
There isno doubt a great difference of all subjects or persons) constitutes the
in the manner in which the categories universal beginning of ethical principle.
luivc been stated in the different systems, And this is why reciprocity which is
especially as regards the intellectual based essentially on this feeling of iden-
analysis or psychological classification of tity may be taken to be so universally
the cardinal virtues
and vices. But from appreciated.
the viewpoint
of moral discipline none The formulation of this rule was the
hut a hide-bound
linguist or a student distinctive eonlribution of Confucius to
nf formal
logic can fail to notice the
pragmatic identity of life governed by *'
For nn anlliropologioal analysis of reci-
the “eightfold procity as a universal social forte sec H. C.
path” of Sakya, the “five
^ûties” Thurnwald “Gegonsciligkeit im Aufbau
:
of Confucius and the “ten und dor Ciesclliingcn iind

Funktionieren
cîmaiidments” of the Bible. Nay, deren liistitutionon" in Heine und Jage-
^ c the jvandlc Soziologie, Festgabe fiir Tunnies
Mosaic dictates, the Confucian
(Leipzig, 191)6). See also C. Gidc : La Soli-
Sakyan principles are too elemental
dan tv (Pliiris, 1932).
Chinese life. His catechism of moral The Hindu doctrine of five mahu-
discipline points out, further, that the yajnas (great sacrifices) teaches the
duties of universal obligation are five, householder to behave as a debtor to
and the moral qualities by which they Nature, man and the world, and to per-
are carried out arc three. The duties form in discharge of his debts a
arc between ruler and subject,
those number of duties every day such as
between father and son, between render him virtually an embodiment of
husband and wife, between elder le soJidarisme social (Taittiriya Arari-
brother and younger, and those in the yakn). The first sacrifice, “debt” (rina)
intercourse between friends. Intelli- or duty, is that to the devas (gods). The
gence, moral character and courage, second consists in the study and teach-
these are the three universally recog- ing of Brahma (the sacred texts). The
nized moral qualities of man. The third sacrifice is that of propitiating the
performance of these duties is the sine pltris (ancestors) with libations of water.
qua non of ‘‘good manners” or pro- The maintenance of the poor, the
priety. In the Confucian system the hungry and the destitute belongs to the
tenet of reciprocity leads thus to the cult next sacrifice, called the nri-yajna
of “propriety”. In the Sakyan discipline (sacrifice for man). And finally, the
also we have the same propriety in the fifth or hhdta-yajna implies service lo
doctrine of sila (conduct). The path all created beings, the lower animals.
leading to the cessation of misery is Philanthropy and social service are thus
described in the Digha Nikaya as con- linked up in the daily estimation of the
sisting in right belief, right resolve, right Hindus with ancestor-worship, cultiva-
speech, right behaviour, right occupation of learning and prayers to the gruls
tion, right efforts, right contemplation, in a scheme of religious discipline.
and right concentration. It is obvious

that some of the conditions stated here, The Cateoories of Ramakhishna
especially those in regard to speech, AND ViVEKANANDA
behaviour, and occupation, are other- The religious categories created by Ihr
regarding, i.e., have a social significance human psyche are then as numerous as
in the system of self-culture. conceivable. And it is possible to dis-
Lest the social cnergism of Sakyan cover virtually every category in one
morals be ignored it is necessary to form or other among the diverse r.Mcs
point out that appamdda (vigilance, of mankind, especially such as havf
strenuousness and activity) is the first well-developed systems on account of
article in the Buddhist monk’s creed of evolution through ages.

life. Sakya wanted his followers to be In modern times the religious ten-
moral and intellectual gymnasts and dency of men, as we may agree with
“move about like fire.” Such were the Sprangcr,-* has assumed a secular (iesl-
men who built the first hospitals of the alt whose contact with the metaphysical
world for men and animals, established or speculative is not obvious. But even
rest-houses and planted way-trees for today, aller echten Wissenschajt Icifit
farers, popularized the trial by jury and cin rdiîoses Fundament zufirundc (a
the methods of election, voting, and religious basis is the foundation of all
quorum in democratic assemblies, and real science).

founded universities, academies and
other seats of learning in India, China,
““Theorie und Ethos” in Die ErziehunH
and Japan. (licipzig), XI, 10-11, pp. 440, 4i56.
Religion and religious categories may, able to combat the cruel conditions
then, be described as some of i-residui governing the society and rise above
constanti dci fatti sociali (the constant them all into the position of glory and
residues of social facts), in Niceforo’s world-conquest.
words. These are the permanent, uni- And if Ramakrishna has any god it
serval, invisible, sottoîacenti (imdcr- is to be found, as the masses under-

lylng)and general categories to be dis- stand it, in his epoch-making equation,
covered when one descends from the Jh'a (man)-- Siva (God). The divinity
superficial into the depths of mentality of man is the bed-rock of his teachings,
iiijd social life."' profoundly democratic as they are.^*

Even without inventing a totems Let us take a category as propagated
popularizing a ritual, or establisliing a by Vivekananda, namely,
god one can be worshipped as a saint, “You will understand the Gitd better
nay, an avatdra. For instance, Rama- with your biceps, your muscles, a little
krishna (183G-18.S0), who within fifty stronger. You will understand the
years of his death is being worshipped Upanishads better and the glory of the
virtually as a god by a large section of Atman when your body stands firm
tlie modern Hindus, owes his divinity upon your feet, ai;d you feel yourselves
or avatarahood, if one may say so, not ::s men.”
evidently to any miracles nr messages It is not of the gods and goddesses,

of mystery, but, among other things, ilic rituals and the ceremonies, the
to sueh words of secular and practical temples [uid the holy places that Viveka-
wisdom as the following nanda speaks. In his psycho-social
“Many with a shoAv of huniilily say, iirstait “it is an insult to a starving
‘I am like a low worm grovelling in the people to offer them religion ;
it is an
dust.’Thus always thinking themselves insult to a starving man to teach him
worms, ill time they become weak in metaf)hysies.”‘‘''
sj)irit like worms” (No. olS). The creed of the Poor as God or the
The avatarahood of the modern Divinity in the Poor (I)aridra Siird-
Bengali saint is founded on inspiring If(iua) with which Vivekananda is
talks like these which endow men and associated in the adlU u of middle and
women with courage, strength and spirit working classes as of otlicr teeming
of self-assertion. Among otlier “words millions has enabled liini to declare :
of iieetar” (haihamrita) that the world “I do not believe in a God or religion

has got from Ramakrishna is to be men- \»hieli cannot wipe the widow’s tears
tioned a sfitm like the following : or bring a piece of bread to an orphan’s
“The mind is everything. If the mind mouth.’” ^
loses its liberty, you lose yours. If the Ojic can read in this bit of Viveka-
încl is free you are free too” (No. nandism the romantic socialism of early
This is the gospel, —Fichtean*' as
't
i'^>~'that can energize the poor, the
*'*
B. The Might of Man in
K. Surkar;
lowly, the Social of Ramakrishna and
Vhilosophjf
and the depressed enough to be
Vivekananda (Matlras, 1030) and “Rama-
krislina-Viveknimiida and the Religion of
‘I fatti eostanli della Vila Soeiale” in rrogress'- (Vrabuddha Bharata, Calcutta,
Psicoloîa (Bologna, April- June, January, 1037).
The Complete Works of Sicami Viveka-
Teac7tmg,<i of Sri Rnmehrishna nanda Vol. HI (1032), p. 242.
nvyita Ashvama, Calouttn, 1031). Ibid., Vol. 1 (1031), p. 18.
Deulsche Nation “ The Complete Works etc., Vol. V (1924),

p. 30.
142 PRABUDDHA BHARAtA March
nineteenth century Europe, and indeed And of course it has likewise ever been
the contents of the traditional five the privilege of man since Mohenjo Daro
mahd-yajnas (“^^cat debts”) of the and earlier times to construct his own
Plindus, if one will.'*^ socio-economic and psycho-social Geslalt
out of the natural and human, i.e., the
Socio-Racial Diversities a regional and racial (or social) elements
Permanent Reality among the visva-sakti (world-forces).
From totemism Buddhism, Catholi-

to This cosmic privilege of the human race
cism, Islam and Vivekanandism man’s has found expression in our own times
creative or spiritual urges have given in Ilamakrishna’s enunciation of the
birth to thousand and one religious cate- pluralistic doctrine of yata mat a tat a
gories. The contents of some of these path (as many faiths, so many paths).
categories are mystical and of others He has called upon mankind to look
positivistic. And in every instance the upon evt ry faith as a path to God there-
Gestalt of religion is a psycho-social by constructing a Avorld-republic of

religions.
blend of heterogeneous strains. It is for
every individual to choose the ones that Human logic is buced to realize f)nce
one wishes. For, it is the privilege of more that the diversities of the j)syeho-
man, using the words of SAkya the social, socio-economic and socio-raeia!
Buddha in Dhainvuipada, to ‘‘rouse (h'stalt in spite of the fundamental

thyself by thyself” and “examine thy- unity of the psyche and its constituents
self by thyself.” And “whoever shall arc some permanent realities of

of the
be a lamp unto themselves shall reach world-evolution. It is on the postulate
the very topmost height” (Mahd pari nib- of world-embracing and full-blooded
bdna-Suttci, II, 35). freedom in morality, of intensely diversi-
fied individualities in spiritual life, both
personal and collective, as well as of llu‘
“In the doctrine of the five great s.îcri-
mulli]>lieity of racial and social mor|)ho
fices the entire world isa divinity. What-
ever exists on earth is a god. ^lan has logics that the philosophy of intcr-
debts to every thing. He has therefore to rcligious harmony and international
sacrifice something in fav(iur of everybody
and everything in order to repay those
concord may be established.
—
debts” llamendra Sundar Trivedi: Yujrta-
Kuthd (Caleutla, 1921 ), p. 172 .
{Concluded)
KEALITY IN DREAMS
Bv Prof. C. C. Cha'I'I’erji, M.A., B.Sc.
This Dreaming, this Somnambulism lightning flashed its shafts of light
is what we on earth call Life wherein ; through the broad bosom of darkinss.
the most indeed undoubtingly wander, The thunder rolled and rumbled over-
as if they knew right hand from left; head. As I was returning home from
yet they only are wise who know that my friend’s ydacc late at night it
they know nothing —Carlyle. started drizzling. So I broke iub>

It was a July evening. The .sky was run, and reached home without getting
overcast with threatening clouds. The much wet; but on account of the ex-
1088 REALITY IN DREAMS 148
hfiustion caused by rapid motion, I enhanced by the skill of Art and where ;
presently passed into a condition of the poetry of man’s life was enriched
quasi-sleep. And in that sleep passed by the romance of his living. Every-
a dreams throu^'h my
jiroccssion of where flowers, sporting in a carnival of
—
mind a pageant of heaven and earth. colours, scattered hue and fragrance;
I dreamt and saw that I was stand- here and there fountains played under
ing in the midst of a swaying mass of canopies of sparkling showers, “for ever
humanity, composed of men, women aspiring, for ever content” ;
houses
;um 1 children, among whom were the nestled in sequestered bowers in cool,
iiale and the sick, the whole and the

shady places. Men, w’ho lived there,
maimed, the ragged and the dressed, wore a h)ok beaming with health
the blessed and the cursed- all [iressing and happiness the women were para-
;
towards a closed, colossal gate, hurry- gons of beauty. Altogether it was an

ing, jostling, elbowing, raising a babel
earthly paradise, which cast a spell
of voices that filled the air with a upon me and held me in a trance for
confusion at once grim and pathetic, some time.
'riien T saw the gates o])en. The When the first shock of delightful
massive portals heavily rolled, and the surprise was over,
was I flattered to
impatient erowd rushed in, like an find myself surrounded by a group of
iivalanehe topjiling down in blind fury, six men- five of them handsome,
ti! that some were thrown
wild rush gallant youths, and one rather an
b-'ek, some knoeked down, some were (dclish fellow, but with a pleasant,
limnpled upon; but there was no one winning presence. T took it as an
In look to the fallen or lh(‘ failing. And honour that six nun of that beautiful
while yet the tide was full, the gates country should seek neqiiaintancc with
slowly moved forward. The cfmibined a stranger wholly unknov;n to that
strength of men was too weak
all the ])laee. W hen the first civilities were
to liold them baek; they moved and over, T was immensely gratified to
moved, crushing all that came in their notice the warmth of their interest in
way, and closed. ^Yhat Inqjpened to me, s]iecially the old inanN solicitude for
those who were left behind, I cannot me. It, therefore, did not take long for
say; I was among those to whom me to be on quite friendly terms with
eiitranec was granted, how' or why tlum. Even in my dream I relished
nol.) 0 (ly knew. the joy of life T lived in and through
The the e<»mpanv of these men. They took
first sight of the world wdthin
the gate was a feast of the eyes. If the
me whiTc the pleasures of life were
quantity of beauty in the whole erea- found in plenty and life seemed to be
lion v/ere divided in two equal parts, one joyims holiday. All the things that
if might be said that the spectacle
a man wants fond and drink, love and
hefore our eyes wms invested with one music, leisure and pastime —wêre to be
^lE^lf. and the other half was distributed had in ipiantities enough and to spare;
throughout the rest of the universe.
and the company of my friends gave
Ihe blue dome of heaven above and an additional zest to the enjoyment of
11^‘ green view of the earth these things.
below were
c
t'lhod n splendour that the mighti-
ill
Rut there was a rift in the lute.
would falter to describe. It was That oldish sort of fellow' would not
place where Nature appeared in all go the wdiolc hog wdth us in our merri-
and the beauty of Nature was ment. Though I w'as not particularly
pnamoured of him, I did not like to fields stretched out on all sides for miles
incur his displeasure, or carry on our together.
revelries in the face of his disapproval. As I entered this part of the country
So that, his occasional disappearance I passed from light into darkness. The
from our midst cast a shadow over my city were left far behind and
lights
spirits, and I lost the relish of song and instead there was darkness all around.
laughter. And, as if to add poignancy With every step the darkness seemed
to my vexation, when he once left our to increase, and I could not see which
company in manner, he would
this way I was going. Yet I moved on» 1
remain away for days together. But looked up to sec if the eyes of night
my comrades seemed to breathe the air wôuld lend me light to find my way
of freedom during his absence, and through the gloom. But they too \ver(‘
perhaps inwardly desired its continu- blotted out with the blue sky, and over
ance, trying to reconcile me in veiled my head hung banks of black clouds.
terms. When we had grown used to It was for long, oh ! too long, that
his absence and were least looking out T had been cutting my way through
for him, he would unexpectedly re- the dense mass of darkness, when a
appear. Though not a word of even • bright sword of light suddenly pierced
mild banter escaped his lips, his smiles, through the black bosom of night, and
his kindness, his very appearance bore was instantly concealed in its deep folds.
the expression of pity and reproach. But in that short flash I caught a
But all these things passed off before glimpse of the limitless expanse of
long, and our life resumed its normal waste land where I stood, as if “upon
course of perpetual enjoynient. the verge of Nature’s utmost sphere”.
On one occasion ithappened that
so Only a few' tall palm trees stood grimly
when satiety had dulled the enjoyment here a.nd there, silhouetted against the
of our nightly orgies, I felt inclined to sky. But now' the lightning began to
leave the place. TiOokiiig around to call tear and hack the darkness, and I
away my friends also, I was surprised could lind my waiy in the iilful gleams,
to find that not one of them was to be W'Jiieh only led me to —Avhere I did not
seen anywhere. I felt I was betrayed kiKJW'. My loneliness sank dec]) into iny
and deserted. In a chagrined mood 1 heart ; my forlorn condition set my
came out of the place at once. My lirst teeth Meanwhile a storm
on edge.
thoughts were to make a search for burst upon the scene. As I dragged
the old man and remonstrate with him, along in light and shade through the
—why I did not kiiov/. Through the dust of the storm, I heard the patter-
brilliantly lighted streets of the city I ing of many feet, as if men were run-
proceeded in the direction of the place ning on both my sides. Were they
where he was likely to be found. But actually men, were they ghosts, were
for sometime I moved on and on, like they —what? T ran with the courage
a person possessed, under the irresistible ol despair, while the lightning flashed
impulse of something vague, the i!icessantly and the wind howled fierce-
thought of search having gone out of ly. I seemed to cover ‘no painful
my mind. I covered mile after mile, inch’, for I could sec in the doubtful
without ever casting my eyes this way light expanse of waste land
that the
or that to see if any body was there. remained ns limitless as before and the
On, on, on. T left the outskirts of the tall palm trees stood as far away ns
city and reached the country side where before. I came to a halt out of sheer
;
1988 REALITY IN DREAMS 145
helplessness. The lightning rushed “Will you tell me where the other
down with a blaze and crash and struck people are?”
one of the palm trees. Before I could “Don’t worry about them.”
nerve myself there was a second crash “What am I to do without them?
accompanied by a bright red light “Forget them and follow me.”
which seemed to burn up everything; My experiences had crushed my spirit
and there was a third, with louder so far that I followed him without
thunder and fiercer light. My eyes demur. Having taken me through
were dazzled ;
my brain was racked barren lands and bizarre places, where
my whole being was agonized to death, therewas nothing to attract the eye
only death did not come. I could not or tempt the mind, he came upon a
run any more. I looked to the heavens
mound and asked me to look ahead. He
for a drop of water to cool my burning pointed towards a high hill at a dis-
soul. But there was no sign of rain; tance, which appeared from that place
on the other hand the whole sky seemed like a cloud on the horizon, large but
to be in flames, crimsoned from end to indistinct. From the mound, winding
end with a licjuid fire giving out a dread-
downwards ran a narrow, wooded path
ful, intense liglit. I could not stand
which, he said, led to the hill and which
the sight any more ;
my suffering had we were to follow in order to reach it,
come to the last limit. 1 dropped down for that was the destination of our
on the ground which burnt like molten journey. 1 listened him with an
to
lava under me. But I suffered no more,
ironical smile as he explained how we
for as 1 fell 1 passed into a sw’oon.
would attain all human felicity when
When 1 got back my consciousness,
we reached the top of the hill, although
I fell I was thoroughly wet and loo
the road was rugged and the ascent
weak ill body and mind to move my
sleep.
liaiid or foot. At the same time 1 felt
Standing on the mound, I saw a few
the kind touch of a hand pass over my men, far and near, struggling along
head, trying to soothe the brain that
the road. 1 asked my
were guide if tliey
had almost been blown out. I kiic>v
on tluir way to the hill. Yes, they
hand belonged to
instinctively that the
were; and they were to march for days
the man whom was out to search. I
1
and months, through sun and showier,
opened my eyes and wôkc upon u new
before they could liopc to find rest and
world. Yes, there was the old man
shelter in that distant hill. “Poor,
with his ever smiling face, and there
deluded creatures”, thought I. Though
was the new world which he seemed
I pitied them, I was persuaded to cast
to have brought with him. The golden my lot with them.
rays of the morning sun ; the clear, blue
Straight was the path, and unknown
5>ky over head the fresh breeze from
;
was the guerdon, yet I set out ou the
the open fields breathed
a new life into
journey, for the promises of the past
me.
life had turned out to be bitter illusions.
“What happened to me last night?’’ We had not gone far on our W’ay when
“Don’t brood over the past.” the birds among the trees seemed to
How do you explain the occurrences sing a w’clcoinc song.
I related to you?” They were the songsters of the dawn,
“I need not.” which woke me up from my dream.
SRI-BIIASHYA
r*t
Chapter I
Section I
The great Purvapaksha (Objeelions of the Advaitiii continued)
(7) Perception reveat.s only Exist- cannot be so perceived asit depends on
ence (Sat) —NON-REALITY OF our reimnnbrance of other things from

difference :
which this object differs. These two,
being contradictory — one de])ending on
It has been shown already that when
other objects and the other not so
there is a conflict between direct per-
depending cannot be simultaneously
ception or other means of knowledge
experienced. Nor can they be per-
and the scriptures, the latter ones are
ceivid in successive moments as per-
of greater force. But actually no such
ception lasts only for one moment. So
contradiction exists between direct per-
we have to selll(‘ which of the two is
ception and scriptures, for it is only the
the object of our perception : It camnit
non-differen dated Brahman, which is
be the ‘difference’, for it presupposes
Existence Itself, that is directly per-
a knowledge of the real naLuie of the
ceived in all objects of perception and
thing and the remcrnluanec of objcels
not their difference. Hence there is
opposite to it. Hence ‘difference’ can-
no contradiction between scriptures and
not be the object of direct pcrcc|)tion
our direct perception. It is the unity
and our knowledge of it is due to a
that is experienced and not the differ-
wrong notion - it is illusory or unreal.
ence. It may be objected that if
Moreover, this ‘difference’ cannot be
Existence alone is experienced by us in
defined, for it is neither the nature of
all objects and not the difference, then the thing nor its attribute. If it were
all our cognitions will have one object its nature, then cognition of the thing
only and the resulting experience will would also lead to the cognition of the
be one only, i.e., there will be no differ-
difference and further the object ami
ence in our knowledge like ‘this is a ‘difference’ would become synonynn'us.
pot’, ‘this is a cloth’, even as there is
It cannot be an attribute, for in that
no difference in our continuous knowl- ease tliis difference will have a differ-
edge of one object like a pot. The ence from the essential nature of tin'
objection is not valid, for the nature of thing and this latter difference would
an object and its difference from others be an attribute of the first which would
—these two cannot result from the same lead to a third difference as the atiri
perception, either simultaneously or in bute of the second and so on ad
successive moments. They cannot be would mean that
infinitum. Again, it
perceived simultaneously, for while the this ‘difference’ is an attribute
which
nature of the object is perceived at would be experienced only when the
once, its difference from other objects object is experienced as qualified by
1988 •
SRI-BHASHYA 147
attributes such as a generic character proved to be an object of consciousness,

{jf1ti)y and the object as possessing a i.e., it is not experienced through any
generic character is experienced only on means of knowledge. Hence Existence
the apprehension of the difference —which is Consciousness itself.
is an untenable position. Therefore,

cannot be defined and so it
(0) Consciousness is setiF-proved and
^difference’
SELF-LUMINOUS :
is only Existence (Sat) that is the object

of ])erceptioii and all difference or mani- And because it is consciousness it is
loldness is unreal. s(df-proved. depend on

It docs not
Again, in all experiences like ‘a pot any proof; if it did so depend, it would
is (‘xisting’, ‘a piece of el(»th is exist- cease to be consciousness and would be
ing’, wc find that what persists in all an object like any other thing like a
is Existence (Sat) and not the forms, pot ete. Nor can any other act of con-
pot, cloth, etc., which disa])pcar one seiousness manifest consciousness since
after another. Then fr.ir Existence it is self-luminous, inasmuch as it is
:-l()ju; is real and Hot the forms, —pot, never reen to be non-manifest while it
il(;lh, etc., even as in the case of a rope exists, like ordinary objects. While
^neeessivcly mistaken for a snake, a inanifrsting evcTylliing it reveals its own
crack in the ground and a ^stream of existence. A thing through which other
^vat(T, it is the rope which persists as things are manifi“ ted and rendered fit
the substratufu of the wror.g notions to be spoken about docs not itself
ihat is real and the wrong notions v*’hieh depend for ’tbe<;c on anything else,
(iisa])j)tiir one after another are known ('olour, for example, makes objects
io he unreal. Individual difference like vi<sible, but it docs not de})end on any-
clotli, etc., means the negation thing oUe to make itself visible. lienee
duajiigh suhlatiou of other objects; ftir consciousness whieli reveals other
the experience ‘this is a jar' negates a objeets is itself' self -luminous and does
cloth, ke., sublates I lie cloth and this not depeiul on some othv'^r means of
jirov('s tile non-reality of tlic non-conti- knowledge for its m.inifestation.
mams objects like cloth etc. But what
lid'sists like thc-ro])e in the example (10) Consciousness is eternai. and one ;
and is not sublatcd is Existence (Sat), Now, tl\is eonseiousness is eternal, for
and therefore it is the only reality and it canimt ha^ e a beginning or end. A
everything else is unreal. begiiming means that it was not exist-
ing before that. Consciousness of such

(}s) iûRE Consciousness is Exist- previous non existence of consciousness
ence (Sat) Itski.f :
cxistimce con-
l^resnpposes the • of
• Similarly, Consciousness which per- sciousness. Hence non-existcncc of
in
cognitionsall
is real our consciousness cannot be proved through
and therefore identical with Existence consciousness. Nor can anything else
(Sat). An objection may be raised prove it, for that something can prove
lhat. since ‘Existence’ an object of it only by making consciousness its
consciousness it is different from it, object and this is not possible, for
^hich fact establishes plurality. But consciousness lias been shown to be
it has clearly been become such
shown that ‘diifer- self- proved and cannot
does not exist, for it is neither an an object. Therefore, its previous non-
^'jeet of perception
nor can il> be de- existence x*nnnot be proved, hence it
^*^cd.
HenQe Existence canbdt be is beginninglcss, i.e., not originated, and
so it has none of the other changes concentrated the activity of the agent,
too like growth, modification, decay, and hence it must be different from the
destruction, etc., since these are true agent, and as this ‘knower* is an object
only of objects that have an origin. of consciousness it is different from
As consciousness has no beginning, consciousness. Moreover, this ‘knower*
there can be no manifoldness in it, for w^hich means the agent in the act of
we find that wherever there is manifold- knowing is changing, since agency
ness it has a beginning, for tlie latter begins and ends with that act of
is an invariable concomitant of the knowing, and for this reason also it
former. Nor can difference, origina- cannot be an attribute of consciousness
tion, etc., which are objects of con- which is eternal and changeless. This
sciousness be attributes of consciousness, attribution is due to a misnomer. It
for objects of consciousness are different is superimposed upon it even as the

from consciousness itself. Colour, for notion of bring a man, being lame or
example, is an object of consciousness blind, is suprriinpf)se(l on the self in
and it is not an attribute of eonseious- expressions like ‘I am a man’, ‘I am

ncss. Nor can Existence, Kiumlcdgc lame’, ‘I am blind’, and is a product of
and Bliss be its attributes, for con- the ego which itself is unreal and ever-
sciousness is essentially consciousness changing. The ego or ‘I* is not the
itself. Self, because it does not exist in dc(‘j)
sleep and in the state of liberation,

(11) Puru Consciousness is the Seef :
when the Self alone persists as con-
Therefore, consciousness is devoid of sciousness. But this ego nevertheless
all plurality and as a result it cannot serves to objectify the Self, or Con-
have any ‘kiiowcr’ (self) at its back seioiisn<‘ss abiding in it, even as a
different from itself. Sedf-luminous mirror relhels an object which thus

consciousness itself is the Self, for h)nks as if abiding in it, and this leads
consciousness is intelligent and so is to eiToiK'oiis notions like ‘I know’.
bereft of inertness, which inertness is Therefore the ‘knower’ f)r ‘I* in ‘I
a quality of everything tint is non Self. know* is no attribute of the Self which
Non-Self being thus precluded from con- is Pure (Consciousness.
sciousness, it is nothinj^ but the Self. Thus there exists in ideality only
Neither can it be said that the quality eternal, non-changing Consciousness
of being a ‘knower’ is an attribute of which is bereft of .all plurality and
consciousness as expressions like, ‘I whose nature is pure non-differentiated
know* seem to suggest, for this knower Intelligence which, however, due to
is an object of consciousness and there- error appears as manifold. The object

fore cannot be its attribute. The same of an in(]uiry into Vedanta-texts is to
thing cannot be both the subject and set right this error through the knowl-
the object of its activity at the same edge of Brahman which is non-dual,
time. An object is that on which is eternal, and Pure Consciousness.
NOTES AND COMMENTS
IN THIS NUMBER freedom. The article on Sri Rarnoh

In our Editorial we have dealt with krishruPs Legacy to the World by Sister
the scientific achievements of India in Amala (Camille Christians) of the
the past as well as in the present, side Ananda Ashrama, La Crescenta, Cali-
fornia, U.S.A., brings out in a nutshell
by side with the latest finding's of the
modern scientists of the West. The the synthetic message of the Master.
Future Life is a shorthand report of Dr. Benoy Kumar Sarkar, M.A., Ph.D.,
one of the Stephenos Nirmalendu Ghosh Professor of the Calcutta University,
Fellowship Lectures on Comparative concludes in this issue his article on the

Religion, delivered at the Senate Hall, Religious Categories as Ihiiversal Ex~
Calcutta, by Sir S. Radhakrishnan, pre:.sions of Creative Personality. The
King George V Professor of Philo- progress of the human soul through
sophy, Calcutta University. Prof. manifold e\i)erionces to the realm of
Prabhu Dutta Sastri, M.A., Ph.D., eternal felicity and freedom is presented
I.E.S., in his article on The Vedantic allegorically by Mr. C. C. Chatterjee,
Coucepiiun of Peace suggests the solid M.A., B.Sc., Professor of English Litera-
basis on which the enduring edifice of ture, St. Andrew’s College, Gorakhpur,
universal peace and goodwill can be in his article on Reality in Dreatns.
built. The article on the Echo of
Upanishadic Mijsticiaoi in the Poetry of RURAL HYGIENE

A E by Mr. Dayamoy Mitra, M.A.,
Last August thefirst conference on
Leeturcr in the Department of English,
Rural Hygiene in the Far East was
Lucknow University, reveals that the
held at Bandeong, Java, under the
fountain-head of A E’s (George William
inspiration of the League of Nations.
Russel’s) inspiration is to be found in
The conference, which was attended by
the Upani shads and the old Celtic
delegations from nine countries includ-
literature of his own country, which ing India, aimed at creating a common
seems to echo remarkably the older
fund of collective experience for the
Aryan thought. In An Evening icith
benefit of all concerned. The work of
Prof. C. G. Jung, Swami Pavitrananda,
the conference was divided up into five
President of the May a v at i Advaita
committees : medical and sanitary
Ashrama, U. P., gives the interest-
organization ;
rural reconstruction ;
sani-
ing conversation he recently had in
tation ;
nutrition ;
and special measures
Calcutta with Prof. C. G. Jung, to combat speeilic diseases that create
the great Psychologist of Zurich.
problems in Eastern countries; malaria,
Principal D. S. Sarma, M.A., of the tuberculosis, pneumonia, etc. The com-
Govt. Arts College, Rajahmundry, S.
mittees made a number of very helpful
India, emphasizes in
his article entitled recommendations on the many aspects
lustra and Sraddha
that scriptures are of the problem. Below we reproduce a
to be looked
upon as our teachers whose few of them, which will be of interest to
nim is to help
us to think for ourselves those who have the welfare of the village
^nd enable
us to win our spiritual
folk in their hearts.
The first committee was chiefly con- deficient as judged by such dietary
cerned with administrative measures. standards as those laid down by the
*
The second committee devoted itself to League of Nations’ ‘Report on the
the problem of raising the general Physiological Base of Nutrition’.” The
standard of life in rural districts. The committee attached particular import-
delegates and experts thought that “it ance to the rice problem. “The milling
was the duty of Governments to of rice by machinery had enormously
organize all public services with a view increased the consumption of polished
to ensuring the health and well-being rice and had given rise to problems of
of country The committee

dwellers.” malnutrition which had never appeared
“made recommendations with
specific while peasants ate theirown ungroiind
regard to the duties of village com- rice. The conference recommended that
mittees dealing with water-supply, boarding-schools and Government insti-
housing, sanitation, roads, as well as tutions might give good examples to the
with social aspects of well-being — adult country in this respect by using unmillcd
education and recreational and leisure- rice, and public authorities might well
time activity. Each village, they con- sec to it that such rice was made easily
sidered, should possess a health unit, available everywhere.” One of the most
a school library, co-operative societies, pathetic things connected with the i)ro-
some which could hold

organization hlem of food in India is that wt lose
agricultural exhibitions and so help to much of its nutritive value due to our
improve animal husbandry; the autho- ignorance in taste and ways of cooking
rities should provide preventive veteri- it. Though poverty is the chief reason
nary service and interest themselves in of the deter i(uat ion of our health a good
home industries.” It also emphasized deal of improvement in national die-
the fact that “any

improvementreal tetics can be effected by the spreading
of life in the country districts would of scientific informations on the subject.
depend ultimately upon education, not
merely training for the application of
AUTHORS OF THE INDUS VALLEY
improved techniques in agriculture, but
CIVILIZATION
also general education and instruction Many knotty questions still remain to
for both children and adults. In other he cleared uj) with regard to the civiliza-
words, the standard of living in country tion which has been unearthed in the
districts should be improved, not merely Indus Valley. One them of is the
in terms of material living, but also in problem of its authorship, and scholars
terms of mental outlook and utilization are far from agreeing on it. Only
of resources for happier community numerous guesses, more or less probable,
living.” have been hazarded on the basis of
Particularly interesting were the particular facts which have appealed to
discussions of the fourth committee particular imaginations.
view of the fact that The primary thing which has to he
on nutrition in
much pioneering work on the subject taken into consideration in deciding a
The ciuestion of this kind is the skeletal
has been carried out in the East.
committee emphasized the importance remains of the people. Unfortunately,
of public health workers giving adequate the remains so far discovered arc hetero-
attention to nutrition. “The most geneous, and they point to at least four
a
superficial examination,” it said, “indi- possible racial varieties: This has lent
of
cated that diets as a whole were certain flexibility to the imagination
the theorists who have ascribed the common animal with the Aryans; ani-
civilization to such divergent peoples as conism was a normal feature of the
the Dravidians, the Sumerians, the Vcdic religion while iconism is much in
Kolarians, the Panis, the Asuras, the evidence in the remains of the Indus
Nagas, the Vahikas, the Dasas, and Valley Civilization ;
phallus-worship,
others. abhorrent to the Vcdic Aryans, appeared
Mr. A. D. Piisalkcr of Bombay has to prevail among the Indus Valley
briefly referred to these theories and the people. Mr. Pusalkcr has shown that
criticisms to which they arc exposed in on a closer scrutiny many of the diffi-
the Annals of the Bhandarkar Oriental culties melt away, and that the few
llcscarch Institute, Vol. XVIIT, part IV, remaining ones do not appear so formid-
l<)a7. (A reprint of this article is available and decisive as they look at first.
able.) These hypotheses do not seem to He, therefore, concludes that “there
carry great weight with him. On the is nothing in the Vedic civilization that
contrary, he regards it more probable speaks against ascribing the authorship
that the Indus Valley
authors of the of the Indus civilization to the Vedic
Civilizationwere the Aryans of the later Aryans.” And further “We find that :
Vedic period. This assumption is, how- there is nothing inconsistent in calling
ever, commonly controverted on the the Vedic Aryans the authors of the
strength of certain apparent disparities Indus Civilization, or styling the civili-
between the civilization discovered at zation as ‘Vedic’ or ‘Aryan’. Dr. Jacobi

Molienjo-Daro and the culture revealed would place the /?tg-TVdu at least in
in the Ui^-Veda. To mention a few of B.C. (a modest estimate), which
Ti.OOO
the differences which are greatly empha- accords well with the nature of the
sized : The Aryans were more conver- civilization we find at Mohenjo-Daro,
sant with the use of various metals than which is assigned 3,25fi — *J,750B.C.”
the Indus Valley people ;
the horse was It is a point of view worthy of
unkiiow'ii to the latter, but it was a consideration.
REVIEWS AND NOTICES

A CRITIQUE OF DIFFERENCE. Hv principle of difference cannot be logically
S. SoRYANARAYANA SaSTRI AM) T. M. P.
S. predicated of Keality. Seeming differences
Maiiadkvan. University of Mudras. Pp. 52. ihcre are. But they do not pertain to the
Price Rc. 1, Heal. They are due to ignorance. As soon
This is a fret* English rendering of the as we try logicaMy It) formulate the principle
Phedadhikknru of Nanisimhasramin with of and to detine the relations of
difference
the help of the eornmontary of the author’s differeuco, these become unintelligible to us.
pupil Navayana Asrnmin. Nnrasimha belongs The various differcuees of the Dvaitins are
lu that group of skilled dialecticians who redueetl lo namely, those between
three,
jame. after Sankara and who sought to cstab- .liva and Isvara, between .Tiva and Jiva,
ish the Advaitic system on a firm logical and between the intelligent and the inert.
noting by a criticism of the views of its In a manner somewhat analogous to that
opponents. The seeds of the dialectic arc, of Brailley, Narasimha points out that the
(oubt, to be found in
Sankara, but they eominonly asserted relations of difference
imc to bp fully
developed in the hands ol between things, and our definitions of the
Jiolars like Mandnna, Sri Ilarsha, Chit eominonly recognized eategorics are unintelli-
others. Narasimha follows in gible. The rendering is prefaced by a short
ôtsteps and tries
to demonstrate with and valuable introduction which sums up
elaboration here and there that th. the position of Narasimha.
SRI RAMAKRISHNA CENTENARY distinction to the three preceding states of

SOUVENIR. Published by Swami Avinash- waking, dreaming, and sleeping, that one is
ananda, Secretary, Publication Sub-Co7nmit- completely freed from the tentacles of may a.
tee, Sri Ramakrishna Centenary, Belur
ART AND MEDITATION. By Anagarika
Math, Calcutta. Pp. awviii+m.
B. Govinda. The Roerich Centre of Art and
It was a happy idea to bring out this Culture, Allahabad. Pp. 110.
artistically produced and very attractive The book contains a series of twelve
of pictures along with the
Centenary
Album abstract by the author prefaced
paintings
Volume on the occasion of the birth centen- by a number of short essays on the kinship
ary of Ramakrishna as a permanent
Sri of art and meditation.
“It is a
tribute to his hallowed memory.
representation of the manifold CHRISTIANITY FROM THE HINDU
graphic
of the ]Master’s of the
life, as also EYFL By C. R. Jain. L. Panna Lai Jain,
phases
sparkling variety of concrete forms in
which Bookseller, Baradareeba, Delhi. Pp. 99.
his creative ideas have found their expres- The book aims at an explanation of the
sion. The two hundred and ninety-six
real nature of religion as well as the true
pictures comprised in this Album not only
teaching of Christianity. The author has
present Sri Ramakrishna, the Holy
Mother,
tried to show that the Christianity that is
Master,
the devotees and disciples of the now preached is very different from the
and the persons and places intimately asso- original Christianity whose tenets are to be
ciated with him, but also the prominent discovered by a critical analysis of the boohs
centres of the Ramakrishna Math and
of the New Testament and the writings of
Mission in India and abroad.” The collec- the Fathers of the Church, collce
earliest
tion is divided into fourteen sections,
each
lively known as the Ante-Nicene Christian
prefaced by a short introduction bearing on Library, and that this Christianity had an
the illustrations contained in it. Further, Indian origin.
an elaborate letterpress at the beginning
briefly recounts, by means of short descTip- THE ADVAR LIBRARY BULLETIN,
tivc notes on the pictures, the Master^s FEBRUARY,1037, VOL 1, PART 1. Adyur
eventful career in a chronological order, as Library, Adyar, Madras.
well as the subsequent developments that Adyar Library
This is the first issue of the
came in its wake. We feel no doubt that it
Bulletin, which the management wants to
willbe w’elcomed by all lovers of art and
bring out four limes in the year with the
by the devotees and admirers of the Master.
object of serially publishing the important
AVASTHATRAYA. By Y. Sibraiimanya manuscripts contained in the Adyar Library.
Sarma. The Adhyatma Prakasha Karya- The lirst issue starts with the publication of
laya, Third Road, Nc:v Taraiûpet, Bangalore a Rig- Veda c.ommenlary by Madliava, of
City. Pp. IS. Price -13/- as. which there is only one manuscript so lar
known. There arc also English translatioiib
This pamphlet is a reprint of an article
an of the Advaya Tdrakopanishad and the
from the Kahjan Kalpataru. It is
Amritanddopanishad and the Kshurikopani-
attempt to illustrate the well-known Vedantie
shad, whose texts have already been publish-
method of logically arriving at the nature
ed by the Library. The Grihyasulras scries
of Truth by discussing the three states of
takes up first the Grihyasutra of Asvalayana
waking, dreaming, and sleeping. But the
with the commentary of Devasvamin, which
author’s view about the state of dreamless
has not so far been published. The Build in
sleep (i.e., Sushupti) fundamentally differs
promises to be a valuable one to all
from that of the orthodox school of thinkers
Orientalists.
such as Sankara, Say ana and others, in that,
while the writer identifies the third state
ALLAHABAD UNIVERSITY STUDIES.
(the Sushupti) Turiya (i.e., the
with the
VoL. XIII, Arts & Science. Senate House,
state of Samadhi in which the veil of 7-8.
Allahabad, 1937. Pp. 250-^90. Price Rs.
ignorance is .shred), the latter (Sankara and
others) consider the dreamless sleep also a The journal contains a number of original
arts
state of ignorance in which nescience still contributions upon various scientific and
subjects by specialists in them. The Arts
inheres in its causal form. For in their
opinion it is only in a state of Samadhi, which section includes the following : (1) ^
Poetry o^
is technically called the Turiya in contra^ Sentiment of Nature in the
—
1938 N]^WS AND DEPORTS 1S8
George Meredith by — S. C. Deb, (2) The passages. To remove these difficulties thd
York ‘Creation of Adam and Eve”—by author has brought out this dictionary of
p. E. Dustoor, (3) Sankara’s Theory *o£ Ashtanga Hridaya (Ashtanga Hridaya
Consciousness —by A. C. Mukerji, (4)Vedanta Kosha) where the technical terms used in the
as Religion and Philosophy — by D. B. Sinha, text have been arranged in alphabetical order
(;j) Kolhapur Spurious Copper-Plate Inscrip- and explained by a critical and explanatory
lion of Satyasraya Vinayuditya (Saka 520) commentary. This is no doubt a valuable
liy Pandit Uaghuvara Mitthulal Shastri,
• service to the cause of Ayurveda, for which
(ti) Divan Qazi Mahmud Bahri of Gogi all lovers of the science will remain grateful
Translated and edited by Dr. M. Hahz

Syecl, (7) Ma ‘ali’l-llimam Edited by Habi- — BENGALI
Imllah Khan Ghazanfar, M.A. The articles .
SRI RAMAKRISHNA. By Subodh
oil the scientific subjects arc : (1) Oxidation
Chandra Dey. Published hy the author,
Glucose in Presence of Insulin, Gluta- C/o. Ramakrishna Math, Wari P.O., Dacca.
of
thione and Other Substances by C. C. Palit — Pp. JÔ. Price Rs. 2.
and N. R. Dhar, (2) Nitrogen Fixation and A Bengali biography of moderate size of
Azotobacter Count on the Application of Ramakrishna was long a desideratum.
Molasses and Sugars to the Soil in Fields Mr. Subodh Chandra Dey has, therefore,
hy E. V. Seshacharyulu, (3) A Critical Study removed a real want by bringing out this
ol Active Nitrogen Phenomenon by L. S. — life of Ramakrishna within reasonable limits.
Mathur, ( t) A
Comparative Study of Certain The author has strictly confined himself to
Strains of MacTosporiiim Grown on Synthetic a bare recital of facts. Though such a
iiiul Fresh Fruit-juice Media by (Miss) — .
procedure falls far short of the demands of

L. Hoy, (5) On the Pliragmen-Lindeldf Prin- a complete biography, it has its uses. A
ciple— by P. L. Srivastava. special and valuable feature' of the work is
that it gives short accounts of the numerous
SANSKRIT important disciples and devotees and not-
THE ASHTANGA IIRIDAYA KOSHA. able acquaintances of Ramakrishna. The
Ey K. M. Vaidya. Valapad, S. Malabar.
last chapter sets forth the genesis and the
I*j). (i5J^. Price Rs. 8.
organization of the Mission which has grown
The Ashtanga Ilridaya is a celebrated up round his name and under his inspiration.
text book on Ayurveda. But by reason of The book is a reliable piece of work,
its being written in verse in a highly literary
slyle, the book abounds in words whose SVASTIKA. By Hiuendra Nath Ghosh.
usages are not common. This coupled with Published by Ilirendra Nath Ghosh, 13,
many technical words often makes it ditlieult NimtoUa Lane, Calcu{ta. Pp. 56. Price 8as.
to understand the exact significance of many It is a collection of short poems.
NEWS AND REPORTS

lUIlTHDAY OF SRI HAJIAKUISHNA Swami, after his strenuous work in the cause
of Vedanta in Germany, eventually settled
1 he birthday of Sri Ramakrishna
falls on
^
hriday the 4th March. at St. Moritz in Switzerland, and formed
Public celebrations
will he held
a group with' a number of sincere seekers •
on the following Sunday, the
«th after Truth. It is really a matter of satis-
March.
faction to learn that they have become very
much inlcrcsled in the Vedantic literature,
SWAMI YATISWARANANDA’S and are trying up to the
their best to live
ACTIVITIES IN EUROPE lofty idealism Vedanta under the able
of
guidance of the Swami. In response to the
Swami Yatiswarananda growing demand for his. presence and
i
Mission in Europe has awaken- spiritual instructions, the Swami had to
p a great
enthusiasm for Vedanta amongst move from place to place and give inter-
‘he soul, of views and hold conversations in Zurich,
WesT“" As
A I*"*
alnady announced, the Lausanne and Geneva in Octoher last. In
A
154 PRABUDDHA BiEIARAf March
all these places interested groups have been lectures in the Hall of the Vedanta Society
formed, and they are now carrying on at *2968 Webster Street. The Swami holds
regular classes on Vedanta even in the a class every Friday evening at the Vedanta
absence of the Swami. He then went to Society Hall at 7-45, in which he conducts
Paris to meet Swami Siddheswarananda of a short meditation and explains the Vedanta
the R. K. Mission, who has of late started Philosophy in greater detail ^both in its —
Vedanta work there in response to an earnest theoretical and practical aspects, while ex-
invitation from a number of devotees. Swami pounding the “Upanishads,” the original
Yatiswarananda thereafter went to the books of Vedanta. The first Friday of
Hague (in Holland) where also a small every mouth is, however, devoted exclusively
group has been formed. The Swami deli- to answering the questions of students. The
vered a lecture on the Message of Vedanta lectures and (lasses are open to all. The
and gave talks on kindred subjects subjects for the month of October, 1937
after his arrival at the Hague. During the were as follows: — “Proofs of Immortality”;
,
Christmas season a regular class was con- “From Reason to Intuition”; “Prana, the
ducted, and the attendance was fairly Subtle and Its Mysteries”; “The
Force,
satisfactory. The Swami proposes to pro- Divine Mother: How to Worship Her”;
c;ced to Amsterdam and Rotterdam for the “The Power of Words”; “Obstacles to
spread of Vedanta after his work started Spiritual Life: How to Overcome Them”;
at the Hague had crystallized. It is pleasing “Harmonizing the Body, Mind and Soul”;
to note tliat some of the works of Swami “Sri Krishna, the Lord of the Gita”; and
Vivekananda have already been translated “The Hidden Powers of Man How to :
into French and German, and they have Awaken Them.”

aroused a great interest amongst the enlight- The Swami grants interviews to those who
ened public of Europe for the ideas and desire to know more of Vedanta or discuss
ideals of Vedantic religion and philosophy. their spiritual problems with him. The
It is hoped that the activities of the Swami Swami considers practical instruction as the
that have already met with such conspicu- most important part of his activity, lie
ous success, will enable the West to learn gladly gives practical instruction for spiri
more and more about the spiritual wisdom tual development to those who sincerely
of. the Indian saints and sages, and thereby want it. They also are invited to make
help the growth of cultural fellowship appointments with the Swami lor interview.
between the East and the 'West. Monsieur The Library is open every evening from H
Jean Herbert, the famous litterateur of to 10, except on Wednesday, Friday
France, writes to us from Geneva on and Sunday, and every Saturday after-
January 7, 1938: “Swami Yatiswarananda noon from 2 to 5. All are wel-
has been doing most remarkable pioneering come to use the books in the Library,
work in Europe, and it is owing to him but only members of the Society are per-
that the ground was so well prepared in mitted to borrow books. The birthday of
French-speaking countries as to justify Sri Krishna was publicly celebiatcd in the
Miss MacLeod and myself pressing for the Vedanta Society Hall on the evening of
sparing of Swami Siddheswarananda for us. October *27, Swami Ashokananda took, as
Both are now doing first rate work, and the subject of his lecture that evening, “Sri
making a reputation not only for the Krishna, the Lord of the Gita,” and arrange-
Ramakrishna Mission, but for India as a ments were made for special music.
whole. May we be allowed to keep them
with us in Europe for many, many more LAST DAYS OF SWAMI JNANE-
years to come!’’ SWARANANDA OF THE VEDANTA
SOCIETY, CHICAGO
VEDANTA SOCIETY OF
SAN FRANCISCO, We givebelow some extracts from the
U. S. A.
letter addressed to Swami Pavitranaiida,
Swami Ashokananda givestwo lectures President of the Mayavati Advaita Ashramn,
every week— at 11 a.m. Sunday and 7-45 by the Secretary of the Vedanta Society of
p.m. Wednesday, in which he explains the
Chicago, U.S.A. This will enable our readers
general principles of Vedanta and other
to have some glimpses of the active lih*
cognate subjects. The Sunday morning lec- which Swami Jnaneswarananda lived m
tures are given at the Century Club, 1855
America, till the end in pursuit of his noble
Franklin Street, and the Wednesday evening
mission.
198S NEWS AND REPORTS 155
^*You have asked for details of Swamiji’s located in a rented building in the old city
passing away. Knowing Swami Jnaneswar- at Daryaganj near Edward Park, Delhi.
ananda as you did you can appreciate how A short account of the activities of the
freely he gave of wisdom, love and gaiety
his
Mission is given below: —
of spirit to everyone. Last year his work
was simply superhuman he carried on — (1) Religious Preaching —About : 265 class-
fourteen classes a week, and besides he was

es and on
discourses
scriptures and
bhajans in 1936 and about 370 in 1937
always ready with sympathy and under-
standing to all of us who called upon him.
were held at the Ashrama and in different
parts of New and Old Delhi. More than
fly the end of the season he admitted that
Last summer, as you 38 Icelures (in Hindi, Bengali and English)
he was very tired.
on philosophical, religious and cultural sub-
probably know, he spent visiting his brother
jects in 1936 and .51 in 1937 were also
Svvaniis at Denver, Los Angeles, Hollywood,
delivered by Swami Sliarvananda and others
La Creseenta, San Francisco and Portland.
in Delhi, Karachi and many other places.
Ik* was exhausted, but nothing could daunt
( 2 ) The Library and the Free Reading
hat joyous spirit. He bad realized for over
I
a year that there was some difficulty with

—
Room : The Library contained 824 and 919
but it was not until his return wclkchoseii })ooks in English, Sanskrit,
liis heart,
[n Chicago in October that the eondition

Hindi, Urdu and Bengali, and
in 1936
was diagnosed as greatly enlarged heart

1937 respectively. The number of books
total
issued were 722 in 1936 and 920 in 1937.
with involvement of the coronary artery.
Although advised to take complete rest, Some 23 periodicals (including two English
he insisted on holding one class a week. His

dailies) were available for the Reading
students were greatly worried about his
Room. It is open to the general public
every evening.
iicalth and he was ten<led with the most
loving care. Someone was always with him, (3) Out-door General Dispensary : —A resi-
—
day or night his meals w’ere prepared, his dent doctor who
Homeopath,is a passed
correspondence taken care of. But in spite attends the Dispensary every morning and
of all we could do to help him get rest evening (except on Sundays when very
he continued to spend himself and his energy urgent cases are attended to). The total
with gay disregard of his condition. He attendance was 17,630 in 1936 and 24,632
—
was aware the last month that there was — in 19.37.
no hope of recovery, but never was anyone (4) The Free Tuberculosis Clinic The : —
more serene and cheerful. We feel that he (’link* was started in 1933 and up till now
was willing, nay eager, to be reunited with .serves the poor in general, irrespective of
Ins belovefl Master. On Sunday, November caste, criM’d The patients are
.and colour.
lllh, the day of he was his usual
his passing, treated in the modern scientific methods
loving, cheerful self.
There was one sudden including Ultra-Violet Ray exposure by the
spasm, and before a doctor could be sum- eminent mcilical staff who have volunteered
moned he had laid dowm the body. their services to the institution. It is open
We w'ill all feel always that everyone every imuni ug (excej)! j)n Sundays) from
who conlaeted him received a blessing, that 9 a.m. to 2 p.m.
he opened the door to us to let in the light
of
Swami Sliarvananda, Lt. -Colonel W. C.
understanding and divine harmony, and
Palon. l.M.S., C’hicf ^lediral Officer, Delhi,
that his — —
death ns his life was an example
the Assistant Director of Public Health,
of true spiritual beauty.''
Delhi and Health Officer, New Delhi, Major
A SHORT REPORT OF THE ACTIVITIES A. U. M.R., Dr. K. S.
Choudhiiry. B.Se.,
OV THE Sclhna, Health Officer, Delhi Municipality,
RAMAKRISHNA MISSION
ASHRAMA, Dr. S. K. Sen, M.B.. Uni Bahadur Dr. Hari
DELHI BRANCH, NEW
DKLHI, DURING THE YEARS 1986 & 1937 Ram, Municipal Commissioner and Hony.
Magistrate, Delhi, Dr. Hussain Bnksh,
The Delhi Branch of the Ramakrishna Municipal Commissioner, Delhi, and three
Mission was started in May, 1927. The per- of the Local Mission Com-
representatives
of the Ashrama at New Delhi mittee arc on the Working Committee of
m > etson Road) accommodates
the Monas- the Clinic.
ery, the
Dispensary, the Library and the The total attendance of patients was
ree
fading Room and the Office of the 6,984 in 1986 and 11,863 in 1937.
institution.
The Free Tuberculosis Clinic is The institution was maintained by sub-
m PRABTJDDHA BHARATA March
scriptions and donations from the public Any

voluntary contribution in kipd or cash
bodies and private individuals. will be thankfully received and duly ack-
The Clinic was visited last year by some nowledged by Swami Kailashananda, Secre-
distinguished ^personages including Her Ex- tary, Ramakrishna Mission, New Delhi.
Lady Linlithgow, the
cellency the Vicerene
Hon’ble Mr. E. M. Jenkins, Chief Commis- OPENING CEREMONY OF THE RAMA-
sioner, Delhi, Major-General E. W. C. Brad- KRISHNA CENTENARY TEMPLE AND
field, Director General, and others, all PRAYER HALL AT THE RAMAKRISHNA
of whomrecorded their very good impres- MATH, COLOMBO
sions regarding the treatment of patients at
the Clinic. The religious ceremony in connection
with the opening of the R. K. Centenary
To stabilise this useful institution a
Temple and Prayer Hall at Colombo was
permanent house with sufficient funds is
performed on the 24th December, 1937, ]»y
absolutely necessary. It hoped that the
is
Swami Saswatananda, President of the
benevolent public will do their utmost for
Ramakrishna Math, Madras. There wen'
the poor by helping this useful institution.
special Pooja and Horn a and the chanting
The house itself will cost about Its. 25,000.
and Upanishads. Besides,
of the Chandi Gita
(5) Sri Ramakrishna Centenary : —This some European and Sinhalese Buddhisl.
centre too, with the co-operation of the
monks wore also present and chanted in
generous public of the Delhi Province paid
Buddhistic fashion the Pali verses suilahle
its humble tributes to the Saint of Dakshi-
neswar. The main items were Tithi Puja,

for the occasion. A vast gathering consisting
Lectures in local colleges and outside the

of members of various denominations from
Province, the Convention of Religions ad- Colombo and other outstations attended tin*
dressed by great thinkers and public men function. The ceremony ended with mangnia
of India, Essay Competition, Ladies^ Confer- dratrikam, after which prasadam was served
ence and Daridra Narayana Seva. All met to ail the assembled devotees.
with unexpected success on account of the The public meeting in connection willi
co-operation of the elite of the city. the ceremony came off on the 4th of .fanuiiry
Thousands thronged at the Ashrama grounds last. Long before the appointed lime m
during the centenary days. large number of people representing various
communities and religions of the Island were
(G) Anniversaries in 1937 : —The Birthday
present. Swami Vipulananda formally intro-
Anniversaries of Bhagwan Sri Ramakrishna
duced Swami Saswatananda to the piihhe
Deva, the Holy Mother, Sri Krishna, Sri
of Ceylon and then, on their behalf, called
Chaitanya Deva, Buddha, Jesus Christ and
upon the Swami to deidare the Temple and
other incarnations of the Lord as well
Prayer TTall open. Soon after the openin'?
as those of Swami Vivekananda, Swami
ceremony Swami Saswalananda addressed
Brahmananda and the other apostles of
the gathering in the main Hall on tin*
Sri Ramakrishna Deva were observed with
universal aspect of religion and on the thnr
all p(^ssible parapharnelia befitting each
main religious views prevailing at present,
occasion. These functions were very popular
viz., the individualistic eclectic and synthetic.
and drew large audiences all through.
Of these the synthetic view, he said, wa*'
The institution tjikes this opportunity to the best as upheld the truth of one^s own
it
convey its sincere thanks to all subscribers, religion and also recognized that of otlnr
donors, sympathisers and admirers as well as faiths. Swami Asangananda then thanked
to those through whose unbounded genero- the speaker for having come all the way
sity, acftive interest and whole hearted from Madras to perform the opening cere-
co-operation this institution attained so mony. lie also expressed bis thanks
t<i
much success in the past. We believe that Messrs. Premjee Devjee, M. K. Kapadia and
they will continue their help with ever M. J. Patel, the donors of the Temple, Dr.
increasing interest in future for the service G. Wignarajab, donor of the Prayer Hall,
of humanity and the spiritual uplift of and other devotees, friends and admirers who
mankind. had contributed to this noble cause.
;
PRABUDDHA BHARATA
VOL. XLIII APRIL, 1938 No. 4
snsra stTcî sRTfirahsra i”
“Arise ! Awake ! And stop not till the Goal is reached.''
THE SONG OF PEACE*

By Guru Arjun
Let Beauty sclf-cnchantcd be not vain

As it is the li^ht of Gml in all that charms.
Why should the pos.scssion of wealth make one proud,
When all the riches come from Gcxl as "ifts?
If a man plumes himself as a douffhty warrior,
Let him know that it is G<kBs pow'cr that nerves his arm.
If he sets up for a man of charity,
The real Giver will l(H)k upon him as a fool.
But when — thanks to the Guru —a man is cured of his egoism,

The bloom of health appears upon all his actions.
"^fftnslated from the Snkkmani (the Sour of Peace) by Teja Singh, Esq., M.A.,
0 essor of
English, Khalsa College, Amritsar.
A SYNTHETIC VISION
By the Editor
sive ideas of such a unique soul for a

It an oft-repeated phenomenon in
is further enrichment of its life and
the great economy of Nature that when culture. A Christ or Buddha, a
a
this world of ours, on account of Mahomet or a Ramakrishna comes
growth and added circumstances, re- verily as a response to the throbbing
quires a new adjustment on the spiritual aspirations of the age — bringing in his
and material planes, mighty spiritual train a fund of creative ideas needed
figures are ushered into existence for the to shape the destiny of mankind, and
fulfilment of this divine purpose. The imparts a new orientation to its outlook
consecrated lives of such gigantic per- on life. In fact such a mighty soul is
sonalities enrich the soul of humanity an invaluable asset to the whole human
and serve to carry it forward to its race, and the glory and beauty of such
ultimate destination. A Sri Krishna or a life of intense spirituality is revealed
a Buddha, a Lao-Tze or a Zoroaster, a only with the roll of years.
Jesus or a Mahomet, a Sankara or But very often the vision of man is
a Ramanuja, a Nanaka or a Chaitaiiya dazzled l)y the external beauty and

does not come merely as an accident grandeur of such a magnetic person-
but as a natural sequence in the course ality and fails to go beyond the oul(‘r
of the gradual fulfilment of the spiritual crust and discover the perennial fount
needs of mankind. Similar indeed is that suffuses the whole texture of his
the case with Sri Ilamakrishna whose being. The silent and unostentalioUN
advent into the arena of Indian life in life whieh this unlettered saint ol
this age of materialistic upheaval is Dakshineswar lived amidst the whiz

instinct with deep spiritual signilicance. and whirr of this materialistic age,
His life has its national as well as inter- presents before the world a genius that
national bearing, and its impor lance can has floweretl into a sparkling variety of
hardly be realized unless it is studied spiritual realizations to fulfil the mani-

with an eye to the spirit of the times fold demands of humanity. In the
and the effect it has produced on the words of Romain Rolland, one of the
trend of human thought and action. greatest savants of modern times, Sri
The nation in which he was born has Ramakrishna was the ‘‘consummation
been quickened into a self-conscious of two thousand years of spiritual lifr
organism with the gradual unfoldmciit of three hundred million people”-
of its hidden treasures before it, and great symphony “composed of the
it is seeking today a reformulation of thousand voices and the thousand faiths
its creative forces in the light of the of mankind.” In other words, he lived
spiritual contribution of this shining in his own person the entire life of the
genius. The rest of humanity also has human race and gave out, in the fulness
not escaped the overmastering influence of his spiritual ecstasy, the whole of
his
of his synthetic personality consciously His is indeed a

i
; being unto the world.

or unconsciously it has begun to absf>rb
life that reveals an uncompromising
into its systems of thought the explo- quest ol Truth—a life that unfolds
—
1988 A SYNTHETIC VISION 159
rarious grades of spiritual experiences. takes of the food of immortality in a

For over twelve long years his God- Lord^s supper, not of twelve disciples
intoxicated mind remained completely but of all starving souls of the universe
dead to the outside world. The pathos itself.”
of the wails that issued from the inmost

depths of his soul for the vision of the II
Mother Divine filled even the stoniest The life of Sri Ramakrishna illus-
of hearts with compassion and pity. trates the variety of processes open to
“Ilis whole soul melted, as it were, individuals for the realization of their
into one flood of tears, and he appealed spiritual aspirations. He explored for
to the Goddess to have mercy on him humanity the
approaches to the
all
and reveal Herself unto him. No realm of eternal wisdom, and there was
Mother ever shed such burning tears no he did not prac-
religious faith that
over the death-bed of her only child.” tise and no truth that he did not realize
Nothing is more eloquent and touching in his own life. Every form of religious
tliaii this struggle of his soul for God- belief r(‘vealed unto his penetrating
realization. A great religious tornado vision a world of spiritual significance.
raged within him during this long In fact his life is a bold and triumphant
period of sddhnnu. His mind and body ascent from the level of dualistic wor-
knew no rest till his mad spiritual quest ship to the terraced heights of Absolut-
was crowned with the vision of the ism through a myriad rungs of spiri-
Supreme Reality which silenced once tual experiences. lie has verified in
for all the doubts that pricked his soul. his life that“the three great orders of
He reached a plane of spiritual con- meta})hysical thought dualism, modi- —
sciousnessfrom where he could view fied monism and absolute monism, — are
with sympathy and love all forms of stages on the way to the Supreme
religious beliefs extant in the world ;
for, Truth. They are not contradictory,
with the realization of Unity, a but rather when added the one to the
tic vitiion is attained wherein all other arc comjdcmcntary.” Thus the
apparent contradictions harmo-stand validity of all stages that are harmoni-
nized, all diversities of forms become ously knit together in a graded scries of
instinct with life and meaning, religion spiritual experiences culminating in the
becomes a living reality, and truths the realization of the Formless Absolute
common heritage of mankind. Rightly the One without a second, remained no
has Romain Rolland remarked, “When longer a metaphysical speculation but
a Ramakrishna has known the grasp of
became a living reality with him. He
such truths, they do not remain with
proclaimed unti) humanity, with all the
him as ideas. They quicken into life, conviction, the
force of his spiritual
into the seeds of life,
and fertilized by grand Upaiiishadic truth that all, from
his credo, they flourish and come to the highest to the lowest, are but the
fruition in
no longer abstract
an orchard of realizations, embodiment of the same Reality —the
and isolated, but difference being only in the degrees of
clearly defined,
with a practical bearing manifestation of the Divinity already
on daily life^ for they nourish the in all, and that this Supreme Knowledge
^^'inger of men. The Divine flesh, the is attainable by whatsoever paths,
S'!
stance of the
universe, once tasted, countenanced in the scriptures of the
to be found,
again, the same, at all different communities, men may strive
tables and all religions. In it he par- for it. The various paths Jnana, —
160 PRABUDDHA BHARATA April
Karma, Bhakti, and Yoga all lead to — so many paths, but shall never enter-
the same goal, if followed with steady tain the idea that his is the only true
zeal and application, and no colour, faith and all else is wrong. It is only
caste, or creed is any the least bar to the narrow-minded bigots that form
the sacred temple of Self-realization. sects and cast aspersions on the faiths
Thus the fundamental unity of all of others ; but a sincere devotee of God
faithsand the validity of all paths in will never form sects.” “Dal (sedge)
the realization of the Supreme Truth does not grow in large pure-water tanks,
became revealed to his spiritual vision. but in small stagnant and miasmic
Humanity needed such a message and pools. Similarly, dala (clique) docs not
he came upon the earth for the pro- form in a party whose adherents are
clamation of this universal truth to man- guided by pure, broad and unsellisli
kind. Religious conflicts arc more often motives, but takes firm root in a party
the result of an incorrect understanding whose members are given to selfishness,
of the basic principles of one’s own reli- insincerity and bigotry.” “Be not
gion. A Hindu and a Muslim, a Chris* like the frog in the well. It knows
tian and a Buddhist, a Jaina and a nothing bigger and grander than its well.
—
Parsi all were to Sri Ramakrishna but So are all bigots ;
they do not see any-
pilgrims to the same Holy Land; the thing better than their own creeds.”
paths only were different. The varie- “A common man through ignorance
ties of religious forms, like the diver- considers his own religion to be the best
sities of streams, lead eventually to the and makes much useless clamour, but
Ocean of one Eternal Religion — the when his mind is illumined by true
Highest Reality—where all contradic- Knowledge, all sectarian quarrel dis-
tions meet. For, says Sri Ramakrishna, appears.” “A truly religious man
‘‘God is one —He differs only in names should think that other religions are
and forms. He reveals Himself mito a also paths leading to Truth. We should
devotee in whatever form he wishes to always maintain an attitude of respect
see Him.” ‘‘Various indeed arc the towards other religions.” Indeed no
paths leading to the Ocean of Immor- nobler and more pregnant words have
tality. Life is blessed, no matter by ever been so beautifully uttered. Sri
whatsoever means you get into it.” Ramakrishna ’s synthetic vision compre-
“Different creeds are but different paths hended within its widest purview all the
to reach the one God. Various are the scintillating forms of one eternal Reli-
ways that lead to the temple of Mother gion and found them as but so many
Kali at Kalighat. Similarly, various arc avenues of approach to the Highest
the ways that lead to the house of the Truth. This splendid realization of the
Lord. Every religion is nothing but Master has in fact added a unique grace
one of such paths that lead to God.” and beauty to all his teachings and us
“As one can ascend to the top of a such stands as a great harmonizing force
house by means of a ladder or a bam- in a medley of wrangling faiths of the

boo, or a staircase or a rope, so diverse world.
are the ways and means of approaching
God. Every religion in the world shows Ill
one of these ways.” “To God,”
realize It must he borne in mind that reli-
“an aspirant must stick to

^be further says, gion not a mere bundle of usages;
is
to his own faith (with zeal and devo- identify it with a number of customs
tion) aM’look upon all other faiths as people
and revolting practices of a set of
1988 A SYNTHETIC VISION 161
buried in rank ignorance and crass tion of the progressive realization of the
superstition is nothing short of an insult Supreme Truth at the altar of which a
to the intelligence of humanity. Reli- sincere aspirant dedicates his whole
gioDj^ to justify itself as a formative being, and without which a religious lifo.
force, must stand the crucial test of is but a sham and a stagnation that
rational discrimination and be broad- breeds nothing but rank fanaticism and
based on the scriptural utterances and narrowness of outlook. Where is the
the living spiritual realizations of the scope for the play of any debasing
mighty seers of all ages and climes. thoughts in the sanctuary of a person’s
Sri Ramakrishna emphasizes that by heart when, with the growth and
steadfastly following the orbit of a development of his soul, his whole being
an aspirant after is saturated with the thought of the
rational religious belief
truth would ultimately come face to Divine, or when his quest of truth is
fare with the Highest Reality. To crowned with a vision of the Eternal
111 ink that a deep-seated love for one’s Reality that stands as a Substratum
own religious conviction spells a corres- behind the scintillating variety of diverse
ponding hatred and ill-feeling towards faithsand forms in this world of ours?
the faiths of other communities is an For “Toleration is to Advaita Vedanta
unwarranted assumption that stands a religion in itself; no one who realizes
self-condemned when analysed in the what any religion is to its votary can
light of the life and practices of Sri himself be indifferent to it. The claim
llamakrishnn, whose realizations con- of a r(‘ligion on its votary is nothing
stitute an ekxiuent vindication of the outside the religion and is itself as
truth that the deepest spiritualitff and sacred to others as the religion is sacred
the broadest cathulicitif are not eonira- to him. While then an individual owes
dictnrif but stand synthesized in one special allegiance to his own religion or
and the same personality. In matters sradhartna, which chooses him rather
religious, the more one’s mind is chas- than is chosen by him, he feels that the
tnied through spiritual jiractices, flic religion of others is not only sacred to
more sympathetic and coinj)r(‘hensive them but to himself also. This in fact
hreomes his outlook on life and his is the practical aspect of the Advaitic
f(‘llow-beings. The blind forces of view of all individual selves being the
bigotry and fanaticism, the offspring one self . . . The brotherhood that is
of Ignorance that makes for division practically recognized in this religion is
and hatred, jealousy and quarrel, get the brotherhood of spirits realizing their
atleniiated according as the aspirant svadhanna, the dhanna of each being
evolves into a highly spiritual being, sacred to all. If then in this view it is
iuul yield to change one’s faith,
ultimately to the com pell ing irreligious it is
•md dynamic spirit of sympathy and only natural to revere faiths other than
toleration, self-abnegation and love for one’s own. To tolerate them merely in
irrespective of caste, creed or a non-committal or patronizing spirit
*^<^tionality. It is but a truism that would be an impiety, and to revile them
t e manifestation of such sdttvika qua- would be diabolical. The form in which
di(s as purity
and sympathy, kindness the truth is intuited by an individual is
•‘‘1
tolerance, self-denial
and tnithful- eosinically determined and not con-
vision and love for structed by him, and the relativity of
'^^^^vitable outcome of a spiri- truth to the spiritual status of the
til* 1
* (
and is an unmistakable indica- knower is itself absolute” (The Cid-
^
tural Heritage of hidia, vol. I, p. 500). this untutored child of Nature that in-
This lofty idealism which Sri Rama- tellectual knowledge is not an indis-
krishna has set before the world must pensable factor in the attainment of the
be actualized in the life of every indivi- Highest Truth, for oftener than not it
dual i to whatever church he may be- drags an aspirant into the morass of an
long, if he wishes to eliminate religious unprofitable life from which none but
fanaticism and sectarian hatred al- the blessed few can disentangle them-
together from the arena of spiritual life. selves. To crown all, it is a sight for
Sri Ramakrishna, standing at the centre the gods to see how the lofty ideals of a
of Reality where all the diverse radii of householder and a sunny dain have been
faiths proceeding from the different so beautifully blended in his charming
points of the circumference mcct^ was personality. His worship of his own
able to see the self-sufficiency and vali- consort as the Mother Divine is a his-
dity of every religious persuasion in the toric landmark in the corporate life not
gradual ascent of the human soul to the merely of the Indian ])cople but of Lhr
highest pinnacle of Illumination. His entire human race. It is a bold vindi-
life, as such, is a living synthesis of all cation of the sublime idealism for which
faiths and creeds, for, as far as the womanhood stands. The sacred rela-
records of history show, it is he alone tion of Sri Ramakrishna to Sarada Devi
who has boldly lingered the various is a luminous instance of how' the con-
strings of the instrument of harmony jugal relation can be spiritualized for
with the consummate skill of a master- the realization of the noblest (aids of
player and produced a rhythm that has human existence. Thus the life of this
engulfed in it all the different notes of Prophet of the modern age, who was
the world’s multifarious creeds and projected into the nineteenth century
beliefs. A spiritual democrat, Sri %vorld by the throes of Nature herself,
Ramakrishna has thus extended his has solved more ways than one the
in
love to all faiths and thrown open the intricate jiroblems of the day as \vell as
gate of knowledge to all, and that is of the future. Indeed he stands as a
one of the most eloquent reasons why beacon-light in the vast wilderness of th/
his message has already transcended world and illumines the forgotten trails
geographical limitations and is linding that lead to the land of peace and
spontaneous acceptance all over the blessedness.
world from India to the distant shores The condition of the modern worhl
of the Atlantic. reveals one of the most tragic chapters
in the history of the human race. The
IV noble instincts of love and fraternity
Sri Ramakrishna ’s is a life that have been sacrificed at the altar uf
silences critics and puzzles even the pro- Mammon. And there is no knowing
foundest of philosophers. He has when this mad competition for weallh
demonstrated that jmrity and sincerity and power would make room for a highi r
are the primary requisites for the attain- striving for common good among man-
ment of a life divine, and that the high- kind. History has sounded the tocsin
est knowledge is not the monopoly of a of alarm many a time before, but it has
particular caste or creed. This is one failed to prcxluce the desired effect on
of the most precious of all the legacies the deaf cars of warring and sclf-hirg^d-
he has bequeathed to mankind. It has ful humanity. The universal gosjiel
been further illustrated in the come not
life of Sri Ramakrishna has therefore
1988 GOSPEL OF SRI RAMAKRTSHNA 168
a day too soon. His voice is the same West with a message of universal peace
eternal voice of Truth that has been and, bringing back from the womb of
calling the erring world from age to age the forgotten past the living truths of
to the path of life divine — of peace and the Eternal Vedas, holds before the
harmony, of renunciation and love.
world a of wonderful
life synthesis of
His life of artless simplicity, austere creeds and religions.
all Some of the
penance and renunciation in this age
master-minds have already responded to
when materialistic tendencies have
the call and there arc unmistakable
wrought havoc in the world and robbed
signs of a sincere craving in the East
liumaii nature of much of its sweetness
and the West for an evolution of a
and charm, is verily a clarion-call to
higher culture and a better understand-
rise to the radiance of spirit and shows
ing behveen the two. And it is not
with unfailing directness the noble path
premature to emphasize that it is the
which India, nay the whole of humanity,
slioiild follow in the interest of goodwill
universal teachings of Sri Ramakrishna
and harmony. Ramakrishna stands
Sri which w'ill furnish the real foundation
jit the confluence of the two mighty for any constructive scheme to evolve
lh()nght-stre''ms of the East and the lasting peace and harmony in the world.

Sri Ramakrishna was seated in his only in the course of work. Tin? Guru
own room at Dakshiiiesw'ar with Rakhal, (teacher) has cleelared. “Do these*
inaster and a few other devotees. It works, and don’t do those”. He

was Friday morning, the 0th of March, furlher counsels (h'sireless action. Th(*
ISS.'j, the new moon of the month of dirt of the mind is washed away by
Miigha. d{»ing works just as tin* sick jn rson who
On the new moon day the Master wâs is looked aflvT by a good doctor is
always filled with the inspiration of the cured of the disease by taking medicines.
Divine Mother of the universe. He Why does He not set men free from
was saying, “God alone is real, all the the ties of the wwld ? He w’ill set them
rest is unreal. The Mother has cn- at liberty when the disease will be
elnmtcd all with Her great spell (tnahiU cured. He will set them free when their
ntnifn). You shall And most of the desire for enjoying lust and gold will
souls among men bound. They siifftT so die. If you once get yourself admitted
much ]).'iin and misery, yet they cling into a hospital, you ean'l manage l(»
to that very lust and gold. The camel come away. The doctor won’t let you
bleeds jirofusely in
themouth by eating go until the disease is cured...
diorny shrubs, yet Ramakrishna);
it eats them again... Adhnr (to Sri Sir, I
book here, nobody good to
seeks Him. Men have a question to ask. Is it
diseard the fruit
of the pine-apple plaht saerifuT animals? It involves injury to
imd take only
its leaves.” life.
: Sir, why docs He keep Sri Rawakrishiui: The scriptures per-
bound to the world? on special occa-
mit animal sacritieos
J^mnakrishna: The world is the sions. There is no harm in sacrifices
eicl of work. The knowledge dawns which arc enjoined, as for instance, the
sacrifice of a goat on the Ashiami day. you put your hand a little deeper under
But it is not possible in all states. Such water and move the water, it will get
is my own state now that I cannot look muddy. So pray to Him for devotion.
at sacrifice. In this condition T cannot Dhruva’s devotion sprang out of desire,
partake of meat which has been
the lie practised austerities for gaining a
offered to the Mother. So I touch it kingdom. But Prahlad’s devotion is
lightly with a finger and put a mark desircless; it is spontaneous and un-
with it on my forehead, lest the Mother accountable.
should get angry. A devotve: How can God be realised ?
Again, have moods when I find God
I Sri Rawnkrishna: By this devotion.
in all beings, even in ants. In that state Hut then, one must enforce one’s prayer
if I find any animal dying I have the to Him with a demand. “If Thou dost
consolation that its body alone has not reveal Thyself unto me I shall cut
perished. The Atman has no birth or my throat’’ —this is the tanias of Bhukti.
death. The deiudce: Can God be seen ?
It is not good to argue too much. It Sri Rnninkrishna: Yes, most cer-
is enough one has devotion to the lotus

if tainly. lie can be seen with or wiihoul
feet of the Mother. One gets confound- form. He is seen with luminous form.
ed by too much argumentation. In this He is further seen in the form of a man.
part of the country if you drink the To sec an avntdrn is the same thing ns
water from the surface of ponds, you seeing God. God Himself appears on
shall find it quite clear. If, however, earth as man from ago to age.
THE HINDU CONCEPTION OF THE MOTHERLAND

By Prof. Radhakumud Mookek.ji, M.A., P.ll.S., Pii.D.
Country Valued for Its Culture Alone among all the peoples of tin
The Hindu conception of the mother-

world, it is the Hindu who can claim
the credit of elevating patriotism into
country is more cultural than terri-
a religion. The spirit of patriotism in
torial. The spiritual enters more into
that conception than the material. One the West finds a typical utterance in
the following famous lines of Walter

may say that the Hindu’s country is
Scott
his culture and his culture his country,
:
“Breathes there the man, with soul

believing, as he docs, more in the
kingdom of the spirit than in that rest- so dead.
ing on matter, which is perishable and Who never to himself hath said,
!’’
earthy. This is my own native land
utter-
But the Hindu raises his patriotic
Its Deification in Sanskrit Texts A typical
ance to a much higherlevel.
iudu
Such a peculiar conception of the and most wide-spread utterance
India is the
country naturally passes on to that of dicing the mass-mind in
following :
the country as the giver of all good,
ultimately culminating in its deification.
:
1088 THE HINDU CONCEPTION OF THE MOTHERLAND 165
‘‘The mother and the mother-country This prayer of the Epic invoking the
are greater than Heaven itself.’’ But presence of the different rivers in the
this utterance which comes from later water is necessarily given in its local
Sanskrit literature owes its inspiration geographical setting, showing how the
to the Vedas, the eternal fountain-head geographical horizon of Epic India was
of Hindu thought through the ages. far more extensive than that of Rig-
For instance, the Prithivi-sukta of the Vcdic India which did not comprise the
Atharva-Veda contains the Hindu’s ear- country south of the Saraswati and
liest hymns to the mother-land, each Satadru (Sutlej).
of whose features receives its due share Manu and Puranas
of recognition for its contribution in the
The spirit of these early prayers to
making of the country : “The seas
the Mother-Goddess of the country
protecting the land, the fertilizing
receives even a fuller expression in later
rivers, hills and snows, forests and
Sanskrit literature. The Manusmriti
herbs, its agriculture, flora and fauna,
finally describes the country as created
and, lastly, its people of different
by the gods— I And then the
speech, of diverse customs according to
two most popular religious works, the
their regions, its roads, villages and
Vifihrm-purann and the Bhdgavat-
even assemblies (ytibh/i and samit?).”
pnmna give themselves more fully
The following prayer again is worth
to the development of the same theme.
(luoting :
The former frankly states that birth in

“Let the country make for us wide
the sacred Bharata-bhumi is earned by
room let the country be spread out
;
the spiritual merit of a thousand lives,
for \is, be prosperous for us;
as it leads to salvation, “that greater
“On wdiom our forefathers formerly
blessing of final liberation” which is
spread themselves and the inhabitants
not attained even by the gods. Accord-
of whose brown, black, red, all-formed,
ingly the gods themselves desire to leave
lixed soil, stand uiiharrassed, unsmitten
Heaven for pur])oscs of birth in Bharata-
and unwounded.”
varsha, with its promise of infinite good.
In a similar strain was uttered the
Similarly, the other Purana also extols
following Rig-Vedic prayer in the yet
the place of birth as the supreme factor
earlier, the earliest recorded times :
in man’s emancipation.
“O Ye Ganga, Yamuna, Saraswati,
Country extending with Culture
Satadru, and Parushni ! receive Yc my
prayers; O Ye Such a spiritual conception of the
Marutbridha, joined by
country cannot consistently confine it to
Asikiui, Vitasta and Arijikiya joined by
fixed and narrow geographical limits.
the Sushoma ! hear Ye my prayers.”
It is chiefly the country of the spirit,
Mahabhaeata open to expansion. It is measured by

This Rig-Vedic its cultural expanse. Accordingly, we
prayer culminated
with necessary find that the home of the Hindu had
geographical modifica-
tions in the following been growing in size through the ages
Epic prayer which
ranks as the national prayer of Hindu as reflected in the literary works of
India to this day different periods.
Extension of Original Hindu Homs

The Hindu’s original home is singled
$15 II out as (1) Brabmavarta, the holy laud

:
between the Saraswati and the Drishad- confined within Aryavarta for a long
vati (Manu II, 17). It soon extends time. And so Aryavarta and Hindu
and expands into a wider country civilization are treated for long as
called (2) Brahmarshi-desa, comprising synonymous terms in the Sanskrit
(a) Kurukshetra, (h) the country of the texts. Aryavarta is now distinguished
Matsyas, (c) Panchalas, and (d) Sura- as a cultural entityfrom the world of
senakas. Then, as Hindu civilization the non-Aryans lying beyond it. The
spreads farther, the country also follows distinction is sought to be emphasized
the which determines its
civilization
by an intense love of the country as
limits. Thus very soon the home, of the home of all that is best and high-
the Hindus evolves into a larger aggre-
est in humanity. Patriotism fondly
gate known as (3) Madhyadesa of which defines the country in romantic ways.
the limits arc defined to be the Hima- One definition singles out Aryavarta as
layas in the north, the Vindhyas in the
‘the land where the black antelope finds
south, Prayaga in the cast, and Vinasana
its natural habitat’, the black antelope
in the west (the region where the
being looked upon as the embodiment
Saraswati disappears in the sands). But
of beauty, innocence and energy. An-
the process of this evolution does not
other definition adds the growth of
stop here. Madhyadesa expands later
Kusa grass as the second requisite of
into what is called (4) Aryavarta
the holy land. A third frankly defines
defined as lying between those two
Aryavarta as Yajniya-desa and a
.mountains and extending as far as. the
fourth as Dharmadesa, i.c., the coun-
eastern and western oceans (Manu II,
try favouring the performance of sacri-
19, 2J, 22).
But in all these stages of the phy-
fices and practice of religion. A fifth
definition distinguishes Aryavarta as the

sical expansion of the country, the
land where life is regulated by the rules
cultural element in its conception is not
lost sight of, but is always insisted on of the four castes and the four dsrainns
and emphasized. Each as aids to self-realization or salvation.

of these stages
yields to the succeeding only in phy- Thus the Hindu’s holy land is marked
sical extent, in area, or size, but not by five features, viz., (1) the black
in cultural importance or spiritual antelope (2) theKusa grass (3) 7jajna
progress.As Sumanta reminds us dhanna and four castes and
(4) (5) the
“Brahmavarta is the holy land proper; dsrauias, The exact
. significance of
next to it is Rishi-desa (Brahmarshi-
(1) is not clear, but all texts are at one
desa); inferior to that is Madhyadesa; Yajiiavalkya, a hard-
in insisting on it.
and last is Aryavarta.”
headed law-giver, lends himself to the
The purity of the nucleus, the ideal
“That country is
romantic out burst :
country, is always singled out in all its ante-

fit for the religious life where the
process of the physical expansion of the adds
lope is black.” And another text
country. be an
that the black antelope must not
animal in
imported and acclimatized
of
Cultural Marks of the Country the holy land, but must be a growth
But the limits of the Hindu’s country its soil, from eternity. It is
native to it
inspiration
were always the limits of his culture. difficult to understand what
sight
Hindu civilization was arrested in its comes to religious life from the
cour^ by the Vindhyas and remained of the roaming black buck.
Countries Lacking those Marks of the maternal uncle or of father’s

ARE Condemned sister.
We also arrive at a corresponding

Statement of Brihaspati
(H)nception of the country that is out-
Brihaspati also characterizes the differ-
side the holy land and is called the land
ent regions and quarters on the basis of
of the non-Aryans. The conception is
manners and customs as stated below :
more cultural than territorial. Their
1. In the Diikshinatya (Deccan), the
lands are defined as those lacking the
members of the twice-born classes
five features of the holy land as enu-
(dvija) marry the daughter of their
merated above, and a list of the lands
maternal uncle. 2 In Madhyadesa,
.
is given in detail in the Dharnia-sutra

the people arc artisans, industrialists
of Bodhayana, the Vydaa-SDiriti, the
and given to eating beef (gavasinah).
Adi-pnrdna and the Skandcir-purdna,
3. In the East, the people eat fish.
4. In the North, brothers marry the
Division of Countries by Customs
widows of their brothers.
It is also interesting to note that, as
ii eon sequence of the cultural concep- Recognition of Local Customs in
tion of the country, countries are mark- Hindu Law
ed iji more for their
the Sanskrit texts
It will be seen from the above that
manners and customs than by their mere
there is a considerable diversity of cus-
geographical boundaries or physical fea-
toms and manners marking the different
tures. 'fhus there is a broad division
parts of India and presenting a wide
rteognized in the Dhunnasutrnfi between
range of tastes or ideas of culture and
Northern and Southern India on the
refinement; so much so, that certain
i of these manners and customs.
customs which are repugnant to the
Soiitli arc quite approved in the North
Noiitti Indian Customs according
and vicr venta. Yet this divergence of
TO Bodiiayana
cultural ideals did not prove any bar
Tiic customs peculiar to the North are growth and
to the of a catholicity
stated by Bodhayana to be the follow-
breadth of outlook making for the con-
ing 1 vrrta-vikraya (trade in wool
: ( )
ception of an extended country for the
connected with cattlc-rcaring and pas- Hindu, corresponding to every exten-
ture not recommended for a dvija);
sion of his civilization. Thus all these
( 2) aidhupdva (drinking of spirits);
regional differences in manners and cus-
(o) ubhaifutodadhhir-vyavahdra (trade toms were reconciled in a wider concep-
in animals possessing a double row of tion of the country, calling for appro-
tf'cth, i.c., trade in horses, asses and priate ])rinciples of law in which these
nmles); (4) dyudhiyaka (profession of
differences might find their place and
arms);
(5) samudrdyamim (sca- recognition.
^’oyages).
Opinion of Manu and other

South Indian Customs Law-givers
'i'hc customs peculiar to the South arc Therefore Manu has laid down the
stated to be ( 1 ) taking meals with wife
:
following comprehensive legal principle :
with those who are not initiated “The State or sovereign must ascertain
yrmita); ( 2) taking food
cooked the particular laws governing the kida
^rnjg
( 3^
it
, marrying the daughter (family), jdii (caste), regions (janapada)
: ;
and sreni (guilds) as principal factors in Examples from an Old Text

legislation.’^ It is interesting to note that an old
This position has been repeated by text preserves a list of such objection-
the other law-givers like Gautama, able manners and customs as given
Bodhayaiia, Apastamba and Vasishtha. below (1) Marrying maternal uncle’s
:
daughter, which is considered objection-

Views of Dev ala
able on the ground of ‘relationship of
Devala records a fuller statement
mother’ ; (2) Marrying the brother’s
“Every region has own devas (deities
its
widow ; (8) Marriage between persons
for popular worship), its own dvijas of the same Gotra (4) Marriage between
;
(twice-born classes), its own waters, its brother and sister, as seen in Persia;
—
peculiar soil its own aaucha (ideas of
(5) Usury as illustrated in lending one
purity), its own dharma and dchdra maiind of paddy in spring to be returned
(customs and manners). These vary
as two inaunds in autumn (involving
from village to village, city to city interest at the rate of 200% per annum)
and province to province, nay, even Transactions of mortgages whereby
(0)
with centres of Vedic learning. That
the creditor enters into the possession
which is established as the dharma of
of the mortgaged ])ropcrty when I ho
the locality should not be disturbed by principal lent is doubled in amount, or
the State.” even before it is doubled. This shows
Limitations to Autiiokity of that the ancient texts did not approve
Local Customs of money-lenders dispossessing the in-
debted agriculturists of the lands they

The scope that is thus given to local
cullivaled, as a means of redeeming the
manners and customs and regional laws
debt.
is no doubt in accord with sound
principles of legislation and jurisprud-
Respect for l,oc\h Customs Makes for
ence. It is the only method by which
A Wider Country and Its
differentcommunities can come together
and be welded into a national state. Socr\L Diversity
But this method has its limits. It is It was, however, this comprehensive
easy to make too much of local laws and principle of legislation, with its respect
customs. This was known to the for local customs and usages, which had
ancient law-givers who have, accord- paved the way for a continuous expan-
ingly, given their warnings in the sion of the Hindu’s mothcr-coiinlry,
matter. They will not allow local cus- through the ages, from its smallest
toms to take precedence over the clear- nucleus Brahmavarta, in cxteinling
in
est injunctions of the Sastras which arc circles, it embraced the whole of
until
independent of localities and give expres- India, and even countries outside its
sion to the established moral opinion of limits, making up a Greater India
the community. Thus Gautama states beyond the seas. Where the country is
that the laws obtaining in localities, more a cultural than a material ])osses-
communites, cannot have any of

castes or sion, it appeals less to the instinct
to-
force against the Vedas. In a word, the appropriation. It has a tendency
position is that such local laws, man- wards expansion, resulting in a lack of
ners and customs as offend against homogeneity in its social composition.
morality, conscience or justice cannot There is no narrowness, or a spirit
be upheld. exclusiveness, but more of disinterested
— ;
1988 THE HINDU CONCEPTION OF THE MOTHERLAND
sharing, more of community of life and and Surashtra ; Anga, Vanga and
enjoyment. India, thus early in her Kalinga; Kashmira, Huna, Ambashtha
history, attracted migrations, and be- and Sindh; Kirata, Sauvira, Chola and
came the home of many races, cults Pandya; Yadava and Kanchi {Bdrhas-
and cultures, co-existing in concord, patya Arthasdstra),
without seeking overlordship or mutual
extermination. She became the chosen Patriotism Expressed in Pilgrimage
liome of diversity and different social Indeed, in the heyday of Hinduism,
systems. Other national systems in the spacious times of the Gupta
foiuided on different principles exclude emperors, a fervent patriotism trans-
the possibility of such radical diver- formed into a profound religious senti-
sities. That is why India has ment found its own means of expression
been aptly called ‘the epitome of in its own way. It invented its appro-
the world’. It is a League of Nations priate symbols and ceremonies, its own
in miniature. The ])roblem of India is, mode of wôrshipping the country. It
indeed, the problem of the world. conceived of the system of pilgrimage
which is peculiar to Hinduism, and is a
The Country Widens into Whole most potent instrument of instruction
India Conceived in Different in geography by field-work. It edu-
Ways cates the Indian popular mind, or mass
With the passage of time and the consciousness, in the realization of what
gradual extension of Hindu civilization, constitutes the mother country through
the sacred lynd of the Hindu came to the religious necessity imposed on the
eoinprchcnd the whole of India or people to visit its different parts for the
Hharatavarsha. The country followed sacred places and shrines placed in
the movement of culture, just as ‘trade them. The country as an abstraction
follows the flag^ in Western civilization. is thus transformed into a vivid and
The whole of Bharatavarsha ‘from visible reality, an ideal is realized in
Badarika to Setu, Dwaraka to Piirushot- terms of blood.The romance of patriot-
lama (Puri)’ came to be defined as the ism has fondly woven a net-work of
land of (1) seven ‘great’ mountains holy spots covtTing the whole country,
Raivataka, Vindhya, Saliva, Kumara, so that all parts of it are equally sacred
Malaya, Sri-Parvata and Pariyatra and the c(|iial concern of religious devo-
("2) seven ‘great’ rivers —
Ganga, Saras- tees. Thus the number of places of
vvati, Kalindi, Kaveri, Godavari, pilgrimage in India is legion. It only
Tamraparni and Ghritamala (Narmada shows the waking of a religious imagina-
inul Sindhu in other texts)
(8) seven ;
tion in its attempt at visualizing and
‘sacred’ cities — Ayodhya, Mathura, worshipping the physical form of the
Maya (Hardwar), Kasi, Kanchi, Avanti mother Goddess. This religious imagi-
and Dvaravati (Dwaraka)
(4) eighteen ;
nation of the nation has, indeed, im-
great’ countries (tuahdvhhayah ) pressed in its service every spot of
northern Lata, eastern has
Lata, Kasi, beauty in the vast country, w'hich it
f iuichala.
Kckaya, Srinjaya, Matsya, at once declared as holy and has endow-
‘igadha, Malava, Sakunta (unknown), ed with a temple, shrine, or some reli-
Kosala, Avanti, Saihya, Vidarbha, gious symbol like a piece of hallowed
neha, Kuru,
Kamboja and Dasarna; stone, or even a tree. Here is patriot-
•
) (*ightecn ‘minor’ countries (wpo^ ism run riot ! It finds its food even in
^^*.s/iaâh)-~Aratta and Bahlika; Saka the natural beauties of the country.
Hence the Hindu’s pilgrimage is to the of a necessary geographical knowledge

eternal snows of the Himalayas, the of the country.
depths of forests, the palm-clad sea- Besides these general places of
shores, the hidden sources of rivers, or pilgrimage, there are special ones
their mouths and confluences. His fixed for different sects. Thus the
treatment of natural beauty is also uni- chief sacred places for a Saiva are
que. His love of nature is a religious eight : Avimuktaka (Benares), Ganga-
emotion. A place of natural beauty in dvara, Siva-kshetra, Rama-yamuna ( ?),
the West is associated with holiday- Siva-saraswati, Mavya, Saradula, Gaja-

making, pleasure trips, picnics, hotels, kshetras. Those for a Vaishnava are
and cinemas. In India, it is marked the following eight : Badarika, Sala-
by temples and pilgrims, hermitages grama (on the Gandak), Purushottama
and ascetics, so as to lead the mind (Puri), Dvaraka, Bilvachala, Aiianta,
from Nature up to Nature’s God. The Simha, Sriranga. The eight sacred
beauty of Nature in the one case is a places for a Sakta are : Ogghina
stimulus to objectivity, to outgoing (Ujjain), Jala, Puma, Kama, Kolia,
activities. In the other case, it is an Sri-saila, Kanchi, Mahendra (Udrhas-
incentive to subjectivity, meditation patya Arthasustrii), Lists of such holy
and renunciation. places arc differently given in other
texts. One text mentions the Saiva
Holy Places General and for Sects
centres as the following : Somanatha
The various sects of Hinduism arc at
(in Kathiawad), Sri-saila (Paini hills
one in thus multiplying places of pil-
near Madura) for worshi]) of Mallik-
grimage in the country as a mode of
arjjuna,Mahakala at Ujjayini, Oinkara
worshipping it. Each sect has its own
at Amaresvara (Mahisniati), Kcdar
list of the places of pilgrimage, which
(Himalayas), Bhimasankara (at Dakini
its devotee should visit as a means of
?), Visvesa (at Benares), Tryainbaka
salvation. Sankara placed his principal
(on Gautami Godavari), Baidyanath
holy places at the far extreme points of
(also called Chitabliumi), Nagesa (at
India so as to cover between them its
entire territory. These arc Sringeri-
Dvaraka),Ramesa (at Setubandha),
and Ghumesa (at Sivalaya ?). Simi-
matha in the south, Saradti-matha in
Dvaraka), Govardhana-
larly, there is another text giving a long
the west (at
list of places dedicated to Vishrm,
matha in the east (at Puri), and Jyoshi-
matha in the north (at Badri-kedar). covi-ring the whole country from Badri
Similarly, there are singled out four in the north through Ayodhya and
sacred places like Sveta-ganga, Dlianus- Mathura to Dvaraka, .lagannath and
tirtha, Gomati-kunda and Tapta-kunda, Sri Ranga. And as regards the Sakta
and four sacred tanks (sarovara), Vindu, the story of Sati tells how 52 pitha-
Pampa, Narayana and Manasa, in the sthihias arose at the places where fell
east, south, west and north respectively. the 52 fragments of Her smitten body,
The principle places like Kalighat, Jvalamukhi, or
of fixing these is the
same : to lead the masses out of their Benares (with Annapurna’s temple).
homes, their villages and provinces on List of such holy places are best given
all-India tours of pilgrimage, so that in the Vanaparva of the Mahahhaniia>
they may know their country in all its Bhisma-parva (IV. 817-318), Vhhnn-
parts and peoples. A spirit of national- purCma (II. 8), Garuda-purdna (ch. Cb)
ism will naturally spring from this root and the like.
:
Pilgrimage Inculcates Love of sects and castes prefer in common for

Country in the Masses death and funeral ceremonies (srdddha)
A comparative consideration of the is thus given in the Vishnn-smriti
various lists of tirthas in different texts (1) Pushkara, (2) Gaya, (3) Akshaya-
will show how fondly the Indian mind vata, (4) Amara-kantaka (Vindhya),
clings to the mother-country and con- (5)Varaha hill (Sambalpur), (0) Banks
every inch of its territory as of the Narmada, (7) of the Yamuna,
siders
sacred soil. It worships the Virat-dcha, and (S) of the Ganga, (9) Kusavarta
body which (at the source of Godavari), (10) Bin-
the great of the country of
every part it holds to be holy. As a duka (Deccan), (11) Nila-parvata, (12)
consequence, the Hindu has no holy Kanakhala, (13) Kubjamra (Orissa),
place outside India, like a far off, (14) Bhrigu-tunga (Himalaya), (15)
ralcstiiie or Mecca or Medina. As has Kedara (Himalaya), (10) Mahalaya

synony- mountain, (17) Nadaiitika River, (18)
been explained, his culture is
mous with his country. Sugadha River, (10) Sakambhari (Sam-

The later texts locating the holy bhar in Rajaputana), (20) Sacred places
places on a generous scale all over India

on the Phalgu, (21) Mahaganga (Alak-
ananda), (22) Trihalikagrama (Sala-
indicate how far they have travelled
from the early days of Vedic civilization
grama), (28) Kumaradhara (a lake in
Kashmir), (24) Prabhasa, (25) Banks
when the country or the holy land was
Now the coun- of the Saraswati, (26) Ilardwar, (27)
confined to Aryavarta.
try embraces the whole of India, as Prayaga, Mouth of Gaiiga,
(2S) (29)
its civilization has penetrated into all

Naimisaranya and (30) Benares.
its parts. Under the peculiar religious system,
A final expression of this evolution the Southerner will feel as much long-
of the idea of the mother-country is ing for Bciiarcs as a Northerner for
embodied in certain texts prescribing Setu-bandha (Rameswaram), and both
the places where one should seek his will have a common longing for
last resting-place to lay his bones, or Dvaraka and .lagannath. North and
have his funeral ceremonies performed. South East and West meet in the
These places are, accordingly, to be con- embrace of a religious life that tran-
sidered as the most sacred of places by scends the narrow boundaries of place,
all Hindus in common, irrespective of sect, caste or creed. It is in this way
provincial or religious differences, of that Hinduism has always fostered a
sect or creed. In the contemplation of sense of an all-India patriotism or
death they must sink these differences nationalism by strengthening its founda-
and realize the unity of their common tions in a lively sense of the mother-
mother-land. Death completes what country which can grasp the whole of
We leaves incomplete. it as a unit despite the vastness of its
A list of places which Hindus of all size and its continental variety.
THE DOGMA OF FINALITY
By Dr. M. H. Syed, M.A., Pii. D., D. Litt.
While immense
fully recognising the giving fresh impetus to our lagging
amount good that some of the world
of spirits and lifting us up from the mire
religions have done to the moral ad- of delusion, at least for the time being.
vancement of humanity, one cannot As they stand on a very high pedestal
altogether blink at the fact that by im- of spirituality and speak from a grand
posing hard and fast rules and dogmatiz- moral height, they cannot possibly, in
ing in so many other ways they have the nature of things, bring themselves
narrowed down the human outlook on to the level of every type of humanity
life and instead of broadening the human which is so very complex, heterogene-
mind and freeing it from the thraldom ous and multifarious. So they speak in
of conventional thoughts and customs, a geiUTal way dwelling on the common
they have not failed to choke and stifle and eternal verities of life, specially
human intelligence to a certain extent. emphasizing such points as need eradi-

Religious teachers who appeared on cation or deepening. Later on, their
the scene of the world from time to time enthusiastic disciples and blind followers,
with a view to reform and elevate the in their religious zeal, put astounding
erring and suffering human beings of a interpretations on their sayings and
particular period, did not, for obvious teachings that savour of nothing short of
reasons, legislate, so to say, for all time dogmatism and finality which pcrhaj)s
to come and for all types and grades of they n(jver meant.
humanity that is being evolved to a The spirit of exclusiveness and the
higher and much loftier destiny than claim of uni(|ucness of one's own reveal-
what it was or is to-day. They would ed books are introduced with no liUlo
have forgotten their claim to deep fervour into the various faiths in the
spiritual insight and clear-sighted vision course of time. That is why at the pre-
if they had done so. sent age the leading divines of various
Their chief mission in life or the real religions lay claim to the exclusive
object of their advent on earth in the possession of truth and assert in no un-
midst of degraded human beings of an certain terms that all that their j)arti-
age was not to leave a code of law that cular faith contains and teaches is the
might hold good for all times and all whole truth and nothing but the truth.
types of men to come till eternity, but, Salvation through their faith alone
to quote the precious words of the Bless- possible. One must unreservedly adhere
ed Lord Sri Krishna, ‘*for the protection to every tenet of their faith before one
of the good, for the destruction of evil- can attain one’s salvation. To doubt
doers, and for the sake of firmly esta- the veracity or question the validity
blishing righteousness,’^ That is why of any statement is an abomination of
they are born from *age to age’. Out of a high order.

pure campassion for us who tread the Some religions claim that their pro-
path of unrighteousness and take delight phets and saviours were the last of the
in evil doing, they come in response to line and their revealed books the most
recurring spiritual need of humanity, perfect and comprehensive ones that
1988 THE DOGMA OF FINALITY 173
need no addition or alteration^ whose fathomless and truly unimaginable glory

teachings will hold good and suffice for and magnificence, every thing and every
the people of every type and descrip- being without an exception, must be
tion for all time to come. Nothing relative and must need fresher and newer
foiild be farther from fact and truth. ideals of life and truth to suit his grow-
It requires no argument to prove that ing moral and spiritual stature. We

liurnanity is not yet perfect. It is slowly have to go forward and not backward.
aiul gradually evolving. In one age or The Spirit, the Self, the Supreme Being,
ill one race people develop one special has yet higher and ever and
loftier glory
characteristic, in an another, another. more fascinating beauty to reveal to us.
If the history of the world shows any- He is so illimitable that no religion how-
thing conelusively and demonstrates ever perfect (only relatively) can express
anything unmistakably, it is this fact His infinite perfection. Thus every
that, at every period of a world-crisis, a religion, truly speaking, speaks only one
highly developed spiritual teacher comes word of God the almighty.
letter of the
forward to take humanity a step Divine knowledge and wisdom is so

forward. deep and fathomless that it connot be
Human nature does remain for a long eonlined to one set of revealed books
time same but is not completely
the alone. Not only through the religious
wooden and stationary. It is subjeet scriptures of the w'orld but
through
to the law of growth and develop- science, philosophy, art and literature
ment. Mentally, morally and spiritually also the beauty and sublimity of a por-
humanity is not where it was a million tion of the same Reality arc being
of years ago. The world was not created revealed to us day after day in ever
only a few thousand years from now. newer and tiiier expressions and forms.
It has been in existence for years, and Racon says, ‘‘Knowledge is not a couch
will continue to exist for an unknown for the curious spirit, nor a terrace for
rium])er of years hence. the wamlering, nor a tower of state for
Thus in this changing, growing and the proud mind, nor a vantage ground
evolving world every thing has to be and for the haughty nor a shop for profit
is, as a matter of fact, adjusted and and sale, but a store-house for the glory
readjusted from time to lime to suit the of God and the endowment
mankind.” of
exigency of the age. An adult cannot There are some and philoso-
scientists
be fed on baby’s food. phers ill the modern lime who, also, in
Unless we become ‘perfect as our some form or other, worship the idol of
heavenly Father is’, reach the Absolute finality and say that their line of thought
and become one with It, every aspect or discovery is probably the last word
of our life, from cradle to the grave, ou the subject. Some
them appear of
from one life to many lives yet to come, to me as dogmatic, intolerant and
>îllcontinue to be relative ; mental, narrow'-minded as the followers of some
ôral and spiritual ideals meant to faiths. Luckily the number of such
evolve, guide and votaries of science and philosophy, is
inspire us, must
necessarily be relative very much reduced and some of them
and therefore free
from the devitalizing
force of finality, have begun to feel that they alone are
believe in finality is to come to an not the exclusive explorers of the range
of our evolution. In this universe of human knowledge, nor their method is
^nch manifests only a tiny fraction of some
infallible. Not long ago of the
IS
înfinite, poob-poob the
limitless, inexhaustible, Western tbinkers used to
very idea of spirit and used to assert fairly well. Of all people, scientists and
that beyond reason there was no possi- philosophers should be the very last .to
bility of the existence of any such thing believe in the finality of anything, when
as intuition. But the philosophical they have abundant proof that evolu-
speculations of eminent thinkers like tion is the law of our being and that
Bradley, Bergson and Sir Oliver Lodge, whatever was considered beyond the
have given the lie to these reckless region of possibility a century ago and
assumptions and assertions. A truly was altogether unknown to our forbears,
broadminded and deep thinker, who is isnow a matter of common knowledge.
alive to the present limitations of human Would it be, therefore, inconsistent to
knowledge and who does not ignore its suppose that in the course of time things
endless depth, possibilities and limitless we are puzzling over might come within
boundary, surely would say things with the purview of our knowledge?
caution and reservation and would not
Sir Radhakrishnan, in one of his latest
arrogate to his line of thought the
utterances in Nagpur, says, “Relativity
exclusive merit of supremacy.
is not confined to science; it has invaded
Once Herbert Spencer remarked, “It
is easy to assert and hard to prove,”
every other region. We have a com-
plete distrust of all finalities, of all
and so it is. What right has a student
absolutisms, and every one
comes
of physical science to assert that his
forward and tells us, ‘Here we have a
methods and results are superior to those
of a philosopher or a devotee of spiritual
final ready-made revelation.’ We tell
knowledge ? He should make ample him there is no such thing like that.”
allowance for the fact that he is discover- When once the process of growth and
ing only a fringe of human knowledge evolution in every thing is acknowledged

and that he has absolutely no right, in to be a general law of our life, we can-
the absence of any direct experience, to not reasonably stop at any conclusion
say one way or the other against any and say it is final. In the moving,
system of thought that is being pursued changing and evolving world nothing is
contrary to his own. One has no right or can possibly be regarded as final.
to pass verdict against any rival system It is time that we should get over this
of thought unless and until one knows it error of our thought.
UNION OF SIVA AND SAKTI AS INTERPRETED

BY NATHA- YOGIS
By Prof. Aksiiaya Kumar Banerjea. M.A.
In the authoritative treatises of the fection is known as avadhuta. The

Ndtha-yogi sampraddya^ which was term avadhuta means a person, who
organised by the illustrious religious rises above all the vikdras or transfor-
teacher Gorakhnath and developed by mations of prakiitiy who is absolutely
his followers, but which traces its origin untouched by all impurities, all limita-
and continuity from the earliest times, tions, all changes, all bondages
and
become a
a yogi who has established himself per- sufferings. He is said to
the
manently in the highest state of per- Nfttha (Lord) in the true sense of
1988 SIVA AND SAKTI AS INTERPRETED BY NATHA-YOGIS 175
term) inasmuch as he attains perfect vity of good and evil, the ideal and the
—
mastery over prakriti , absolute control actual, and movement from the one to
over his thoughts, feelings and desires, the other. Siva implies perfect rest,
over his mind, senses and
intellect, calmness and silence, while Sakti implies
body, as well as over time and space, action, agitation and self-uttering. Siva
inertia and gravity, the laws of nature is eternally static, and Sakti is eternally
and the characters of the physical dynamic. So far as our logical cons-
elements. In his bodily life he is des- ciousness goes, the two concepts are
cribed as taking hhoga or enjoyment in opposed to each other, it is in contra- —
one hand and tydga or renunciation in distinction from the one that the other
the other, and as living and moving in is understood.

this world without being in the least In what we regard as the normal
by bhoga and tydga.
affected Every states of our existence, our conscious-
word he speaks becomes Veda or self- ness passes from unity to multiplicity
revelation of truth, every spot he steps and from multiplicity to unity, from
in becomes a tirtha or holy place, every changelessness to change and from
glance of his eyes brings out the message change to changclcssness, from rest to
of kaivnlya or transcendental absolute activity and from activity to rest, from
eorisciousness. He is above all disiinc- the static condition to the dynamic
Lions of caste, creed and sex, above the condition and from the dynamic to the
limitations of nationality and com- static. It cannot think of perfect unity
inunily. without discarding multiplicity nor can
The internal nature of such an it think of multiplicity without veiling
tivadh}iin is described as the perfect unity. It cannot conceive of the abso-
union of Siva and Sakti. He is said to lutely changeless Being without driving
attain a plane of consciousness in which out the idea of change from the mind,
Siva and Sakti are realized as identical nor can it conceive of phenomena and
with and in eternal embrace with each changes and relations without removing
other. The conceptions of Siva and the nolioii of the changeless Being to
Sakti exhaust the entire universe of tile background. Thus if the idea of
actualand possible thought, and they Siva gets hold of the consciousness, the
appear to be mutually exclusive. Siva idea of Sakti cannot be prominently
is conceived as the Principle of absolute present before it ;
on the other hand so
unity, and Sakti as the Principle of long as the idea of Sakti is predominant
multiplicity. Siva is regarded as the in the consciousness, the idea of Siva
eternally changeless Being,
above time is veiled. Siva and Sakti cannot reveal
and space, and Sakti as the eternally themselves fully in their perfect charac-
moving and acting Power, manifesting ters to the normal consciousness of any
Herself in time and space. Siva implies individual. The experience of absolute
pure, diffcrenccless, unmodilied cons- unity with countless multiplicity, of
ciousness, which identical with pure
is absolute cliangclcssncss with beginning-
Being or Existence,
and Sakti implies less and endless changes, of perfect rest
phenomenal consciousness, intellectual, — with constant action, of pure difference-
emotional and volitional
processes. Siva less self-luminous consciousness with
implies Absolute
Good, above the dis- varieties of knowledge and emotion and
tinctions of
good and evil, ought and good with the
will, of eternally realized
®nght not, the ideal and the actual, distinctions of good and evil, ought and
^ le Sakti is manifested in the relati- ought not, docs not appear to be pos-
sible to the human mind as we know to the highest state of trance (samddhi)
it to be constituted. through the practice of deep medita-
In our mundane existence we are in tion,he realizes absolute unity, change-
the domain of Sakti. Every man ex- lessness, differencelessness, calmness and
periences himself as one of the innumer- rest in his consciousness. His conscious-
able individuals in this bewilderingly ness then becomes, or more properly,
diversified world. He experiences con- is realized as one without a second,
stant changes and activities round about without any process or activity, with-
himself as well as within himself. He out any change or modification, without
is constantly moved by diverse kinds of any differentiation or multiplication. It
feelings and desires, passions and incli- is no longer an individual consciousness,
nations, ideals and aspirations. He related to other consciousnesses and

meets with divergences of interests,
other objects. It is experienced as the
leading to mutual rivalries and conflicts, one universal absolute consciousness
struggles for self-preservation and self-
with Pure Being.
identical In it the
development, survival of the fittest and ideals of Good, Beauty and Truth arc
destruction of the unfit. He experi-
absolutely identified. These are merged
ences a vast world, boundless in time
in the differenecless attributcless nature
and space, consisting of multiplicity of
of Pure Bcing-consciousness. This con-
forces and objects, which affect him in
sciousness is realized as Siva Himself,
various ways. All these are the expres-
otherwise called Brahman or Param-
sions of Sakti. In the midst of these,
atnian or the Absolute. Thus when
every man feels himself under bondage
Siva in His perfect nature occupies the
and limitation, suffers sorrows and
entire consciousness of the individual,
troubles and moved by an inner
is crav-
or rather, w^hen the consciousness
ing for emancipation. The very con-
realizes itself as Siva, Sakti is found to
sciousness ofbondage and limitation and
be altogether absent she has vanished
imperfection becomes painful. In order ;
to get rid of this painful state of exist-

in the same way as an illusion vanishes
at the appearance of Truth.
ence, a man seeks for perfect unity,
changelessness, differencelessiiess, calm- When the consciousness attains this
ness and rest. The dynamic stale of state of changeless, differenecless, attri-
consciousness being experienced as full buteless, self-luminous, absolute unity,
of miseries, a perfectly static state of a man gets rid of all senses of limita-
consciousness is thought of as highly tions and imperfections, all feelings of
desirable and as the only refuge bondages and sufferings; he feels that
for
peace. he has nothing else to know, nothing
Proceeding in this line of thought and else to gain, nothing else to do, nothnig
undergoing a systematic course of spiri- else to enjoy. He realizes that this
tual discipline conducive to the realiza- perfectly static state of consciousness
tion of this ideal, a man ascends to is the end of the journey of his mun-
higher and higher planes of unity, dane life, which might have passed
changelessness, differcncelessness, calm- through numerous births and deaths.

ness and rest. The higher he rises, the Thus so long as the consciousness is
more indifferent he
becomes to multi- within the domain of Sakti, it suffers
plicity, changes, actions and relations, from bondage and imperfection and
and these become more and more un- misery, and when it ascends to and
real to him. when he Siva,
Ultimately rises establishes itself in the plane of
—
it attains perfect peace, perfect bliss, assert Himself, He appears as the Des-
absolute liberation. troyer of Sakti, the Destroyer of the
Some religious sects, taking their world of multiplicity and change. Siva
stand on this trance-experience of the and Sakti cannot be realized as equally
absolutely static, differenceless, non- true, they cannot embrace each other
(iiialistic state of consciousness and in the highest plane of consciousness,
the absolute emancipation from bondage in the plane of Truth.
and limitation and sorrow at this state, Logically also, it is held, the concepts
recognize this experience as the perfect of Sivaand Sakti, as explained before,
criterion of Absolute Truth and conceive are opposed to each other and they
Ibis changeless, diffcrcneclcss, non-dualis- cannot he equally real. Further, as
tie Being-consciousness or Siva as the the diversilicd manifestations of Sakti
Absolute Reality. Accordingly they are and substantially non-
essentially
regard Sakti and Her rliversified self- different from Sakti, so Sakti also is
manifestations as unreal or illusory. essentially and substantially non-differ-
Sakti exhibits Herself as real only so ent from Siva. It is Siva, who really
long as the true nature of the Absolute exists by, in and for Himself, and who
Reality is not revealed in consciousness. appears to manifest Himself through

Tut this dancing Sakti, who appears Sakti in diverse names and forms. The
to be creating and sustaining and des- differences among the phenomenal reali-
troying the multiplicity of the world, is ties lie only in names and forms, and
in truth nothing but a shadowy illusory not in substance. If these unsubstantial

a])pearjuicc on the subslratum of Siva, names and forms are eliminated, nothing
who alone is absolutely real. As soon but Siva remains. These diversified
as the true character of Siva reveals manifestations, these names and forms,
itself to the consciousness, the cosmic cannot be realities of the same order as
cianee of Sakti immediately disa])pcars Siva. Thus the only
relation, which
once for all. This disapiiearancc of can be rationally regarded as subsisting
Sakti from the scene of consciousness between Siva and the world of multi-
at the appearance of Siva can be plicity, is that between reality and
aeeounted for only by regarding Her apj)carance, substratum and illusion.
as unreal and illusory. Hence so long Hence when Siva, the Reality or Sub-
as Sakti plays Her part in the conscious- stratum, shines in His true self-lumi-
ness of a man, he is to he regarded as nous character, the multiplicity, which
suffering from an illusion or seeing a is mere appearance or illusion, cannot
vision in dream, as it were ; and the at the same time exist as real, and
origin of this illusion must be his aceorilingly Sakti can have no place by
ignorance of the true nature of the Ills side.
Heality. When this ignorance is got Aeeorilirig to this school of thought,
of, Sakti no longel* exists. Sakti, the highest ideal of spiritual life is to
so long as realize that Siva alone and Sakti
illusory appearance coii- is real
iiTiucs, seems to put a that the differenceless, change-
veil upon the is false,
true character One
of Siva and to perform less, self-existent, self-luminous is
the operations of apparently cutting the Absolute Reality, and the plurality
Him to pieces and showing Him as of experiencing suVijects and experienced
diverse realities. When as- the result objects is only an illusory appearance.
^ the spiritual
discipline of the human When this highest truth is realized, the
consciousness, Siva
finds opportunity to saint becomes natura)J.yîujy|[ênt to
all worldly affairs, and these cannot this view, the prdrahdha kanna^ with its
produce any disturbance in his con- fruits, yiz., the body, the mind, the
sciousness. It is to be expected that variety of experiences, etc., though
after this realization the consciousness illusory and born of Ignorance, is not
of the saint, having been once freed destroyed by or does not vanish in the
from the experience of the illusory presence of true Knowledge. That is to
changes and diversities and established say. Ignorance goes on producing illu-
in its real Siva-hood, should no more sory appearances on the substratum of
fall a victim to the illusion and should the Absolute Reality at least in some
not again come down within the illusory respects, even though the Reality is
dominion of Sakti. But it is actually shining in its true character by its own
found that even after this self-real izii- self-luminosity. This seems to involve
tion life, mind, senses and body are a palpable self-contradiction. True
retained; these are apparently affected Knowledge and illusion cannot be con-
by the variety of subjective and objec- cieved as co-existent. Hence cither it
tive experiences ;
the forces of the world should be confessed that so long as the
of rndyd operate on them and produce bodily existence with its experiences
hunger and strength and weak-
thirst, continues, perfect truth-realizalion is
ness, disease and cure, pleasure and not possible, or the bodily existence
pain, and so on. How can illusion con- with its concomitants should not be
tinue even after the reality is directly regarded as illusory and born of pure
experienced ? Ignorance. If the former alternative be
This is explained by an appeal to the accepted, then truth-realization becomes
theory of prdrnhdha, which implies that altogether impossible, because in the tlis-
the illusory karma (action), as the result cnibodied state the practice of contein
of which the illusory appearance of this plat ion, meditation and trance is not
body with life, mind and senses wâs possible,and no new realization, otlnr
produced or which may be said to have than what has been attained in the
been solidified into this bodily existence, bodily state, can be supposed to be
continues to run its course even after attainable. In the absence of the
the realization of the Absolute Reality spiritual practices, perfect truth-realiza-
and to bear its illusory fruits, such as tion cannot be regarded as the natural
the diversities of experiences, pleasure result of the exhaustion prd rah dh a iu\d
and pain, etc. When this prdrahdha the end of the present bodily life. It is
karma exhausts itself through bhoifa also not quite reasonable to hold thal.
(enjoyment and suffering), the course of the Absolute Truth is realized in this
bodily existence comes to its natural bodily life only in the state of trance,
end, and there is no more the possibility when there no experience of the body,
is
of the production of any further illusion. the individuality and the diversity, but
Having thus attained perfect freedom that the illusion reappears when the
from the illusory connection with the trance-state is gone and there is descent
illusory body, the individual conscious- of the consciousness to the lower planes.
ness gets rid of its apparent individual- Why should there be any fall from the
ity and the concomitant experiences of trance-state and descent into the illusion,
plurality, and fully realizes its identity after the Truth is perfectly realized?
with or non-difference from Siva or If truth-realization can be followed
by
Brahman. ignorance in this life, it should have the
Now it is obvious that according to possibility of being followed by ignor-
—
ance in all cases and mukti cannot be emancipation from Sakti, but complete
expected to be permanent. mastery over Her through self-identi-
Moreover, if the experience of the fication with Siva. They assert that
changeless, differencelcss unity be a the apparent antagonism between Siva
special form of experience attainable and Sakti —between unity and multi-
only in the trance-state, whereas in the plicity, changclcssness and change,
other states of consciousness diversities whole and part, rest and action, pure
arc experienced within and without, consciousness and the conscious states
then consciousness should be reasonably and processes-' is no doubt true in the
concieved as really admitting of changes lower planes of experience and thought,

of states, and no rational ground would so long as the individual consciousness
l)c found for holding that the experience is under the limitations of time and
of one particular state gives true Know- space and is under the necessity of
ledge of the Absolute Reality and the viewing and its experiences in
itself
experiences of other states arc illusions. terms of temporal and spatial relations.
True Knowledge directly attained ought Sakti, though standing and playing her
to drive out illusion once for all and role on the breast of Siva, though
it should not be the special property of existing and moving eternally as the
consciousness in any particular state, inseparable consort of Siva, though
allowing ignorance and illusion to vitiate having no existence apart from and
it in all other states. Further, if this independent of Siva, acts in these
trancc-expcrience cannot destroy the planes of our consciousness as a veil
illusory fruits of the illusory prarabdha, upon the true eharaeler of Siva and
what is tlie guarantee that it destroys thereby ])uts a veil upon Her own true
the possibility of the fructification of nature as well. A complete cxpcTiencc
sdnehita (stored-up) and kriyafadna and even thought about Reality is then
(current) kanna? unavailable. In the highest spiritual
These and such other difficulties arise, plane, the consciousness transcends
if and Her transformations into
Sakti the limitations of time and space, the
multiplicity be regarded as illusory and veil upon its view disappears, and it
false, if the reality of Sakti be regarded experiences the complete nature of

as ultimately incompatible with the Reality in Its true character.
reality of Siva. Philosophically also, if When this yodaja drishti (vision
the Absolute Reality be conceived as a born of yoiui) is attained, no incom-
perfectly static non-dual Being, it be- patibility between the perfect self-
comes difficult to account for the illusory shining of Siva and the phenomenal
a])pearance of the Dynamic Power manifestation of Sakti is experienced.
Sakti —and Her creative and destructive Siva and Sakti are experienced as eter-
activities. The upholders of this con- nally wedded to each other, both shin-
ception also try to explain Sakti and ing together, each illuminating, and not
Her operations and the cosmic Ignorance veiling or distorting, the true character
at their root as
Inexplicable in terms of of the other. They are realized as the
Being or Non-Being
or Becoming. static and the dynamic aspects of the
Ihe Siddhfiiryogis
of Gorakhnath’s same non-dual self-luminous Absolute
school, however, do not regard Sakti Reality, and as such are not only
as altogether Ulusory and born
of inalienable from, but also non-different
Ignorance, and the ultimate ideal of from, each other. It is realized that
their
apdtkual oukum is not ifnity, thot ohaiigeless Being is the^
180 PIIABUDDHA BHARATA April
multiplicity is the self-manifestation of of and non-different from unity, change-

unity, that Changeless Being is the self Icssncssand rest. The static and the
of change and action, and changes and dynamic aspects of Reality are experi-
activities are the expression of change- enced as one undivided Whole.
less Being, that self-luminosity is the Thus Siva and Sakti in eternal
soul of the states and processes of con- union represent, according to this
sciousness and the latter are the special view, the nature of the Absolute
forms in which the former exhibits it- Reality. This is the ultimate nature of
self. So long as Siva does not reveal Brahman nr Puramatmaii or Bhagavan.
Himself in His true transcendent The 7/og/ realizes this Truth and is
character to the consciousness of the identified with It at the stage of
individual, it is the play of His own the highest perfection of his yoâ-
Sakti that veils this character and ex- sddhand. lie then becomes avadiiiii<i
hibits Him as a system of diversities, or Sri Natha. This view is distin-
and these diverse manifestations of guished from Absolute Non-Dualism

Siva through His Sakti appear as (
Visitddlia-advnita-vddn)^ inasmueh
separate realities to that individual as Sakli is not here regarded as
consciousness, which also is one of these false nr illusory and as not ulti-
manifestations. It is in accordance mately pertaining to the true nature

with the law of the self-determined of Brahman or Siva, and Siva or
nature of the Sakti of Siva tliat among Brahman, i.e., the Absolute Reality, is
these manifestations the rational connot regarded as an altogether differ-
sciousness of man gradually evolves out eneeless, attributeless, manifestation less,

the lower forms of consciousness, the enjoymentless existence. It is also
higher forms of psycho-physical orga- distinguished from Dualism (l)vailn-
nism are developed out of the lower iwda), inasmueh as it does not regard
forms, and so on. It is in accordance Sakti as distinet from, though related
with the same law that the human con- to and under the control of, Siva. It
sciousness rises and higher

to higher is distinguishable from Qualified Non-
planes of experience and thought Dualism (Visishtn-advaita-i'uda) as
through appropriate discipline and cul- well, because it docs not hold that
ture and ultimately ascends to the Sakli is in reality different from Siva,
highest plane through the systematic though eternally and inseparably per-
practice of yoâ (in which karma, taining to Siva as His attribute or
jndna and hhakti are synthesized, embodiment. The yofiis accordingly
harmonized and fulfilled). In this proclaim that the Absolute Truth, as
highest plane Sakti with Her diversi- realized at the highest stage of spiritual
fied manifestations does not vanish or experience, is above Dualism and Non-
prove to be illusory, but She no longer dualism and other ‘isms’, that It is
all
veils the transcendent, self-luminous, incapable of being adequately expressed
non-dual character of Siva and no or understcK)d in terms of any of tlicsc
longer makes the diversities appear as metaphysical theories and convincingly
separate The entire nature
realities. established of Formal
by the methods
of Sakti with all Her manifestations is Logic. All these theories assume in the
then experienced as illumined by the very beginning the distinction and the
self-luminosity of Her self and Lord, antagonism as well as the relation be-
Siva, — all plurality, changes and ac- tween substance and attribute, cause
tions are eêrienoed as the expressions and effect, unity and diversity, rest
;
THE AGE OF WOMAN 181
and action, changelessness and change, able. The Siddha-yogis take their stand
i.e., between Siva and Sakti, on on the supra-spatial and supra-temporal
the basis of normal, mental and sensuous experience of the super-sensuous and
experience. Then they move upward supermental plane and assert that in
to bring about a logical reconciliation of
that plane of experience such logical
and related concepts in the
these distinct
difficulties do not arise at all. All the
plane of the Absolute Truth. But the
problems arising from reflection upon
supersensuous and supermental spiritual
the experiences of the lower planes
experience of this plane can never be
arc most satisfactorily solved by the
adequately explained in terms of the
actual experience of the highest spiri-
logical categories of the sensuous and
mental planes. Hence every religio-
tual plane. The yogis who become in
metaphysical view is found to be this life fully established in this plane
challengedand refuted by other views, of experience are known as avadhutas
and no view becomes logically unassail- or Nathas in the true sense.
THE AGE OF WOMAN

By Prof. E. P. Horrwitz
All things but their

pass away, bliss and unconcern ours is the stre-
;
essence is and the spiritual

everlasting, nuous life, a restless age of complicated
fragrance remains. The golden age machinery, mass production and over-
realized this eternal truth and medi- production, elaborate technique. In
tated on the Uncreate out of which this the Kali era, to use the Hindu term,
fugitive existence has sprung. The every human interest is directed toward
Unseen floats like a magic veil w-orn tangible results and profits. Our Father
hy our lady of joys and sorrows. The ill heaven, the guide of the golden age,
golden ago worshipped the Lord of light co-operates with Kali, our Mother on
and life, and ignored his manifestation, earth ; She is the motive power of elec-
the mundane display of phenomena. tricity and industrial collaboration.
All us arc numbers in the cosmic
of Science, busy as a bee, investigates
mascpierade we dance, sing, act in the
; nature in every nook and corner. Never
play of life hour of unmasking.
until the in human history has there been an era,
What is meant by ‘‘unmasking”.? The so crowded with mechanical inventions
'vord docs not necessarily mean death and geographical discoveries as our age
nr rebirth of the physical body ; un- of electric appliances, X-rays, radium
inasking rather signifles
the rebirth of and rapid air voyages across the top
the soul, spiritual regeneration, and of the world, from hemisphere to
awakening of the spirit from social and hemisphere. The Divine Mother man-
^conomic bondage shaking ; off the ages and manipulates all this inexhaus-
<^ttcrs of fear, passion and prejudice tible energy in the rhythmic cosmos
lich we have forged, recovering our Her reproductive and recuperative force
and higher self, regaining the supplies our personal dynamo of
k îi\ equilibrium! But we no longer strength, joy, thrill and skill. The
m the golden past when all was self-complete age of transcendental
182 PRABUDDHA BHARATA '
April
truth has gone forever. Each organism Woman’s place in creation is co-equal
in the golden gone-by combined male to the position taken by man.
As a
and female, united positive and nega- rule, he is opinionated, argumentative,
tive electricity, was a complete unity rational, but lacks the finer fancy and
in itself. No divine incarnations were daintier tact with which Mother Kali
needed; each unit of humanity was a has abundantly endowed the feminine
godman. But in the Kali age all is sex. Women unravel many a domestic
hustle and bustle and scheming ; the and social tangle because they can dis-
divided sexes have to make a concord, cern behind hard facts basic causes to
and choose alTinities in order to restore which men are blind, despite keen
the forfeited oneness of life, and regain and argument.
logic fierce Reason and
paradise lost. Mother Kali dictates intuition, both being tributaries to
and directs the Kali era or age of supcrsensuoiis vision, dovetail and fulfil
woman. Woman acts as a cultural each other; it is desirable that the two
go-between through her intermediary, sexes
;
should harmoniously
and con-
teachers of spiritual culture, literary jointly work out the furtherance of
lore and artistic accomj)lishmcnts civilization and the welfare of humanity.
appeal to their students. She was
ignored in the vanished past of self-
The age of electricity, agitated and
completion and golden truth, but the excited as it necessarily is, embrace's
whole cultural edifice of our machine international co-operation and world-
age would crumble and collapse with- citizenship. Colonial exploitation and
out the co-operative aid of womanhood. aggressive nationalism, it seems to me,
And indeed there is no valid reason experience their last historic llickcr in
why the two sexes should not join this present decade. Fraternization of
forces for the betterment of the com- the world’s workers and constructive
munity. Neither sex has an inferiority collectivism are near at hand — in fad
complex. It is absurd to call woman have already begun. Even in capitid-
either inferior or superior toman. Both isLie America we are right in the mid^t
have their fixed and immutable func- of a social and industrial revolution.
tions on the physical, social and cultural This gigantic upheaval in economics (lo
plane. They supplement rather than which politics is assigned as a submis-

antagonize one another. Man is the sive handmaid) also means a cultiirnl
creative and productive part in the revolt against outworn conventions and
scheme of things; woman, physically as petrified traditions. In this cultural
well as mentally, is receptive and res- protest (which is still in the making)
ponsive. No human law or theory can woman is bound to play a prominent
ever reverse this original design of part. Ladies of the Vedanta League,
nature which Mother KMi planned and prepare yourselves for the New Protes-
ordained. Shakespeares, Murillos and tantism In your folder I notice among
!
Mozarts have “
all been men, and not the primary objects of the League
women. On the other hand, these spread of universal brotherhood and
masculine merchants of light, and cultural enlightenment.” Remember
carriers of pregnant culture, have that modern culture is international
never been without the vital inspiration and chiefly rests on world literature.
of noblewomen. The genius of Dante The dynamic ideas and ideals presented
was afire by Beatrice, of Michel
set by titans of thought in past ages and
Angelo by Vittoria Colonna, and so on. far-off lands cannot but fortify
;
'^
1988 SOCIO-RELIGIOUS LIFE IN THE UPANISHADIC AGE 188
Rowing minds for the cultural battle Gay peacocks walk the crumbling
in which we are engaged. garden wall,
The better educated you are, the
And hoopoes flash their gilt among
more fitly you can instruct others. Be
green trees.
enthused about whatever is noble, lofty
and sublime in world literature, and
They are dream-gendered, we
ourselves are dreams.
you are sure to enthuse your men-folks
they will readily follow your blazing Life is unreal; nothing is, but
trail. The world’s poetry is full of seems.
Vcdantic wisdom, cognizing the One in
the many, perceiving abiding unity in But whatever subject you take up
passing multiplicity. Vanity Fair is a do not forget the preamble in your
butterfly and daydream, but the spring —
folder to evolve American culture on
of life is everlasting. a positive and vital foundation ! And
Endless is life, but to an end bear in mind that man depends for
comes all; guidance on feminine intuition and

Light laughter, merry snatches affection. Go ahead then and be of
sung at ease. good cheer.
SOCIO-llELIGIOUS LIFE IN THE UPANISHADIC AGE

By Swami Vimuktananda
The spiritual thoughts of India that where enjoyment would be only

have sustained the life of its people for thousandfold magnified, being unconta-
ages through many a vicissitude have minated by sorrows and griefs, were the
born conveyed to us in a vast collection followers of the path of preyas (pleasure
of literature called the Vedas, the or prosperity). To achieve their end
sacred books of the Hindus. They they took to action which they consi-
represent the entire culture of a very dered to be a sure means of attaining
ancient people belonging to an epoch happiness on earth and a fit vehicle for
that extends overmore than a millen- carrying them after death to srurgu the
nium and have been handed down from abode of eternal bliss. But there were
generation to generation through verbal others who probed deeper into the
transmission from which they have mysteries of life and finding the earthly
acquired the name Sniti (from the root existence to be evanescent in its very
to hear). They wield supreme nature turned their thoughts towards
authority in all matters religious, and the the abiding Reality that is behind this
least infringement of them is regarded ever-changing phenomenon. They were
by the Hindus as a great sacrilege. the followers of the path of sreyas (the
A close study of the Vedas as a whole everlasting good); and eschewing all
reveals to us the fact that the action they resorted to the quiet
religious life of
life of the ancient Indians flowed contemplation and meditation whereby
through two distinct channels.
Those they wanted to reach their supreme
^ho, with a materialistic
outlook on goal. The ritualistic religion as detailed
liê,
desired to enjoy it fully here on in the Snmhitas and Brahmanas marks
earth as well
as in the world beyond the path of prcijas, whereas the philoso-
phical religion as revealed in the who were already engrossed in it, to-
Upanishads shows the way to sreyas. wards some higher ideal of life.
As a matter of fact there existed a sort But the lofty spiritual idealism
of antagonism between these two dia- embodied Upanishads transcend-
in the
metrically opposite ideals, and oftener ed all these rituals in whatever form it
than not the votaries of the respective may be viewed or interpreted. The
creeds came in conflict with one another. Sruti, therefore, unequivocally declares :
But the spirit of toleration characteristic “Neither through rituals (karma) nor
of the Indians,triumphed in the end through progeny or wealth, but through
and brought about a happy reconcilia- renunciation alone, persons attain to
tion between the two schools of immortality.’” The religion of the
thought. Upanishads does not consist in the
It is indeed interesting to find how a mechanical observance of any such
successful attempt was made in the rituals ; neither does it consist in a
Upanishads to weave the old ritualism passive acquiescence in any set dogmas
into the very texture of their religious or doctrines. It is a process of being
thoughts. This has, however, been and becoming and is, as such, concerned
done through the slow process of mostly with life and experience. It is
sublimation and substitution, which is a growth from within, an ascent from
evident even in the dim but glorious one’s lower nature to the higher. Its
days of yore. The Brihaddranyaka, appeal is to the most universal aspect

one of the oldest Upanishads, opens with of human nature, urging everybody,
the following stanzas that show how the irrespective of caste, creed or colour, to
process was at work : “The head of the rise to the radiance of spirit. It is, in
sacrificial horse is the dawn, its eyes the short, our very being and fulfils itself
sun, its vital breath (prana) the air, its in and through the multifarious duties
open mouth the fire called vaisvdnara, of our daily life.
and the body of the sacrificial horse the The Upanishadic religion presents
year,“^ etc. The horse-sacrifice, one itself in two forms, social and spiritual.
of the principal rites of the Yajur-Veda, In its social aspect it is concerned with
has been thus sublimated to the medi- niti (ethics) governing the various social
tation of the cosmic being (Hiranya- institutions,and in its spiritual aspect

garva). Again the Sruti says, it consists of npdsand (worship) and
“Purusha is verily the sacrifice;’’^ yoga (psychic control) culminating in

“Atman is the sacrificer, intellect is the aiwhhuti (apperception) and moksha
wife, the Vedas are the great priests.’” (final liberation).
Here the entire outlook of sacrifice is
changed, and it is substituted by a Ethics

higher form of meditation which can
hardly be called a sacrifiee in its original Religion is broad-based on ethics.
ritualistic connotation. To live a religious life one must first
Thus the Upaifishads without anta- lead a life of strict moral discipline
gonizing have conceded a

ritualism without which no progress in spirituality
place to and by a slow and steady
it is ever possible. The Upanishads have
method have turned the minds of those rightly declared that the secret of
religion should only be imparted to that

'Brih. Up, I. 1. 1. pupil “who has approached him (guru)
^ChhUnd. Up. III. 16. 1.
'^Prdndgnihotra Up, Kaiv, Up. 2.
with due respect, whose thoughts are all ideas of relativity dissolve into an
freefrom any desire and are perfectly abiding consciousness of the spirit that
composed.”^ This fact has been very pervades the entire creation from the
beautifully portrayed in the dialogue highest to the lowest. To such a
between Nachiketas and Yama. The realized soul “a father is (then) no
latter tempted the boy with all pleasures father,mother is no mother, the worlds
of heavenand earth and tried to no worlds, the gods no gods, the Vedas
dissuade him from enquiring about the no Vedas. Thus in fact he transcends
nature of the Soul. But the boy the limitations of moral codes or social
Nachiketas declined all offers with dis- conventions; but it must not be for-
dain on account of their evanescent gotten that such a dynamic personality

nature and remained firm and steadfast imbued with di^ inc consciousness be-
in his resolve to know the truth. comes an unfailing source of inspiration
Needless to say such an undaunted to his fellow-beings, and of positive
sjiirit and sincerity of purpose that good to society which is all the more
characterized this noble personality, advanced on the path of moral progress
wore but the natural outcome of a life fhroiigh his sterling spiritual contribu-
lliat was well grounded in disci j)line. tion.
It may, however, be argued that But as the world stands, to a vast

el hies which is essenlially concerned majority of people, the realization of
wiih social relationships, and works the Atman is not au accomplished fact,
only in a world of plurality, in a society — it is a mere possibility. They arc to
of many individuals, is totally divorced strive tow’ards the attainment of this
from a philosophy that proclaims the ultinnite unity in a W'orld of plurality.
absolute unity of all beings and admits To these struggling souls ethics is full of
of no second. The ti‘achings of the meaning and is an indispensable help for
Upaiiishads that arc iirecmincntly of their spiritual advancement. It is out
non-dual character must, therefore, be of a sheer confusion between the end
diametrically opposed to all moral code and the means that some people brand
and as such, should be discarded as the Upanishadic teachings as non-
utterly useless for society. cthical and declare them to be utterly
But this charge is entirely baseless useless for human society. But their
and only betrays a woeful lack of usefulness in this practical w’orld of ours
understanding of the true significance can hardly be over-emphasized.
of the Upanishadic teachings. The Moreover, it is the Upanishads that
Upanishr.ds do not take ethics for its have furnished a real criterion of
own sak.?. It is taken, however, as a morality in human society. Ethics to
means for realizing the supreme end of be worthy of its name must be based
life. In fact a strictly moral life is the on the ultimate
priiicij)le of unity.
fiinc qua non of spiritual progress, and All the best moral injunctions, such as,
O' life is not worth
having unless it is “Love thy neighbours as thyself,” “Do
bused on the terra firma
of moral virtues. not hurt any being,” have their sanc-
Iût the outlook of an individual under- tion only in the unity of all beings. If
goes a complete metamorphosis when
one is fundamentally different from
the ultimate
reality is visualized. For, another, why should one love him and
with the dawn of knowledge bis per- not hate or kill him if one can thereby
sonality becomes fully transfigured and only gain one’s own end? The Upa-
'Afiind. Up. 1. 2. le. • Brih. Up. IV. 3. 22.
^
nishads emphatically declare: “It is at the same time great emphasis

has
not for the sake of others that they been laid on some of the most funda-
are dear to us, but for our own sake they mental moral qualifications such
as
are loved.’” We love most our own self smddlul (faith), satyam (truthfulness)
and it is because that very self resides damn (self-control), dAna (charity) and
in all that we also love them all. Thus dayA (compassion), which are to be
it is in these Upanishadic teachings acquired by all irrespective of caste or
alone that we find a rational explana- creed. These arc the most potent fac-
tion for all moral acts
and dealings, and tors in moulding one’s character
and
upon such a philosophy of universal
it is are indispensable under all
circumstan-
unity that any decent ethical code can ccs.
be built.
Sraddhd brings about the requisite
The ethics of the Upanishad has also concentration of the mind and makes it
its support in its doctrine of karma
penetrate deep into the mysteries of life
which makes everybody responsible for and realize the ultimate verity of exist-
his own deeds. We reap what we sow. ence. Aruni asked his son Svetaketu to
“One becomes good through good work have faith in his words when the former
and evil through evil work,” so says the found the boy unable to grasp the truth
Sruti,^ and there is hardly any escape even though he had repeatedly explained
therefrom. We ourselves are the mak- the same to him. True sraddhd or
ers of our own destiny and it behoves unflinching faith in one’s own self which
us that we should act in such a way instinct with
is immense possibility
that we may not repent for our own cmbohlens one to do wonders in this
actions in the long run but become world. To such a man of faith notlniig
great and noble thereby. None have human is impossible. Armoured with
any reason to complain against their an impregnable faith in himself, Nachi-
fate, as the power to make and unmake ketas, the hero of the Kathoijaaishadi
it is already vested in them. This idea went to the very abode of Yama, the
of responsibility mitigates, to a large Lord of death, at the bidding of liis
extent, the innumerable sufferings in the father and wrung out from him the
world and serves as a great incentive to secret of life which was not vouchsafed
a moral and virtuous life.
even unto the gods themselves.
The Upanishads have viewed the life of Satyam or truthfulness also ranked
a man as a whole and adumbrated such very high in the estimation cf the rishis
rules and regulations as may siiit persons of yore. Adherence to was
truth a
in different stations of life for the reali-
natural qualification with them'*' and
zation of the ultimate Reality. They they unhesitatingly prescribed the same
have divided the life of a person into four for all. They w'ould make a hrahmd'-
dsramas or stages and enjoined duties chdrin begin his day’s work with the
pertaining thereto. Besides, they have promise that he would speak the truth.
referred to four varnas or castes also in
The same instruction is imparted to one
accordance with different social occupa-
who after his study is about to enter into
tionsand formulated duties for each of
the world he should throughout his life
:
them. Thus, ethics which governs the

“stick to truth and never swerve from
whole society concerns itself mainly with
for “it is truth alone that triumphs
dsramadharma and varimdharma; but
'
Brih. Up, n. 4. 5. Pra^na Up. VI. 1.
"
Ibid. ni. 2. 13. ‘"Tdtt. Up. I. 10.
1938 SOaO-RELIGIOUS LIFE IN THE UPANISHADIC AGE 187
and not falsehood. It is “through (the stage of a recluse) and sannydsa

truth that the path to the world of gods (the stage of a monk) through which one
lies wide open.”^^ Adherence to truth must pass in succession. “After finish-
leads one even to the realization of the ing hrahmacharya, one should become a
Atman, the acme of all human aspira- householder, and after that, he should
tions. “The Atman is attainable,” says become a recluse, and after he has be-
the Sruti, “through the practice of come a recluse, he should renounce and
truthfulness.’”* become a monk.”^'* But one may re-
The Upanishads have also laid great nounce from any stage if he has a
stress upon the three other outstanding genuine dispassion for the world. “Let
virtues, damn, ddna and duyd, which one renounce from the stage of hrahma-
arc expressed througli the mysterious charya or from that of ^f/irhasthya or
terms da, da, da ( )
resembling vcinaprastha: let him renounce the
tlie To show
sound of the thunder. day he feels dispassion.”” Thus Yajha-
their universalityand usefulness at all valkya renounced from the stage of a
times the Upanishads declare: “That householder”* and Upa-kosala was re-
very thing is repeated by the heavenly tained at the house of his teacher even
voice, the cloud, ‘da’, ‘da’, ‘da’, —con- after the completion of his study and
trol thyself, make gift and have com- was not sent home to embrace the life
passion ;
therefore one should learn of a householder.”* This only points to
these three — self-control, charity and the fact (hat there are different persons
compassion.”” with different temperaments and if one
Thus on the bed-rock of these few is found fit for renunciation, he should
moral virtues is built the cditice of our not be perforce made to wait till the
spiritual life. Rtferring to their univer- evening of his life. But barring these
sal character, Patahjali in later days rare individuals, it is incumbent on all
says: “These are the most universal to pass through the four stages which
moral practices which are not confined constitute a complete scheme of life.
to any particular people, country, time
or
Braiimaciiarya
Astiamas Brahinacharya is the first usrama or

stage. This is also sometimes under-
The division of life into different
stood merely as a course of discipline
stages was a great achievement with the
preliminary to Brahma jiidua or the
Upanishadic thinkers. Gifted with a
knowledge of Brahman, and can be
rare insight into human nature they
followed at any stage in life. Thus
found that to realize life’s highest
when six students approached Pippalada
ideal the majority of people should pass
for instruction on Brahman, the latter
through the different stages of study,
asked them to “liv'e again in hrahma-
action, meditation and renunciation.
charya -{or another year.”-** Prajapati
With this end in view they divided life
into four
enjoined Tndra, after every instruc-
stages of hrahmacharya (the
stage tion, to practise hrahmacharya for
of a student), gdr/iasf/i//a (the
stage several consecutive years.-' In fact
of a householder), vanaprasiha
Vp, 4.
, .
Vp, III. 1. 6. ” Ibid,
;Jhid. III. 5. ”
1..
Brih, Up, IV. 5. 15.
III. *’
,, .5.
Chhdnd, Up. lY. 10. 1.
fjW/n V. 2. 8.
,, Prasna Up. I. 2.
Aphor, II, 86. ” Chhdnd. Up. Mil 7. 3.
hrahmacharyay in whate\rer form it may God to protect the teacher, to make

be practised, means only a period of them both powerful, to make their
strict discipline. During this stage one study vigorous and to save them from
is to pass through many an arduous test quarrelling with each other.
which is meant for the control of one’s Teaching was imparted to all gratis.
mind leading to deep concentration. To It was the duty of a teacher to provide
a man of concentration nature unfor the maintenance of the students for
reservedly discloses her secrets and the wdiich he used to receive voluntary gifts
task of learning becomes easy for him. from the kings. The house of every
To train up students on this line the teacher resembled a university in
teacher sometimes used to impose on miniature where the students without
them manifold duties. Thus Satya- being cut off from home life got ample
kama after being initiated into hrahina- opportunity for high thinking in a con-
charya was sent to the forest to tend genial atmosphere of peace and holiness.
cattle for a few years. But when he They sometimes accompanied their pre-
returned after fullilliiig his duty, he was ceptor to some philosophical conferences
found beaming with the knowledge of \vhich afforded them much scope for
Brahman. These few years of strict widening their outlook. There were
discipline earned for him such a concen- also wandering students who used to go
’'
tration of mind that he was able to read out far and wide in quest of knowledge.
nature as an open book and know the Besides the study of the Vedas, they
profound truths lying hidden therein. were also taught such secular branches
Continence, faith, austerity and con- of knowledge as history, mathematics,
centration — the inestimable ac(iuisitions the science of times, logic, ethics, poli-
of this period of bruhmacharya, hold the tics, etymology, the science of war,
’^
key that unlocks the mystery of nature. astronomy, line arts, etc.
Brahmachiirim generally lived for Brafunachdrinswere taught, above

twelve years in the family of their all, from sense-pleasure Jiiul
to abstain
teachers for the study of the Vedas and observe eontinenee. For once the mind
rendered every kind of service unto the is contaminated by sense-enjoymeni it ,
gwra during this period of discipline. will lose all its balance and run along
Attention was paid more to the forma- the orbit of moral turpitude. Much
tion of their character than to book- emphasis has, therefore, been laid on
learning. There existed a very cordial continencein thought, wwd and deed,
relation between the teacher and the which is the indispensable condition of
pupils. The former used to pray to the all spiritual progress. In eulogizing it,
fire-god for more students to come to the Upanishads have rightly declared:
him and offered oblations wishing their “What they call sacrifice is only
safety and good. “May the brah}na- continence, as it is by means of conti-
cMriiis come to me, svahah May they ! nence that one attains to the realm of
practise restraint ! May they enjoy Brahman. And what they call worship
{ifihUnn) is only continence, because
it
peace !As water runs downwards, as
the months go to the year, so, O is by continence that, having wor-
the
Preserver of this world, may brahrna- shipped the Lord, one reaches
chdrim come to me, svahah The Self.”^*’^
students also in their turn prayed to

” Urih. III. 7. 1.
^*Chhdnd. Up. VII. 1. 2.
” Tail, Up. I. 4. 2-8. VIII. 5. 1.
Gabhasthya the future. He has got his duty towards

After the completion of the study of his parents and the teacher whom he is
the Vedas as well as of the training in
to serve to the best of his ability. He is
a brahma- to look after the proper education of his

the manifold duties of life,
children, to whom he is himself to play
charm, with the kind permission of his
home (aarmivartanam), very often the role of a teacher. The wife
teacher, returns
is also adequately
trained in matters
embraces married and takes up the
life
a householder. It cannot be spiritual.'^Moreover, the society de-

duties of
gainsaid that the responsibility of a mands of him help and guidance in times
householder’s life is very great; for
of scarcity and distress. Charity, there-
is properly dicharged there is

fore, forms a very important part of his
unless it
likelihood of the whole social

duty. Amidst the crowxled routine of his
every
being shattered to y)ieecs. The life he is,however, reminded to keep the
fnbric
by the flame of spirituality ever burning in his
instruction imparted ])receptor to
a student on the eve of his entering into

heart so that he may do everything in a
the life of a householder is, therefore,

spirit of self-sacrifice and thus acquire
“Say what true,
the purification of heart necessary for the
very significant: is
realization of the life’s highest ideal.
do thy duty; do not neglect the study of
the Vedas. Bring thy teacher a present
Vanaprastha
that pleases him. Do not cut off the
line of Swerve not from
children.
The life of a householder though laud-
truth. Swerve not from duty. Do not able in many respects is not complete in
itself. In the din and bustle of w’orldly
neglect the learning and teaching of the
Vedas. Neglect not the sacrificial
life one is likely to miss the call of the
works due unto the gods and fathers. Eternal that is ever beckoning him to
unto a god. the fulfilment of a higher duty in life. It,

He lliy mother to thee like
He Ihy father to thee like unto a god. thendore, becomes one to bid adieu to
H(* thy teacher to Ihec like unto a god. all worldly duties at a certain stage and
He Ihy guest to thee like unto a god. retire into a lonely retreat where one can
. . . Whatever is given should be devote one's whole time and energy to
given with respect and not without self-cidlurc through meditation and
respect . . . with joy, mod-
with austiTity and thus qualify oneself for
esty, with friendliness. . Thus
. .
the knowledge of the Atman, the
conduct thyself. This is the command- su]>reme goal of human life. In response
ment. This to the call of the Divine the king Brihad-
is the instruction. This is
the import of the Vedas. This is the ratha obtained freedom from all desires
ordinance. Thus shalt thou act with and, after having established his son
worshipful regard. . . Thus should in his sovereignty, journeyed into the
this be observed.”'" forest. Burning with the fire of renun-
Ihe life of a householder is not one of ciation and desiring nothing but the
enjoyment and pleasure but of arduous knowdedge of the Atman, he practised

duty and heavy responsibility. He is call- hard austerities (iapas) for several years
ed upon to discharge, until he realized in his heart of hearts
a twôfold duty of
preserving the past culture entrusted the ephemeral nature of the world. In a
to
him and of rearing up a new generation spirit of dis])assion he uttered: “In
that will be
the custodian of the same in such a wwld as this, what is the use of
Tail, 1. 2. 1-
7. "Brih. II. 4. Iff.
enjoyment of pleasures if he who has fed wealth and the worlds and lead a mendi-
on them is found to return (to this cants’ life”^®?
world) again and again”? Here sannyasa is not to be understood
Thus it is seen that a vdnaprasthin, as a means but as an end in itself. It is
through hard spiritual practices and the very state of a man of realization
rigorous discipline, gets his desires im- whose shackles of the world have fallen
mensely attenuated in the solitary at- off from him of their own accord and who
mosphere of forest life and eventually has felt his identity with the entire
becomes awakened to the consciousness cosmos. What home, therefore, can hold
of the eternal verity behind this chang- such a man and what relation can bind
ing phenomenon. He now devotes him- him to the world ? Sannydsa comes
self entirely to the task of rooting out to him as a spontaneous result of his
even the last vestige of desire which may realization. This is what is called vidvnl
be still lingering in him. V(hiaprastha sannydsa attained by such illustrious

is thus an intermediary stage between sages as Yajnavalkya, Dattatreya and
samsdra and satiny dsa affording facili- the like.’^®
ties to prepare oneself for the last stage There are, however, others who have
comes to
of renunciation that naturally felt within themselves the vanity of the
a man whose mind has been purged of world and have realized that “it is
all worldly taints. neither by work, nor by progeny or
wealth, but by renunciation alone that
Sannyasa one can attain to immortality.”'*'
The fourth dsrama or santnjdsa is the Prompted by a si)irit of dispassion,
natural culmination of the ethical life of they embrace the life of a sannydsin as
the Upanishads. It is declared that the a means to the realization of the Self.
Atman which is bereft of all relations is “Desiring this world (the Self) alone”,
the sole Reality, the realization of which says the Sruti, “the monks renounce
constitutes the summuin homvtn, By their home.’”“ This is called vh:i(Uslni
fulfilling the various moral obligations sannydsa.
incident to the different stages of life, A further concession is, however, made
one is only aspiring after the attainment in the case of those who have a geniiint'
of this supreme end. But until and un- dispassion for the world but arc not in
less one can completely disentangle one- a position to embrace sannydsa on

self from the meshes of the world and account of their physical disabilities.
thus make the mind free of all taints, For such individuals it is declared: “If
there is not the least hope of one’s reali- he is crippled, let him renounce in mind
zing the same. The thinkers of the or speech.
Upanishads being practical philosophers A sannydsin being an atydsrandn
who wanted to live their philosophy in (transcending the dsrainas) is beyond
life, did not hesitate to put into practice all social conventions. Free as a bird
what they theoretically understood to he roams from place to place, living on

be true.Thus Yajnavalkya, true to the what chance may bring. Having no
philosophy he preached, left his hearth fixed abode he passes the night either in
and home and wandered as a sannyd- a mountain cave, under a tree or on the
For did he not declare that
III. 5. I.
“knowing this very Atman the Brah- ” Jdbdla 6.
manas renounce the desires for son, ” Kaiv. Up. 2.
” Brih. Up. IV. 4. 22.
” Brih. Up. IV. 5. 15. ” Jdbdla. Up. 5.
1988 GLEANINGS OF AN ECONOMIST 191
river bank^^ away from the human the altar of God and humanity. His
habitations. Eschewing all luxuries very presence in a place breathes an
and clad in soiled cloth he courts poverty atmosphere of peace and holiness. Prea-
as a safeguard against temptations. ching and teaching as he goes from place
Free from all desires and coveting only to place, he renders the greatest service
the knowledge of the Atman he lives the to mankind by setting an example of
life of an ideal man whose only concern simple living and high thinking.
in life is the liberation of the soul and the Thus the four asranias present a com-
service of the humanity at large. His plete scheme of life following which one
whole life is thus a constant sacrifice at can reasonably aspire after the realiza-
tion of the supreme Truth.
'
Jdbdla Up. 6. (To br continued)
GLEANINGS OF AN ECONOMIST
By SiTiB Chandra Dutta, M.A., B.L.
Electricity for the Villages thus provided a foundation on which I
Good roads, supply of pure drinking greally hope it may be possildc to build
water and supply of cheap electricity extensively for the rural industrializa-'
are some of the crying needs of our

tion of this great tract of country in
villages to-day. It is pleasing therefore the west of the province.”
to iind that the Ganges Canal Hydro-

electric Scheme has been practically India’s Trade, 1930-37
completed. That scheme includes the In 1930-37 the value oMiidia’s export
selling up of seven power stations. The trade was Rs. 190 crorcs. This was
total electricity to be supplied from these Rs. 134- crofes less than in 1928-29 but
power stations is ‘2S,<X)0 kilowatts, of was Rs. 30 crorcs more than in 1935-36.
which l‘2,000 is meant for the pumping The value, of India’s import -trade in
of 1500 state tube-wells.Water supplied 1930-37 wâs Rs. 125 crores. The corres-
from those tube- wells will be sold to ponding figures for 1935-30 and 1928-29
agriculturists at rates approximately w’cre Rs. 134 crores and Rs. 253 crores
equal to those charged for canal water. respectively.
In connection with the opening of the There has been a recovery in the
Chitaura power station included in the demand for India’s primary commodi-
scheme, His Excellency Sir Harry Haig, ties. This has caused their prices to
Governor of the United Provinces, look up in varying proportions and has
observed inter alia, “But the more also brought about an increase in the
significant fact to my mind about the volume of their exports.
Ganges Canal Hydro-electric Scheme is Although 1936-37 showed some in-
precisely this, that it
has electrified the crease in India’s export trade, both the
countryside, has made electricity avail- export and import trades of India in
inhundreds of villages and small that year were much below the figures
to\«ns at a price which should
be fully for the pre-depression year, 192S-29.
>*cnvunerative to small
industries and has The total balance of trade in favour
of India in 1936-37 was Rs. 92 crores. in the said article that the services
The figure for 1928-29 was Rs. 52 crores obtained from the 220 million of India’s
and for 1935-30 was Rs. 67 crores. cattle may well be obtained from a less
Export of gold from India began in number of more efficient cattle. India’s
1932-33. The value of gold export in cattle are pitifully under-fed, and hence
1932-33 was Rs. 60 crores. In ] 930-37 to achieve that efficiency it is necessary
it amounted to Rs. 28 crores. first of all to increase the production of
In 1936-37 India imported silver of the fodder for cattle. This can be done by
value of Rs. 14 crores. growing grass on uncultivated lands. It
The area under sugarcane showed a is also pointed out that the increase in
75 per cent, increase in 1930-37 as com- the yield per acre of human food crops
pared with 1929-30. This was caused is likely to release more lands for the
by the growth of the sugar industry. cultivation of fodder crops. To improve
The area under linseed also showed the quality of the cattle effort in another
increase. This was due to a larger direction is also necessary. Promiscu-
demand from the United Kingdom ous breeding by scrub bulls running
caused by the preference it received in with the village herds must be stopped
that market. and along with the campaign for
1930-37 witnessed confiiderahlc increase breeding by pedigree bulls a proj)ii-
in all industries except coal. As com- ganda must be earried on for the castra-
pared with 1932, the production of sugar tion of unpedigreed bulls.
more than trebled itself and of cotton

piece-goods doubled
itself. As com- A Gt.impse of Economic China
pared with 1928-29, cement showed an 80 per cent, of the Chinese an*
80 per cent, increase, steel 70 per cent, farmers.

and paper 25 per cent. As compared The efforts of the Chinese Govern-
with 1932-33, jute manufactures showed ment are being directed towards a
a 38 per cent., increase. resuscitation of what arc called the
These figures clearly show that the ‘farmer villages.’ In order to lighten
industrialization of India has been pro- the burden of taxation on the farmers
ceeding apace. the Government has abolished as many
as 5000 kinds of taxes involving a sum
Cattle in Indl\ of 50 million yuan a year. To encour-
Mr. E. A. Smythics, Chairman, age co-operative society business a new
Fodder and Grazing Committee, U. P., Bureau called the Co-operative Society
writes an excellent article on India’s Bureau has been established. Tlie
cattle problem in the Statesman present number of co-oj)crative societies

for the 4th November, 1937. The is 26,224. An Agricultural Association
writer points out that the total number has been established with a capital of
of cattle in India is 220 million. The CO million yuan to provide farmers with
enormity of this number is well brought and transpor-
loans and also for the sale
out when compared with the total for tation of farm products. The Govern-
Germany, France, Britain, Norway, ment has been paying due attention to
Holland, Belgium, Denmark, Canada, the erection of embankments and the
the U. S. A., the Union of South Africa, extension of roads and railways. The
Australia, New Zealand and Argentine length of the railways is at present
together, which is 182 million. 13,000 kilometres. The length of the
It appears from the detailed arguments completed roads is 06,145 kilometres

1988 GLEANINGS OF AN ECONOMIST 198
and of roads under construction 16,000 and consumption of cotton reached a

kilometres. Aviation has not been record figure in 1936-37 and the same
neglected. Shanghai has been connected year the productions of wool reached
withHankow, Chengtu, Peiping, Canton the highest figure since 1929-30. These
and some other cities by air services. figures can only mean that the demand
A scheme of currency reform was put for the world’s clothing fabrics has
through in 1935 with the help of Great grown very much in volume.
Jh’itain and the U. S. A. ‘Onc-half of the world output of raw
The most important foreign countries cotton, wool, and jute and the bulk of
in the order of their importance in the the production of raw silk and hemp
foreign trade of China arc Great Britain, fibres enter the channels of international
the U. S. A., Japan, Germany and trade.’

France. The Soviet Union, Germany and Italy
In 1030 Japan invested as much as 12 have reduced their import of wool and
million yuan in various enterprises in cotton because of the increasing reliance
China. of their national industries on synthetic
A Five-year Plan for the economic and natural fibres.
development of China has been adopted In the year under review .Japan sub-
by the Kuomintang. Almost all phases planled the U. S. A. as the chief pro-
of China’s economic life have been ducer of rayon and maintained its posi-
covered by the Plan which is likely to tion as the principal market for cotton
involve an ex])cnditure of 41 million exports.
yuan. The money is proposed to be ‘The U. S. A., the Soviet Union and
raised by means of domestic as well as India arc the largest and producers
foreign loans. The assistance of foreign consumers of and jute
cotton, flax
capital is considered absolutely neces- respectively. In each case consumption
sary. in 1936 showed a large increase.’
[Facts and figures stated here are In the U. S. A. and Great Britain the
taken from the Contcwporarij Japan exj)ansion of rayon and staple fibre out-
for .June, 1937]. put docs not appear to have affected
the consumption of other fibres. In
The World’s Textiles, 1936-37 Japan rayon and staple fibre are being
The production of rayon increased to used in place of cotton for the manu-
1,300 million lb. in 1930-37 as compared facture of native garment.
with 550 million lb. five years earlier. [Facts and figures taken from the
In spite of this increase, the production Indnstrial Fibres for 1937.]
;
VEDANTA WORK IN CENTRAL EUROPE

By Swami Yatiswarananda
Spiritual Yearning in Central Europe “I you will forgive me for this

ho])c
letter. might so very easily seem
It
Spiritual yearning cannot be limited arrogant, and I am afraid the only ex-
to any particular country or people. It
cuse I can offer you is the great admira-
is a cosmic phenomenon and is manifest
tion and love wc have for your Holy
more or less in all parts of the world in Order and its Master.
some form or other. In the midst of “Besides, we see no other way of get-
great economic and political un settle- ting direct spiritual instruction as we
ment in the European continent, a large cannot go to India for lack of funds.”
number of souls are longing for a new The ring of sincerity, expressed in
and are eager to get the
spiritual order this letter, made a direct appeal to the
proper nourishment for appeasing their hearts of the elders of the Order. And
spiritual hunger. me
they deputed to Europe in Novem-
More than four years back the sincere
ber loas and this le^d to the inauguration
yearning of a section of such hungry regular Vedanta work
of on the
souls found expression in a remarkable Continent.
letter addressed to the Head of the
Ramakrishna Order, as may be seen Vedanta bringing Light and Sot.ack
from the following extracts given TO Many
below During the last four years and more
‘‘It is with the greatest hesitation that I have been in Europe, I have come iii
I am addressing myself to you ... re- close touch with many a liberal-minded
questing you to send us one of the and sincere seeker after Truth in Ger-
Swamis of the Order to work with us many and Switzerland where I have
and instruct us. I really cannot tell spent most of my time, in Poland and
you how thankful we should be for per- France which too on invitation
I visited
sonal spiritual instructions, as life seems and also in Holland where I have come
terribly worthless under the present cir- at the earnest request of some studeutP
cumstances . . . Wc are getting older of Vedanta.
every day and never getting ever nearer In all the countries I have visited
the real Goal of life, that is, never there is an ever increasing number of
growing to the full stature of a real persons, both inside and outside the
human being. institutional religions, who have become
“I do not know whether any one of us tired of religious dogmatism and have
would be worthy to be blessed with the even revolted against the anthropomor-
company of one of your Swamis, but I phic conceptions of God and worship
cannot tell your Holiness how thankful of personality. Many of these who
we should be for it. Theoretical know- have been looking for a new light, are
ledge can never bring the realisation of responding to the universal message of
the Truth, and it is extremely difficult Vedanta. With their appeal both to
tor ordinary people to find the right way reason and feeling at the same tim©*
atokie witJidut the hselp of a living guide. Vedanta are satisfyiDiS
the teedhings t*f
:
1988 VEDANTA WORK IN CENTRAL EUROPE 105
the hopes and aspirations of many and again I become so much conscious of my
are giving them a definite path of spiri- inefficiency that meditation in most
tual culture, which they are trying to cases ends in tears.”
follow in a systematic way. Some “Words are not enough to speak of
of these earnest souls are being the boon I received. I got a new,
strengthened in their faith in Vedanta deeper, purer conception of life. I can
as they are witnessing its transforming see how poor I was without this message.
power and are even getting a clearer 1 now know w^hat I have got to do in
and clearer expression of the teachings life.”
in their practical life. “I try to do some meditation. I do

The following extracts from a few of not believe that I succeed, but I try to
the many letters received from highly do it nevertheless. Then I pray to God
educated and cultured devotees both — to help me in getting better and to show
ladie s and gentlemen - of different coun- me how I can do my every day work as
tries of Europe speak for themselves : perfectly as possible . . . The teachings
“We want to express our thank-
all
have changed my whole outlook on life
fulness that we had the privilege of and I can never express how grateful
receiving the teachings of Vedanta.”

I am . . . Nothing can take me onward
“1 know what a great blessing it is to if it is not the teachings. They are the
touch with these highest ideas.

clearest and the most direct I ever heard
come in
now of.”
1 am so thankful to have got a
definite path to follow.”
Abstract of the first two years’
“I am so deeply grateful to have
Report
come in living touch with the spiritual
movement of Sri Ramakrishna and
In my previous reports covering a
little two years beginning from
over
Swami Vivekananda, to have the oppor-
November, 11)33, up to the end of 1935,
tunity of following the high ideas of
I spoke of my work at Wiesbaden (Ger-
Vedanta in a clear definite way . . .
many) with different individuals and

Before, I was in such a nervous state
full and despair. I bated
of restlessness
groups, of my
some of the uni- visit to
versity towns in Germany, and later on

to live. Now, having kmnvn that the
to Switzerland and Poland, where I was
Divine Being dwells in me, I am eomiiig
able to establish points of contact with
to attain peace.”
some of the prominent Indologists and
“There is for the moment a feeling
of infinite peace, not
many other spiritually minded persons.
but I fear it will
be everlasting, and sooner or later there I also mentioned therein my lectures and
will be again a turmoil of feelings and
regular classes at St. Moritz and Geneva
ideas, and the equilibrium will be lost.
ill Switzerland and also my visit to
But Ziirieh in Switzerland, where I did some

I feel that there must be a sort of
trick” that pioneering work, met some intellectuals
would enable one to come
consciously in contact with the “Real
and also came in contact with some
1 so that the reality of that seekers after Truth in different walks of
)
may never
escape the mind. life.
Then only will real
peace be attained and I can laugh at all
difficulties and illusions of ordinary
Work in 1933 and 1937
life.’*
.If Wicshndt'u ((Hrrmatnf) During
During and after meditation I somc- the year 1933 I spent nearly three
feel a great
calmness, but then months — partly in winter and partly in
—
summer at Wiesbaden where I first taining their respective individuality and
came on inyâtion in November, 1983. special characteristics, without attempt-
I conducted*fensive studies as before ing at any thoughtless uniformity which
with new people and also with the devo- would mean the cultural death to both.
tees who joined the study circle on my During my stay at Geneva I spoke in
arrival there. From that time up to connection with Ramakrishna Centenary
the summer of 1930, with different on “The Message of Ramakrishna” and
groups I studied Swami Brahmananda’s also gave illustrated lecture on “The
Spiritual Teachings, Narada Bhakti Ramakrishna Movement” both at
Sutras, Bhagavad-Gitd, Gospel of Sri Geneva and the Institut Monnier at
Ramakrishna and the major portion Versoix. I also held several religious
of Sri Krishna and Uddhava, also classes at the school for the benefit of
gave various readings from the Upa- the students.
nishads, Raja-Yoga and other religious I paid a short visit to Geneva boHi
works. I also held special classes for in summer and autumn of 1937
the
individual aspirants and gave interviews and also met the members of the group
to many who came for personal instruc- who have been continuing their read-
tions. All the class-notes, taken down ings with remarkable steadiness. I
by one most prominent devotees,

of the was greatly delighted to see how I Ik*
helped to take the message also to per- various translations of Swami Viveka-
sons outside the groups and would form nanda’s works and teachings of Sri
the materials for books on practical Ramakrishna so enthusiastically pub-
spiritual life in future. lished by Monsieur Jean Herbert and
Up to the summer of 1936, I had my his friends, as well as his radio talks
headquarters practically at Wiesbaden. on “The Great Teachers of Modern
After this I made Switzerland the base India” arc creating a remarkable interest
of the Vedanta work in the countries of amongst many, some of whom I had
Central Europe. the pleasure of meeting there.
At Geneva (Sicitzcrland) : At the At iMKsanne {Sxi'itzerlaml): In
beginning of February, 1930, I went to March, 1936, I went to Lausanne at the
Geneva and stayed
for the second time invitation of the local Theosophical
there for nearly fourmonths at the re- Society and spoke there on “The
quest of a kind friend, who was some Message of Vedanta” and “The Ideal of
years back drawn towards the message Spiritual Evolution and Self-realisation.”
of the Vedanta and came to be intimate- In connection with the Ramakrishna
ly known to me during my last visit in Centenary I also gave an illustrated
the spring of 1935. lecture on “Sri Ramakrishna and

At Geneva I held regular meetings Movement” under the auspices of the
four times a week at two places in differ- Sociele Vaudoise d’Etudes Psychiepas.
ent parts of the town. I also spoke Dr. Ed. Rertholct, the President of the
there under the auspices of the Inter- Society, spoke in French on “The Lib"
national Theosophical on the

Society and Teachings of the Master”, beauti-
‘‘Synthesis of the Eastern and Western fully introducing the subject and refer-
cultures.” In the course of the lecture ring to the celebrations that were being
I pointed out the necessity for both the held in connection with the Birth Cente-
East and the West to preserve the nary in different parts of the world.
best in the culture of each, and assimi- At Lausanne I conducted several
late what is best in the other, thus main- group meetings in the home of a promi-
lOdd VEDANTA WORK IN CENTRAL EUROPE 1D7
nent devotee in which I spoke on the meetings organised there. Prof. Masson-
spiritual ideal and practice and also held Cursel who holds the chair of Indian
many discussions with those who came. Philosophy at the University, delivered
I visited Lausanne both in the summer a lecture on “Sri Ramakrishna” at
and autumn of 1937. Besides holding Musee Guimet, and another on “Swami
many group meetings, I spoke twice on Vivekananda, the Disciple of Rama-
Ihe theory and practice of meditation at krishna” at the Institute of Indian
the request of the Societe Vaudoise Civilisation at the Sor bonne, the great
(I’Etudes Psychiques. All my previous University of Paris. I w'cnt from Geneva

lectures as well as the present ones, for taking part in the second
meeting and
which 1 gave in English, were translated spoke at the end, pointing out the rela-
into French, and created an amount of tionship between the Master and the
inlt rcst amongst those who listened. Disciple,which was in a certain sense
Moritz (Sxcitzcrland) Ever like that between the silent and the
At St, :
since the group was started in January,

—
thundering clouds both being twô-fold
town famous as a manifestations of the same Power. In
1035, at this small
summer and winter sport resort in the Ramakrishna the ancient ideals of
heart of the Alps, the members of the Vedanta were realised in a silent and
been regular cpiiet way, while in Vivekananda they
^rroiip have condiieling
classes with a wonderfully sustained became very dynamic and thundering.
enthusiasm. I visited St. Moritz in It wa.') through the Disciple that the
193(3and 19»37 both during summer and message spread all over India and even
autumn, and had readings twice or more to \V(‘slern lands, bringing a new
every week. The universal message of aw-akening and ins])iration. stimulating
the life of spiritual aspirants and urging
Vetlantaand the ins]nring teachings of
Hamakrishna-Vivekananda have given them not only to live a life of silent
a new meaning to the life of some of the wwsliip and meditation, but also to
as]>i rants.
serve their fellow beings through
A ipiarterly magazine, The Vedanta, different forms of creative service.
was issued both in English and In the courst' of my stay for more
German during the year 1937 and than two weeks in Paris, I spoke at the
reached many readers in different Society of Friends, met also the Friends
countries in Europe. It is tlie product of Biuldhism, conducted several group
of the labour of love of some of the meetings and also gave interview’s to
d(‘voted students of Vedanta who are many. In my talks I tried to point out
working in a spirit of co-operation with the universal aspect of Vedanta and the
a view to share the spiritual ideas with practical illustrations as given in the
their fellow truth-seekers. The Ved- wonderful lives of Ramakrishna and
(inld with its universal tone is bringing Vivekananda, who held before all the
light to many and is being highly appre« great ideal that rc/fg/o/j is realisation.
fiated. At present the copies are made The French translations of the teach-
with the help of
a duplicator. If sufR- ings Ramakrishna-Vivckaiumda,
of
(‘ient support be forthcoming, it may brought out by Mr, Herbert and others,
fônie-day appear in a more dignified mainly wdth the help of Miss MacLeod,
form in print.
the great American friend of Swami
In Paris
(France) : At the very end Vivekananda and the Movement bearing
arch, 1030, I
visited Paris in con- his Master's name, are fast disseminat-
ion with the
Ramakrishna Centenary ing the message which was first brought
to the French-speaking people through close contact with many highly cultured
Romain Rolland’s epoch-making works persons including professors, clergymen,
on Kamakrishna-Vivekananda. A field university students and business people,
for future activity is thus being pre- etc. With the invaluable help of Herr
pared, and the time is not far off when Rudolf Muller of Reformhaus Muller,
a French-speaking Swami of the Order a sincere friend and admirer of tlie
will be ill great demand for working Ramakrishna Movement, I began my
amongst drawn towards the
those activities at Zurich. In the lecture hall
teachings. Being informed of the grow- generously placed at my disposal by Herr
ing interest in France by Monsieur Muller, I gave a few public lectures
first
Herbert and others, the authorities of on ‘‘The Spiritual Message of Vedanta,”

the Order anticipated the future needs. “Soul’s Evolution and the Yogic Paths,”
With the financial support, given by “Yoga and Self-realisation,” “Rama-
Miss MacLeod, they sent Swami Siddhe- krishna, the Modern Indian Prophet,”
swaranaiida, a well tried and fully and then started regular classes twice
qualified worker of the Order, to Paris a week. I gave general talks on spiri-
for getting himself prepared for the tual topics and also numerous readings
work. from the Upanishads, the Bhagavad-
My second visit to Paris took place at Gitd, Rajd-Voga and the Tcaclihigs oj
the end of July, 1937, when the Swami Sri Ramakrishna, Illustrated lectures on
arrived there in the company of Mr. V. the Ramakrishna Movement were also
Subramanya Iyer of Mysore, the esteem- given to select audience. As the result
ed friend of our Movement, who came on of all these some earnest souls bolh —
invitation for taking part in the Philo^ ladies and gentlemen —
came to form ii
sophical Congress, held this year in study circle, which may develop into
Paris. Both the Swami and myself a society in future.
attended the Congress and also came in A small Vedanta library has also been
close touch with Professor Monsieur started for the bcnclit of those intert sled
Fouchcr, who is in charge of the Insti- in spiritual matters, and bolh books and
tute of Indian Civilisation at the Sor- periodicals are being freely circulated
bonne, and other professors and scholars. amongst them. Persons greatly drawn
During the short period of my third towards the message arc holding group
Paris in November, 1937, I was
visit to meetings regularly and arc thus kee])iiig
delighted to see how the Swami is fast ablaze a little Iloma-lirc, which is
progressing in his study of the French expected to grow with the (low of time.
language and culture and is also I visited Zurich again in Oelober,
establishing points of contact with some 1937, for two weeks, gave regular talks,
of the spiritual movements and asjiirants held discussions and had interviews with
there. a number of devotees and friends.
At Zurich (Snitzcrland) During: Somehow or other Zurich, the most
my visit to Zurich towards the end of important business centre in Switzer-
1935, I came to know a number of spiri- land, has become the central place for
tually minded persons and found the the publication of the Ramakrishna-
possibility of starting Vedanta work Vivekananda literature in German
there in future. In 1930 I went there language. The Gorman translation of
towards the end of November and the Life and Message of Ramakrishiia-
stayed on till the end of June, 1937. Vivekananda by Romain Rolland was
During those months I came to have brought out by a publishing firm located
1938 VEDANTA WORK IN CENTRAL EUROPE 199
near Zurich. The same publishers also Vivekananda.” I am now giving regular
issued an admirable edition of the readings to those, drawn towards the
Sayings of Sri Ramakrishna, translated teachings, and as its result a good study
into German by Mrs. Emma von Pelct. circle is in the process of formation.
Tins noble lady along with Mrs. Alwine After having consolidated the little
\on Keller has taken up the translation work already started, I propose to give
of our publications as a labour of love some public lectures in the near future
and that in a spirit of wholehearted at the Hague, to establish cultural
consecration. contact with many spiritual persons
December, 1937, saw the appearance and and also extend the work
societies,
of Swami Vivekananda’s Karma and to Amsterdam, Rotterdam and other

llhakti Yogas and Raja-Yoga, the first neighbouring towns in Holland.
lAVo by another devotee, but
translated
(tlitcd by Mrs. von Pclet and the third The Past and the Future
(me translated by Mrs. von Pelct herself.
The books have been beautifully During the past four years and more
published by a well-known publishing many individuals and groups have been
Zurich through the generosity of closely drawn towards the rational and
(inn at
Miss MacLeod already referred to, w^hb universal messag'e of Vedanta -and
also financed the publication of these and the practical and inspiring teachings of
other works, translated by Monsieur Ramakrishna-Vivekaiianda at Wies-

Herbert into French. There is no doubt baden Germany, and also at St.
in
that all these publications arc bringing Moritz, Geneva, Lausanne and Zurich
lh(‘ Message wdthin the reach of many in Switzerland, in Paris, the great
and are sure to have far-reaching effects capital of France, at Warsaw^ the chief
in future. city of Poland and at many other places

At the Hague (HoJland) : I am in different countries. A» already
writing this report from the Hague, mentioned, the beginnings of the Ved-
where I came in the middle of anta works have been made at the
November, 1937. Here too, I have Hague and is also expected to be made
been instrumental in just starting the. in oUicr tow'ns of tlje country.
Vedanta wwk.
The original move was There arc many persons who previous-
made by Mrs. Agatha Licfrinck, who ly came to knowr of the message from
was previously one of the most devoted books. In tlie course of the last four
members Vedanta Society in San
of the years and more, many of them and also
Francisco, California, U.S.A. Eager to many new pcojde have come in closer
share with others the teachings which contact with the Ramakrishna-Viveka-
have brought a new light and peace to nanda Vedanta Movement through
her soul, she came in touch with some
lectures, talks, classes, interviews, cor-
spiritual seekers and has been lending
respondence, circulation of class-notes
them books from her private library
and through our literature and journals
which she has freely placed at the dis-
in English and other languages. The
posal of others. Immediately on my small libraries started at different places
arrival here I
came in contact with these have been slowly and steadily helping
*ispirants. Later on I spoke publicly the quick spread of the message. The
also to select audiences on *‘The number of persons, coming within the
Message of
Vedanta” and *«The Ideals sphere of influence of the movement, is
d amd Preaohed
by Ramakrishna- fast inoreasiug through all those.
The pioneering work was begun and Mysore —

a great lover of Vedanta have —
is still being conducted in the midst of twice enabled us to tide over the diffi^
many and great difllcultics. Economic culties. For this we express our great-
uncertainties, cultural exclusiveness, ful thanks to His Highness, who takes a
political and psychical
unscttlemeiit personal interest in the Movement both
restlessness have hampered the work. in India and Europe. We offer our
But still through the Divine grace and sincere thanks also to the other friends
support of friends the Movement is of the cause,who have helped the work
growing steadily, though slowly, and its and contributed towards its success in
circle of devotees and admirers is fast different ways.
increasing. The teachings of Vedanta Our immediate tusk is this. The
are bringing new hopes and solace to Message isbe propagated far ami
to
many a depressed and weary heart. wide. The circle of devotees and sup-
The pioneering work is still to be con- porters must be made to increase. Then
ducted by us without being burdened alone will arise the question of start-
and hampered by the immediate starting a regular centre. The future lies
ing of any formal centre.

Voluntary in the hands of Him who is the Divine
offerings for maintaining such a centre Tnspirer and Guide of all.
have not been forthcoming yet. Even “May He, the Indwelling Spirit, the*
the expenses for carrying on the present Remover of all evils, the Presiding Deity
work are being borne mainly by two of all sacred undertakings, be pleased.
or three self-sacrificing friends of the For, lie being pleased, the whole
cause in the West. The generous con- universe is pleased ; He being satisfied,
tribution of H. H. The Maharaja of the whole universe is satisfied.”
SRI-BIIASHVA
By Swami Viresavarananda
Chapter T
Section I
The Great Siddhanta

Advaitin^s Position Rejuied
Brahman cannot be Non-differen- sources of knowledge prove the existence

TIAl'ED FOR THE EXISTENCE OF NoN- only of objects qualified by difference.
DIFFERENTIAITD OBJECTS CANNOT BE Non-differentiated objects cannot be
Proved* established by one’s experience, for such

experience is only of objects as qualified
Brahman cannot be, as the Advaitins by some characteristic difference as
is
say, non-differentiated Pure Conscious- shown by statements like H saw this

ness, for no proof can be adduced to where H’ and Hhis’ are both differ-
establish non-differentiated objects. All entiated objects. In spite of this fact if
* Refutation of section 1 of the

we intend proving a non-differentiate
Purva-
paksha. Vide February issue p. 90. object, we have to do so only by having
1988 SRI-BHASHYA 201
recourse to some special characteristic of and so all words denote only difference.
it, that is, a characteristic which is in- Different words again have different
inriably found in it alone, besides its meanings. A sentence, therefore, which
pure being, which would distinguish it connects the meanings of words in it can
from other objects. Pure substance, as denote only objects (jualified by differ-
in the case of Brahman which, accord- ence. Scriptures, therefore, which con-
ing to Advaitins, though experienced is sist of ^vords and sentt nees cannot denote
mistaken for the world, does not help a non-differentiated luitity.
ns to so distinguish it. This j)eculiar Direct perception too cannot denote

eharacteristic by which it is distinguished non-diffcrciitiated in both its things
from others would itself make the object determinate (savifcalpa) and non-deter-
(|imlified by it. It is some qualities of inijjate aspects. There is
the object that keep out other attributes no difference of opinion with respect to
from it and thus help us to distinguish determinate percey)tions, for all agree
it from other objects, and so a non- that in such ])crcc})lions we experience
iliffercntiated thing cannot be estab- objects qualified hy attributes like
lished. Consciousness or knowledge is generic character etc., as for example,

hy nature such that it reveals an object when we cow we see the object as
see a
lo a knower. It is eonneeled with the qualified by the generic character of a

Self and the objects distinct from it, and cow\ With respect to non-dcterminatc
on this depends the existence of know- perceptions there is difference of opinion,
ledge and its self-luminous character. for, some hold that in such perceptions
Thciefore, consciousness always involves the determining attributes are not ex-
the cognition of diffenmee. Moreover, perienced and the subject and object are
when consciousness is said to be eternal, merged into each other. Such know’-
self-luminous, etc., what is meant is that ledge, they say, is beyond sensc-
these arc its qualities, for it is not ])ereepti(m. Others again hold that in
pf)ssil)le to j)rov(‘ that these form its such pcTce])tions we Iuinc the experience
substance or being. The existence of a of qiialilied objects and their attributes
being or substance is recognized by all unrelated to each other, as for example,
philosophers, but they differ only with merely tin' cow or the generic character
respect to the views they hold about it. of a cow and not the two as related to
So if ‘eternal’, ‘self-luminous’, etc., mean each other. Both the views are denied
the substance itself, no proof is required by experience and are impossible too.
for it and all the Advaitins’ argument is All our ex])rrieiiee is of the kind - ‘This
useless. But if they are not so and are is such and such’, that is, as qualified
different from it, then they become its by difference. So non-determinate per-
attributes. When the Advaitins refute ception is not the apprehension of an
the views of others and establish their object as devoid of all attributes but the
view of the Being by saying that experience of an object as devoid of
Brahman is eternal, is Knowledge, Bliss, aooie attributes. It is the experience of
etc., they differentiate their view^ of the the first object of a class. When we sec
Being (Brahman) from others’ by these a cow for the first time we see the
eharacteristics of Brahman, which there- object as also its generic character, for
fore are nothing but Its attributes. both are objects of perception, but the
Scriptures too cannot prove a noii- fact that the generic character exists in
differentiated not apprehended at the time
entity. A word consists all cows is
0 root and a termination
«i
whioli differ. and it is only when a second and a third
cow is seen that we get this knowledge. is the same in both cases. They arc
In determinate perception this quality quite different from each other.
experienced in the non-determinate per- Inference also denotes only objeefj
ception is remembered and recognized. qualified by difference, for iiifcrcnci'
Due to the absence of this experience in depends upon the invariable relation
the first one it is called non-determinate between two things which arc objects
perception. So direct percei)tion of non- of perception and perception deals only
differen dated things is impossible. with objeets qualified by difference.
The above argument refutes also Similarly other sources of knowledge
the bhedAbhedn (difference and non- also have objects qualilied by difference.
difference)view held by some as between —
Therefore, no proof serijiturcs, direct
objeets and their altributes. They say perception or inference, etc. —can Ix
that when we experience an object wc ailduced to establish a non-diff(T(Mi
do not experience the attribute and tinted object and so it does not exist.
when we experience the attribute we do

Perception does not reveal MEREnv
not experience the object and therefore
EX T STEN CE (
Sat)*
they are not identical; yet each is not
experienced in the absence of the other It is not true as the Advaitins say that
and so they are not also absolutely Being (Sat) alone is experienced through
different. They are different and non- perception, for, as shown already, per-
different. This view is not sound, for ception has for its objeets only things
our cognitions are of the kind

— ‘This is qualilie*dby difference like generic
such and such’, which has two elements, eharaeter and so on. Thi.s g(‘ncric
viz., ‘this’ and ‘such and such’ and the character is nothing but the particular
view stated above denies this latter form or configuration that is experienced
clement in perception. When we appre- as common to all things of a class, for
hend an object ive experience also its wê do not see anything else that can hr
difference from others which is mad< called jnti (genus). Now this common
known by the ‘such and such’ element feature or gcuerie character (jdti) se[)a-
in our perception, its generic form, and rates things possessing it and itself
what differentiates must be different al.so from other objects. This g('n(Tie
from what is differentiated and can eharaeter itself is ‘difference’, since hy
never be idential. The two, the object knowing genus we know th.at things of
and its generic character or attributes, that genus differ from others and there
are quite separate. When we say ‘a is no other entity besides this genus
man with a stick’, the stick distinguishes which can be called ‘difference’. And
him from other men but is also different when we ex])(Ti(‘nee genus and talk of,
from the person holding it. Similar is say, eows as possessing a genus, the
the relation betwêen an individual of a ‘difference’ also becomes an object of
class and its generic character, or an thought find speech, for the idea ihat
object and its qualities, though between eows form a class hy themselves nu ans
the two examples there is a difference; that talk of their non-difference from
all
for while the stick can exist independent buffaloes etc., ceases and this non-
of the man, the generic character or differenee does not cease till we ex-
qualities cannot exist or be experienced pericriec difference. Since genus if'
experienced, ‘difference’ also is expe-

independently of the object in which
they inhere otherwise the relation of the
;
* Refutation of section 7 of the Pur\a-
thing qualified and that which qualifies
paksha. Vide March issue p.
rienced simultaneously and becomes also and an elephant, the latter knowledge
ail object of thought and speech as (i.e.,about the elephant) would only be
shown. So when wc experience an object a remembrance, for when we see the
as possessing genus, wc experience elephant there will be no difference in
‘difference’ alsi) and hence even if thisknowledge from tlie previous one
jierccption should last for one moment inasmuch as the same Exi.stciiee (Sat)
only, it docs not matter, for there is is experienced. If, however, an clement
nothing to be perceived the next of difference is know-
acccfiLcd in each
tnornent, and so he arguments ])ut I ledge, it would mean that perception has
forward by the Advaitins to show that for its objects only differentiated objects.
‘difference’ is not pereeiv(‘d fails to the And finally if Existence alone is perceiv-
rrOUlld. ed in all perceptions, then blindness,
Again, since ‘genus’ and ‘difference’ deafness, etc., wdll not be handicaps, for
are one, there f*an be no objection to a single perception by anyone sense alone
SliffiTeiiec’ being an attribute of the will hclj) to experience everything, since
,id)stanec of the object of jierceiition there is no difference among objects.
and there can bo no argument in a The fact, however, is that the different
t as pointed out by the Advaitins, senses perceive objects as possessing
\i/., to know difference wv must know different attributes like colour, smell,
the object as qualified by genus, and to touch, taste and sound. Therefore,
know the object as qualified by the perception does not reveal only Exist-
st ilus we must know the ‘difference* ence (Sat). If perception should reveal
.01 c.rgument based on ihc vicAv that only Sat, then the scriptures would be
‘gi'iius’ and ‘difference’ are tw’o different useless, for they will be teaching
Ihings. So also there is no argument a thing already known through percep-
(!(i in ft nit uni, for ‘difference’ which is tion, and Brahman would also be an
giaius, differentiates objects possessing it olijcet of |KTecption and consequently
and itself from other objects even as be subject to all defects like other
Mic conseiousiHss of the Advaitins objects.
ni.inifests objects and itself. Therefore, perception has for its ob-
So it is not correct to .say that Exist- jects things possessing difference like
ence alone is experienced and that differ- genus (jtiti) which is nothing but a parti-
ence is not perceived and cannot be cular form or configuration, and never
defined. undifferentiatid objects. The argument
further, if wc e\'])erienc(‘ only of the Advaitins that what persists, i.e.,
l^Nistencc (Sat) in all ])ereeptions and Existence, is real and that those which
difference is not perceived, the state- have no continuous existence such ns
nuMits like ‘a pot is’, ‘a cloth is’ w’ill be pot, cloth, etc., arc unreal, because they
*^neanijigless. Moreover, why docs one are sublated by each other, shows only
who buy a horse return scidng a
go(«s to confusion of tliought with respect to the
iniffalo? Again, if we do not experience nature of sublation. The snake is sub-
difference, why do by the knowledge of the rope,
wc not use the word lated
^h'phant or ‘cow’ when we because the snake did not exist at the
see a horse,
înce all words have the same object, time and place; we imagined it and so
viz..
Existence, and therefore these it is unreal. There is conflict belween
Words arc Such conflict does
synonymous inasinueh as the tw’o experiences.
^
refer to the same object? More- not exist between the experience of a
when we see in sequence a horse jar seen at a particular place and lime
and its absence at some other place and substance fit to be cognized, then it is
time where and when the cloth is. The already proved by such means of know-
former is not therefore sublatcd and ledge, and inference of the kind
^‘Existence is real because it persists’’ is
cannot therefore be said to be unreal.
not necessary to establish it. If, how-
To be sublatcd, non-eontinuity of the
ever, particular substances like pot,
object must be proved at the time and
cloth, etc., are meant, it is not true that
place. Its non-eontinuity at another
Sat alone is experienced, for that which
place and time does not by itself make
appears as cloth is not what appears as
the object unreal. pot. So Existence (Sat) is not the only
Moreover, if Existence (Sat) is mere reality that is experienced.
NOTES AND COMMENTS

IN THIS NUMBER Prof. E. P. Horrwitz of the Hunter
College, U.S.A., before the Women's
The Editorial deals with the synthetic League of the Vedanta Society, Port-
vision attained by Sri Ramakrishna by land, Oregon. A pen-picture of th(‘
means of a graded scries of spiritual
social and religious ideals of the Hindus
experiences, as also with his harmoni- in the Upanishadic age has been given
sation of all religions. Dr.Radhakuniud hy Swami V’imuktananda of the R. K.
Mookerji, M.A., P.R.S., Ph.D., Mission in his arliele on Sorio-reliîtiiis
Professor of Indian History, Lucknow life in the U panishadic Aue, Mr.
University, has shown, in his article on Shib Chandra Dulta, M.A., B.L., in his
The Hindu Conceptiou of the Mother- (ilea.nin<fs of an Eeonomisf, furnishes
land, that this conception of the Hindus some speeilic instances of India’s eco-
is more cultiu-al than territorial. In nomic |)rogress. Swami Yatiswara-
The Doîna of Finalitif Dr. M. H. Syed, naiida of the R. K. Mission, who is
M.A., Ph.D., D.Litt., Professor of the now working in Europe, has given, in
Allahabad University, has pointed out his article on Vedanta nork in Ventral
the baneful effects of narrow-minded Earfppe, an account of how the activities
dogmatism born of an erroneous idea of the Ramakrishna Mission, started in
about the nature of ultimate Reality Europe about six years ago, have been
which cannot be exhausted of its infinite
preparing tlie ground for a hai)p.V
possibilities. Akshoy Kumar
Professor synthesis of the cultures of the East and
Banerjea, M.A., of the Ananda Mohan the West.
College, Mymensing, in his article on
the Union of Siva and Sukti as inter- VI VEK ANANDA AND WORLD
preted hy N atha-Y offis, has dwelt on the PEACE
philosophical implications of the perfect
It an ecour aging sign that some of
is
union of Siva and Sakti — the Principle the pacifist thinkers of to-day are com-
of absolute unity and the Principle of ing to realize that a lasting peace can
multiplicity respectively —as attained by be founded only on a deep sense
of
a Natha-Yogi in his transcendent spiritual values. Empty and arid
consciousness. The Age of Woinan is f)hrases arc powerless to triumph over

an interesting address delivered by the brute forces of the world. The rcali-
zation of the spiritual nature of existence tremendous emphasis on the divine and
alone can make pacifismand other spirijtual nature of humankind that
humanitarian ideals dynamic and power- becomes of such inestimable value in
ful. Man must believe in the reality of any materialistic age, and this faith in
a set of facts which arc not disclosed by the spiritual nature of man is the very
the senses, but which can be known by foundation-stone of all building for
developing an entirely different organ 6f peace.”

knowledge whose germ exists in every- “This emphasis which is in the
body. Vivekananda emphasized this Vedantic teaching is an absolutely
point more than forty years ago; and it essential factor in the growth of peace,
is interesting to learn in this connection namely, tlic insistence on the essential
from Edith Hunter, a pacifist writer of spirituality of life.” The influence of
England, the special imj)ort of this Ramakrishna, Vivekananda and others
asiêct of his teachings in the cause of “nlade this thought so living that to-day
universal peace. its strong vitality has reached the West
In a recent issue of the Marhatta, the and indeed the whole world.” And
writer regretted that so little was known aptly does the writer remark : “There
inEngland of sj) great personalities like may be other landing places for pacifists
Ramakrishna and Vivekananda, “whose but no other lock on which to build.”
contributions to world-thought arc
Finally she draws attention to
simply incalculable. It is such as these
“another aspect of Vivekananda’s life
who set in motion the currents from
aud teachijig which brings out an
wliich is welling up the Renaissance of
element
essential in the development
India to-day.” Relieving that no real of peace, namely, his attitude to service.
and lasting peace can be developed This ])raetical side which recognizes in
between nations unless it is founded on a all its fulness the meaning of Brother-
deep sense of spiritual values, the writer
hood is part of the very nature of the
finds “in Vivekananda a nnxlern Pro])het
growth of pv‘ace.”
who stresses these fundamental issues.”
“So it is that this great soul’s
Vivekanaiida’s “prcdomiiiatifig theme”
energy,” the writer concludes, “will live
she continues, “was the essential spiri-
on’ in a persistent urge tow’ards unity
tual nature of all life, the divine nature
of men and an and ])eaee in world development, for
all all-comprehensive
conception of unity.” such words as these arc as true to-day
Though the con-
ception of the divine nature of man is
as when he spoke them: ‘The other
inherent in and great idea that the world wnmts from us*
fundaimuiial to the
Christian religion, yet “this faith has to-day. . . is the grand idea of the
certainly not been stressed in the historic spiritual oneness of the whole universe
unfolding of Western religion as it has . . . the only Infinite Reality, that
hcen stressed by exists in you and me and in all, in the
successive teachers
through the ages in self, in the soul.’
”
India. It is this
REVIEWS AND NOTICES
SRIMAD BHAGAVATA, CONDENSED IN between Hinduism and Zoroastrianism. It
THE POET’S OWN WORDS. Published by is a most suitable short introduction to the
G, A. Natesun Sf Co., Madras. Pp, J^7. religion of the Parsis for general readers.
Price Re. 1-J^ as. The proceeds of the book go to the
sale
Messrs. G. A. Natesan & Co., Madras, maintenance of the Poor Boys’ Home run
have already brought out two similar by the Ramakrishna Samaj, Basavangudi.
condensations of the epics, the Rdmdyana
BENGALI
and Mahabhdrata.
the The present one
forms a companion volume to these on the SIVANANDA-BANI. CoMciijii} by Swami
same lines. It presents in a condensed Acurvananda. Published by Swami Abhaya-
form the whole Purdna of 18,00() versos nanda, Sri Ramakrishjia Math, Bclur Math,
without destroying the interest of the stories llorvrah. Pp. 200. Price Re. 1.
and the discourses. The book contains an This is a book of rare spiritual counsels
account of all the Avataras of Krishna, the compiled from the diaries of devotees and
stories of various
like Dhruva,
saints disciples who had the good fortune of hear-
Jadabharata and also the
and others ing them from the lips of one who belonged
principal episodes in the Krishna Avatara to the small group of the Sannyasin disciples
including the famous discourse to Uddhava. of Ramakrishna. Swami Sivananda, who
An easy English translation accompanies the was the President of the Ramakrishna Math
original text in Devanagari. The Bhdfiavata and Mission for about 1*2 years, came to be
is regarded as a paragon among all the designated as a “Mahapurusha’’ by Swami
Bhakti scriptures, and it is commonly Vivekananda. Spiritual aspirants and s(*lf-
recognized to have made a profound study less workers, who want to advance spiri-
of the psychology of Bhakti. We hope the tually and morally, will find light from these
present work will serve to popularize this counsels on various matters connected with
valuable Purdna. spiritual practices, devotion, work, service
to the country and the like. Apart from
IN SECRET
TIBET. Bv Thkodoui- these the book contains many incidental
Illiox. Rider Sf Co.. Patcrnosicr House. informations regarding the lives of many ol
Paternoster Row, London, E.C. I,. Pp. lUo. his brother-disciples. Srimat Swami Vijna-
Here is one more book which seeks to iianandaji, the present President of the
lift a little the \eil of mystery from the Ramakrishna Math and Mission, writes in
face of that strange country, Tibet, which the foreword “The invaluable counsels of
:
is still regarded as the world’s most mys- Mahapurush Maharaj w’hich have been col-
teriousand elusive land. The author walked lected in this w’ork will be a source of infi-
unaccompanied and di.sguised into Tibet. nite benefit, like the holy blessing of God,
In the course of his travels he met with to all devotees and spiritual aspirants.”
strangelandscapes and stranger men and The conversational nature of the contents
customs. He met wise Lamas, roving bandits of the book, which recaptures much of the
and nomads who infest Tibet. His experi- original flavour of the utterances, is bound
ence sometimes sound as incredible as to make a great appeal to all.
fiction. The book will no doubt be relished

by those who love mystery and adventure. HINDI
THE
LIFE AND TEACHING OF (1) AITAREYOPANISHAD. Pp. 93.
ZOROASTER. By Diwan Bahadur T. Price 6 as. (2) TAITTIRIYOPANISHAU.

Bhujanga Rao. Sri Ramakrtshna Ashrama, Pp. 236. Price 13 as. (3) MANDUKYO-
Basavangudi, Bangalore. Pp. 32. Price PANISHED. Be. 1-
Pp. m. Price
As. 4. published by the Gitd Press, Gorakhpur.
This is an exceedingly readable summary The Aaitareya, the Taitiiriya, and the
of the salient points of the religion founded
Mdndukya belong to the group of the ten
by Zoroaster. The author has taken parti- principal Upanishads commented upon by
cular care to point out the close affinities
Sankara. Of these the Taittiriya and the
!
Mdndukya are of special importance as being NARADHA BHAKTI. By Jaydayal

the earliest authorities which deal with the Goyenka. Puhliahed hy Ghanahyamdaa
famous Vedantic doctrine of koahaa and its Jalan, Gild Press, Gorakhpur. Pp. 65.
celebrated analysis of the four states of Price 2 aa.
waking, dreaming, sleeping, and turiya
This booklet beautifully delineates with
(the super-conscious) purpose of
for the
numerous quotations from the scriptures the
arriving at truth. By bringing out a tran
nine different ways of worshipping God
slation of the texts of these important L'pa-
according to the religion of love.
nishads, the Gita Press, Gorakhpur, has
done a valuable service to the Hindi readers
SHI UDIA SVVAMIJIKE UPADESH.
whose knowledge of Sanskrit is not ample
Mundukya PubHshed by Ghanahyamdaa Jalan, Gita
enough. The Uj)anisha(l con-
Press, Gorakhpur. Pp. 210. Price 6 aa.
lains as well the translation of the Kdrikas
of Gaudapada and Sankara’s commentary on These counsels on religious subjects were
ihcm. The translation is lucid, while the originally published serially in the Kalyan.
objections and the answers, the arguments They have now been offered to the public
;ind the counter-arguments, have been in a book form after a careful revision. The
separately shown for the convenience of sayings fall into two distinct groups, namely,
readers. those relating to knowledge and to devotion.
NEWS AND REPORTS

SANNYASINI CiOUHI MATA Though a woman by birth, she was firm,
fearless and resolute like a monk. The
Sannyasiiii Gouri Mata, who passed away
Master also spurred her on in her independ-
on the 28tli of February last at the advanced
ent life and activities. She founded the
age* of 92 was one among the few women
Saradeswari Ashram in 1895 for the educa-
disciples of Sri Hamakrishna.
tion and the training of Hindu girls in
She came of a respectable Brahmin family
aceordaiiee with the best traditions of the
of Sliil)pnr near Calcutta, and from her early
Hindu spiritual culture. To the last of her
childhood she held out promises of a richly
days she was associated with the Institution
devotional character. She had the rare good
and exerted herself in the cause which was
fori line of meeting Sri Kamakrishna and
so dear to her heart.
receiving his blessings while she was a mere
slip of a girl of 9 summers or so. At the OmSanti! Santi! Santi
age of fifteen she left home and betook
herself to a life id' reiiuneiation. She travelled THE HAMAKRISHNA INSTITUTE OF
widely in different parts of India, visiting CULTURE, ALBERT HALL, 15, COLLEGE
tlie principal of pilgrimage between
places SQU.AHE, CALCUTTA
the llinialayas and the Cape Comorin on v
fool as a wandering Sannyasini. In fulfilment of one of the projects of the
During her travels she eame into intimate Sri Hamakrishna Centenary Committee to
contaet with Balaram Bose, one of the great commemorate the first Birth Centenary of
householder devotees of Sri Hamakrishna. Sri Hainnkrishiia. the Hamakrishna Institute
Through his influence she again met Sri of Culture was formally inaugurated on
Hamakrishna at Dakshineswar under strange Saturday morning of January 29, 1938, by
cireumstanees. She felt at oneo drawn to Swami Virajananda, Secretary of the
the Master and eame to look upon him as Hniiiakrishnu Mission, at the Albert
an incarnation of Sri Gouranga. From that Hall, Calcutta. After Swami Omkara-
time she began to visit Dakshineswar nanda and Swami Akhilananda had offered
frequently
and to spend a few days there prayers, Dr. Henoy Kumar Sarkar, M.A.,
now and then with the Holy Mother help- Professor of the Calcutta University,
latter in
preparing the food of the dwell at length iiiKUi the aims and objects
\i^
aster. The Master loved her greatly and lie said inter alia: “It
of this Institute.
nsed to speak out and
highly of her spiritual endow^- will have for its object the carrying
meuts. the teachings of that great
realization of
r
208 PRAdtJDDHA BHARATA April ^
Beer of modern India through the study and , able in Indian and foreigVi culture centres,
promotion of tlie creative achievements and and the establishment^ of cultural rela-
(7)
spiritual experiences of the diverse races, tions Vith ^different countries of the world.
castes, classes and communities of mankind To piaterialize the scheme it is proposed
on at scientific, comparative and cosmopolitan to erect an edifice in the heart of the city of
basis. Calcutta such as may contain—
*^Thc importance of 'such a cultural Insti- I. A spacious Hall for lectures, reunions,
tute can hardly be over-emphasized in an conferences, exhibitions, etc.
*ftge when the materialistic outlook on life
II.* A Library.
has blinded human vision to the inner har-
"mony and beauty of our collective existence III. A Reading Room.
and has thereby created an atmosphere of IV. Rooms for research work and study
mutual distrust, hatred and discord through- circles.
out the world. The significant advent of V. Rooms for the accommodation of
Sri Ramakrishna into the arena of Indian quests both foreign and Indian.
life at this psychological moment and his
VI. Rooms for office, publication depart-
unique spiritual contribution to the sum total
ment, social service centres, etc.
of Ikuman thought cannot therefore he better
. symbolized than by the inauguration of such VII. A Prayer Hall.
a cultural Institute where the representa- Alongside of the main section consisting of
tives of the East and the West can meet on these departments, the Institute intends to
terms of equality and mutual respect, and run another section devoted €‘xcliisively to
,
work with a consecrated soul to bring about the younger generation. ^Proper arrange-
a complefte change in the outlook of men. ments will be made to pro\ide facilities foi
IThe philosophies, religions, moralities, arts
the youths to get an all-round training of
and crafts, science, literatures, industries,
their body, mind and spirit under the able
economic developments, measures for the guidance of efficient instructors, thus laying
coptrol of poverty, health and educational
foundation
the for a healthy growth and
*
organizations, etc., of the four quarters of
development of our social organism.
the globe will form the theme of apprecia-
and rational discussion under the '*'The first discourse organized under the
tive
âuspices of this Institute.
auspices of this newly started Institute of
“Tn the light of the spiritual realization culture was given by Swami Pavitrananda,
of the fundamental unity of mankind and President, Advaita Ashrama, Mayavati, on
nf all faiths —the eternal theme of Indian ‘‘The Future of Religion*’ on Saturday the
life as embodied in the living gospel of Sri

121 h February at 5-30 p.m. at the Albert
—
Ramhkrishna the Insliiule will attempt in Hall (2nd floor). At the outset Swann
its humble way to supply the cultural and
Nityaswarupananda, the Secretary of the
spiritual foundations of a new personality

Institute, while intrudiK-ing the speaker, in
a neat little speech placed before the

among the men and women of the world,
apd equip them as proper and adequate in- gathering the aims and objects of the In
struments for the establishment of world- stitute. At his request the speaker, then,
peace, genuine internationalism and a really made a rational treatment of the subject in
humane culture on earth.” an inlercbting manner. The discussion was

Swami Virajananda, Swami Madhavananda followed by questions and answers, v
and Prof. Mahcndranath Sarkar, M.A., It is hoped that the leaders of cultural bfc
Ph.D., also spoke urging the importance of ill nations, as well as their industrial and
all
such an Institute. tornmcrcial magnates, educational benefae

The prospectus issued on behalf of thi.'i tors, publicists, scholars, scientists, poets,
Institute of culture shows that its activities philosophers, religious heads, social workers,
will comprise (1) lectures, (2) classes, (3) exponents of internationalism and others
a journal, (4) research work, (5) the publica- interested in the progress of humanity will
tion of books, (6) the foundation of try their best to help forward the realization
exchange professorships, lectureships, re- of this noble scheme by financial and other
search and travelling fellowships, etc., ten- contributions.
SU|N|\| S\N \^n M|\ \N \s \M> \)l ''IMIMiX).
lU-iil, i{,iiiiiikri'>liiiii >111(1 ^1 (xIki .itl.iliii il ''l.ili

! ! !
PRABUDDHA BHARATA
VOL. XLIII MAY, 1938 No. 5
STT^ gTTft?itv:jcT l”
"Arise I Awake ! And stop not till the Goal is reached-^*
MAIIASAMADIII
It iswith deep sorrow tiiat we have to announce the passing away of
Srirnat Swami Vijnananj\ndaji Maharaj, the President of the Ramakrishna Math
:nid Mission, on Monday, the ‘Joth April, at p.m. at the Ramakrishna Math
;ii Miilliiganj, Allahabad.
The Swami was one of those who were privileged to be the dirccl disciples
f.f Ramakrishna and who at the sacred call of that great awakener of souls
Sri
gave up the world and devot<‘d their whole life for the fnllilment and dissemina-
lioa of the message of their Master. He W'as born on October, -N. ISUs, at
Ht l'.rharia in 2i Pergs. He lirst came into contact with Sri Ramakrishna in 1883,
and sinee then used to visit him fre(jiiently. He studied for his R.A. at Patna
e.iul was a District Kngineer in U. P. for some years; but the flame
kindled in him
hv his Master was burning bright, and not long after, he renounced the world.
From theearly years of his monastic life till his Mahasamadhi the
Swami
was engaged in various activities such as the construction of the Belur Math
in the days of Swami Vivekananda and of the Vivekananda Temple
about two
ne>vl\ constructed
d( cades later. It w’as he who made the original design of the
8ri Ramakrishna Temple at the Belur Math, following the suggestions of
Svami
Vivekananda during the latter’s lifetime and it was he who eoiêcrated the
to the Master on the 1 1th January last. He founded the Sri Ramakrishna
Math and Sevashrama at Allahabad, where he spent the greater part of his li.e.
Be was a deep scholar and was the author of several works.
The Swami became President of the Ramakrishna Math and Mission in

April, 19,37, when most of the direct disciples of Sri Ramakrishna had passed
away. He was therefore the source of spiritual peace and joy to the members
of the Ramakrishna
Order and thousands of devotees and visitors from far and
from India and abroad. His exit from mortal scene has, therefore, left a
void which can
never be filled. May his pure life, burning renunciation
and
^weriiig spirituality
inspire us all in our efforts at God-realization 1
Om Shantih Om Shantih ! Om Shantih ! !

NEED OF THE HOUR
By the Editor
I tity of economic interests and, above

all, to the multiple malignant forces
The question of Hindu-Moslem unity that arc silently working to devitalize
is one of the most burning topics of
the body-politic of India.
the day. Never did this problem Nothing is more painful than the
assume such serious proportions and newly developed tendency amongst a
so deeply engage the attention of the
certain section of the people to drive
leaders of India as it has done to-day. a wedge between the two members of
Time was when these two major com- the same national organism. In fact
munities of the land were hand in the interests and destinies of the two
glove with each other and lived in communities are so closely interwoven
towns and villages without any un- that they cannot be thought of as two
seemly communal clash and conflict. diametrically opposite units in the
Even a decade and a half ago every framework of Indian life. Economical-
villagewas the joyful scene of mutual ly, no less politically, they stand boinul
co-operation and help, and every reli- to the Indian soil by the same interests.
gious festival and social function was And it would not be a mistake to
graced and enlivened by the mirthful presume that the question of Ilindn-
presence of the rank and file of both Moslem differences is a fictitious prob-
the communities. In short their rela- lem so masses are concerned.
far as the
tion in matters social and religious, It is only some interested fanatics who
reached a high water-mark of cordiality have raised to-day the bogey of ‘religion
and, as a result, a spirit of mutual in-danger’ and are attempting to dis'
confidence, coupled with a feeling of turb the peaceful relation exislini:
genuine comradeship, guided the march between the Hindus and Moslems of thr
of their daily life and activity. But land. Rightly did Mrs. Sorojini Naidn
to-day this time-honoured relation of remark in her eloquent address at tlu'
cordiality has undergone all on a sudden firstmeeting of the newly established
a miraculous transformation. And it is Hindu-Moslem Unity Association, held
really regrettable that at this psycho- under the presidency of the Nawab
logical hour when all the scattered Bahadur of Murshidabad at the Albert
energies of Indians collective life should Hall, Calcutta : If they studied the
be pooled to fight the forces of evil situation aright and went to men who
and to ensure her steady march on the toiled from dawn to dusk, men to whom
path of progress, the two sister com- the changes in government did not
munities have fallen foul of each other matter and the administration of politi-
in total disregard of the magnitude of cal bodies did not count, but
who
the danger ahead.
rivalry hasThe looked at the sky and would wonder
or it
reached such a high pitch that it has whether it would rain to-day
blinded them even to their common would be hot, who looked at the fieW
be
history and national tradition, the points and wondered whether there would
at
of mutual cultural contact, their iden- good harvest or not, who looked
1908 NEED OF THE HOUR 211
the exploiters and wondered when their to prominence that the very soul of
exploitation would cease men who — religion is and thrust into
ignored
were not able to study the fluctuation background. Prof. Radhakrishnan has
of markets but who could tell of the therefore aptly remarked, “While true
emptiness of their homes —she wonder- religion is an instrument for growth
ed if they could go down to these men and life, the religion we practise leads
and ask them if they wanted separate us to death and despair. Whether
Muslim and Hindu rights or whether Hindu or Muslim, we are all worship-
they wanted to live in water-tight pers of form and routine. Our religion
compartments or they wanted to have is not the genuine article but pseudo
Hindu or Muslim Raj. What would be stuff, a sort of dope drugging our sense
the answer of these men who were not of evil and making us insensitive to the
corrupted by men of the city? They sufferings of others . . . True religion
would say that they did not care to is creative and

and has life-giving
know anything of the Raj, and what nothing in common with mechanism,
they were concerned with was the the mechanization of mind or dogmata
question of bread. That was the answer ism. It is time we get back to the
of the masses of India from north to roots and rediscover religion; for only
south and from cast to west. Theirs those ^vho rediscover religion in them-
was the question of bread. In this selves will be able to reconstruct

([ueslion of bread, hunger did not society.” Needless to say a serious
distinguish between a Hindu and a attempt should be made to go beyond

Miissalman. For, economically both the outer crust of apparently contra-
arc welded to-day into a single whole, dictory forms to discover the under-
and to think of a Hindu India or of a lying unity and beauty of all existing
Moslem India betrays nothing but a faiths of the world, and to point out
woeful lack of political wisdom and a the striking points of similarity, instead
of wrangling over the non-essentials of
Tiiisreading of the history of the socio-
t'Hjiiomic life of these two communities different religious. And we doubt not
if such a course is resorted to and a
in India. She therefore rightly con-
demned ‘those who called themselves consolidated effort is made to present
enlightened, educated, and who talked
to the world the common meeting-
ground of various faiths, the petty
of national solidarity and yet for
personal purposes utilized every tin>
communal strife or religious bickerings
and obscure incident to fan the lire of

could be reduced to a minimum,
enmniunalism so that their leadership and a universal fellowship of faiths
might be established and maintained’. could be established. The Parliament

of Religions held forty-live years
back in the World’s Fair at Chicago
II
was but a living expression of such
Whatever be the actual genesis of an anxiety of the master-minds to
lioininunal tension, it cannot be denied bring into closer relation the members
it is, in a large measure, due to of the different religious groups on a
incorrect understanding of the common platform of brotherhood. The
religio-philosophical systems of the recent Parliament of Religions held in
'^^rious religious The non- Calcutta in under the auspices of
bodies also. 11)37,
essentials and outward forms of every the Ramakrishna Birth Centenary is
*îth are so much accentuated and held but a replica of the past, and furnishes
212 PRABUDDHA BHARATA May
a tangible proof of how the spirit of discloses the fact that the points of
harmony has ever since been struggling agreement between the two arc more
to secure a permanent foothold in the pronounced and remarkable than those
citadel of actuality. Is it not meet and of difference. Hinduism, or Vedantism
proper that at this hour avenues must properly so called, has always sung the
be opened to ensure a speedy reeoncilia- immortal song of freedom and toleration,
tioii of the faiths of the two warring harmony and catholicity, inasmuch as
communities of India — the Hindus and it looks upon all faiths as but varied
the Moslems, for their own well-being readings of the same Reality. In the
as well as for the good of humanity at R/g-Kt’da (1. 104. 46), it has been pro-
large ? claimed, “The Truth is one; sages
It has been rightly observed by Dr. call by various names.” The Gitd
It
Bliagavaii Das in the Essential Vnilij also strikes the same note of univcrsal-
(if all Religions that when the followers ism when it says, “Whosoever comes
of different religions quarrel with one to Me through whatsoever form, I reach
another, “the plain cause is that they him. O
Partha All men are struggl-
!
are not sincere devotees but arrant ing through paths which in the end lead
egoists, that none of them really honours to Me” (TV. 11.). “Like different
and follows the great Master whom he streams coursing through straight or
pretends to honour and follow, but each crooked channels and losing themselves
really loves his own narrow and conceit- eventually in the one fathomless Deep,
ed little self, and wishes to impose that men treading the various [)aths of reli-
little self and its small-minded opinions gions according to their individual tastes
upon all the world, for the satisfaction and predilcclions ultimately reach Thee,
of his owm vanity and the tasting of a O Lord, who art the resort of all”
false greatness under cover of the true (Maliitauali Stotram, 7). In a Soiilh
greatness of the Master, which true Indian folk-song also we find embodied
greatness he only belittles and drags in

this very message of harmony character-
the mire by his own false understand-

istic of Hindu ideas and ideals ;
ing of it.” But, he further adds, if the “Into the bosom of the one great sea
followers of the several religions were Flow streams that come from hills
only loving and simple and straight of on every side,
heart, they would fill their own homes Their names arc various as the springs,
and all other homes of the whole world And thus in every land do men
with paeans of joy and with mutual bow down
service and the real blessings of religion,
To the great God, though known
instead of, as they have been doing
by many names.”
century after century, with the cruel
cries of hate and war, bloodshed and Even in Buddhism we meet with the
torture. The worst about these

same emphasis on the spirit of toleration
and catholicity (cf. Asoka’s Twelfth

terrible conflicts is that they are all
about words and names, non-essential Rock Edict). In recent years the life
forms and superficial of Sri Ramakrishna has also vindicated
trivialities.
the glorious teachings of the great seers
and prophets of the world. He has
Ill
harmonized all faiths and shown through
A careful scrutiny of the scriptures his unique spiritual discipline and reali-
of the Hindus and the Mohammedans creeds are but

zation that “different
—;;
1088 NEED OF THE HOUR 218
different paths to reach the one God. not worship that which I worship
Various and different are the ways neither shall I worshipwhat ye worship
that lead to the temple of Mother neither ye worship what I worship,
Kali at Kalighat; similarly, various to you be your religion; to roe my reli-
arc the ways that lead to the house gion’ ” (Sura 109, Verses 1-6). “Revile
of the Lord. Every religion is nothing not those whom they call on beside God,
but one of such paths that lead lest they, in their ignorance, despitcfully
man to God.” “A truly religious revile Him. Thus have we planned out
man should think that other reli- their actions for every peoyde ;
then
jfioiis also are paths leading to Truth. shall they return to their and Lord,
Wo should always maintain an attitude He will declare to them what those
of respect towards other religions.” actions have been” (Sura 6, Verse 108).
‘‘As one can ascend to the top of a “Verily, they who believe (Moslems),
house by means of a ladder, or a and they who follow the Jewish religion,
bamboo, or a rope, so diverse are the and the Christians, and the Sabeites
ways and means of approaching God. whoever of these doeth that which is
Every religion in the world shows one right, shall have their reward with their
of these ways” (Sayings of Rama- Lord; fear shall not come upon them,
h'ishmi, 710, 723, 720). neither shall they be grieved” (Sura 2,
Similar is the case with the teachings

Verse 59). “And if God bad pleased,
of Islam as well. If wc read the Quoran He had surely made you all one people
mind free from but He would test you by what He hath
between the lines with a
all ])rc-coiiceived notions and prejudices,'
given to each. Be emulous, then, in
wc will meet with eloquent passages
good deeds. To God shall ye all return,
universal
and He will tell you concerning the sub-
hreathing a similar spirit of
toleration and harmony. There is a
jects of your disputes” (Sura 51, Verse
good deal of truth in the laconic state-

53). “To everyone of you have we
given a rule and a beaten track” (Sura
incnl of Mr. Margoliouth that ‘to speak
of the Quoran is practically the same as 5, Verse 52). “Our God and your God
speaking of Mahomet’; for one is u
arc one God and after Him wc all
Ifslimony to the other, and the message strive” (Sura 29, Verse 45).
embodied in this Holy Book is but Indeed, what stronger and more con-
revelatory of the rich contents of the vincing testimony is needed to demon-
l’ro])hf:t’s mind as well as of the lofti- strate the freedom extended in the
ness of his spiritual genius. It is really Quoran to every man to follow his own
an insult to human wisdom to suppose conviction in matters religious ? The
Unit the Prophet of Islam did actually illustrious Persian poet Sanai has also
advocate compulsion in religion. The sung to the same tune : “Islam and the
verses (juoted below from the Quoran faiths other than Islam follow Tliee,
eoiisiitute proofs positive of his catholi- O Lord, when they declare that there is
city and friendly attitude towards the no god but God.” Even the beautiful
religions of others. The Quoran says, song of the celebrated Urdu poet Zafar
thy Lord had pleased, verily all who
If
expresses the same sentiment “Angels ;
^re in the
earth would have believed and men, Hindus and Moslems, Thou,
together.
What wilt thou compel men
! O Lord, hast created according to Thy
become believers (Moslems)” (Sura sweet will. Everyone bows unto Thee,
99)? “Say thou, ‘I worship for it is Thou who art worshipped every-
^'^t that which ye worship, and ye do where —in the Caaba, in the mosque or
the temple. Thou art omnipresent. as other faiths of the world. It is time
Every heart is a dwelling place and that we take lessons from the luminous
Thou art the dweller. There is no heart pages of the book of Sri Ramakrishna*s
where Thou abidest not. Thou dost re- life, approach every religion with a free
side equally in all hearts, for Thou art and unprejudiced mind and learn to see
all that exists in the universe.** So the excellences in one another*s faith so
does another Urdu bard sing, as to cement the bond of union and love
between man and man. Whether Hindu
“Only names differ. Beloved !
All forsooth are but the same.

or Mussalman, we must develop the
Both the ocean and the dew-drop requisite visionand breadth of mind to
discover and cherish the living bonds of
But one living liquid frame.**
religion, common history and culture.
It would indeed be a travesty of truth For, any statistical ratios, economic
to brand Islam as a religion of intoler- adjustments, political compromises,
ance in the face of the illuminating special rights and reservations will
passages adduced above to show the have no meaning unless there is a
spirit of harmony that runs through sense of trust among communities
them. Towards the end of the year and an agreement of minds. And to
1866, Sri Ramakrishna. the unlettered secure this agreement the need of a
saint of Dakshineswar, also intuited the cultural understanding can hardly
profound truths of Islam. Eager to be over-emphasized. Indeed, the best
realize the underlying unity of all faiths way to facilitate such a Ilindii-Muslim
Sri Ramakrishna got himself initiated fellowship is to develop a love and res-
into the mysteries of Islam from a pect for each other’s religion and culture.
Mohammedan saint living at the time in Rightly did Mrs. Naidu emphasize that
the Dakshineswar temple -garden. For Hindu-Muslim unity could only be esta-
the time being his mind was entirely cast blished on the basis of equality recogniz-
in the mould of Islamic religion, and all
ing human values of life and not com-
thoughts, visions and ecstasies associa-
munal values of life. The only sign of
ted with Hindu gods and goddesses
civilization and the only test of culture
vanished from his mind and his devout
was that one’s mind should be so wide,
practice was eventually crowned with a
clean and so receptive to cultures, to all
vision of Prophet himself. He
the
forces and truth of all religions that he
realized the Formless God with attributes
could not discriminate between himself
(Saguna Brahman) as described in the
and others. That was the true meaning
Quoran, and then became merged in the
of Hir.du-Muslim friendship.
Impersonal God— Brahman without
attributes (Nirguiia Brahman). Thus
IV
the path of Islam also led him up to the
dizzy heights he had already scaled by The religion of Islam, as is well known
his Advaita practice. Verily, Sri Rama- to all, is divided principally into two
krishna demonstrated in his life that all parts, viz., Faith and Practice, which
but the various readings of
religions are are based on the fourfold foundations
the same Truth and are equally valid of (a) the Quoran 9 (h) Tradition, (e)
means to the realization of the highest Inference by analogy and (d) Consensus
end of human life. In fact Islam of opinion. So far as Faith is concerned,
received as much respect and homage it is distributed under six different
from this modem Prophet of Harmony heads : (1) Faithîn God, (2) in Angels,
1038 GOSPEL OF SRI RAMAKRISHNA 215
(8) in Scriptures, (4) in Prophets, (5) ing one another’s language. The Rumi
in Resurrection and Final Judgment wanted Astalil, the Arab shouted for
and (6) in Predestination. As regards Enab, the Persian for Angur and the
the Practice of Islam there are live main Turk for Uzam. To a linguist these
obligatory duties or ordinances which words convey the same meaning. But
comprise (i) Recital of the Kalima or these friends fell out and came to blows
the confession of Faith, (ii) Recital of simply ignorance
for their of one
prayers, and ablution, (iii) Fasting in another’s mother-tongue. The fruit-
the month of Ramjau, (iv) Almsgiving vendor who was aeciuaintcd with their
and (v) Pilgrimage to Mecca in the
languages composed their differences by
month of Dhul-Hajji. There are,
placing, in the hands of all, the self-same
besides, a number of duties of lesser
fruitwhich was the cherished object of
importance, which are said to be neces-
each, viz., the grapes. At once their
sary without being obligatory and there
passion subsided, their faces brightened
are some which arc voluntary. A close
and they embraced one another in love
examination of these fundamental doc-
trines of Islam reveals further points of
and joy, and became friends as before.
Such is the case with most of us. We
similarity and contact between the two
(H'er }ncre xi'ords u'iihout carhig
streams of Aryan and Seme tie thoughts
to knou: the real sh^nificauce uiidcrlyiniJi
and opens fresh channels for mutual
co-ordination, love and toleration. No them. What is needed is a chauiie of
doubt there are sharp differences in res- heart and an orientation oj outlook and
pect of rites, ceremonies and observances a sympathetic and respectful attitude
between religion and religion, between toicards the faiths and cultures of one
Hinduism and Islam. But these differ-
another above all, an unbiassed
ences, when properly analysed, are study and appreciation of the essentials
found to be more apparent than real. of every system of thought. We must
There is substantial similarity under- not be guided and inlluenccd merely by
neath the surface, and as such it must the seeming differences palpable on the
be the sacred duty of every aspirant after surface. There is after all an underlying
Truth and lover of mankind to discover unity in the substance and soul of all
that underlying unity —the living bond the thought-systems of the world. A
of life and thought in the various depart- Comparative study of some of the above
ments of our ideas and ideals. fundamental doctrines of Islam and
In fact our light, more or less, is of those of Hinduism icill be attempted in
the nature of a wrangle of four friends our next issue to bring into bold relief
â Rumi, an Arab, a Persian, and a the points of similarity between Hindu-
Turk, over the purchase of grapes from ism and Islam, the two dominant
their common fund without understand- religions in India.

Sri Ramakrishna Brahmo Samaj had on
had come to the of Sinthi fallen
garden of Beni Pal at Sinthi. It was that day. A large number of Brahmo
the afternoon
of the 22nd of April, devotees were present; they sat round
1888, and the half-yearly festival of the the Master on the southern verandah.
ii6 PRABtIDDHA BHARATA May
After the evening Mr. Becharam, the the enjoyments. It is risky for the
minister of the Adi Samaj, would person suffering from typhus fever to
conduct the service. live in a room where there are tamarind
The Bruhmo devotees were putting pickles and jars of water. Unless they
questions to the Master now and then. have once satisfied their desires for
A Brahnio devotee: Sir, what is the wealth, name, honour, and bodily
means ? pleasures, all do not feel a hankeriiiff
Sri liamakrishfia: The means are for God.
devotion, that is to say, love of God and The Brahnio devotee: Who are bail
prayer. -the womankind or we?
The Brnhnio devotee: Devotion or
Ramakrishna: There are women
Sir
prayer ?
who embodiments of knowledge and
are
Sri Ramakrishna: Devotion first,
there are women who are embodiments
prayer next. “O my mind, call on the
of ignorance. Women who are embodi-
Mother with devotion and sec how
ments of knowledge lead one Godward;
Shyama can keep from responding.”
and those who represent igiuiranee make
The Master sang this song according to
men forgot God and get drowned in the
the tunc.
world.
And one should always sing the
This world exists in Her great nidya.
praises of His name, and pray. One has
There are both knowledge (vidyd-
to scrub the old water pot every day;
nidyd) and ignorance (avidyd^nidyd)
it is of no use to do it once. And one
in it. you take refuge in the
If
should possess discrimination and dis-
former, the knowledge aspect of nidijd^
passion — the feeling that the world is
you get holy company, knowledge,
transient.
devotion, love, and dispassion, etc.;
The Brahino devotee: Is it good to
whereas the latter, the ignorance aspect
renounce the world ?
of mdyd, which comprises the five
Sri Ramakrishna: Renunciation is
elements, the objects of the senses, form,
not for all. Renunciation of the world
taste, smell, touch, and sound and all
is not for those whose desires have not
sense-enjoyments, makes one forget God.
been satiated. Does one get drunk by
taking two anna worth of liquor ?
The Brahnio devotee: If avidijd
The Brahnio devotee: Should they leads to ignorance, why has He created
then live in the world ?

it then ?
Sii Ramakrishna: Yes, they should Sri Ramakrishna: It’s His sport. If
try to work without desire. They should there be no darkness you cannot realize
break the (sticky) jack-fruit with their the grandeur of light. No pleasure can
hands besmeared with oil. The maid- be felt without the existence of pain.
servant ill a rich man’s house does all You can have the knowledge of ‘good’
kinds of work there, but her mind always only if you possess the knowledge of
dwells on her home in the country; this ‘evil’.
is what is called desireless work. This is And it is said again that the mango
mental renunciation. You should re- fruit grows and ripens because of the
nounce mentally. The sannydsin should skin. You have to peel off the skin when
renounce both externally and mentally. the mango is ready for eating. It is
The Brahrno devotee: What’s the because of the existence of the skin of
end of enjoyments ? rnAyd that the knowledge of Brahman
Sri Ramakrishna: Lust and gold are dawns. The mdyd of knowledge and
1988 . POETRY AND RELIGION 217
the mdyd of ignorance are like the skin itis not taken to the mother, then it
of themango both are necessary.

;
throws away the dolls and cries aloud.
The Brahmo devotee : Is it good to The Brahmo devotees oppose the

doctrine of the need of Gurus (spiritual
worship God as having forms, to worship
teachers). So the Brahmo devotee was
Him in clay images, etc. ?
questioning about it.
Sri Ramakrishna: You do not be-
The Brahmo devotee: Sir, will not
lieve in forms; that is right.Images are one have knowledge without a Guru ?
not meant for you; you need only Sri Ramakrishna: Existence-Know-
devotion. You should aeeept only the ledge-Bliss Himself is the Guru. If
yearning, as for example, the yearning ever you find a man in the guise of
of Radha for Krishna; you should accept a Guru awakening Jiny soul, know that
this love. You just have that feeling of Existonce-Knowledge-Bliss Himself has
devotion of the believer in forms, who taken that form. The Guru is like
worship Mother Kali and Durga and a companion ; he leads one by the hand.
who call onThem so much with love as The feeling of Guru and disciple dis-
mother. You need not believe in images. appears with the realiziition of God.
“That is a very difficult place there is
The lirahmo devotee: How can one ;
no meeting there between the Guru and

have dispassion? And why don’t all
the disciple.” For this reason Janaka
have it?
said to Sukadeva, “If you want the
Sri Rmnakrishrm: There cannot be knowledge of Brahman, pay the fees
dispassion without the satisfaction of the first.” Because with the dawning of
desire for enjoyment. Tt is easy to the knowledge of Brahman there will
divert the child’s mind with food and not be any more the feeling of distinc-
dolls. But when it has taken the food tion between the Guru and the disciple.
and finished playing with dolls it cries The relation of the Guru and the disciple
saying, “I shall go to mammy.” If exists so long as God is not realized.
POKTRY AND RELIGION

By Dayamoy Mitra, M.A.
Some of the greatest mystic seers and to some when divorced from the con-
founders of religion* have been poets text of their lives but those who have
on a large scale. They have felt the an uTulcrstanding heart have felt as
mystery of life more keenly than others they have felt and have therefore known
--and what is more, they have made the power that is inherent in their
illuminating comments on it which is words.
both their philosophy and poetry. The There are two classes of poets. The
words they have uttered may seem bold poets who chiefly sing or express them-
* Throughout selves in words and the poets who
this article I have used the
word ‘Religion’ not in the sense of dogmas build their lives through songs and
or rituals but a
as the highest mystic con- beautiful intimate experiences of
or ecstatic communion with the
godhead common to all great religious high order; in fact, they themselves
teachers, become songs personified. Both these
9
21S PRABUDDHA BHARATA May
two meet on the common ground

classes into definite shapes and become the
of their early experiences and feelings. moulding factom of the lives that they
The experiences and feelings of the lead. Here poetry touches Religion.
latter class deepen gradually and lead The French symbolist poet Mallarme
them to the very end of the road that pointed out that poetry is the language
they seek to traverse. Kavayah of the transitional stage of man’s passing
krantadarshinah (the y3oets see to the from a grosser state of being into a
end) —says the Sanskrit rhetorician. subtler and a higher. This is quite
The theory that expression is the soul true. Wc arrive at religion at the end
of poetry has to be mcxlified to suit
. of the scries. Religion begins where
their case because êxpression’ itself poetry ends. Religion begins when this
cannot carry us very far into the rjegion transition is properly accomplished. Ima-
where the feelings are so absorbed that gination helps up to a certain point after
no interval exists between ‘expression’ which the free play of imagination
in word and that which is felt. Here becomes a luxury of the mind and re-
poetry reaches its ideal height. A study tards the passage of the soul to Higher
of the life Ramakrishna illus-
of Sri Reality. Myth, tradition, folk-lore, all
trates this very well. Tn him we find these help poetic imagination and can
how the feelings evoked by a poetic show the path to higher realization. Even
sense of the Beautiful reach their culmi- our modern poets do not disregard them.
nation quickly. Expression in poetic Conventions or symbols too have a
language belongs to a lower order. distinct place in the history of the on-
For the purpose of evoking the same ward progress of the striving soul. But
sentiment in others expression is neces- everyone of these elements ehanges its
sary. But when the work of composi- colour fast when the flood-gates of the
tion begins, feelings have already begun soul arc opened. It is then that ‘with-
to cool. Shelley knew this very well.t out sleeping’ men ‘are changed,’ con-
All mystics and seers have also felt this ventions then become new incentives and
in the communication of their experi- poets emerge as seers from the process.
ences. It is then that even without expression
Poets whom we shall call “expres- they express. Such men become revi-
sionists” here, men w'ho delight in senti- valists as wtII as reformers. They do
ment, imagination and expression, all not destroy the old; they fulfil. As
these three, have their moments of soul- traditionalists they know and appreciate
vision too. With them these come and the old, as prophets and visionaries they
go leaving no perceptible
sometimes dream and look into the future.
difference in their outlook on life. These An analysis of some of the experiences
influence their thoughts for a while and of Sri Ramakrishna, the great mystic
then go the way of darkness and are seer of new India, makes us understand
forgotten. Sometimes however we find this. At the very beginning .of his
a stage in the imaginative history of career we find this feeling for the Beauti-
poets when poetic feelings crystallise ful strongly manifested in him. Remain
Rolland records one of his bpyhood
“When composition begins, inspiration experiences. Sri Ramakrishna said:

t
is already on the decline, and the most “I was sauntering along following a
glorious poetry that has ever been com- narrow path between the corn-fields. I
municated to the world is probably a feeble
shadow of the original conceptions of the saw a great black cloud spreading rapid-
poet/’=~Shelley Defence of Poetry,
; ly until it covered the heavens.
19ds POETRY AND RELIGION 219
Silddenly at the edge of the clouds a carrying the he was

.thunderbolt —
flight' of snow-white cranes passed over thought dead.” Here is the
to be
my head. The contrast was so beauti- actor’s part brought to a finish. In
ful that my spirit wandered far away. him we find the most variegated artistic
I lost my consciousness and fell to the gifts brought into one —-the modeller of
ground ; this was the first time I
. . . images, the artist in acting, the artist in
was seized with ecstasy.’’ Here is that song, the poet and the visionary all
sense of mystery, that appeal of the reaching their ideal culmination. The
Beautiful, and that feeling for the in- truth that we grasp here is that art dies
expressible that overcome the intensely in the hour of its high consummation.
poetic mind. But this faculty of losing Its hour of glory is the hour of its long
oneself altogether in the sea of Beauty, farewell from this earth.
allowing the waves to roll over till we One great modern artist, Galsworthy,
lose our bearings, is not given to every fully visioned forth this truth in his
one. This is a significant experience story called the ‘Spindleberries.’ There
from the point of view of our study we have the story of a superb artist who
because it clearly opens before us the failed to pursue her art because a time
common ground on which poets and came in her life when her heart was in
mystics stand. This is what we find at constant and unbroken communion with
the commencement of a life of great the secret raptures she felt with her
spirituality, and within certain limits we subtle lover, Beauty. By starlight, by
find this in the lives of great poets as sunlight and moonlight, in the fields and
well. woods, on the hill-tops and by the river-
Roll and with the sure insight of a side, in flowers and flight of birds, in the
great artist has carefully emphasized ripples of the wind, in the shifting play
such moments of vision in Sri Rama- and colour she saw that Beauty
of light
krishna’s life. He remarks: ‘‘Artistic and hugged it to her bosom and became
emotion, a passionate instinct for the happy. Her ‘expression’ died when she
Beautiful, was the lirst channel bring- became the Thing Itself. This sense of
ing him into contact with God the . , . unity the mystics prize above anything
most immediate and natural path with else. The other artist, Scudamore, went
him was delight in the beautiful face of on still expressing himself in his famous
God which he saw in all that he looked Scudamore —
manner his reading of
upon.’ 11 V ivus (i barn artist. Then Beauty gradually turning out to be a
again in another experience and evident- mere exploitation of nature for purely
ly there were many such of which the egoistic purposes. He did not ’under-
world has lost full record, we read : stand that in self-exceeding We find the
“One night, during the festival of Shiva, glory of human art. Values change
the child of eight years old, a passionate there. Expression becomes Life Itself.
lover of and poetry, a skilful
music We remember also the story that is told
modeller of images and the leader of a of Thomas Aquinas. A little before he
small dramatic troupe of boys of his came to die, he said to his friend
own age, was taking the part of Shiva Reginald, “I can write no more. I have
lu a sacred representation
;
suddenly his seen things which make all my writings
being was possessed by his hero tears like straw.”
;
joy coursed down his cheeks

;
he lost In poetic art we find the same miracle
himself in the glory of God
; he was happening. Our emotions and feelings
transported like Ganymede by the Eagle can lead us. very far indeed —very near
to identification with the Ideal, till, in Where this deepening of the vision
Keats’s words, “We shine full alchem- takes place unobstructed, the energies of
ised and free of space,” but the the soul are occupied in gradually clari-
tendency to sentimentalize over what we fying the issues —and then instead of
feel acts as a deterrent and sometimes as emphasis on expression in words more of
a positive drag to the shinning wheels emphasis is placed on life. With the
of the chariot of self-realization and the thinning of the veils that obstruct the
poets back stunned by the light that
fall higher vision we find that the very talk
they see on the face of Truth. Very of such persons becomes poetry — ^they
few souls can persevere here and do not then have to take pains for ex-
continue their journey without a break. pressing themselves in well-chosen words.
The poets generally develop a tendency Their life becomes poetry itself raised
towards wearing words and beautiful to its utmost height. It is here that
sentiments round what they see. Of poetry and religion perfectly coalesce.
course this makes very nice reading in In the vision of the Upanishadic sages
—
most cases and much of this is neces- we have the culmination of this line of
sary also by way of providing us with development. In the sayings of Jesus
inspiration and urge for the higher and Christ, ill the songs of the Vaishnava
highest kind of Truth. A poet’s vision poets, in the Suli poets, in Tukarani,
ordinarily implies these casual glimpses Kavir, Richard Kolle and Ramaprasad
of the Highest Truth subdued to our even the simplest of words arc, in many
normal range of vision. Sometimes it is places, charged with poetic significance
only the aura of light that plays round of the highest order, because they
the face of Truth. Penetrating to the attained to that intensity of life and
innermost part of it implies more a deepening of vision which is denied to
elaborate disciplining of the mind and the poets who live mostly by their
intensification of life for which the poets words.

generally have no Only propensity. In Sri Ramakrishna who started in
those who follow the mystic path emerge life with the feelings of a poet and an
as visionaries, ‘seers’. Gradually and artist we iind the full maturity of tin*
gradually when the deepening of vision genius inherent in these two types. In
sets in, poetry assumes a different role, him what the world loses in the poetry
it begins to lisp and sometimes clearly of words and rhythmic phrases, it gains
to prophesy in the language of the gods in the accents of soul and 'the higher
of the higher realm. But for most of rhythms of life. It is recorded how oin^
the poets the recoil comes a little too morning while gathering flowers for the
quickly ; the urge for expression is so temple-worship suddenly flashed upon
it
strong in them that they end by losing his mind that the whole earth was a
their continuity of vision in a mass of vast altar (what a world of poetry is
imaginative phraseology or symbology. here 1) and the flowers blossoming on the

What the world gains in imagination plants were already offered in worship
through them is thus a loss to the soul at the feet of God. He did not any
in illumination. These poets also per- more gather ‘pujah’ flowers. From our
form a great task for humanity how- point of view if we analyse this experi-
ever. They form the pioneers in the ence we find that the life of art is
front line of the battle that the soul finished and temple-worshiping in India
wages in its attempt to ascend the is art and religion combined as soon as
it
heights. reaches a certain type of realization B

1988 SWAMI VIVEKANANDA’S GIFT TO HUMANITY 221
is the same truth that Galsworthy nition for all time. His experiences are
intellectually perceived and recorded in not stray, casual things that merely
his story. Here it is that we find noble come and become part of his
go, they
jioctic sentiment and religion, poetry life ; they come to stay and live with
and spirituality wedded together. When him and he lives in the midst of them.
poetry is offered as a sacrifice on the Art for art’s sake is but a very feeble
altar of the Great Life, it reaches cry for such a person because at its very
its high water-mark of perfection. The best it touches only the nooks and
pilgrim is reminded of his
always crevices of the Greater Life that he has
subtle, beautiful and intimate exiicri- lived with complete abandon and
ences in the daily round of his wonderful masterfulness of resource.
life. He garners, he continues, he He has lived so to speak to teach us that
deepens his cx]:)criences and lives to religion is disciplined poetry and that
<jalhcr the full value of them in his life, the language of words can be exalted
flis poetry touches life at close quarters, and transformed into the rhythms of
transforming it actually beyond recog- the language of life.
SWAMI VIVEKANANDA’S GIFT TO HUMANITY

By Principal Sukumar Dutt, M.A., Pn.D.
Swami Vivekananda went forth to the than his gift of Indian thought and
people of the West as the inspired philosophy to the West, is a gift which
messenger and eloquent spokesman of he has made to us. something that
It is
our ancient religion and philosophy, is assured in its permanence and eternal
offering to the West what might be a value.
new solvent for its godless materialism. It cannot be assessed in terms of
To us, his countrymen, he propounded calculable profit and gain, for it is a gift
no new religion, no new philosophy of to the spirit, — the giving of a release,
life, nor any new system of spiritual a liberation, a marching order to those
culture. His Western mission was un- who were groping in a closed system of
doubtedly a glorious achievement. Yet ancient and traditional thought and
the fulfilment of his life-work, the con- belief. To the West, Swami Viveka-
summation of his glory, lay not wholly nand went forth as a messenger and
in the movement pioneered by him to missionary; to us, he stood as a great
bring the far West into a living contact liberator.
with India’s age-long traditional spiri- Liberty and Liberation are names
tuality. That special contact between that are twisted times without number
the East and the West, which his illus- by knaves to make a trap for fools.
trious Indian followers in America have But that liberty, the price of which, as
helped to maintain, has yet perhaps to the poet has said, is eternal vigilance,
stand the test of history : it may prove is such a constant and abiding need for
to be barren or fruitful in the cultural mankind that to reduce its conception
(^volution of humanity, as the long to political, social or economic terms is
process of time only can real significance. Liberty
show. But less to stultify its
^spectacular and perhaps less tangible is a principle of life by which humanity

;
must renovate from age to age in

itself of a puissant spirit that would burst
order to live, and the Swami embodied the closed doOrs and shatter the barri-
that great principle in his own life and ers. From this spokesman of Hindu
work. India, there is no citadel of Hindu
In describing the worth of the German conservatism that has not received
romantic poet Heine, Matthew Arnold a rude assault. Caste system, un-
called him ‘‘an effective soldier in the touchability, cloistered monasticism,
Liberation War of Humanity.” It is cultural isolation, the ideology of other-
a spiritual war which carries humanity worldly inaction — all these conservative
forward from the past to the present, safeguards of our ancient culture were
from the ancient and effete to the living anathema to the Swami. His message
and modern. “Modern times,” says is that of consummate freedom, and it
Matthew Arnold, “find themselves with is delivered to us not in set formulae

an immense system of institutions, esta- or categorical commandments, but in a
blished facts, accredited dogmas, cus- language of eloquent, self-revealing
toms, rules, which have come to them unrestraint. In his writings, the Swami
from times not modern. In this sys- appears most like a pontiff who has cast
tem, their life has to be carried forward aside his pontifical robes for the nonce
yet they have a sense that this system is in order to speak freely as man to man.
not of their creation, thatby no means it In his accents, there is passion, persua-
corresponds exactly with the wants of sion, intrepid conviction, mordcant satire
their actual life, that for them it is —
and pungent wit, even sparks of world-
customary, not rational. The awaken- ly wisdom, and it is such a speech as is
ing of this sense is the awakening of exactly suited to express the free move-
the modern spirit.” It is this vitalis- ments of a mind that has accomplished
ing modern spirit that the great Swami its own ultimate freedom. As one
infused into our religious culture. He becomes familiar and intimate with the
sought to bring it out of the immemorial Swami ’s speeches and writings, he can-
system of institutions, customs and not help feeling the influence of that
accredited dogmas, and to make it cor- frcc-spirit descending upon the mental
respond, as Arnold says, to the wants horizon, elevating and enlarging it.
of our actual life. Of that high The great ones of the earth live even
attempt, the tangible result has been in their earthly life-time much less in
the emergence of the ideal of social ser- their flesh and blood than in their ideas
vice, which distinguishes the Rama- and ideals. Their physical dissolution
krishna Mission today from all other isby no means the extinction of their
Hindu organisations of modern India. life, for, in the infinite varieties of being
But what is more precious than this through which their ideas and ideals
tangible achievement, he imparted to pass in the minds of men, they incarnate

Hindu religion and culture an altogether themselves again and yet again. Every
new touch of life and by it, a fresh urge time their influence arises in our life,
for liberty. they are reborn for us, and their birth-
This is felt everywhere in Swamiji^s days are recorded in rubric over and
speeches and written works, in “words over again in the spiritual record of
that breathe and thoughts that bum.” humanity.

In them, his most characteristic attitude That personality, like that of every
is not that of the reformer feeling his man who is truly great, was complex,
way by slow and cautious degrees, but many-sided, appearing a little different-
; —
1988 ECONOMY IN EDUCATION AND EDUCATION IN ECONOMY 228
ly from different angles. A missionary many ways wc may take and

other
of Hindu India to the West so may — describe him without exhausting his
Swami Vivekananda appear to many of magnificent many-sidedness. Yet the
his admirers. A modern exponent of aspect of his personality that most
Vedanta, a living embodiment of Indian appeals to our mind is that of the Swami
idealism —so also he may be regarded. as the Liberator —one who in his infinite
A true sannijasin, a rejuvcnator of spiritual among us must ever
rebirths
ancient ideals, the first propounder of lead our march in what Mathew Arnold
the ideas of social service and national called “the Liberation War of
regeneration in our country, and in — Humanity.”
ECONOMY IN EDUCATION AND EDUCATION

IN ECONOMY
By Prof. K. S. Srikantan, M.A.
Education in India to-day is like an scheme cannot therefore be brushed

exhausted volcano. It has been attack- aside as the dreams of a visionary at
ed by persons too many to mention and the “dcrit/i’.s gate.” To Mahatma
the wonder to-day is not why it conti- Gandhi, the future policy of education
nues, but how it has survived all these ought to be constructive, and suit- real
onslaughts. To a careful student of able to the needs of our and should soil
contemporary politics and Economics, be directed towards the bridging up of

its survival need cause no wonder; for the gulf that exists to-day between
though the criticisms are many, con- intellectual and manual labour. The
structive critics are far and few between. system of education now obtaining in
There has been, in short, a good deal our country has entirely ignored the fact
of independent but uncoordinated that man is a tool-using animal. The
thinking. The critics often forget that tendency of using tools is inherent in
unless they come forward with a better man, and in fact on the different stages
substitute, their criticisms defeat the of improvement of the tools rests the
very purpose for which they were whole history of human civilisation.
made. It is perhaps this chaos of opi- The fundamental aim of his policy is to
nions among the educated that prompt- fight out the spirit which prevails to-day,
ed Mahatma Gandhi to chalk out a ‘making a gentleman of one person and
scheme of education for the future citi- a cultivator and labourer of another’.
zens of India. The Wardha scheme, In the words of the authors of the report
as it is now known, is not a mere criti- the scheme is designed to produce work-
cism of the existing type of education ers who will look upon all kinds of use-
even a casual reader cannot but be con- ful work, including manual labour
vinced of the transparent sincerity and even scavenging, as honourable. It is
constructive suggestions of the authors. however unfortunate that this scheme

The value of the scheme is enhanced should be subjected to criticisms which
the fact that Mahatma Gandhi has are often found to be based on indiffer-
taken the help of some of the outstaiid- ent study and careless handling of the
ing educationalists
of our land and the materials provided in the Report. An
2^4 puabuddha bharata May
attempt therefore is made in this article and we must learn to exalt all that
to show how the Wardha scheme is the makes for simple living, that draws us
only one offered to us which satisfies all near to the beautiful simplicities of
our needs and to which a better sub- nature, all that helps us to live with our
stitute is impossible if not unthinkable. hands —manual work of all kinds, of the
The foundation scheme is the
of the artist, of the artisan, of the agricul-
fact that in the present system of educa- turist.”
tion, there is a greater emphasis on The Wardha scheme starts with a defi-
‘thinking’ than on ‘doing’, so much so nite planning of the curriculum of the
that the educated class find themselves school children. The authors of the
unfit to engage themselves in any pro- plan make it clear that education is a
ductive work. There is therefore a matter of economic planning and that
greater need for shifting this emphasis the absence of vocational training has
tomake people realise that there is as made the educated classes unfit for jno-
much ‘brain’ in the hand as in the ductivc work and has harmed them
‘head’. The power of doing increases physically. They maintain that tlu;
the love of creating and thus energy is training of the hand stimulates the
developed — an educational factor which growth of the mind and gives it an
ought to be turned into much account. inventive bent; it also gives one an
Self-reliance which springs from it must aesthetic quality which is rellccted in
ever be regarded as one of the highest the products.

educational gains. However much The principles of the scheme are as
thought may be stimulated, it is value- follows: (1) The present system of
less save as it mellows into doing. We education docs not meet the require-
have become imprisoned in the ruts and ments of the country in any shape or
grooves of out-of-date educational forms form. English, having been made the
and which can no longer conti-
fetishes medium of instruction in all the higher
nue. It is the aim of the authors of branches of learning, has created a
this scheme to produce not mere aca- permanent bar between the highly edu-
demic citizens but earning units. In cated few and the uneducated many.
the words of Dr. G. S. Arundalc, “I It has prevented knowledge from per-
myself feel that every one should, partly colating to the masses. This excessive
through education, become conscious of importance given to English has cast
his creative capacity, for he is a God in upon the educated class a burden which
the becoming and therefore possesses the has maimed them mentally for life and
supreme attribute of God —the power to made them strangers in their own land.
create, to do. If this power be not Absence of vocational training has made
awakened, of what use is education? the educated class almost unfit for pro-
Then indeed is it instruction and not ductive work and harmed them physi-
education. For long the intellect in the cally. Money spent on primary educa-
head has been our God. Intellect has tion is a waste of expenditure inasmuch
been our tyrant, our dictator. It is not as what little is taught is soon forgotten
often realised that intelligence in the and has little or no value in terms of the
hands of an unemployed is like a razor villages or cities. Such advantage as
in the hands of a child. It often results is gained by the existing system of edu
in the manufacture of emotional gun- cation is not gained by the chief tax-
powder. Under the new dispensation it payer, his children getting the least.
must be one among our many servants, (2) The course of primary education
should be extended at least to seven religions of the world showing how in

years and should include the general essentials they meet in perfect harmony,
knowledge gained up to the matricula- will help to achieve these objectives.
tion standard less English and plus a The study should begin with the child’s
substantial vocation. The following own environment and its problems.
extracts from the syllabus give one an His interest should be awakened in the
idea of the care with which the same manifold ways in w^hich men supply
has been framed. The Basic Cmjt: their different wants. This should be
Such reasonable skill should be attained made a starting point to arouse his
in the handicraft chosen, as would enable curiosity about the life and work of men
the pupil to pursue it as an occupation and women. (1) A simple outline of
after finishing his full course. The Indian history should be given. The
following may be chosen as basic crafts chief landmarks in the development of
in various schools : (a) spinning and social and cultural life of the people
weaving, (b) carpentry, (e) agriculture, should be and the gradual
stressed,
(d) and vegetable gardening, (e)
fruit movement towârds greater political and
leather work, and (f) any other craft for cultural unity be shown. Emphasis
which local and geographical conditions should be laid on the ideals of love,
are favourable and which satisfies other truth and justice, of co-operative en-
conditions. Even where an industry deavour, national solidarity, and the
other than spinning and weaving or equality and brotherhood of man. The
agriculture is the basic craft, the pupils treatment of the subject should be
will be expected to attain a minimum chiefly biographical in the lower, and
knowledge of carding and spinning with cultural and social in the upper, grades.
the taldi, and a practical acquaintance Care should be taken to prevent pride
with easy agricultural work in the local in the past from degenerating into arro-
area. gant and exclusive nationalism. Stories

Social Siudics : The objectives arc : of the great liberators of mankind and
(1) To develop a broad human interest their victories of peace should find a
in the progress of mankind in general promiTient place in the curriculum.
and of India in particular, (2) to develop Emphasis should be laid on lessons
in the pupil a proper understanding of drawn from life showing the superiority
and geographical environment,
his social of non-violence, in all its phases and its
and to awaken the urge to improve it, concomitant virtues over violence,
(3) to inculcate the love of the mother- fraud and deceit. The history of the
land, reverence for its past, and a belief Indian national awakening combined
in its future destiny ns a home of a with living appreciation of India’s
united co-operative society based on struggle for social, political and eco-
love, truth and justice, ( I) to develoj) nomic freedom, should prepare the
a sense of the rights and responsibilities pupils to bear their share of the burden
of citizenship, and to stand the and
develop the indivi-
(5) to joyfully strain
dual and social virtues which make a stress of the period of transition. Cele-
man a reliable associate and trusted brations of national festivals and of the
Neighbour, and “National Week” should be a feature in
(6) to develop mutual
i*cspect for the The pupils
world religions. the life of every school. (2)
A course in history, in geography, in should become acquainted with the pub-
civics and in current events, combined lic utility services, the working of the
^fi^h a reverential study of the different society, the
panchayat and co-operative
; ;
duties of the public servants, the con- inter-dependence of different regions

stitution of the District Board or Muni- types of agriculture and industry favour-
cipality, the use and significance of the ed by geographical environment; the
vote, and with the growth and signi- principal industries of India. (4<) For
ficance of representative institutions. the all-round development of boys and
Training under this head should be as girls, all training should so far as possible
realistic as possible and should be be given through a profit-yielding voca-
brought into close relationship with tion. In other words, vocation should
actual life. Self-governing institutions serve a double purpose — to enable the
should be introduced in the school. pupil to pay for his tuition through the
The pupil should be kept in intelligent products of his labour and at the same
touch with important current events time to develop the whole man or woman
through the co-operative study of some in him or her through the vocation
paper, preferably brought out by the learnt at school. Land, buildings and
school community. equipments are not intended to be
(3) The course in social studies should covered by the proceeds of the pu])il*s
also include a study of world geography labour. All the processes of cotton,
in outline, with a fuller knowledge of wool and silk, commencing from gather-
India and its relations with other lands. ing, cleaning, ginning (in the case of
It should consist of :
(a) Study of the cotton), carding, spinning, dyeing,
plant, animal and human life in the sizing, warp-making, double twisting,
home region and in other lands as con- designing and weaving, embroidery,
trolled by geographical environment tailoring, pa|)er-making, cutting, book-
(stories, description, picture study, binding, cabinet-making, toy-making,
practical observation and discussion, and gur-making are undoubted occupa-
with constant reference to local facts and tions that can easily be learnt and
phenomena), (b) Study and representa- handled without much capital outlay.
tion of weather ])hcnomcna (mainly This ])rimary education should enable
outdoor work, c.g,, direct observation boys and girls to earn their bread,
of the sun ; changes in the height of the the State guaranteeing employment in
noonday sun at different times of the the vocations learnt or buying their
year; reading of the weather-wane; manufactures at j)rices fixed by it.

thermometer and barometer methods of ;
(5) Higher education should be left
recording temperature and pressure to private enterprise and for meeting
records of rainy and dry days and of the national requirements whether in the
rain-fall; prevailing wind directions; various industries, technical arts, bcllcs-

duration of day and night in different It’ltrt's or fine arts.
months, etc.), (c) Map-study and map- The State universities should be
making ; the world a globe study of purely examining bodies, self-support-

;
local topography; making of and study ing through the fees charged for exa-
of plans of the neighbourhood ; recogni- minations. Universities will look after
tion of conventional signs; use of the the whole of the field of education and
and prepare and approve courses of
atlas its Study of the
index, (d) will
means of transport and communication studies in the departments of education.

correlated with industries and life, (e) No private school should be run without
Study of occupations; local agriculture the previous sanction of the respective
and industry (visits to the fields and universities. University charters should
factories); economic self-sufficiency and be given liberally to any body of persons
of proved worth and integrity, it being cation under the old scheme turned him
always understood that the universities out into the world helpless, the seven
will not cost the State anything except years of education proposed to be given
that it will bear the cost of running a under Wardha scheme not only refine his
Central Education Department. soul, but also equip him for life.
The scheme as outlined above at the The real claim of the Wardha scheme
outset removes some of the grave defects for our admiration is the stress it lays
of the present system of education. By on Vocational The dis-
Education.
making the mother-tongue the medium inclination of an educated yoimg man
of instruction it removes once for all the for manual work is too well known to
colossal bar between the educated few need any elaborate discussion. “It
and uneducated many. The difiicultics seems probable that some of the disin-
consequent on the introduction of Eng- clination to do manual work is due not
lish as the medium of instruction have to any traditional custom but to the
been more than once emphasised by fact that until recently boys have been
—
educationists both Pâstern and West- starved, from the very beginning of
ern. Say Messrs. A. Abbot and S. II. their school days, of the satisfactions
Wood, authors of the report on Voca- which come from manual activities ....
tional Education in India, “Our experi- Manual activities should find a place in
ence of the high schools, limited as it is, the curriculum not because the pupils
persuades us that this use of English or some of them will earn a living by
as the medium of instruction lies at the manual labour, but because satisfaction
root of the inelTectivencss of many of of the desire to make or create is neces-
them. As a whole the boys in the high sary to balanced development. It is,
schools arc responsive and cdueablc but indeed, often the key to a boy’s serenity.
they arc hampered at every turn by Not everybody enjoys manual work or
having to handle an instrument which is competent for it, but the same is true
comes between them and spontaneity. of other ‘subjects’, such as

mathematics
Among other disadvantages the use of and languages which are nevertheless
a foreign language as a medium of in- taken for granted as part of the curri-
struction for school boys fetters the dis- culum. Manual work or constructive
cretion of those who prescribe syllabuses w’ork is educative while it is being plan-
and set and correct examination papers, ned or being actually executed. It
and forces undue reliance on text books is valuable for other reasons also.
by teachers and pu})ils alike, even to the It may lead pupils to acquire interests
point of encouraging the latter to memo- which will stand them in good stead in
rize whole passages from them.” To their leisure hours ; and the importance
this we must add the gain in time, for of education as a means of enabling
owing to the incubus of a foreign langu- young men to sustain with dignity the
age, more than half the number of intolerable leisure known as unemploy-
periods are devoted to the study of ment cannot be overstated. Moreover,
languages. The Wardha scheme pro- manual work gives boys a handiness in-
poses to equip a student up to the old valuable to those who proceed from
matriculation standard within a period general to vocational schools —a great
of seven years
—
a period just over half consideration which is of great import-
of the period
that was required for a ance in the light of investigation.” The
boy to go through authors of the report on Vocational Edu-
the S.S.L.C. in the old
scheme. While the twelve years of edu- make
cation in India the meaning and
l»llABtJDDHA BHARATA Hay
content of manual work clear. ‘‘We do corridor to secondary school

and second-
not mean just carpentry or weaving or ary school but a corridor to college.
any other activity to which a definite The Wardha scheme, indeed, makes a
name can be given. We include any new departure when it lays down that
task which makes a demand on a boy’s education should be self-supporting. Ac-
skill, judgment, sense of observation and cording to Gandhiji, a self-supporting
power of calculation, and combines all vocational education is that which ena-
or some of these in a constructive effort bles the pupil to pay for his tuition
to achieve an end which he himself through the products of his labour and
wishes to achieve. The end may be at the same time develops the whole
making something he wishes to possess man through the vocation. This has
or to give to others ; or it may be work- not been understood by many of
ing out in concrete material some prin- the critics of the scheme. Gandhiji ’s
ciples in Mathematics, Science or Geo- suggestion that education should be self-
graphy. It is not so much the thinking supporting, should not be twisted to

made or done as the integration required mean that a million children could be
in the making or doing which is of edu- educated without any cost to any body,
cational value. Many boys who have i.e., the State (rrovincial Governments,
been labelled ‘dull and backward’ have or District Boards, Local Boards and
revealed unsuspected executive abilities Municipalities) and the parents. Nor
when the emphasis of training has been must it be taken to imply that the
shifted from learning to doing.” Lite- children starting from the infant class,
racy is not the end and aim of primary could add by their labour enough value
education, for literacy, like happiness, to the material supjdied to them, which
is not achieved by pursuing it as a will produce the whole cost of their edu-
narrow objective ;
it is a bye-product of cation. In the words of Mahatma
satisfying activities. Literacy docs not Gandhi, “Even if it is not self-supjiort-
consist in reading but in the use of ing, in any sense, it should be accepted
reading and writing and, it may be as a matter of sound educational policy
added, of speaking and listening. “The and as an urgent measure of national
schools should not be schools locking up reconstruction.” There is a very sound
children with books, pens and pencils, indication of the line which India must
but giving instruction and drill in read- take, if education is to be general and
ing, writing and speaking, interspersed to reach the largest number in the short-
with opportunities for the use of these est time. There is no reason whatso-
drills in activities which satisfy the ever for some coiitribution to the cost
child’s wider interests — activities as the of education not arising out of the labour
following: actingand singing, physical of the scholar. Wehave heard over and
exercises, games and dancing; nature over again of the advantages of physical
study and the care for flowers and, it drill and of manual labour, the advan-
may be animals; drawing and making tages of vocational training and the need
things.” for acquiring some manipulative skill.
Although the educational atmosphere All this has remained a mere talk,
has often been charged with the talk of because it was put as a requirement
manual work in the primary stages, no subordinate to the general requirement
concrete shape was given to it until the of literacy and the three B^s. If)
framing of the Wardha scheme. Even instead of being so subordinated (with
to-day the elementary school is but a the result that it has remained merely
a notion and not been realised), it were vegetables, to bind its own books, to
made the prineipal part of a ehild’s edu- make soap for its use, to develop and
cation and the three R’s were subordi- supply the home market. The children
nated, results in this direetion would be can even bring raw materials from
more appreciable and quicker. It home and make useful articles for their
should be realised that the Wardha relatives at concession rates. It would
Conference had the faith that the prin- be an object lesson for parents in the
ciple of adopting a profit-yielding voca- worth of the new education. The school
tion would evolve itself until Gandhi ji’s can convert itself into a labour corps
ideal would be realised. But meanwhile for work on public utilities like digging
it ‘‘expects that this system of educa- pits, sinking wells, making roads, and
tion will be gradually able to cover the building drains. Self-help and social
remuneration of the teachers.” It is service arc virtues w^hich may be
well for readers to bear in mind all the inculcated in Indian children even at
limitations underlying this resolution. the possible cost of sacrificing some
No one expects that non-recurring ex- general or special instruction.
penses incurred on buildings and equip- In .Japan, writes Dr. Kalidas Nag, “I
ments will ever be so recovered. No was glad to find, during this second
oiK? suggested that overhead charges on visit to .Japan, that school boys and
account of office administration and girls are systematically earning while
various miscellaneous items should be so learning, and that there is no unhealthy
recovered. And if the conference separation between the rural and the
had time to disccuss the matter in urban population, as in India. The big
greater detail, it would have shown national newspapers being invariably
reluctance in applying this test strictly printed in the vernacular serve as the
to education during the first three or great equalizers of spirit. So a rick-
four years in the jirimary school. In shaw eooly or a house-maid follows
fact the Conference w'cnt further and every detail of national importance
showed ‘practical’ intelligence in adding through the cheapest and best papers
the word ‘gradually’ deliberately and that act as potent instruments of adult
advisedly so as to apply it to the whole education. Institutions of Kinder-
course of primary education. It was garten or prc-sehool type are over
happy and hopeful, but not sure of the l,S(i2 with 7;hy20 pupils: while the
extent to which the test of productive- clcineniary schools number 75,702 with
ness could be applied in ])ractice. In 215,723 teachers and 11,035,278 pupils
the words of Mr. N. R. Malkani, “And, of which 5,727,130 are males and
why need wc worry about competition 5,303,148 females, according to the
with the ordinary craftsman or even the official statistics of 1033-34.”
dumping of inferior goods on Govern- The Wardha scheme is an eminently
ment departments ? Why cannot the practicable proposition. It is possible
emphasis be laid as much on ‘service’ to prove by facts and figures that the
performed by pupils rather than on the sale proceeds of the articles produced
articles ‘produced’ by the children could meet the salary
them and sold in l)y
fhe market.? I would wish every school of at two teachers. One year’s
least
become self-sufficient to spin and training enough to enable a girl of
is
Weave own
its cloth, to tailor it, to make eight years to stitch a jacket within one
Its own furniture, to grind its own flour, hour, and the wages she would be
press it§ own oil, to grow its own entitled to, would come to one and half
6
;
2ao PRABUDDHA BHARATA May
annas, and thus she can earn nearly taught not merely mechanically as is
Rupees 3/- per mensem. A single class done to-day, but That
scientifically.
of 30 girls alone can give to the school is, the child should learn the why and
'
Rs. 90/- every month If the girls are

! wherefore of every process.’^ The
found to stitch well, they may easily teacher should therefore be thoroughly
displace the tailors. The scheme must trained. The teacher needed to train
be put into practice immediately. the pupil in all subjects through a
The success of the Wardha scheme handicraft would have to be specially
depends upon the quality of teachers trained,and must possess the native
under whose care the children are to be own for this task. The
genius of his
placed. It must be clear from the Wardha scheme contemplates a training
foregoing paragraphs that the type of of 3 years for the teachers. But those
teacher that we require is not the one who are to take upon themselves the
that knows A to Z in Montessori plan responsibility of teaching handicrafts
or Dalton method. He must be one commercially should remember the
who docs not cling to teaching alone as following
the sustenance of his life. In short he (1) The introduction should be simple
must be a master and he must
of a craft and methodical. It is better the teacher
have the confidence to live on its earn- prepares his notes of lessons.
ings. If he himself does not have that (2) A wcll-chosen pedagogical series
confidence, he cannot create in the of models or exercises should be furnish-
minds of his pupils any such courage ed as guide for introduction. The
a
born of confidence. This is perhaps at models should be useful objects
scries of
the back of the mind of Mahatma which one can use in daily life. They
Gandhi, when he said that elementary must be good when viewed from an
schools were to be self-supporting; for icsthctic standpoint.
if schools themselves were not self- For beginners, pa])er and card-
(3)
supporting, how could the boys turned board work is most suitable. Btiich-
out from such institutions be self-sup- wood work and then light bell metallic
porting.^ To this knowledge of a craft work will follow to the end of the school
he must add the capacity to teach the career,
pupils not only the craft, but many (1) Ordinary artisans should not be
things through the craft; for the object made to teach children, for the ordinary
of the new educational scheme is not artisan cannot be expected to convey to
primarily the production of craftsmen the students the fullest educative itoliic
able to practise some craft mechani- and implications of this training in
cally, but rather the exploitation for handicrafts. The teaching therefore
educative purposes of the resources should be entrusted to trained jiersoiis
implicit in craft work. This demands who be able to inform his work with
will
that productive work should not only the real jiurposc of handicrafts and its
form part of the school curriculum — its real place in the scheme of education.
craft side —but should also inspire the (5) The teacher should take tlu^
method of teaching all other subjects. students to the several workshops and
Stress should be laid on the principles show how the work is done. Students
of co-operative activity, planning, accu- should be taught to differentiate good

from bad workmanship. The teacher
racy, initiative and individual respon-
other
sibility in learning. Says Mahatma should plan beforehand regarding
teach
'
Gandhi, “Every handicraft has to be correlated subjects which he could
im MYSTICISM OF SAINT THOMAS 281
through the medium of a particular boys of sufficient merit, who would

craft. A teacher on Bee-keeping for ex- handle the first-year class with authority
ample can very easily carry the boys to and with efficacy? I think it would.
the importance of activity, and discipline These pupil teachers would take great
in life: the teacher can give a talk on pride in their work and, provided they
honey to the boys and from that he can are supported in their authority by the
proceed to speak about good food. senior teachers, they would be able to
Teaching is an art and it would be carry on the work all right, saving from
foolish to multiply instructions. The 33 to 50 per cent, on teacher’s salaries
foregoing paragraphs are enough in my in many schools, which would otherwise
opinion to show the kind of teachers
not come into existence at all for lack of
we require. The philosophy behind the
funds.” The suggestion is nothing new,
craft is more important than the craft
for we are only going back to the ancient
itself.
Indian system of having monitors.
“The problem of not having a suffi-
cient number of well-paid teachers was Enough has been said in the above
solved in other countries, particularly paragraphs to show that the Wardha
in Russia, by employing senior pupils, scheme of educational planning is the
who go and teach junior classes. Assum- only scheme that can solve the educa-
ing that there is a four-year course for tional problems of India. It is at once
primary education, would it not be Economy in Education and Education
possible for us to find in the fourth year in Economy.
MYSTICISM OF SAINT THOMAS

By Rev. Arthur IT. Chandler, LL.D.
Among the Doctors of the Church, no liarity of line associated with a given
one has written more scientifically conform of architecture may best be seen
cerning the higher reaches of the spiri- from beholding an entire edifice.
tual life and no one has expressed According to Saint Thomas the reali-
himself more simply and clearly than he zation of God is the paramount purpose
whom we call the Angelic Doctor, Saint ill human existence, and since man is
Thomas. But in glancing over the endowed and will,

chiefly with intellect
innumerable pages in the thirty-tAVo God is to be reached through knowledge
tomes of his writings, one is at a loss to and love. Intellect and will, although
know how to convey an adequate im- distinct in the scope of their functions,
pression of any important fact such as nevertheless bear mutual and intimate
mysticism in a short compass. Perhaps relations, for nothing can be loved which
it would seem desirable to sketch an in- is not in some way known. Thus,
terpretation based upon various and ex- knowledge is required in all realization.
tensive materials spread throughout his It constitutes the primal grasp by which
works, for we are dealing with a charac- an intellectual nature comes in posses-
teristic
pertaining to the whole, which sion of things consonant with itself; but
can more readily be traced by viewing knowledge is perfected by the thing
the complete synthesis, just as a pecu- known, being united through likeness
i82 PHABUDDHA BHARATA
with the knower, whereas the effect of be no measure and no excess. The en-
love is that the thing itself which is tire being is cast upon Him in the en-
loved is in a way directly united to the deavour to love Him with the whole
lover. Consequently, the union caused heart, soul, mind and strength. Ulti-
by love is closer than that which is mately, in death, the veil is withdrawn.
caused by knowledge. Moreover, it so Then, through the Beatific-vision, the
happens that when something good be- intellect possesses God without the inter-
comes known, love goes out to it vening form of any kind, and the will,
and rests in it. In establishing this through an active consummated love,

bond, love brings about greater cogni- gains enjoyment of Him. This per-
full
tive realization. On the one hand, it fect stateis one of complete immediacy
seems to draw the mind along and to for both intellect and will. It is the
stimulate the quest for deeper know- cumulation of what Saint Thomas means
ledge. On the other hand, if the object by attaining God through knowledge
loved be also an intellectual being, the and love.
love bestowed tends to elicit from that But if we were to ask Saint Thomas
being of affection, and with
a return more about the earthly association of
affection communication of some
the the soul with God, he would answer that
personal revelation. Then when, in turn, it constitutes a divine friendship. Saint
this is apprehended, the lover, again Thomas holds lliiit any friendship has
outstripping knowledge, goes forth to certain properties. He writes that, in
the beloved with purer and more intense the first ])lace, every friend wishes liis
affection, thus increasing their union. friend to be and to live ;

secondly,
There formed an intercourse in cog-
is he desires good things for him; thirdly,
nitive and affective communication which he docs good things to him ;
fourthly,
draws lover and beloved ever closer he takes pleasure in his company;
together. Finally, their intimacy ap- fifthly, he is of one mind with him, re-
proaches a mode of mutual indwelling joicing and sorrowing in almost the same
that represents the extent which the con- things. If, thenforc, wc were to press
dition of their nature will allow. Lovers for some clearer understanding of how
would wish to unite both but
in one, these properties manifest themselves in
since that would result in either one or a divine friendship, Saint Thomas, refer-
both being destroyed, they seek a suit- ring to his writtings and to the manner
able and becoming union in which they of his own might rcsprmd some-
life,
speak together, live together and are what in the following way: “A diviiic
united in other like ways. friendship begins on the part of God,
In the relations of a soul with God, for He has first loved us. His love in-
however, the intimacy can exceed fuses and creates good. It brings things
human restrictions. When higher con- into being in order that His goodness
tacts within Him are made by a soul. might be communicated to creatures and
He dwells in that soul in a very special be represented by them. Hence, God
manner, since the more He oj)erates in wishes His friends to be and to live by
a thing, the more is He present to it. giving them to themselves. Then, not
This very nearness to it and its dearness satisfied, especially because of man’s
to Him allow exchanges that seem only fallen nature, God further desires good
thinly veiled. How close the associa- things for His friends, and since in God
tion may become is suggested by the to will to accomplish, there follow the
is
doctrine that in loving God there can Incarnation, the Redemption and the
1938 MYSTICISM OF SAINT THOMAS 288
fruits of the Redemption, particularly who with their Friend in closest

live
the bestowal of sanctifying grace.” congeniality,some should be favoured
Now, grace deiforms the soul. It is a with communications of knowledge and
special participation in the Divine nature love beyond the ordinary, for friends
after the manner of a likeness. It raises like to he together largely to talk to-
man to a natural life, makes him pleas- gether, and to Saint Thomas prayer is
ing to God and permits him to enjoy the nothing else than talking to God. In
state of adopted sonship. With grace the course of conversation, mutual affec-
eome virtue and gifts that enable man tion is expressed and there is effective
to live and act according to his elevated prayer. Topics are discussed and there
f)osition and thereby to exercise the re- is meditation. Truths and facts are
lations of a child toward its father or, realized as a result of discussion and
with respect to Christ, as a brother to- there is contemplation.
ward his brother. To set in motion these Thus far, all is common, but if during
relations there is provided a revelation of such times the Divine Friend chooses to
truths so that, the necessary element of manifest some of His own beauty, then
knowledge being always present, love there are visions. When secrets are
may react to knowledge and go forth disclosed there are revelations and pro-
to tlie Divine lover, thus completing the phesies. When His indwelling draws
cycle of friendship and initiating a life forth an excessive love from the soul,
of mutual communication. there are ecstasy and rapture, and final-
To sustain activity and to secure pro- ly when conformity of mind and heart
gress ill Divine associations, God has make the soul long to be like the Friend
supplied both the sacrilice of the Mass, in that He has proved his friendship and
which keeps evident His unfathomable is therefore most dear, He sometimes
love for the soul, and the sacraments, permits the indications of supreme love
which minister to man in the various and sacrilice to he expressed, and there
aspects of his spiritual existence and are other tokens. But all who have
nourish his higher life. The frequent penetrated the realm of the ineffable in-
and faithful use of the sacraments is con- variably tell us that its secrets cannot be
sidered most important. Especially is
expressed. Thus spoke Saint Paul. Thus
this so in regard to the greatest of the too spoke Saint Thomas to>vard the close
sacraments, the Eucharist, which makes
of his life, after he had been raised in
it possible in Holy Communion for
spirit. In fact, he would no longer con-
friends to be together and to delight in
tinue his work, saying merely that all he
each other’s companionship. Through
had written seemed as a bit of straw in
mutual indwelling with Christ, the soul
the world.
becomes conformed in mind and heart
with the Divine Friend, rejoices and Therefore, let me simply note that the
sorrows with Him in the same things, attitude intensely portrayed in theistic
abstains from offending Him and glori- thought seems most fittingly summed
fies all the virtues which arc so pleasing up in those beautiful words: “My be-
to Him. Therefore, it is logical, accord- loved to me and I to him till the day
ing to theistic thought, that among those break and the shadows retire.”
H AS SCIENCE ADVANCED HUMAN HAPPINESS ?
By Swami Nikhilananda
Happiness in the phenomenal world is look to religion. The lens through

a deceptive standard by which to judge which one finds peace and happiness is
any great human achievement. There neither in the microscope nor telescope,
is no abiding happiness in uninspired hut in the pure heart. “Blessed are the
material life. Pain and pleasure are pure in heart for they shall see God.”
correlative, the obverse and reverse of Real happiness is a quality of soul.
the same coin. The nerves that carry It abides in man’s inner self and comes
the sensations of pleasure also carry the through understanding. The external
sensations of pain. Richness in material world gives the suggestion by which the
life is followed by spiritual poverty. unfoldment of inner bliss takes place.
The sum total of happiness and misery Body and soul, world and God, are two
in this world is constant. They only aspects of one Reality. The physical
move from place to place like chronic cannot be divorced from the spiritual.
rheumatism in the body. Society can When man has attempted this divorce,
enjoy more peace if it makes knowledge he has only courted disaster by starv-
the goal of life instead of happiness. ing Truth. Though the East, through
The pioneers of scientific research have religion, has discovered the great jewel,
not thought in terms of happiness. The it has preserved it in a rubbish heap;
ideal of science, as of all other human while the West has for centuries been
investigation, is knowledge; and through polishing an exquisite box, but has not
it, freedom from the bondage of matter. yet found the jewel.
The scientist achieves knowledge by Meehanism needs the help of mysti-
correlating, according to well-defined cism and vice verm. By adopting the
laws, the events of the sense-perceived scientific method of observation, ex-
world. The real achievement of science perimentation and verification, religion
has been, so far, the elimination of many can cure itself of its blind adherence to
superstitions to which men were sub- dogmas and creeds. Science must
jected in the unscientific age. But man, become religious and religion scientific,
in his desire to exploit all forms of and theymust stand shoulder to
knowledge and power to enhance his shoulder. Both are pathways leading
creature comforts, has applied science to truth. Whenever applied scienee has
to the same end. Thus mechanized, been handled by men who are emotional-
science has led to excessive well-being ly at a level with children and intellec-
and luxury for the few rather than to tually not far removed from the primi-
liberation for all. But even those pri- tives, it has produced tragic results.
vileged few have their bitter cups to The science of physical life will not
drink from. It is not science that is receive its true direction unless those
responsible for this, but the primal and who utilize it re-educate themselves
animal instincts of man. Nor is it in through the science of soul and learn
the domain of science to deal with to straighten its back and turn its face
human nature, its instincts and emo- toward heaven. The Vedas, the ancient
tions. For that, science will have to scriptures of the Hindus, sayi “Man
!
1088 PHILOSOPHY AND LIFE 285
needs both science and super-science, through super-science he enjoys immor-

Through science he conquers death, and tality.”
PIIILOSOPIl^^ AND LIFE

By Prof. S. K. Mutra, M.A., Ph.D.
The thought of so many students of day, especially in the West, for in our
our universities plunging out of the pro- country, and particularly in ancient
tected and secluded life of a student times, was never any conflict
there
into the open sea of the world, where between philosophy and religion, and
they will have to fall back upon their science had never become so powerful
own resources in steering their course that any question of conflict between it
of life, suggests to my mind the all- and philosophy could ever arise). I
absorbing subject of philosophy and would therefore rather address the
life. For, here on this sea of life philo- votaries of science and religion and ask
sophy will come to their aid. And it is them to be a little more tolerant to-
in no conventional sense that I say this. wards philosophy. The dream of Plato,
But I really believe philosophy is an that ])hilosophers should be kings, has
asset of inestimable value in life, and I not been realized, except for very brief
think the world is also gradually com- periods, in history. It was philosophy
ing to recognize — after realizing the that had always the misfortune of being
hopeless inadctjuacy of other attitudes coerced into submission by religion and
of life — the value of philosophy. The science. It wôiild be cruel, therefore,
other day Viscount Samuel, President to lecture the philosophers, for they
of the British Institute of Philosophy, have been lectured far too often. Per-
in his address to the Benares Hindu haps what the world requires to-day is
University very beautifully pointed out a society for the prevention of cruelty
the pressing need at the present day of to philosophers. Sir S. Radhakrishnan,
philosophy. Of
was careful
course, he
in a recent lecture of his, referred to
to add that the philosophy we needed
Thomas Hardy’s celebrated question,
to-day was one which was in harmony
‘What would you do at God’s funeral ?’,.
with science and religion. But this
and he replied in his characteristic way:
warning, I think, is really superfluous.
There will be resurrection. In like
For a philosophy worth the name is un-
doubtedly one which is in the closest
manner, I may put the question : What
possible
wôuld you do at philosophy’s funeral?
alliance with science and reli-
gion. It is not that philosophy does
And I am sure your unanimous answer
not want to be in harmony with reli- would be: There will be a resurrection
gionand science, but it is rather religion of philoso[)hy. Philosophy, indeed, can
and science which have very often never die, for it fulfils a fundamental
shown a disclination to make friends need of mankind. It is not possible to
with philosophy. philosophyPoor do without it. Elvery human being has
has always suffered terribly at the a philosophy, though he may not be
band of religion and science. aware of it, much as the citizen in
(I refer, of
ûiirse, here to conditions of the present Molicre’s play w'as not awâre that he
PRABUDDHA BHARATA May
was speaking prose, though all his life a solution; rather its object is to warn
he had been speaking it. us against accepting any hasty conclu-
But if philosophy is thus an indispen- sions. For it feels that one of the
sable need of human beings, is it not surest signs of the decay of the spirit of
better that it should be studied sys- inquiry is excessive anxiety for results.
tematically rather than that an uncons- It is sometimes said that philosophy
cious philosophy should be allowed to is unpractical, while science is practical.
grow without any thought being direct- Those who say that science is practical
ed to it ? It is here that the students of forget that science, (jua science, has no
philosophy have an ad\'anlage over practical interests to serve. It is only
others. Oihers, of course,- have their the present industrial civilization which
philosophy, but it is mostly in an in- has utilised the results of science for
articulate and inchoate form. But those developing the industries, and in other
who have made a systematic study of ways ministering to the practical needs
philosophy arc in a better position, for of man, that has given a practical
they know not only what philosophy character to science. In reality, philo-
they need but can also put it in a clear sophy is much more practical than
logical form. science, for it is concerned with much
It is often ])ut forward as a crushing deeper interests of life than science.
argument against philosophy that it has Moreover, the progress of science cannot
made no advance since the beginning of be said to be throughout in the practi-
human history. It is exactly where it cal interests of man. Much of it has
was thousands of years ago. Problems been in a direction whieJj is totally op-
which remained unsolved in the days of posed to the interests of man. 1 need
Yajnavalkya or Plato remain equally only mention bombs, jmison gases, tanks
unsolved to-day. Questions which were and other weapons of destruction to
asked by Yajnavalkya or Plato are still show that the development of science
being asked to-day. But to those who has not always been in the direction of
advance arguments like these against advancing the practical well-being of
philosophy, I would like to put the man. Not that I want to blame science
following questions: Has physics been for But as I have pointed out
this.
able to answer satisfactorily the (jues- elsewhere, you cannot blow hot and cold
tion of the ultimate nature of matter? at the same time. If you give science
Has biology been able to answer satisfac- credit for what has been achieved in the
torily the question of the ultimate sphere of our industrial life, by the same
nature of life ? Is it not clear that when logic you must blame her for the
science discusses any ultimate questions, harmful effects that have been produced
it is as little able to give a final answer by a misuse of her principles.
as philosophy ? What these critics for- The greatest need of our practical life
get is that these ultimate questions can- is the power of making a proper valua
not be solved in the way inwhich you tion of facts and judgments upon facts.
can solve a problem in geometry or Every experience of ours, every ex-
algebra. Every solution will bring only f)erience of our fellows brings in its train
fresh problems ;
every answer will bring an enormous number of facts and judg-
only fresh questions. ments upon facts. We should be com-
Philosophy, in fact, is a quest rather pletely buried under this gigantic heap,
than an achievement. For it the im- did we not possess the power of discard-
portant thing is not somehow to reach ing the worthless and picking out what is
l9ds SOCIO-RELIGIOtJS LIFE IN THE UPANISHADIC AGE m
of value. It is here that philosophical judgment upon the world. On the con-
training comes to our aid, for it teaches trary, being a zealous guardian of his
us the fundamental canons of valuation. own independence, he must perforce res-
It gives us what I may call, in the pect a similar independence on the part
language of the Bhagavad-Gitd, a vyavn- of others. In fact, an intolerant philo-
sdydtrnikd buddhi which is the greatest sopher is a contradiction in terms. The
asset in life. philosopher is the custodian of human
But in order that we may be able to values. He is the only man who is not
make the best use of the great power in the fray, but watches silently the pro-
that philosophical training gives us, it cession of events. If he is true to his
is necessary that we should always keep vocation, he is perhaps the most catholic
an alert mind. It is important to of all men. For he understands more
remember that it is only the canons of than anybody else that truth is like a
valuation that can be regarded as gem with many facets, reflecting differ-
universal. The particular judgments of ent colours, and that each of us who
concrete situations can never be regard- sees only one of these has no right to
ed as fixed and settled. We have to claim that he alone knows the whole of
apply in every ease the principles of
it.
valuation to the concrete situation with
To true j)Jiilf)soj)hi r, in /act, emulates
which we have to deal. However great
the siiirit of Sri Ramakrishna leho was
may be the authority that may back up
perhaps the most tolerant oj all )nen that
a particular judgment upon a concrete
ever lived, la his search for truth Sri
situation, the philosopher cannot abro-
Rinaakrishna did not hesitate, in stray
gate his duty of putting his own value
into the most unconventional fields, for
upon it, Philoso])hers arc born rebels
not he believed that truth is not the mono-
in this sense, for it is [)ossible for
them to accept, without examinalion, poly of a particidar class or sect hut is
any judgment, no matter what the scattered all round. Likewise the true
so\ircc of it may be. j)hilosoj)her knows his own limitations
This, of course, does not mean that and is prepared to accept truth from
the philosopher should thrust his own Avhatevcr source he mav get it.
SOCIO-RELIGIOUS LIFE IN THE UPANISHADIC AGE

By Swam I Vimuktananda
(Continued from the last issue)
Caste and Duty emerged the institution of caste. The

earliest reference to it we find in the
The duties that arc enjoined upon the
Ril^-Veda (X-flO-l‘J) where it is said:
asramites differ in accordance with the
“The Brahnianas came out from the
different castes they belong to. To main- mouth of the Purusha, the cosmic being,
tain elficicncy and ensure permanency the Kshatriyas from the arms, the Vais-
in different
branches of social work, yas from the thighs and the Sudras from
<1 vision
of labour is a paramount need, the feet.” The four castes, evolved out
of such inherent necessity has of the different limbs of the Purusha,
—
were, verily, the component parts of a The Brahmanas were the custodians
single social organism. The genesis of of the cutural treasures of the country
castes is, however, given later on in the Their predominant duty was to study
Upanishads “In the beginning this (the
: the Vedas and propagate the lofty ideas
Kshatriya and other castes) was indeed and sublime truths contained therein.
Brahman (Viraj in the form of fire who Truly it is said that one cannot be called
is Brahmana), one only. Being one he a Brahmana merely because of his being
did not flourish. He projected an ex- born in a Brahmana family, but the
cellent form, the Kshatriya those who — study of the Vedas can alone make him
are Kshatriyas among the Gods Indra, : such. “Svctakctu’% says his father, “go
Varuna, Soma, Rudra, Parjanya, Yama, and live as a hrahtnacharin (religions
Mrityu, and Isana ... Yet he did student) ;
for there is none in our family
not flourish. He projected the Vaisya who is a Brahmana only by birth.
those species of gods who arc designated As a rule the Brahmans used to play
in groups: the Vasus, Rudras, Adityas, the role of a teacher in expounding the
Vis wade V as and Maruts. He did not still r* truths, but excep-
ligio-philosophical
flourish. He projected the Siulra caste tions \vere not rarewhere the Kshatriyas
—Pushan. Push an for it
This earth is imparted the same knowledge even to
nourishes all Thus (the
that exists . . . the Bri'dimanas who used to approach
four castes were projected) the Brah- — them as students. The sovereigns of
mana, Kshatriya, Vaisya and Siidra.”*
’
anc ient India could find time even in he I
It is quite obvious from this that in the midst of their crowded duties of the
beginning the society was a homogeneous State to devote themselves to the study
whole, there being only one caste, the of ])hilosophy and practice of spirituality.
Brahmana. The division of the society .Jaiuika, the king of Videha, and Ajilla-
into different castescame at a later stage satru, the ruler of Kasi, to mention only
to meet the exigencies that arose as a a few, were such highly gifted monarchs
result of social advancement. When the to whom peo])le flocked from far and
Brahmanas confronted the savage races, near to be instructed in the most
they found it expedient to employ some abstruse i)r()blems of philosoi)hy and
of their men to combat the
and thus foe religion.
the Kshatriya or the worrior class was The division of society into difrerent
brought into being. Their paramount classes was originally meant for self-
duty was to protect the country from preservation. By discharging the res-
foreign aggression and maintain the pective duties, the people belonging io
internal peace and order. The Vaisyas dilTerent strata of life aimed at the
came into existence to carry on com- realization of a common social weal.
merce and increase the wealth of the No body wanted to usurp all the rights
country. Their creation in groups is and privileges at the ex])onse of others.
significant of their occupation. The I^ven the Brahmanas who were placed
Sudras appear last in the order of evolu- at the apex of the society did not enjoy
tion. They are called Pushan or unmitigated and distinction.
honour
nourisher and are indentified with earth. On the other hand they had to shenv due
This is perhaps because of their connec- respect to others when they deserved
and growing crops and
tion with tilling the same. So says the Sruti, “In a
thus supplying the main support of life. Rajasuya sacrifice the Brahmanas wor-
Brih. t/p. I. 4. 11. ff. " Chhdnd. Up. VI. 1. 1.

ship the Kshatriyas from a lower seat’”^. Cosmic God to gain the desired end.
There was thus not the question of how We shall now consider how the various
much right one was to enjoy but how creeds have been interpreted and
best one could discharge his duty; it is accepted by them for the good of all.
by doing his duties in a right spirit that The realization of Brahman as the
he could fuHU the mission of his life and Supreme Reality brought about a cata-
even rise to the elevated rank of a clysmic change in the religious outlook
Brahamana: for the aim of the then of the people of the time. The crushing
society was to make everybody a true defeat of the Brahmanas, the upholders
Brahamana, a knower of Brahman, of diverse creeds, at the hands of
wherein lies the fulfilment of human as- Yajnavalkya, the great champion of
y)irations. Thus the ethical life paves Brahman, moreover accelerated the
the way for spiritual realization which change, and in no time the supreme
is the natural outcome of updmna and authority of Brahman wms established
ijoiin, the two factors of vital import- beyond all doubts. This drew a
ance in the life of a real seeker after number of people who began to show
iruth. almost a pathetic anxiety to adjust
their own creeds to the newly discovered
Ufa SANA truth. But in their eagerness to effect
In methods of
promulgating the such an adjustment in a hurry, they
u])(h(inn (worship) as a means for miserably failed to grasp the true import
realizing the supreme Godhead, the of Brahman and mixed truth with half
Upanishads had to labour under many truth or untruth and distorted and
handicaps. Althougli hoy had outlined I misinterpreted the true gospel of the
the ritualistic religion of the early Vedic Upanishads.
period, they could not altogether do Thus Bfdaki being proud of the know-
away with the legacy of the past. The ledge of Brahman which, however,
minds of the peophr w’ere then pre- wâs in no sense complete, WTnt
ocouj)icd with the ritualistic ideas and it to Ajatasatni to teach him the same.
was the duly of the thinkers of the Upa- BalAki was silenced at every point
nishads to turn them towards the lofty in his illuminating discourse and the
spiritual idealism by reinterj)reting the king linding him at his tether’s
rituals in a new light. Moreover, they end insl meted him in Brahman in its
luul also to accommodate in their religi- both .s</gaaa (immanent) and nirûna
out thought the divergent creeds yirevail- (transcendental) aspects. The various
ing at the time and assign to them their deities that Billaki worshipped and
rightful place. But the most arduous indeed all forms that may stand as
task that lay before them was how to objects of w'orship are its sagana
bring within the t asy reach of common aspects: whereas in its aspect
folk I he most subliine and abstruse it beyond all names and forms,
is
1 ruths of the Upanishads, so that they beyond the mind and speech and can
eould understand and follow them wdth indy be partially indicated by the
gnat ])rofit to We have
thems(dves. negative method of ‘not this’, ‘not this’
seen how the Upanishadic seers have re- (ncti, ncii) hy eliminating all the
oriented and sublimated the Vedie limiting adjuncts that are superimposed
rituals to the worship of the Viraj or the on it through ignorance.
Although the meditation on Brahman

8n7i. Up. 1. 4. 11.
Brith. w'ithout attribute has been mostly up-
Up, III. 5. 1 ; III. 8. 10 ;
IV. 4. 23.
;
held in the Upanishads, concession is, lopment. Through such updsand the
however, made in the case of the begin- higher and higher consciousness dawns
ners by introducing therein the ujxhmid on the aspirant, and layer after layer of
of Brahman witli attribute, so that they his psychical being is unfolded till at
may gradually acquire the required last he comes face to face with the
concentration and thereby fix the mind highest Truth.
on nirût)a Brahman. Here comes When Ntirada went to Sanatkumara
pratikopdsanu through
or meditation to be taughtthe knowledge of
on
symbols as a great boon to mankind. Brahman, began his instruction
the latter
Even to this day the votaries of various with the meditation on ‘name’ as
religions, while eonlemplating on God, Brahman and ended it with the medi-
take the help of some symbol or other. tation on the Great (bhnimin), the
There is, hov/cver, a tendency in some supreme Bliss as Brahman. In the
quarters to stigmatize the symbol wor- course of his instruction Sanatkumara
ship as idolatry and look down upon mentioned no fewer than twenty such
those who adhere to it. This is, how"- symbols, one after another, and thus
ever, but a travesty of fact. In symbolic hel])ed the gradual unfoldment of the
worship the symbol that serves at the mind of the pupil till he rose to the
beginning, so to speak, as a peg “to hang consciousness of the ultimate Realitv
the thoughts on’, becomes gradually un- “where one sees nothing else, hears
necessary till in its stead is installed nothing else, iinderslands nothing
the supreme Deity which the as])irant is else”'’'‘^ but intuits the truth in its
always trying to visualize. Moreover, native beauty.

Brahman in its immanent aspect is all- The same idea has also been expressed
pervasive; hence no question of idolatry through the meditation of the word aa/a,
arises at all as the Lord himself is the most secred formula with the
abiding in everything from the highest Hindus, whieh stands as a symbol of
to the lowest. both the empirical and the transcenden-

While initiating the aspirant into the tal Brahnnin. Through the meditation
meditation of supreme Brahman, th of its three parts (a, 7 /, /a) whieii
teachers of the Ujânishads generally corres})ond to the three states of our

followed the stlkhdcfidudm-nifaija or the eoiiscioiisncss —waking, dreaming and
method of showing the moon through dee]) slee[), having for their obj(*cts the
a branch. To shov/ the moon to the gross, (h(‘ subtle and the causal world,
children one first points out to th(?m the one rises u|) to tlie highest plane, the
branch of a tree and then asks them fourth (ttiriifd), “which is imperceptible,
to look at the shining disc behind the in whieh all the spheres have ceased,
branch. Thus they easily detect the wdiich is blissful and one without a
moon. The rishis of yore while ins- second. Tlic anni thus (meditate 1
tructing the ])U])ils in the worship of the ii])on) is v(*rily l.h(! Self. He enters th(‘
Supreme Rerdily asked them first to Self with the self who knows thus.”“'
meditate nj)on what is within the range The ])roeess of meditation on Braliman
of sensc-perceplion and then slowly through a ///a is very beautifully deli-
transcend all relative existences to neated in the following stanza: ‘Ma///

reach at the core of Reality which is is the bow, the self is the arrow,
super-sensuous. Thus various symbols
have been prescribed to suit persons in
•U:hhdn(l. Up. VII. 24. 1,
different stages of their psychical deve-
“ Mdnd, Up. 12.
1688 SOCIO-RELIGIOUS LlF£ THE UPANISHABIC AGE ^J41
Brahman is called its aim. It is to be and the lord of all pleasure and
hit by a man whose thoughts are com- joy. Glory to thee, the tranquil,
posed; then as the arrow (becomes one the deeply hidden, the incom-
with the target), he will become one prehensible, the immeasurable,
with Brahman.'*' without beginning and without
The pratikopdsand no doubt helps end.’”‘
the aspirant to purify his mind and The Upanishads further exhort the
makes him fit for apperceptive know- aspirant to see the Lord residing in the
ledge, but it has scarcely any appeal to

heart: “The Purusha, not longer than
the emotionally minded who crave for

a thumb, dwelling within, always dwell-
a God whom they can love and pray.

ing in the heart of man, is perceived by
They want a God who is omniscient and the heart, the thought, the mind ;
they
omnipotent, who knows their minds, who know this become immortal.’”*
answers their prayers, and delivers them One should meditate with supreme love
from the slough of ignorance and misery. bn the Lord residing in the lotus of our
heart.
Such a God having various forms, viz.y
Brahma, Vishnu and Budra, has been The worship of the Lord as the very
self of the worshipper {ahamgraha-
beautifully described in the Upanishads.
Him updsand) has also been much empha-
Devotion to constitutes the real
updsaud, Rishi Sandilya sponsored such sized. This idea of worship has greatly
worship in the earlier days of the mitigated the dualistic form of iipdsand
Upanishads, which was afterwards and thus given a right turn to the mind
of the aspirant tow'ards the ultimate
developed into the bh(ikii-c\i\t of the
He described the supreme unity of jiva and Brahman, the indivi-
later days.
dual self and the Supreme Self, which is
Deity as the creator, preserver and the
universe the highest desideratum of spiritual
destroyer of the (tajjdJdti),
He is “the Intelligent One whose life. To accentuate this unity, the Sruti
body is spirit, whose form is light, has riglitly condemned those who see
whose thoughts are truth, whose duality in updsaiui. “Now if a man

worships another deity thinking the
nature is like dkdsa (omnipresent and
invisible), from whom all works, all
deity to be one and himself another, he
desires, all sweet odours and tastes does not know.”* '
It has on the other
proceed.”*' Seeking freedom and im- hand exhorted the updsaka to think of
mortality the devotee takes refuge in the the I.ord as his very self. “Thou indeed
Lord and out of the fullness of his heart I am, O holy Divinity. Iindeed thou
art, O Divinity.” It is through such
he prays:
updsand which has its support in the
“Thou art Brahma,
thou art Upanishadie dicta of tat tvam asi thou —
Vishnu, thou art Rudru, thou art art that, aijain dtwu U rah wa— the dtrnan
Prajapati, thou art Agiii, Vanina is Brahman, that the upihaka realizes
and Vayu, thou art Indra, thou the perfect unity with Brahman and
art the moon.” declares in an ecstatic mood Aham:
“Lord of the universe. Glory to lirahmiswi —I am Brahman.

Thee; thou art the Self of all, Thus the soguna upthami leads to
thou art the maker of all, the nirQuna updsand which again culminates
enjoyer of all, thou art all life
" Mait Vp. V. I.
Mund, Up. n. 2. 4.
“ Srcct. Up. m. 18.
[[
Chhdnd. III. 14. 1-2, *^Mait. II. 26,
in the realization of the universal activities of the mind. It is rather a

oneness. scientific method of effecting an all-
round growth of the best mental

Yoga faculties. The Upanishads are very
The Upanishads have declared that emphatic on the point that the realiza-
“it is the chitta (the mind-stuff) alone tion of the Atman cannot be had by
that is samadra (the world). The stunting the growth of the mind but by
mind through its out-going tendencies sharpening the intellect through self-
has projected the manifold phenomena control and concentration. “By
of the world with its ills and ailments intellect controlling the mind and by
and forged innumerable fetters for the constant concentration the Atman is to
soul which, forgetful of its divine nature, be realized”,**' declares the Sruti.
has become inextricably entangled in the Before one can take up the practice of
quagmire of earthly vanities. To release yoga one is to pass through the preli-
the soul from all its shackles and make minary moral discipline to overcome the
it once more conscious of its spiritual temptations that flesh is heir to. Of
destiny, one must detach the mind from these disciplines, the control of the
the objects of senses so as to silence all senses, both internaland external, per-
its creative ideations and concentrate it severance and continence form the prin-
on the supreme Godhead, the Eternal cipal ones. “He, after having become
Witness. For, it is said that “whatever quiet, subdued, satisfied, patient and
his chitta thinks, of that nature a man collected, realizes the Self in self.”’"
becomes,’’^' and “if his thoughts For the practice of yoga a congenial
(chitta) are so fixed on Brahman as place is a paramount need. One is
they are on the things of the world, who to find out a place that will be pure,
would not then be freed from free from noise and away from human
bondage habitations, which will be delightful to
To achieve this end the Upanishads the mind and pleasing to the eyes with
have laid down
method of y<fâ or
the its beautiful sceneries. Such a lovely
psychic control whereby one can get place cannot but exert a quieting effect
mastery over the entire psyche, and on the mind and thus hel]) its concen-
with an inwardness of vision come face tration. That is why most of the
to face with the Eternal Silence which beauty-spots in India such as the con-
is one’s very being. No doubt the fluences of rivers, snow-capped mountain
system of yoâ as propounded in the peaks or expansive sea-shores, are the
Upanishads is not found there so fully favourite haunts of the yogis.
developed as in the Y offa-aphorism of To begin with yogic practices one must
Patanjali, nevertheless the contribution get into the habit of sitting motionless
of Upanishads to this branch of
the on a single seat for a pretty long time.
study cannot but be acknowledged as For no sustained thought is ever possible
great and substantial in view of the in- unless one has acquired the requisite
fluence they have exercised on the later composure of the body. There is a close
interpreters of the system. inter-relation between the body and the
By yoga it should not be understood mind and the least disturbance in the
as a mechanical process of stopping the former is sure to react upon the latter
Maitreyi Vp. 1, 5. ^^Katha, II. 8. 9.

Ibid. IV. 4. 28.
**
Ibid, 1. 7. “Svet. II. 10.
and throw it out of balance.

thus ultimate goal is reached. But yoâ,
“Seated an easy posture in an un-
in notwithstanding the difficulties it in-
frequented place with a pure mind, with volves, never unproductive of subs-
is
the neck, head and the body erect... tantial results even in its initial stages.
and having contemplated on the Lord in The aspirant is guided at every step by
the lotus of the heart... the muni attains certain mystical experiences that come
Him who is the substratum of all beings to him in course of his yogic practices.
and beyond ignorance.”*" “When ?/ogn is performed,” it is said,
Thus passing through the successive “the forms that appear first as indica-
stages of moral and physical disciplines tive of the manifestation of Brahman
one is to direct one’s mind towards the are those of mist, smoke, sun, fire, wind,
control of the vital energy. This can fire-flies, lightning, crystal and moon.” *®
be effected through the process of prana- Besides these, the mdhaka is encouraged
ydma consisting of breathing in, holding by various physical signs also, ris., light-
the breath within and breathing out ness and healthiness of the body, a good
at regular intervals. This rhythmical complexion, a sweet voice, etc., which

breathing soothes the nerves, removes are the spontaneous outcome of mental
the fatigue of the body, and brings :‘n concentration. These acquisitions, how-
their trail the composure of both body ever, sometimes drag down one’s mind
and mind, which facilitates the much- to the level of the flesh and thus stand
coveted concentration. Says the Sruti: more as a hindrance than a help to

“By controlling the breath, subduing his one’s spiritual progress. A yogi should,
desires and gently respiring through the therefore, with great patience and a
nostrils, let the wise diligently bring the strong power of discrimination, try
mind under control like a chariot drawn to root out all desires that are
by unrestrained horses.”
'
still lurking mind and make
in the
The by psychi-
vital control is followed it as pure as ever. For “perfect
cal control which comes through the yoga is never accomplished by one
practice of jtrai ydhdra (collecledncss), who, though enlightened, is pierced by
(Uujnuti (meditation) and dhnrana (con- desires and ignorance.” ''
When one has
centration).** These only signify the succeeded in making the mind desirc-
grades of concentration and are

different less, one should try with all efforts to
consummated in samndlii or final absorp- concentrate it gradually on the Self.
tion in the Supreme Soul. It, how'ever, “Let him merge the speech in the mind
recpiires the sustained efforts of years and mind in the self that is intelligence
to get complete control over the mind. and that again in the self that is great
It has been rightly remarked : “The (ego) and lastly the great in the Self
mind can be c(»ntrobcd by untiring that is Quiescence.” '
Thus the yogi
perseverance, equal to that of one attains the highest state where he is in
engaged in emptying the ocean, drop union wuth the Supreme Self and
])erfcct
by drop, with the ti]) of a straw.”'*' It being free from all dual throngs enjoys
calls forth tremendous energy and un- the divine felicity. “This (yoga) is
flagging zeal to achieve anything tang- knowledge, this is liberation and all the
ible in i/oga. The sddhahi must forge rest are but prolixity of books.”®®
ahead with unfaltering steps till the
II. 11.
Ibid. 11. 18.
1. 4 ff.
Svel. ir. 9. Maitriiyiiiii VI. 18.
Maiirayani VI. 18. Katha I. 3. 13.
Kdrika III. 41. Maitrdyani VI. 34.

—
, Moksha like mist before the sunrise and there
The highest goal of life is th\is the remains hardly any barrier for one to feel
freedom from the fetters of the world the identity with alZ, as there is none
through the realization of the Self. It but Atman which is one without a
is, however, not a state of becomfug but

second, having no parts within, no
—
of being not a thing that is to be
partner without. It is only “where
there is duality, as it were, one sees the
achieved but what is already attained.
Ignorance has cast a pall of darkness
other... but when everything is realized
over our mind and thus hidden the
as his very Self, then who will see whom
truth from our view. The task before and with what.^”®^ This is the real state
us is to tear the veil off from the face of liberation.
of nature and sec the reality which we The humanity is unerringly wending
already, Hereinare. culminate all its way towards and some

this final goal
human strivings. So says the Sruti: day or other everybody will come to
realize his own nature which is divinity
“The knots of the heart are torn as-
under, all doubts disappear and his itself. The Upanishads through their
actions come to an end (with their ethico-spi ritual religion present a com-
results), when that which is both high

plete scheme of life following which one
and low (transcendental and immanent) can slowly but surely reach one’s
is realized.”®^ journey’s end — the supreme state of
The state of liberation is variously Vishnu, the Self in all. The religion of
described in the Upanishads. It is said the Upanishads is but a science of life
that “the wise who have realized Him which teaches everyone how best one
who is omnipresent... enter into Him can live on earth and at the same lime
uj/io/h/”®-. “Seeing this (Reality), he realize the eternal verity of one’s exist-
sees all, he becomes all everywhere.’^ ence. Unlike other religions of the
The Vamadeva having realized

Rishi world it exhorts everybody to know the
Brahman declared “I am Manu, I am :

Atman as one’s own Self alone and give
Surya.”®'* Thus it is quite evident that up all other vain (‘ogitations about gods,
the man of realization feels his identity heaven and the like., which arc but our
with the cosmic creation and enjoys in- mental projections and therefore devmid
effablejoy being unhindered by any- of real value. All miseries and sorrows,
thing. “If he is desirous of the world all troubles and imperfections arc due
ofManes, by his very will the fathers to the fact that we have become obli-
come to receive him and having the vious of our real nature which is
world of the fathers he feels himself Existence-Knowledge-Bliss Absolute.
happy. This is, however, an emi- Let us strive hard to shake off the slough
pirical description of mukti falling of ignorance and realize the glory of our
too short of the real state of salva- transcendental being which stands above
tion ;
for the idea of hccominfi is a all phenomena and scintillates eternsilly
construction of our mind and therefore own undiminished brilliance. This
irf its
within the realm of ignorance. At the is the be-all and end-all of human
dawn of knowledge such ideas vanish aspiration a consummation devoutly
wished for by every sincere seeker after
truth.
“ Mund. II. 2. 8.
(Concluded)
Ibid. III. 2. 5.
“ Brih. 1. 4. 10.
Chhand. Vm. 2. 1.
BriK II. 4 14
. ; IV. 5 . 15.
SIKHISM
By Pkof. Teja Singh, M.A.
‘Sikh’ (Sanskrit Shish) means a disci- gcatc of India. The people had no com-
ple; and his religion is best understood merce, no language, no inspiring religion
when it is regarded as a life, a discipline, of their own. They had lost all self-
and not as a system of philosophy. respect and fcllow^-feeling. It has

Sikh history reveals the gradual making become a maxim now to call the
and development of a nation in the Punjabis brave, social, practical, and so
hands of ten successive leaders, called forth; and w^c foundthem recently
Gurus. They had much common in fighting thousands of miles away from
with other contemporary reformers who their homes for the men and women of
were doing so much to purify religion France and Belgium but wê forget that
;
and enrich vernacular literature; but the same people, before the birth of
these reformers appear to have been so Sikhism, were content to see their wives
impressed with the nothingness of this and children being led away as so many
life that they deemed it unworthy of a cattle to Gazni, without daring to do
thought to build up a new order of anything in defence of them. During

society. In the words of Joseph Cun- one of the aids of Babar, of which Guru
ningham, ‘‘they aimed chiefly at eman- Nanak was an eye-witness, thousands
cipation from priestcraft, or from the ofmen and women wêrc killed. The
grossness of idolatry and polytheism Guru in anguish sang a jeremiad, which
.... They perfected forms of dissent is recorded in the Holy Granth of the
rather than planted the germs of nations, Sikhs. “When”, he said, “there was
and their sects remain to this day as such slaughter, siieh groaning. O God,
they left them. It was reserved for didst Thou not feel pain ? Creator, Thou
(Guru) Nanak to perceive the true prin- belongest to all. If a powerful party
ciples of reform, and to lay those founda- beat another powerful party, it is no
tionswhich cnalded his successor (Guru) matter for anger; hut when a ravenous
Govind (Singh) to fire the minds of his lion falls uj)on a herd of cow's, the master
countrymen with a new nationality, and of the herd should show his manliness.”
to give practical effect to the doctrine Guru Nanak was determined that the
that the lowest is equal to the highest, people should no longer remain a herd of
in race as in creed, in political rights as COW'S, but should be turned into a nation
in religious hopes.” of lions. Sikh history reveals how this
The movement began with Guru miracle wîs performed. We see its
Nanak (1469-1539), who was born in the consummation on the Baisakhi day of
Kshatriya clan at Talwândi (now called 1699, when Guru Govind Singh baptized
Nankana Sahib), near Lahore. He the Sikhs into Singhs or lions, calling
found his people in the depths of each one of them a host of one lakh and
degradation. The Punjab, which had a quarter.
once been the land of power and wisdom, Guru Nanak began by proclaiming
had, through the successive that God is one; He has no incarna-
raids of the
foreigners become utterly helpless and tions He loves all people as His own.
;
ruined. It lay like a door-mat at the “Those who love the Lord love every-
246 PRABtJDDfiA BHARATA May
body.” “It is mere nonsense to observe was a some time under the next
lull for
caste.” “All men and women were three Gurus ; but when Emperor
equal.” “How is woman inferior,” he Aurangzeb martyred Guru Teg Bahadur,
says, “when she gives birth to kings who had gone to Delhi to represent the
and prophets ?” “Put away the custom cause of the persecuted Hindus, the
that makes you forget God.” “My anger of the Sikhs knew no bounds.
friend, the enjoyment of that food is They received baptism of the sword from
evil which gives pain to the body and Guru Govind Singh, and were organized
evil thoughts to the mind.” There was as a band of warrior-saints, called the
to be no untouchability, no barriers Khalsa, to right the wrongs of the
between man and man. By adopting people and not to rest until they had
the vernacular of the country for religi- made India safe for Indians. At the
ous purposes, he roused the national baptism they drank out of the same
sentiment of the people. It was cup, and were enjoined to wear the
strengthened by the community of same symbols kvs (hair), —
kangha
thought and ideal, daily realized in the (comb), kachha (shorts), kara (iron
congregational singing of the same reli- bangle), and kirpan (sword). They
gious hymns. He organised ftangats of fought many battles with the Moghul
people wherever he went. These son flats armies.The struggle was yet unifinished
linked up the people with themselves and when the Guru died at Nander in the
with their Guru as the centre of their Deccan, lie appointed the whole Sikh
organization. Guru Angad gave them community as his successor. They
a separate script, which would make were to guide themselves by the teach-
them independent of the priestly class. ings of the Holy Granth. The political
Guru Amar Das strengthened the struggle was carried on under the leader-
saufâts by narrowing their frontiers ship of Banda Singh Bahadur, who was
within manageable compass and by dis- killed with great torture at Delhi along
allowing every possible schism. Guru with hundreds of other Sikhs. The
Ram Das further strengthened the sys- Sikhs, after this, were outlawed, and
tem by appointing regular missionaries prices were fixed on their heads. They
called rnasauds, and by providing a retired woods or hills, and were
to
central rallying place at Amritsar. hunted down whenever they came out
Guru Arjun built the Golden Temple, to visit their holy places. This went on
and placed in it the Holy Granth, com- upto 1757, when their Golden Temple
piled by him as the only authority for was pulled down, and its sacred tank
religion. In it he included the writings up and ploughed over. Then they
filled
of himself and his predecessors, along came out under S. Jassa Singh and after
with some chosen hymns from Hindu defeating the invader occupied Lahore.
and Muslim saints of India, most of The Khalsa was declared a State, and
whom were untouchables. coins were struck for the first time.
All this created a stir in the Govern- The Sikhs soon spread themselves over
ment and the Emperor, on a
circles, the whole of the Punjab, and began to
pretext, caught hold of the Guru and rule as a of 12 equal
confederacy
tortured him to death. This released powers. They were succeeded by Maha-
forces of discontent, and the next Guru, raja Ran jit Singh who ruled from 1792
Hargovind, organized the Sikhs as to 1839. He took the Hindus and
soldiers and fought many successful Muslims into his confidence, and gave
battles with the Imperial armies. There them highest posts in the army as well as
1988 THE DAWN OF TO-MORROW 247
the civil departments. After him there also in fighting its hardest battles
was anarchy, promoted by interested abroad. The enlistment of the Sikhs
parties. And there came a clash with in the army has indirectly served the
the British. Being not well served by cause of Sikhism. It preserved the
their leaders, the Sikh armies —in spite purity of Sikh baptism in the days when
of their bravery —
were defeated, and the the Sikhs themselves had become very
Punjab was annexed. slack in this discipline.
For some time there was a sct-back Ever since 18S0 they have been try-
to Sikhism as a result of this disaster, ing tocome out of the indiscipline into
but the British came to the help of the which they had fallen. The reform
began to trust them by taking
Sikhs, arid movement which started then has not
them into the army. The Sikhs too yet spent its force. It has brought with
appreciated this trust, and served the it education, reform of abuses in reli-
British cause by shedding their best gion and in temples, and an all-round
blood, not only in saving the British awakening which is destined to restore
Empire in the days of the Mutiny, but Sikhism to its pristine glory.
THE DAWN OF TO-MORROW

By Eliot Clahk, A. N. A.
We live in two departments

today its manifestation. When it appears it
of life — one
wc witness it, the other
as is already old and cannot be controlled,
as we read of it. The news is flashed impregnated as it is wdth the force of its
from shore to shore, and as readers we invisible source. But as appearance

arc contemporaries in time. The cri- it is the pent-up power that expends
terion of news is based on its timeliness. itself. It cannot resist its becoming.
A day ])asses and news passes, lost in Such is the history of life and death,
the fathomless abyss of print. of creation and transformation.
But there arc two kinds of happen- We arc witnessing today the result
ings That which is chronicled as the
: of the materialistic genesis of the past
event and that which is realized as life. generation ;
of power as exploitation
News is concerned with the event, the and oppression ; of servility to the
record of its appearance. It pictures contagion of tyrannical imperative and
the sea when the waves arise, the mani- the aspiration of empire. It appears
festations or the rip])les on the surface. as news, recorded as battles, conquest,
It does not penetrate its dqpths. brutality, hatred and greed; the dese-
Actually what is news from the stand- cration of tradition and the disintegra-
point of time is already old in the tion of collective life.
hidden world of reality. We witness Happily, there is also news from the
the event as the maturation of its world of Silence, the world of Beauty
source. Its motivation is sealed in the and Reality which is for ever new and
procreative womb of Silence. refreshes itself in the fountain of eternal
TTie silent
world is truly the creative youth. It comes into print as poetry,
World. There the happenings have because it cannot be confined to prose,
dynamic power. The worldly event is and dislikes publicity. Sometimes it
is called Religion, sometimes Philo- Reverence, not dominance, is its inner

sophy, sometimes Art, and sometimes self. Affinity, not power, its secret lore.
lurking in the soul of the scientist it We do not reverence the past as our
reveals itself in the silence of his own dead self but in the recognition of its
seclusion in communion with nature’s everlastingness. Thus is it reborn. The

laws. That is the inner sanctuary of magic of the world today is that it is
the living, the ebullition of innate life, being transmuted in the secret alchemy
free from the boils of catastrophic of the soul into the livingness that docs
eruption and the senility of moribund not perish.
imperators. So there is news and good news.
The fire cannot live merely because News of the passing and news of the
it is fanned. When it is inflamed it dawn. In the silent places of the world
must burn. today, the tomorrow is appearing.
In the new world we witness the This news is also circulated, but not
renaissance of the spirit, the awaken- as propaganda. Its invisible wires arc
ing of spring, the rejuvenation of life. stretched across the world, but its
Man in his would stem the

littleness receivers arc not man-made batteries
tide of the eternal rhythm, but is attuned by mechanistic means. The
swallowed in the mighty surge of the miracle of response is enshrined in the
irresistible pulse of nature, the heart human heart. Those who can hear let
beat of the cosmic world. them hear.
SRI-BHASHYA
By Swami Vires warananda
Chapter I
Section I
The Great Siodhanta
Advaitin^s 'position re luted
Consciousness and Existence (Sat) Consciousness is not always Self-

CANNOT BE ONE* luminous AND THEREFORE IS NOT SeIiF-
Again, consciousness cannot be Exist- PROVED.t
ence (Sat), for the latter is an object of
Consciousness is not self-luminous
consciousness and as such the difference
always and to everybody, but it is self-
between the two is quite palpable and
luminous only when it reveals objects
this experience of the difference between
and not at other times, and it is so only
the two is not sublated at any time, and
to a particular knower and not to every-
so they cannot be one.
* Kefutation of Section 8 of the Purva-

t Refutation of Section 9 of the Purva
paksha. Vide March issue, p. 147. paksha. Vide March issue, p. 147.
I9dd &RI-BHASHYA 249
one; for we remember past states of our selves or other things, and so they are
consciousness and also infer the states of material (jada), and not because they are
consciousness in others from their con- objects of consciousness. It is not true
duct, as for example, whether they are that everything known must necessarily
well disposed or ill dosposed towards us. be u non-conscious object. Nor is it
In both these cases consciousness is an true that consciousness is such because

object of perception. This shows that it cannot be known, for in that case
it is not self-luminous always and conse- everything that cannot be known, like
quently it cannot be self-proved. If we the sky-flower, would have been con-
could not have inferred the states of sciousness. It may
be urged that sky-
consciousness in others, then speech flower is not consciousness, because it is
would have ceased to be of any value in a non-existent thing and therefore un-
human intercourse. For the connection real. In that case pot etc., being pro-
between words and their objects depends ducts of tndyiiy are also unreal according
on such inference. When A asks B to to the Advaitins and that is why they are
lêt a horse and B gets an animal with not consciousness, and not because they
which A is satisfied, wc infer that a horse arc objects of consciousness. In other
means that particular animal and that words non-existent things like sky-flower
B was conscious of this fact. Again in- arc not contradictory by nature to
asmuch as we remember our past per- ignorance. As they are not real, they
ceptions and infer those of others, can co-exist with ignorance and so they
consciousness cannot be said to cease to are not consciousness. But then, ac-
be so if it becomes an object of know- cording to the Advaitins, all the objects
ledge. The nature of consciousness is to in tlie world exist in ignorance and so
manifest itself by its own being,' at the arc not contradictory to it, and that
present moment,’’ to its own substrate,’ very fact show^s why they are not
the Self, or jirovc own^ objects, atits consciousness, and not because they are
the present moment, by its own being,’ objects of consciousness. So to be an
to the substrate, the Self. These charac- object of consciousness is not necessarily
teristics are known from one’s own to be a noii-coiiscious thing.
experience and do not cease to exist
when consciousness becomes an object of Consciousness is not etern.\l and one*
another act of knowledge. But objects
Again, it is not correct to say that
like pot etc., do not manifest them-
consciousness is eternal, because its
previous non-existence cannot be
This excludes other attributes of the Self

' pro\ed; for such non-existence of
like atomicity, eter»:ity, etc., which are consciousness is experienced by cons-
manifested nut throu^fh thenisclYcs but by
ciousness. It may be asked: How can
acts of knowledge difi'erciit from them.
This excludes past states of eonsciousness.
' consciousness experience its own non-
It mean the connection
of consciousness with existence ? It is not necessary that, to
the object at the present moment.
be experienced by consciousness, it must
This excludes objects like pot etc., which
'
are not revealed to themselves but to the be contemporaneous with it. If this
knower. It also shows that the state of condition were a necessary factor, then
consciousness is manifest to the knower alone
and not to others. we could not have had perception of
Knowledge derived through the eyes does

‘
past and future things, that is, of
not reveal objects of hearing. These words
avoid such a generalization.
This excludes the senses which also reveal * Refutation of Section 10 of the Purva-
objects but not by their own being. pakshn. Vide March number, p. 147.
objects not existing at the present so; for objects conform to their respec-
moment. Such a rule is true only with tive states of consciousness. This fact
respect to direct perception through the of eternity about the objects is not, how-
senses and not with regard to all per- ever, certified by our experience. This
ceptions, nor with respect to other holds true also of experience through
means of knowledge; for we do inference. Hence consciousness is
have knowledge of things existing limited by time and is not eternal.

at other times through memory, infer- The Advaitins may say that when
ence and scriptures. The inseparable they say that consciousness is eternal,
connection between means of knowledge they do not refer to consciousness as
and their objects does not mean that the limited by objects like pot etc., but to
means should always be connected with Pure Consciousness unlimited by objects.
objects existing at the time of knowledge Such Pure Consciousness devoid of all
but the relation between the two which objects does not exist, for it is not
represents objects exactly as they were experienced. Moreover, the Advaitins
perceived with respect to time, place accept that the nature of consciousness
and form. This refutes also the view is to manifest objects and on this
that memory has no external objects, for depends its self-luminosity. So in the
we do find that memory is related to absence of objects consciousness would
objects that have ceased to exist. turn out to be a pure myth or imagina-
Nor can it be said that there is no tion, for consciousness, according to the
proof to establish the non-existence of Advaitins, is not an object of any other
consciousness inasmuch as it is not act of knowledge and, there, being no
an object of direct perception, and infer- objects revealing which it can manifest
ence in the absence of any characteristic itself also, there will be no j)roof of its
mark (linga) cannot help us to know it existence as Pure Consciousness. It is
and scriptures do not say anything about not a fact that Pure Consciousness is
it ;
for, non-perception (anupalabdhi) experienced in deep sleep. If it were
proves According to this means of
it. experienced in that state, then we would
knowledge which is accepted as valid have remembered about it on waking
by the Advaitins, if an object capable of up, but we do not. A person waking up
being apprehended is not so apprehend- from deep sleep says, “All the time I
ed when all the conditions necessary for knew nothing,” It cannot be said that
such a cognition are present, it is a proof the experience of consciousness is not
that it does not exist. Now if conscious- remembered because the ‘I’, and the
ness were eternal, it being always self- objects did not exist and were not per-
luminous as the Advaitins say, it would ceived, for the absence of an object, a
have been apprehended as such, and the pot, .or its non-perception cannot prevent
fact that it is not, shows that it is not our remembering another object, a cloth,
eternal but is limited by time. More- experienced; for, there is no connection
over, direct perception of a pot etc., between the two. If, however, the ‘P
gives knowledge of the pot etc., at the and objects are connected with cons-
moment, i.e., when the perception exists ciousness and. are necessary for remem-
and not before and after, i.e., not as bering the consciousness, experienced, 't
long as the object exists, which shows cannot be* experienced also without
that consciousness is limited by time. them, and since the and objects do
consciousness were unlimited by to
If not exist in deep sleep, according
time, then all its objects too would be the Advaitins, consciousness also cannot
exist in deep sleep. But that the ‘I* example is cited by them to establish
does persist in deep sleep and that this statement. Pot etc., cannot be
consciousness is its attribute will be such examples, for if pot etc., had real
shown later on. difference, z.c., real objects different
Therefore, it is not correct to say that from it, then such real objects will
the antecedent non-existence of cons- conflict with the Advaitiii’s conclusion
ciousness cannot be proved, and since that Brahman alone is real.
consciousness is shown to be an object
Again the view
consciousness that
of perception, it is equally untrue that
being essentially consciousness can have
its non-existence cannot be proved by
no attributes which are objects of cons-
f)ther means of knowledge. So conscious-
ness is not eternal. Since antecedent
ciousness —
consciousness and its objects
are quite different and can never be one
non-existence of consciousness can be
proved, it cannot be said to have no — and consequently eternity, self-
origin, and since it has origin, the luminosity, manifesting other objects,
absence of other changes in it is also etc., cannot be its attributes as they are
refuted. Moreover, beginninglessness objects of consciousness, is not sound.

docs not establish that it is eternal, for For, the Advaitins themselves accept
it may have an end. Anything which that eternity, etc., are found in
is bcginninglcss is not necessarily end- consciousness, and they can also be

less, for antecedent non-cxistcnce which proved to exist in consciousness, and so
is bcginninglcss is seen to have an end. it is not true that it cannot have attri-
This statement does not hold true even butes that are objects of consciousness.
in the case of positive entities, for These cannot be its very nature because
Nescience which, according to the Ad- thejT essentially differ from consciousness
vaitins, is a bcginninglcss positive entity and from each other. ‘Eternal’ means
undergoes changes and has an end when existing in all limes; ‘self-luminous’
knowledge dawns. To say that all these
means revealing its own existence while
changes arc unreal and that the state-
existing, to its substrate, the kiiower;
ment is no
true only of real changes is
to ‘manifest objects’ is to manifest
way out, for such an argument can have
objects to the substrate, knower. the
no sense since the Advaitins do not
‘Shining itself’ and ‘manifesting objects’
accept any change as real. For these
reasons also consciousness
mean the capacity to become itself or
is not eternal.
make a thing an object of thought and
Further it is not true that conscious-
speech and so on. These are positive
ness is one and non-differentiated
attributes of consciousness. Even if
hecause it is beginningless, for the Self
they are interpreted to mean absence of
whichis beginningless exists as different
from the body. Brahman also exists change, inertness, etc., yet they are
with negative attributes and not its substance

Nescience, both of which are
bcginninglcss. since they arc still different from
It will be no escape to
say that this differentiation of Brahman consciousness and from each other.
by Nescience is not real, for that would They must be connected with conscious-
that Brahman and Nescience are ness either as positive or negative

identical. The Advaitins say that what- attributes; otherwise nothing is proved
ever is created is qualified by real differ- by these terms— it would be unmeaning
and therefore that which is origin- to deny such attributes as inertness etc.,
can have no real difference. But n^ in consciousness.
-
The self is not pure consciousness ness does not exist has already been
BUT THE KNOWER IT IS ESSENTIAL I shown, for it is never experienced. Nor
CONSCIOUSNESS AND HAS IT ALSO AS AN can consciousness accepted by both
ATTRIBUTE* parties, be the Self, for it contradicts
Finally, is consciousness proved or experience which shows that the Self
not? If it is proved, it must have and consciousness are different, being

attributes; if it is not proved, it is a related to each other as the subject
and
myth like the sky-flower. its attribute. arguments show
All these
then that what the Advaitins say that Pure

If it is said to be proof itself, it
must be shown to whom and with respect Consciousness alone is real is unsound.
to what it is a proof. If it is a proof to Again, the Advaitins say that the ‘I’
the Self, then what is this Self ? The is an object of consciousness and as such
Self cannot be consciousness itself, for :t
it belongs to the world of the non-Self.
is not possible that consciousness can be This is not true, for, in the statement ‘I
a proof to itself. Consciousness mani- know,’ the ‘I’ is the subject qualified
fests to its substrate, the Self, an object and knowledge is its attribute — it is
by its very existence and makes the experienced like this, and to say that the
object fit to be an object of thou^^ht and ‘I’ is an object is to deny this experience.
speech. It is related to an object and If this ‘I’ were not the Self, the latter
is an attribute of the knowing Self. This would not have been experienced as
is proved by our experience like ‘I know inward, for it is this ‘I’ that separates
the pot’ etc. Thus consciousness, being the inner from the outer world of objects.
It is because this ‘1’ feels itself miserable
connected with an object and a ‘knower,’
cannot be its own object, or itsclfîc that one wants to attain Freedom, and
the ‘knower.’ It is an attribute of the if Freedom meant the destruction of this

knowing Self and therefore cannot be ‘I’, nobody would try for such Libera-
one with it. This ‘knower,’ moreover, tion. Neither is it any consolation to
is permanent as is proved by our recogni- say that, though the ‘I’ is destroyed,
tion at the present moment of an object consciousness exists ; for no body would
seen before. This recognition would not try to bring about this state destroying
be possible same ‘knower’

unless the himself. Moreover, consciousness can-
exists on both occasions. But conscious- not exist without this ‘I’, for the nature
of consciou.sness is to manifest objects
ness is not permanent as is proved by
statements like ‘I know.’ ‘I knew,’ ‘I to this ‘I’, and when the ‘I’ and the
who objects do not exist, consciousness also
have forgotten.’ So the ‘kriowcr’
is permanent cannot be consciousness cannot exist even as the act of cutting
which is transitory. Even if conscious- cannot exist when the wood-cutter and
ness be accepted as permanent, yet it
the axe arc absent. That the Self is not
will not be possible to explain recogni- Pure Knowledge but a knower is also
tion, for it means the same knowing known from scriptures. “By what can
person existing on the two occasions and the knonrr be known” (Brih.
not mere consciousness (knowledge), and “He who is conscious of this body is the
the Advaitins do not accept that cons- Kshetrajna” (GiUi 13-1). So does the
Sutrakara also say: “The Self i.: not
ciousness is a ‘knower,’ for it is essential-
born” (2-8-17); “Therefore he is an
ly consciousness. That Pure Conscious
(eternal) knower” (2-8-18). To consider
* Refutation
this ‘I’, the knowing subject, experienced
of Section 11 of the Purva-
paksha. Vide March number, p. 148. to be such through states of conscious-
ness like ‘I know/ to belong to the permanent attribute —even in the state
sphere of the objective world is self- of The Sutrakara also says,
release.
contradictory like the statement ‘my “Therefore he is a knower” (2-8-18).
mother is barren*. All this proves that the self-luminous
Moreover, this ‘P is self-luminous and Self is ever a knower and not mere
does not depend for its manifestation on consciousness and also has consciousness
jinything else. ‘Self-luminous’ means for its attribute always.
‘to have consciousness’ for its essential To say that consciousness, because it
nature, and the ‘I’ which has it for its is ‘not non-intelligent’ (ajada), is there-
essential nature cannot depend for its fore the Self is not a sound view. What
manifestation on something else, i.c., its is this ‘absence of non-intelligence’
nliributes. A flame of the lamp is itself (ajadatd)? It cannot mean luminosity
luminous, manifests itself and with its due to the substance of the thing itself,
attribute, light, manifests objects. for such luminosity is found in the flame
Light is an attribute of the flame but of a lamp also. Moreover, the Advai-
not an attribute like the white colour of tins do not accept any attribute like
an object. White colour does not exist light besides consciousness. They say
and cannot be seen without the object that the two are one what is light is
;
but light spreads round its base and has consciousness itself. But according to
form (colour). It has the power to them consciousness is the means and
manifest, for it manifests itself and other illumination is the result. So these two,
objects. It is made of the same subst- the means and the result, must be
ance as its base, viz,, the flume, but yet different and this contradicts their
it is called an attribute of the flame statement that the tw'o are one.
because it is always found in the flame If ‘absence of non-intelligence’ (nja-
and depends on it. Similarly, the Self datd) means ‘to be always manifest’, then
is essentially consciousness and has mental feelings like happiness, misery,
consciousness for its attribute with etc., will be included in the definition.
which it lights up objects. Being It may, how’ever, be objected that they

csMiitially consciousness, it is self- do not manifest to themselves but to
luminous. Scriptures also uphold this some one else (the self) and so they are
vi(‘w: “He who thinks, ‘I smell this’, is non-intelligent. But so is knowledge,
the Self” (Chh, S-PJ-t), which establishes for there is no difference betwxen the two
the ‘I’ as the Self; “As a lump of salt statements ‘I know’ and ‘I am happy.’
is without interior or exterior, is entire, Knowledge too does not manifest to

and is purely salt in taste, even so is the itself but to some one else, the knower,
Self without interior or exterior, is entire, the substrate. Know'ledge is dependent

and is Pure Consciousness” {lirih. on the ‘I,’ the knowvr, and that is why
La-13), which shows that the Self is the knowledge of one person, like his
essentially consciousness; “In this state feelings, is not manifest to others. So
Ijc himself is the light” (Urih. i-3-9), consciousness is not non-intelligent as to
which shows that the Self is self- mean ‘to be manifest to itself’. There-
luminous; “The knowledge of the fore, the self is not mere knowledge but
knower is never lost” {Brih. 4-8-30), the knower, the ‘I’, which alone is
^luch shows that consciousness is its manifest to itself by its very being.
NOTES AND COMMENTS
IN THIS NUMBER Science advanced Human Happiness,
In the Editorial we have pointed out In his learned address on Philosophy and
the need of Hindu-Muslim unity and Life, Dr. S. K. Maitra, M.A., Ph.D.,
sugjjcsted some means whereby a feeling Professor of Philosophy, Benares Hindu

University, has stressed the fundamental
of cordiality and love can be restored
between the two communities in India. need of philosophy in human life and its
Mr. Dayamoy Mitra, M.A., Lecturer in

relation to science and religion. Swami
the Department of English, Lucknow Vimuktananda of the R. K. Mission
concludes his article on Socio-rcligious
University, in his thoughtful article on
and Religion, has shown that Life in the Upanishadic Age, In
Poetry
Sikhism, Professor Teja Singh, M.A.,
mystics are the greatest poets in the
world inasmuch as, with the deepening Head of the Department of English,
of spiritual vision, the life of such Khalsa College, Amritsar, has traced the
origin and growth of Sikhism and shown
persons becomes poetry itself raised to
the part played by the Sikh Gurus in tin*
itsutmost height. Dr. Sukumar Dutt,
formation of the Sikhs into a martial
M.A., Ph.D., Principal of the Ramjas
College, Delhi, has pointed out, In
race. The article on The Daien ni
To-morroio by Mr. Eliot Clark, A. N. A.,

Snami Vivekaiianda^s Gift to Humanity,
Lecturer in Art at the University of
how the great Swami offered to the West
Virginia, U.S.A., shows the aw’akeniiig
a new solvent for its godless materialism
and imparted to Hindu thought and of a new spirit in the various depart-
culture a fresh urge for liberty. In the ments of human thought and action.
articleon Economy iff Education and

HERITAGE OF INDIA
Educaiion in Economy, Mr. K. S.
Srikantan, M.A., Professor of History The address which Mr. Shyamaprasad
and Economics, Madura College, Mookerjee, Vice-Chancellor of tin:
explains and defends the Wardha Calcutta University, delivered at the last
scheme of education and holds that this annual com ocatioii of the Patna Univer-
scheme, if fully worked out, would sity is noteworthy for its avoidance of
solve the educational problems of India. the beaten tracks. For sometime past
The article on Mysticism of Saint Thomas it has been the usual feature of convoca-
by Rev. Arthur H. Chandler, LL.D., tion speeches in this country to refer to
Dean of the Providence College, and an and discuss certain immediate problems
outstanding educationist of America, of education which have been, so to
deals with the mystic state in which, say, hashed and rc-h ashed over and
through beatific vision, the intellect over again. To have escaped from this
possesses God without the intervening dull, rut-bound uniformity of habit is
form of any kind, and the will, through itself a quality which invests the address
an active consummated love, gains full with a freshness of appeal.
enjoyment of Him. Swami Nikhila- At the outset the speaker recalled the
nanda, Head of the Ramakrishna- brilliant past of While many
India.
Vivekananda Centre of New York, has civilizations of antiquity have become a
discussed the limitations as also the distant memory, Indian culture has still
objective of Science in his article on Has •‘retained its vigour and vitality and has
found a worthy place among the civilisa- Her influence waned when the forces of
tions of all ages.” Its long life is to be disintegration, political and social, were
attributed to its catholicityand uni- at work.” A nation like an organism
versal sympathy. “The ancient Aryans has periods when impaired vitality
(lid not revel in destruction for its lowers its resistance and makes it a prey
own sake, they believed in assimilation to microbes.
improvement. The Macedonian and
luid The loss of liberty made the path of
the Greek, the Saka and the Kushan her degradation still more slippery. And
came to conquer and slay but remained until India regains it, she “will never
lo wonder and pray.” achieve true greatness or happiness,
The question is asked, “If such based on the glorious features of her past
lias been the greatness of India as a civilisation.”
home of culture and thought, why is it In conclusion the speaker refers to
I hat she has lost her political independ- the spirit which must animate our uni-
ence and has become a subject nation ?” versities if they are to take a part in the
And it is often the fashion to ascribe her rebuilding of the nation. “The Indian
slavery to her climate and to the spirit universities, they are to play their role
if
of her culture. History, however, proves in the rebuilding of a new India, must
it to be all wrong. “If this were so, how not regard themselves as exclusive insti-
are we to account for the rise of the tutions which exist apart from the
Mahraitas, and the Rohillas, the Jats currents of the country’s life. Iêt them
and the Sikhs? How are wc to explain train their alumni in a worthy manner,
the rcsiirrc'ction of the Rajputs? How saturate them with the lessons of Indian
could Hydcr Ali of Mysore hold his own history and civilisation, instil into them
against the Mahrattas and the English? unity and reason, strength and daunt-
If is not the climate; it is not the cul- lessncss, them with skill and
inspire
ture; wc must seek the cause of our know'ledge and teach them to apply
downfall elsewhere.” Indian culture themselves devotedly and unselfishly to
never advocated a pacifism which is the the service of their fcllowmcn.”
refuge of the weak-limbed. “Indian The surest way to degrade a nation -is
sages and philosophers never suggested to rob it of its self-coniidencc, to infect
that (H)wards and weaklings would ever it with a belief that hors is a culture
he the torch-bearers of India’s great
which lacks virility and that hers is mi
lierit age. iRWIrHT —None past which wêighs heavily upon it. Too
hut the valiant can achieve salvation.
long our intelligentsia have been accus-
India’s culture has not been responsi-
tomed to practise this most pernicious
ble for India’s bondage. That culture
form of auto-suggestion. This is the
Iransplanted to the Himalayas and
beyond has not taken the edge most weakening influence in our national
off the
martial spirit Mongolian races.”
of
life. The first task of a healthy educa-
Why then India fell ? “India fell tional system would be to get rid of this
mainly because her people were at the defeatism. The sinews of spirit are more
critical hour divided and disorganised. important than the muscles of intellect.
REVIEWS AND NOTICES
THOUGHTS FROM THE ETERNAL He was born in a middle class family in
LAW. By 11. Krisunaswami Aiyar. The Mymensingh towadrs the middle of the last
Madras Law Journal Press, Mylapore, century. In his early adolescence he came
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of its ascendancy. His sincerity of purpose,
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courage of conviction, and zeal to reform
practices and observances of the Hindu reli-
w'ere in evidence from his boyhood. Later
gion. The contents were originally published
the
be adopted the teacher’s profession ami
in a scries of articles contributed to
Indian Mirror, Bombay. Written in an became actively engaged in a number of
the .social, religious, and political move-
easy and intelligible way, it is free from all
ments of the time. His conspicuous ami
abstruse technicalities. It is likely to create
bold part in the great Swadeshi movement
in its readers a deeper interest in Hinduism.
of Bengal in the first decade; of this century
THE OCEAN OF THEOSOPHY. By is well known to the men of the generation
William A. .Judge. The Theosophy Com- that is just passing.
pany Ltd., 51, Esplanade Road, Uomhay. In the evening of his life he rclalcd llir
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which first appeared in 18DH, embodies the
come out in the form of this short autobio
main principles of that interesting amalgam
graphy. It affords a glimpse not only into
of science, and philosophy. It is
religion,
tiie inner life of the man but also into some
not calculated to meet the stringent demands
aspects of the national life of Bengal during
of doubting and critical minds. Being an
the closing years of the last century and the
epitome of Madame Blavatsky’s well-known
beginning of the present. It is of grcnl
work, The Secret Doctrine, it only aims at
interest as cruning from one who parti
acquainting the lay enquirer with what is
cipated in many of them, and it w'ill be of
meant by Theosophy.
v.alue to the future writers of the social ami
SACRED THOIJCJITS. Compiled and political history of Bengal.
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BENCALI Gospel of Sri Ramakrishna that he came
KRISHNA KUMAR MITRER ATMA- to be known as Paramahamsa long before
CHARIT. Published by Jiasanti Chakra- Keshab Chandra Sen or the Brahmos dis
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SRI SRI CIIANDI-TATTVA O SADHAN SANSKRIT

lUlTASYA, PART I. By Swami Yoga- KADAMBARI KALYANAM. By Naba-
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Edited by V. Krishnama-
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ii) the Chandi. still hidden away in obscure corners from the
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YOGAMANIPRABHA. Translated by
us, therefore, deserves warm ‘
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Durgachakan Chati’opadhyaya. Published
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tliDiigh it is the most profound and uuthori- the work.
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:il»slruse Ic’chnleal terms which have since 13H. Price Re. /.
IfisL currency in the Indian philosophical The author has presented in elegant and
llli'iaUiro. It is not easy also for this reason melodious Sanskrit verse the life of the illus-
lo follow its j)nlemics against many systems trious Chola Saint, Tyagaraja, a great devo-
luul theories which died out long ago. tee of Sri Kama, whose devotion found an
Later years saw the appearance of many inspiring utterance in the rhapsodies of his
jiilosses and other exegetic works on the immortal Kritis sung in glorification of his
coimnentary with a view lo making its pur- chosen deity. Besides the life-history of the
port clear. These have followed different hero, the book contains
also an exposition of
methods and are of nnerpial merits. During I he cxccllcni e of Bliakti-Voga, the striking
Mit! eighteenth century Ramananda Yali, a characteristics of a saintly life, and, above
disciple Gobindunandn, attempted a task

of
all, a soulful praise of the hero‘s hero Sri —
of similar nature in his Yot’amaniprabha.
Bunia himself. We recommend this excellent
Hr eschewed all Mie unnecessary details and piece of Sanskrit pc/ctical composition to all
the lovers of our classical language and
lucdlcss aberrations and explained in a
believe that its perusal will not fail to ins-
himple anti direct style the intention of the
pire them willi the great ideal of devotion
diflieult passages in Hie eommenlary. Along
which the author has so successfully depicted
willi it he also gave a concise in lerp relation
in his niuideii venture.
'd the original aphorisms.
Us clarity, simplicity, directness, and FRENCH
ihort compass make an extremely valu-
it
ACTION ET PENS EE. Edite par Prof.
nhl(‘ introduction to the elaborate and pro- CiiAin.E.'^ Bvi'DoriN. Redaction : Institut
lound commentary of Vyasa and the terse dc Psyeluiiiogie. 3. Taconnerie, Geneva.
Sutras of Patanjali. Attracted by its varied Francs Le
Ahorin erne fit : 5 Suisses ;
excellences Pandit Durgacharan Chatto- numero : Fr. 1.25.

padhaya, whose skill as a translator of It is the (]uarterly organ of the 'Societe
Sanskrit works has already been well estab- Internationale de Psych agogie*, published in
has rendered into easy Bengali this French from Geneva. One half of this
vnlualde work.
We feel no doubt that it Review devoted exi'lusively to modern
is
bt^ an excellent aid to the deeper Hindu Philosophy and Religion. In fact
^Htlcrstanding of this is the first periodical in Europe, which
Yoga.
i58 PHABUDDHA BHARATA Siay
has taken up in right earnest the laudable and the West. Mons. Jean Herbert, the
task of popularizing Hindu thought and illustrious French litterateur, is one of the
culture on the Continent so as to bring about editors of this philosophical journal. We
a happy synthesis of the cultures of the East wish it every success and popularity.
NEWS AND REPORTS

SWAMl VISWANiVNDA OF BOMBAY when India and America would become one
SAILS FOB AMEIUCA in spirit. The Mayor then presented the
addresses in costly caskets to Swami
Swam! Viswananda, President of the
Akhilananda, Mrs. A. Worcester and
Kamakrishna Ashrama, Khar, Bombay, Miss H. Rubel amid prolonged cheers. The
sailed for America on the 31st of March, Swami and the two American sisters
1938, to take charge of the Vedanta Society thanked the organisers in suitable speeches
of Chicago, U.S.A., which was started by for the addresses presented to them. Dr.
Swami Jnaneswarananda, about ten years Savitri Devi, Kiimari Nirmala Devi and
back. Swami Viswananda made himself others also addressed the gathering.
very popular at Bombay by the manifold Mr. Sanat Kumar Roy Chowdhury, Mayor
services he rendered to the public through of Calcutta, in course of his speech, ex-
the institution, and spontaneous farewell pressed grateful thanks to the two sisters
meetings were held in honour of the Swami, ofAmerica on behalf of the public for their
on the eve of his dei)arturc, in different parts munificent donation of seven lakhs of rupees
of the city. Not only the Hindus, but a for the construction of the temple and said
host of Pai’si, Muslim, Jew and European that this temple had unified America and
friends of the Swami him
joined in giving India on tlie platform of spiritual culture.
a hearty send-off and wishing him joy and In conclusion he hoped that these two
success in his noble mission. We have no gifted would convey their apprecia-
sisters
doubt that Swami Viswananda, through tion to of America when they
the people
whose untiring efforls the Bombay Ashrama would go bark to their country. With a
has developed from very liumble beginnings vote of thanks to the chair moved by Prof.
into an influential Centre of beneficent Benoy Kumar Sarkar, the meeting termi-
prove to be an able exponent
activities, will nated late in tlie evening.
and culture to the people
of Indians thought The women Calcutta were also not
of
of America, and succeed in building up a behindhand showing their appreciation of
in
most useful work in the foreign land. We the princely donation of these two American
wish him every success in his mission. disciples of Swami Akhilananda. As many
as nine women’s associations of the city,
CALCUTTA CITIZENS’ TRIBUTES TO viz., Nari Siksha Pralishthan, Maharashtra
THE DONORS OF THE NEW Bhugini Sangha, Maharashtra School Com-
SRI RAMAKRISHNA TEMPLE AT BELUR
mittee, Ramakrishna Educational Society,
National Council of Nurses, All-India
The citizens of Calcutta presented ad-
dresses to Swami Akhilananda, founder and Saraswat Mahila Samaj, South India Club,
head of the Vedanta Society, America, and Guzrati Stree Mandal and Bani Mandir
to Mrs. Anna Worcester and Miss Helen Girls’ High School, gathered at the Grand
Rubel, two munificent donors of the New Hotel at Chowringhee on Friday, the 4th
Ramakrishna Temple at Bclur, at a crowded February, and presented garlands
public meeting held at the Albert Hall, addresses to them. The Maharani of Nadia
presided over this function that was
Calcutta, on Monday, the 81st January,
under the auspices of the Vivekananda organized by Sister Saraswati.
Society. Mr. Sanat Kumar Roy Choudhury,
Mayor of Calcutta, Mr. B. C.
presided. SRI RAMAKRISHNA TEMPLE AT THE
Chatterjee, Chairman of the Reception Com- BELUR MATH
mittee, in welcoming the guests, said that The magnificent Temple of Sri Kama-
Bengal now fully realized the message of krishna at the Belur Math, the dedication
was wit-
Sri Ramakrishna, and time would come ceremony of which in January last
ncssed by fifty thousand people, is fast PUBLIC CELEBRATION OF THE

nearing completion. In less than a couple BIRTH ANNIVERSARY OF
of months the whole edifice will be finished SRI RAMAKRISHNA
standing monument of the love and AT THE BELUR MATH
sacrifice of two American ladies for the
glorious ideal harmony of all reli-
of the The public celebration of the 103rd birth-
gions preached and practised by Sri Rama- day of Sri Ramakrishna was held on Sunday,
the 6th March at the Belur Math.
krishna. It is a fulfilment of one of the
cherished dreams of Swami Vivekananda. From early morning people began to pour
in ceaselessly from different places through
In point of beauty and sublimity, the
all possible means of conveyance. Steamer
Temple is a unique piece of architecture in
whole of northern India. Already services at frequent intervals plying from
the
numerous visitors, including many Western Ahireetulla to Belur were arranged by
Messrs. Hoare Miller and Company, while
and Eastern notables, have showered their
praises on it for its fine proportion and numberless country boats were engaged by
harmonious blend of some of the architec- the pilgrims from places like Serampore and
tural features of the East and West, ancient

Hooghly. A large number of people were
The stone facing of the carried by buses from Howrah to Belur, and
as well as modern.
railway trains brought in perhaps the largest
entire Garbhamandir or main shrine and
a large part of the Natmandir or prayer-hall
number of visitors. The mammoth gathering
contrihules to the durability of the struc- of two lakhs of people had to be
about
it was more with a view to
In fact, served by as many as fourteen hundred
ture.
ensuring this than anything else that the volunteers provided by different organizations
in Calcutta and Howrah.
Math authorities changed their previous
plan of having it built entirely in brick. In the morning the sannydsins of the Math
This, however, has forced them to exceed
offered *Puja’ before the marble image of
their original estimate by nearly fifty Sree Ramakrishna installed a couple of

per cent. months ago in the ncw'ly erected temple.
To make up the deficit, an appeal was Throughout the day about tw’enty-fivc
made to the sympathetic public for funds thousand men and women partook of the
to supplement the handsome donation of prasad distributed by the members of the
the Iw’o American friends. But the response Mission.
so far has been meagre. Wo still urgently Varieties of articles, specially of indigene
need a lakh of rupees to meet the debt oils manufacture, were exhibited in the fair
already incurred as well as to finish the which was held in the extensive quadrangle
remaining constructions which are vitally before the temple. A large number of shops
connected with the Temple and cannot be from Calcutta, Howrah and adjoining
put off. localities were opened on that occasion.
In this exigency we earnestly appeal once Arrangements for ambulance and first-aid
more to the discriminating judgement of were also made, and hel]) was rendered to
our generous countrymen. We wish humbly about hilly persons who received minor
I
to draw their kind attention to the fact injuries of different nature. Several ladies
that Sri Ramakrishna to-day is a world- fainled due to the pressure by the immense
figure, and in view of the immense possi- crowd.
bilities for religious unification of the world After the Arali in the evening fireworks
that the Ramakrishna Belur Temple at were displayed.
possesses, is it too much to expect that the
comparatively small sum of rupees one lakh THE BIRTHDAY ANNIVERSARY OF
'vill be subscribed by the devotees and ad- SWAMI VIVEKANANDA AT BARIS AL
*nirers of Sri Ramakrishna within a very
short time? Let it not be said in criticism The seventy-sixth birth anniversary cf
Ibat India does not Swami Vivekananda was celebrated in the
know how to honour
her greatest modern Prophet. premises of the Ramakrishna Mission
Ashrama, Barisnl, from the 22nd to the
Swami Vira.tananda, 24lh .lanuary last with due eclat. On
Secretary,
Ramakrishna Math, the first day, after the usual Puja,
P 0. Belur Math, Dt, Howrah,
.
Homa and Bhajan, about 200 devotees
2a-4-88. were fed. In the afternoon Sj. Sridhar
.
260 PRAbtJDDHA BHARATA May
lâssumdar, M.A., explained the Katho- efficient relief to the patients. The authori-
panishad in the .presence of a large number ties of the Math appeal to the
therefore
of enlightened ladies and gentlemen. On generous public to come forward with liberal
the second day a big meeting was held in contributions for fulfilling the needs of this
the afternoon under the presidency of Sj. Charitable Dispensary. Donors wishing to
Sridhar Mazumdar, M.A. ; Prof. Pramatha- perpetuate the memory of their friends or
nath De, M.A., Sj. Brnjendra Kumar Basu, relatives may do so by creating memorial
M.A., B.T., and Swami Jagadiswarananda endowments for the maintenance of the
addressed the audience on ^‘Vivekananda and Charitable Dispensary. A table bearing the
Modern India”. On the last day, a meeting names of the persons whose memory is to
of the students was held under the president- be perpetuated will be fixed in a suitabh>
ship of Prof. Hemanta Kumar Basu, M.A. ;
part of the building. Contributions, how-
Prof. Heramba Chandra Chakravarty and ever small, will be thankfully received and
some boys of the local school and college acknowledged by Swami Saswatananda,
addressed the gathering. Two boys of the President of Lhe Ramakrishna Math and
local college were given prizes for their Mission, Mylapore, Madras.
excellent speeches. The President also deli-
vered a very instructive lecture, and the THE BIRTHDAY ANNIVERSARY OF
meeting terminated with the distribution of SRI RAMAKRISHNA AT THE R. K.
the printed copies of the teachings of Swami MISSION SEVASHRAMA, KANKHAL
Vivekananda.
The birthday anniversary of Sri Raniii-
THE MADRAS RAMAKRISHNA MATH krishnaParamahamsa was celebrated at the
CHARITABLE DTSPENS.ARY above insLituLion with great eclat on Lhe Mh,

5lh, and 6Lh of March, 1938.
Rkport for 1937 A public meeting was held in the premises
of the institution on the 6th March al
The Charitable Dispensary conducted by 3-30 P.M. under a big samiana, Srimat
the Ramakrishna Math at IMylaporc, Madras, Swami Jayendra Puriji Maharaj Mandaleswiir
was started in 1925 on an humble scale and presided. Almost all the Mandaleswars
has now developed into an important centre attended the meeting. After the eluant
of medical relief in the city of Madras through ing of hymns from the Vedas by the
the devoted and self-sacrificing services of Brahmacharins of Uishikul the meeting
some local reputed doctors, the Swamis began with the reading of a paper in Sans
and Brahmacharins of the Math as krit by Swami .Tagannathanandaji. Tin-
well as through the generous help and Mandaleswars Srimat Swamis Nrisiinha
co-operation of the public. The enorm- Oiriji Maharaj, Krislirianandaji Maharaj of
ous rise in the number of patients Ahinedabad, Maheshanaiidaji Maharaj,
from over 5,000 in 1920 to over 82,000 in 1937 Krishnanandaji Maharaj, Gitu-Vyas Vidya
bears an eloquent testimony to the useful- nandaji Maharaj, Mahant Purnadasji Maha
ness of the institution as also to the increas- raj, and the President Maharaj spoke on
ing responsibilities of the management. The the wonderful life and teachings of Sri Rania
following some of its pressing needs:
are krishna and paid their glowing tributes to
(i) A general fund for the maintenance of the him. They explained how this great person
dispensary and its workers. Besides the medi- alily has been able to inspire the Western
cines which are received free, the institution minds with spirituality through the inslru
is to purchase a good deal of drugs, bandages, mentality of Swami Vivekananda, and lunv
etc., for daily use. To meet the cost as also Indian philosophy and culture are gaining
nl
to defray the expenses for maintaining three ground on the Western soil through his liber
workers, the salary of the paid clerk, doctor^s and universal teachings. They laid spccinl
allowance, etc., a sum of at least Rs. 250 per stress upon the Seva work conducted by
ll‘<
month is required ; (ii) up-to-date modem Ramakrishna Mission in India and abroai
o
appliances and other necessary outfits. The Seva, they said, in the spirit of worship
institution not yet in a position to utilize
is God in the poor, the down-trodden
and t c
the talents and experiences of the doctors- diseased was the real service to the country.
want of many modem appli- accoun
in-charge for About one thousand copies of a short
ances and outfits. This want should be of the life and teachings of Sri
Ramakns na
removed if the institution is to give more in Hindi were distributed*
SWAMl SUI)miA\/\Nl).\)l SIAIIAKM
llll; M W I'HI SIDIM Ol nil li\M \KHISIIS \ M Mil \M) 'IISSION
lîrrcl Discipli' nl Suiiiiii \ i\ek<iiiiiiitl4i. ,>L'4irN.
llic Or<lfr ill isy7, Si-i ri'liirv 1^27 - \ icc-l*rcsiili-iil I^):l7

—
— —
PRABUDDHA BHARATA
VOL. XLUI JUNE, 1938 No. 6
‘
Arise ! Awake ! And stop not till the Goal is reached-^'
WHISPERING LEAVES
By CnitisTiNA Albers
Into my childhood’s dreams the linden leaves
Whispered a lay of lands heyoinl the seas,
Where temples dream in shades of olher trees,

And fireflies ^^leain throuf^h mystic summer eves,
And years went by: I se(‘ the palm-trees sway
In j(roves made resonant by temple bell,
I see the glowing fireflies, — and they tell ?
Of other palms and temples far away,
Whose silver cadence rings through space unheard

Save by the spirit ear, which feels the chime
Hov’riiig like dream wings o’er the waves of time,
Those peaceful waves by mortal sound unstirred.
Thus beckon us our dreams from more to more,
Where on the mystic road opes gate on gate
To steps that lead to loftier estate.
To the vast silence of the last still shore.

WHERE HINDUISM AND ISLAM MEET
By the Editor
I 0 men of Mecca, adore your Lord, who

In our previous issue we pointed out hath created you and those who were
to our readers tlic need of Ilindu- before you.”^ “He is the First and
Muslim unity and the dreadful conse- Last, the External and Internal. He is
quences rcsultin^r from suicidal com- not a body that space should bound
munal wrangle and religious fanaticism. Him, and of nothing can it be said that
We also dwelt at some length upon the it is on this or that side of Him, yet
results of cultural contact between the He is closer to man than the artery of
Hindus and Muslims in the past, as also his neck.”- “He is eternal. He
upon the spirit of toleration and freedom begetteth not, and He is not begotten.
extended to all in both the religions, And there is none like unto Him.”'
and outlined inter alia the various rami- “This God is your Lord. There is lu)
fications of Islamic Faith and Practice God but He, the Creator of all things.
based on the fourfold authorities, —the Therefore w’orship Him alone; -and II,-
Quoran, Tradition, Inference by analogy watcheth over all things.”' “Ho.s-f thou
and Consensus of opinion. We shall not see that God Inioicelh all that is in
now take up these items of Faith and the Heavens and all that is in thr
Practice for consideration one by one, Earth'^ Three persons speah not
incidentally showing, as far as possible, privaiehf to**eiher, hut lie is tlnir
their resemblance to the cardinal jourth; nor five^ hut He is their stA lh:
principles of Hinduism as also to the nor fewer nor rnorc, wherever theif he
religious rites and oliservances counten- He is with thetn. Then on the day of
anced by it. resurrection He will tell them of tln ir
(1) Faith in dud: The unity of deeds: for God knoweth ail things.”
Godhead is the corncr-r.tonc of Islamic As a matter of fact this conception of
religion. “There is no God but God and (iodhead undoubtedly corresponds lo
Mahomed is the ajiostle of Allah” -is the Hindu view of Iswara, Sagnna
its leading dogma and every Muslim is Brahman, /.r., God with attributts:
expected to subscribe to it. The “In the beginning there existed that
doctrine of Trinity is denounced as an sole One (Supreme Self) without stir or
outrage on the unity of Godhead. Allah breath (action or change). There was
is described in the Qaorun as immutable, nothing else but the one.”'* “He who
omniscient, omnijiotent, all-merciful, is the Father of us all, the Procrealor,
and eternal, without beginning and the great Providence, He who knows I In*
without end. The orthodox school whole universe. He is one, yet assunu^
holds that the sevenfold qualities of many names of gods; about Him all
God, u/z., life, knowledge, power,

wdll, hearing, seeing and speech, exist
* Quoran, Sura 2, verse 19.
from eternity in Mis immutable essence. “
Ibid., .Sura 50, verse 15.
A few Quoranic passages will enable us ’
Ibid., Sura 112, verses 1-4.
to form a clear conception of Islamic
*
Ibid., Sura 0, verse 102.
"
Ibid., Sura .58, ver.se 8.
Godhead: “Verily, God Almighty. 129. 2.
is "
Hig-Veda, Nasadiya Sukta, X.
:
1088 WHERE HINDUISM AND ISLAM MEET 263
people of the world become desirous to says, “This earth, too, is King Varuna’s
know.’” “Thou art the limit of this possession, and the high Heaven whose
limitless earth. Thou art the ruler of ends are far asunder If one should
the adorable celestial ones. Thou, in flee afar beyond the Heaven, King
truth, pervadest the whole of the eternal Varuna would still be round about
region with thy greatness. None indeed him.”'" The Qiu)ran: “Secst thou not
exists like Thee.”'* “With hands and that God causeth the night to conic in
feet everywhere, with eyes, heads and upon Ihe day, and the day to come in
mouths everywhere, with cars every- upon the night ? And that He hath sub-
where in the universe, That exists — jected the sun and the moon to laws by
pervading all.”'^ “Y'/ie ruler of which each siicedclh along to an
these u'orUh beholds, as though from appointed goal?”" The l^panishad:
elose ui hnud, the mnu who thhks he “From Its (Brahman’s) fear the Wind
nefs hfj stealth. All this the gods per- blows, from Its terror rises the Sun, and
ceive aud liuoie. If a mav stands or from fear of It again Indra, Fire and
walks or moves in seerel, goes to his the fifth. Death, ])roeeed to their respec-
bed or rises, or ivhat tieo }nen ivhisper tive functions.”" The Quoran: “No
as theff sit fogether, K/ng Vnrunn vision laketh in Him, but He laketh in
liinws: fie as the third, is present (attaineth to) all vision. The eyes see
Put the seriptiircs of the Hindus do not imt Him, bnt He seeih the eyes, and
f;to|) with this description of God with He is the subtile, the All-informed.”'’
attributes only but embody as well a The Upanishad “It is the seer but is
sublime picture of the transcendent not seen; It is the hearer but is not
Reality bereft of all such limiting ad- heard; It is the comprehender but is not
juncts (cf. Katha Up. 1. 3. 15; Brih. Up. comprehended; It is the thinker but is
2 . 1. 14; Mund. Up. 12 ;

Gita 13. 14). not thought.”'® “What no speech can
It will not be out of place to point express, but what expresses speech,
rnit here that there are certain striking what none can comprehend with the
resemblances in the utterances of the mind, but by which the mind is com-
Scriptures Hindus and the
of the prehended, what none can see with the
Muslims as well, which unmistakably eyes, but by which one sees the function
demonstrate the kinship of thought and of the eyes, what none can breathe but
affinity of ideology existing in the two by which breath is directed, know that
systems of religious speculations. The alone as Brahman.”’’ The Quoran:
following parallel passages quoted from “If all the trees that arc upon the earth
the authoritative Scriptures of the were to become pens, and if God should
Muslims and the Hindus will illustrate after that swtU the sea into seven seas
tbc point under consideration : The of ink. His words w’ould not be ex-
Quoran. says, “O company of Jinn and hausted. The Mnhimnah Stotram:
you can overpass the bounds of
nicii, if “O Lord, if the blue mountain be ink
Heavens and the Earth, then overpass and the limitless ocean the inkstand, if
them. But by our leave only shall ye the branch of the celestial tree be the
overpass them.”" The Atharvn-Veda
IV. 16.
** verse 28.
Sura 31,
'
Rig-Veda, X. 82. 8. “ Taittiriya l/p., II. 8 ;
Katha Up., II. 6. 8,
"
find., I. 52. 18. ” Sura 6, verse 103.
[Gild, 18. 18. Brihaddranyaka Up., 3. 8. 11.
Atharva-Veda, IV. 16 . Kena Up., I. 4-8.
I"
Sura 55, verse 88. **
Sura 31, verse 26.
—
264 PRABUDDHA BHARATA June
pen and the earth the sheet of paper, seventh Heaven where Allah sits clothed
if the Goddess of learning writes for end- in His transcendent majesty on the
less time with such a pen, even then the throne of effulgence. The Book exists
limit of thy qualities, O God, will not be from eternity and contains the decrees of
reached.”^ The readers would do well
'
God, and all events, past, present and
to remember in this connection that future. Transcripts from these tablets
Hinduism is not limited to any particular of Divine Will were brought down to the*
dogma or belief but comprehends a lowest Heaven by the archangel Gabriel
sparkling variety of thoughts, viz,^ and revealed unto Mahomet from time
dualism and qualified monism and trans- to time. Mahomet says, ‘‘This (îwrau
cendentalism, and thereby answers to the is a manifesto to man, and a guidance,
manifold types of mental developments and a warning to the God-fearing.”"'
and spiritual experiences of mankind. “To each age “And thou
its book.”““
Needless to say, the sublime conception shalt seeevery nation kneeling to its
of God with attributes in Islam, corres- own Book .... This our Book will
ponding, as it does, to the Hindu view speak of you with truth.”"' Indeed in
of Saguna Brahman, finds a place of the Quoran we do not meet with any
honour in the glorious spectrum of word of condemnation for the revealed
Hindu philosophy. Scriptures of other races. On the other
(2) Faith hi .h/ge/.s: The dfie trine of hand Mahomet specially refers lo
angels which is one of the most ancient Abraham, Moses, David and Jesus and
of Oriental creeds is also found inter- also to other prophets, who recidvcd
woven throughout Islamic thought. Books for the guidance of their own
These Angels arc represented in the people, and is thus coniplctily exonerat-
Qnoran as ethereal beings created from ed from the charge of dogmatism which
lire, perfect in form and radiant in is very often laid at his door. Though
beauty, free from all the apjietites and Ihe Qanran is looked upon by tin
infirmities of frail humanity and existing Muslims as the supreme authority in all
in per])ctual youth. In the Hindu Seri})- matters of Islamic P’aith and Pnieliec,
tures“'^ also there is a frequent mention the other authorities such as Tradition,
of these angelic beings or gods. It Inference by analogy and Consensus (>f
should be borne in mind that both opinion, are also given their legitimate
Hinduism and Islam have assigned to j)laee of importance. The Hindus
these gods or angels only a relative im- likewise look upon the Vedas as self-
mortality. It is the Supreme Lord, revealed and eternal. In the linhndani-
Iswara or Allah, who is eternal, and injah'd Ufianishad it has been said, “As
without beginning and without end. from a fire kindled with wet faggobi
PiVerything else is subject to ultimate diverse kinds of smoke issue, even so,
decay. my dear, Rig-Veda, Yajur-Vedii,

the
(3) Faith in SrriiJtarrs: In this Sama Veda and Atharvangiras .... arc
-
respect also we find similar notions likethe breath of this Infinite Reality
obtaining amongst the Hindus and the the Supreme Self.”“* Acharya Sankara
Muslims. According to the Muslim commenting upon this text says, “It is
creed a Book is treasured uj) in the
” Verse ;J2. Sura .3,verse 132.

Sura 13, verse 38
Rig-Veda, II. 27. 10; III. 9. 9.; ” Sura 45, verse 27.
Satapatha lirahniana, IV. 5, 7. 2 XI. Brahma Sutras,
; Up., 2. 4. 10; c/.
C. 3. 5 Brahrna-SutraSf
; I. g, 26. 1. 1. 3.
the eternally composed and already a Nabi in the (inoran. Mahomet himself
existent Vedas that are manifested says that the number of such prophets
like a man’s
breath without any — amounts to two hundred thousand but
thought or effort on his part. Hence only six of them are super-eminent, viz.y
they arc an authority as regards their Adam, Noah, Abraham, Moses, Jesus
meaning independently of any other and Mahomet, as having brought new
means of knowledge.”-’ As regards the laws and dispensation upon earth. The
relative importance of the Vedas and the Hindus also believe in the infinite possi-
Smritis, it is held by the Hindus that bility of such saviours (messengers or
‘in case of any difference between the prophets) appearing from time to time
teachings of the Srutis and the Smritis, to restore religion to its pristine purity
the verdict of the former is of greater and to dcstory evil on earth. So does
weight and value than that of the latter.’ the Lord declare in the Gita, “Though I
(4) Faith in Prophets: The Muslims am unborn and my nature is eternal, and
believe that Allah sends from time to though I am the Lord of all creatures,
time prophets and apostles with special I employ nature which is my own, and
missions on earth to carry the erring take birth through my divine power.
humanity to the realm of everlasting Whenever there is a decline of Law, O
peace and blessedness. It is really a Arjuna, and an outbreak of lawlessness,
mistake to suppose that the Qnorav I incarnate mu self. For the protection
declares Mahomet, as the only apostle of the good, for the destruction of the
of God. On the other hand there are wicked and for the establishment of the
frc(|uent allusions in the Book to many Law I am born from age to age.”“® The
other apostles and prophets sent before Sh d n kh ipi-S a t ras,^' the Pat an jala-Da r-
him to various nations to fuKil the Divine sana,'^'^ the Brahma-Sutras^- and the
purpose. So does the Quoran say, Puranas,'^'^ — all lend support to this
“To every people have we sent an theory rif Divine Incarnation and hold
apostle saying, ‘Worship God and turn that these liberated souls (the Incarna-
away from Taghout (Satan).’ “Then tions) attain to lordly powers except the
sent WT apostles one after another . . .
power of creation, etc., wdiich belongs
Away then with the people who believe, only to the supreme Lord, Iswara.
not,”-" “And we have already sent Though Allah is not specifically men-
apostles before thee: Of some we have tioned in the Quoran as incarnating^
told thee, and of others we have told Himself in the person of an apostle or a
thee nothing”"'' Islam, however, makes prophet but only as sending such highly
a distinction between an apostle gifted souls on earth for the well-being of
(Rasul) and a prophet (Nabi) in that an humanity, the God of the Hindus is
apostle is sent to a particular community described in their scriptures as embody-

or nation as the true representative of ing Himself in various forms from age
that people, whereas prophets are more to age to rescue the suffering mankind
unmerous, and any nation may have from the untold miseries of existence.
*uany of them. Rasul is the word used But this technical difference notwith-
of Mahomet standing, the purport of both is almost
in the credal formula of
fslam though he is also frequently called
TV. 6 8.
S.-S., 3. 54-57.
Sankara Bhjishya, 2. 4. 10. “ r.-D., I. lS-10.
„ 16, verse 38 r/. Sura
; 10, verse 48. Br.-S.. 4. 4. 17.
38
yerse 46. ” Cf. Srimad-Bhdgavat, Fislinu Purana,
Sura 40, verse 78.
etc.
266 PRABUDDHA BIIARATA June
the same, iiiusmuch as they point un- (6) Faith in Fredcatinationi The
equivocally to the advent of such God- Quoran lays down that ‘‘God mislcadeth
men into the arena of human affairs whom He will, and whom He will,
with special missions to fulfil in the dothHe guide aright.”**" In other places
>vorld. Divine predestination and human res-
(5) Faith in Resurrection and Final ponsibility are upheld together. For
Judgement*. The Muslims believe that the Quoran says, “God causeth Whom
their deeds, good or bad, are kept re- He will to err, and whom He will He
corded in the Holy Book of Allah, and guideth, and Ye shall assuredly be called
on the Day of Judgement all persons upon to account for your doings.”'’
will be hauled up from their graves be- An attempt has been made by the
fore the Tribunal of God and their Muslim theologians to reconcile Divine
actions will be weighed in a mighty pre-ordination and human res])onsibility
balance poised by the angel Gabriel, in the light of the following Sura where
and the nature of the sentence will tile deeds «)f men are regarded as thei *
depend on the preponderance of either own acquisition: “God will not burden
scale. The trial of the balance will be any beyond its power. It shall
soul
followed by the ordeal of the bridge enjoy the good which it hath acquired
which, line as the edge of a scimitar, and shall bear the evil for the acquic-
spans the huge gulf of .Tehennam or went of :ehich it laboured Tie ,
Hell.-^^ The
sinful and the miscreants theory of predestination as propounded
will grope along it and fall into its abys- by the Hindus is a logical outcome of
mal depth, while the faithful and the their (loetriue of Karma and reincarna-
virtuous aided by a resplendent light tion, according to which the human son)
will cross it with the swiftness of birds is to go round the cycle of births and
and enter the Vehesta or the realm of deaths*' till llie entire Karrna is wMU’ked
Paradise.'*'' Tn the Smritis and the out. And this inexorable law has Ixen
Puranas of the Hindus there arc fre- pojuilarly believed to be the dccrf'c (if
quent refe'rciices to the Lord of Uealh God, indelibly written on the tablet of
(Dharmaraja) silling in judgement over human forehead by the Lord of destiny.
the actions of beings after their shuffl- In f.'ict the effects of all actions lie accu-
ing off the mortal coil, as also to the mulated in the vast storehouse of mind,
sufferings of the sinful in Hell***’' and the and every individual, in whatsoever
enjoyment of pleasure by the virtuous plane he may be born, is rt sponsible for
in Heaven.*' But, unlike the Muslims, his ow'ii deeds and has to work them on*
the Hindus consider these experiences till the dawn of supreme Illumination
of suffering and enjoyment in Hell and v/hen “all knots of the heart are torn
Heaven as but temporary, and not ever- asunder, all dembts are dissolved and tin*
lasting, jffiases in the career of the destroyed once for

effects of actions are
human soul. all,”'“ and the human soul, freed from
the tentacles of work, good or bad,
Cf. Quo ran
Sura 44, verses 43-48 Sura
:
56, verses 16-43 Sura 67, verses 6-10.

;
shines forth anew in if a own transccii
;
Cf. Quornn : Sura 4t, verses .5 -.56 Sura 1

;
dent glory and majesty.
78, verses 31-34 Sura 56, verses 2IiJ-36.
;
Cf. Bhiish(i-i)(mchrhhrjla, 163 BrahrnU' ;
vaivurla-Purana, Prahritikhunda, eh. 27 ; Sura 14, V(*rse 4 Sura 16, verse 36.
;
Sriniad Bagaval, Skanda, 5. 26 Gita, XVL ; Sura 16, verse 95.

16, 21. Sura verse 286.
2,
"
Gita, JX. 20-21; Manu-Sarnhiia, XII. Katha Vpanishad, 7.
2. 5.
20-21 ; Nrmmha-Purdna, eh. 3. Mundaka Vpanishad, 2 . 2. 8.
II the Christians. Nothing has indeed

been so badly misunderstood as this
Besides the sixfold items of Faith as
form of Hindu worship. The Hindus
delineated above side by side with the
have nowhere been enjoined in their
doctrinal beliefs of the Hindus, the
Scriptures to pay liomage to the idols as
Muslims look upon the fivefold articles
they are. For does not the Sruti say,
of Practice also as part and parcel “What none can comprehend with the
of their religion, v!z., (i) Recital of
mind, but by which, the sages say, the
the Kalima (/.c., Confession of faith), mind is comprehended, know that as
(ii) Ablution, and Recital of prayers, Brahman and not this they ivorship
(iii) Fasting in the month of Ramjan hcrc^^}^-^ In the Uruhnia-Sutras^^ also
and on other special occasions, the very same fact has been emphasized.
(iv) Almsgiving and (v) Pilgrimage to It is, in fact, the
transcendent Reality
Mecca. Needless lo point out that these that invoked through these symbols
is
niigious ])raelices and rites that are or images and not the idols as they are.
strictly enjoined on the Muslims arc in- Sri Raniakrishna rightly says, “There is
{( luled as indispensable means to attain a necessity for them (symbols) too.
lo their mental and ])hysieal purification These various forms of W'orship have
to got into an everlasting life in been ])rovi(lcd to suit different men in
iroaven after death. In this regard dilfercnt stages of know’ledge.” “The
loo, both the Hindus and Muslims Hindus have discovered that the Abso-
have much in common between them. lute can only be realized or thought of
Tor the Scriptures of the Hindus or slated, through the relative, and the
li!:ewisc lay a great stress on such images, crosses, and crescents are simply
riligious obscr\'ances, and prescribe so many symbols, so many pegs to hang
various courses of discipline for the puri- the spiritual ideas on. It is not that
lieation of the mental stuff, which is the this help is necessary for every one, but
sine (jUii non of all spiritual progress and do not need it have no right
tliose tliat
reali'/ation. In fact, in matters essen- to say that it is wTong,” said Swami
tial, both Hinduism and Islam stand Vivokanauda, one of the greatest ex-
closely knit together with the silken ponents of Hinduism in modern times.
thread of and harmony; for the
love Similar note has been struck by Prof.
sj)irit that informs them both is the same S. Radhakrislman in the Culinrnl
all through. It is only in the sphere of llcrita'M’ of India. He observes,
some outwani forms and practices into “Idolatry is a much abused term.
which the religions of different com- Even those who oppose it are unable to
munities have crystalli/.ed through cen- escape from it. The very word brings
turies in tunc w'itli their racial peculiari- up to our mind thouglits of graven im-
ties, that the various religions appear, ages, strange ligiires of frightful coun-
t<i the unthinking people, to be bundles tenances, horrid animals, and shapes,
of eontradielions. But, in truth, to the and so long as the worshippers confuse
elarilied vision of a realizedthe soul, these oilier symbols with the deeper
apparent differences melt into insigni- divine reality, they are victims of idola-
fieaiieeand the underlying unity try. But, as a matter of fact, religion
becomes quite patent. cannot escape from symbolism, from
Idolatry icons and crucifixes, from rites and
or image-worship of the
ffindus has been the target of relentless
attack from
Kcnn Vpanishad, I. 5.
the Muslims as well as from Br. S., 4. 1. 4. ; 3. 2. 14.
dogmas. These forms are employed by God is not only the sole object of love
religion to focus its faith, but when they and adoration but is the only Reality,
become more important than the faith and that the consciousness of individual
wc have idolatry. A symbol does
itself, selfhood is an illusion. The celebrated
not subject the Infinite to the finite, but Sufi, Hallaj, is credited with the utter-
renders the finite transparent. It aids ance: “I am the Truth; I am He
us to see the Infinite through it.”'*'^ We whom I love, and He whom I love is I.”
need hardly add that, in view of what So did Jami say, “All was one; there
has been stated above, it would be a was no duality, no pretence of ‘mine’ or
sheer critical perversity and a stultifica- ‘thine’.” Needless to say these spiritual
tion of truth to call the Hindus idola- experiences of the Sufi mystics bear a
ters. Hoes not a Muslim also use strong resemblance to those of tlic
mosf|ue and turn his face towards the Hindu saints who have risen to the
Kaaba during the time of prayer? Does highest peak of realization through
lie not make four jirostrations opposite Vedantic practices. The identity of the
the Black Stone, kiss it with love and human and the Brahman forms
soul
devotion during his pilgrimage to the the very corner-stone of the mighty
holy land of Mecca and offer sacrifices edifice of the Advaita Vedanta. Thus
before the sacred mosque ? These would both the Vedantist and the SuJi
remain a standing psychological })uzzlc virtually meet at a point where all
unless the whole thing is viewed from a differences are harmonized in a uni-
higher altitude. For if the Hindus arc formity of spiritual cxi)criences. Sri
stigmatized as rank idolators, the liamakrishna, the greatest Hindu mystic

Muslims or the Christians will lie equally of the modern age, came to realize that
open to this charge. In truth, both the transcendental region of Ihc
Hinduism and Islam stand far above Absolute, the One without a second,
this opprobrious epithet, when the real was the last halting place to which both
spirit and the objective of worship arc the paths of Hinduism and Islam
taken into consideration, for it is the equally led. “Hence Advaita realization
spirit,and not the form, that counts in may reasonably be held to be the
the offering of our soul unto the Highest common ground between the two faiths,
Being. tlie common link that may be exjiect-
Tlie grow til of Sufism in the fold of ed to bind together the two major com-
Islam is a veritable landmark in the munities of India and make them
history of its progressive career. It not fraternize.”^®
only shows the points of close contact
between Vedantism and Islam but HI
demonstrates as well the similarity of
Thus a close and disjiassionate study
mystical experiences with the consum-
of the Scriptures of the Hindus and
mation of spiritual life. In the main the
Muslims reveals a splendid meeling-
secret of Sufism is the identity of the
grouiul where they can stand shoulder
world with God, and the problem which
to shoulder, without any detriment to
it sets itself to solve is the discovery of
their respective faiths, as a mighty
a process whereby the human being
fraternity to stem the tide of denution-
may realize his own oneness with the
alizution that is sweeping over their
Divine Being. The Sufis hold that
C. II. O. /., Vol. 1., Introduction, page “ The Cultural Heritage of India, Vol. lb
p. 493.
Motherland. As already pointed out, world has got a glorious history behind it
ihe differences in the realm of religion in and outside India, however much we
are more fancied than actual. In fact, may stigmatize it as a stagnant religion
rvery religion is quite sound at heart, in our ignorance of its real spirit and
though in external paraphernalia of rites cultural achievements. The once great
and ceremonials each may differ consi- Cordova of the Moors —the beautiful
ilcrably from the other. But, says bride of Andalusia; the princely city of
Thomas Carlyle, ‘nature requires of a Cairo of the Fatimides — the splendid seat
thing only that it be genuine of heart; of Islamic culture; the Elysian Baghdad
she will protect it if so; will not, if not of the Abbasidcs — the earthly yjaradise
so. There is a soul of truth in all the of dreamy splendour; the mighty
things she ever gave harbour to. Alas, achievements of Islamic genius in the
is not this the history of all highest truth domains of science and art, literature
that comes or ever came into the world ? and medicine, though now almost buried
The body of them all is imperfection... in oblivion, even today after so many
The body of all Truth dies, and yet in silent centuries, excite the unstinted
all, there is a soul which never dies, admiration of the civilized world. Even
which in new and ever-nobler embodi- Modern Egypt and Persia, Turkey and
ment lives immortal as man himself.’ Afganisthan are pulsating with the
That is why the externals of religions accession of a new life, and the Muslims
undergo manifold changes and differ, but there are forging fresh rules of religious
rhe soul remains the same, defying the interpretation by appeals to the tradi-
tyrannic claim of time, and commands tions of the Prophet to curb dow'ii
the unsti?itcd homage of humanity fanaticism and blind orthodoxy.

through all ages. As a matter of fact Strenuous efforts are being made outside
both Hinduism and Islam stand on the India by eminent scholars and divines
common foundation of universal truths to liberate Islam from the ‘fetters of
and meet on various fronts of vital authority, from the dead hand of the
im])()rtance. It is time that the en- past age.’ In fact, everywhere there is a
lightened sections of both the commu- positive bid for the exj)ansion of the
nities made an earnest effort to ac- social and religious, political and eco-
centuate these striking points of nomic outlook of life among the followers
similarity— their common culture and of the Prophet. But it is really a matter
history — and restore amongst them peace of profound regret that the impact of
and goodwill which depends not so much the dynamic forces that are working
on signed documents, paper conventions, phenomenal changes in the outside
economic adjustments or party-com- world, has failed to break down tin*
binations ason the drawing together of tbick wall of ultra-conservatism of the

the minds and consciences of cultured Muslims in India. Cut off from the
men and the exchange of knowledge and liberalizing influences of the outside
ideals. It is only when we shall turn to wwld the majority of the Indian Mus-
these hidden treasures of the soul, which lims have in recent years stagnated
are not diminished by sharing, that we beyond measure within the narrow
«hall begin to feci the kindred throb of groove of rank communalism and have
each heart and become inclined to that thereby begun to stultify their career
understanding and sympathy which is as a progressive element on the Indian
the desideratum soil. It cannot also be gainsaid that
of the present day.
Islam like other great religions of the there are people amongst the Hindus
as well, who, by their narrow-minded at their heart —should sink all their
outlook, have done incalculable harm differences, sacrifice their petty per-
to the cause of Indian nationalism. sonal prejudices and make a common
We earnestly hope that at this psycho- cause to sec India once more united
logical moment both the Hindus and the and seated on the golden throne of
Muslims will rise above all petty and her pristine glory and majesty. If
sordid communal interests and make a the combined genius of the Hindus
common cause to liberate India —their and Mussulmans had built the most
common motherland from — the octopus beautiful edifice in the world, the Taj
of foreign imperialism. Rightly did Mahal of Agra, there is no doubt that
Dr. Syed Ilossain remark in his inspir- the consolidated and concerted efforts of
ing address to the Muslim students at the Hindus and the Muslims to-day can
the University of Dacca: “The religion create a new India which will be the
you profess has emanated from the brightest jewel in the world like the
Arabs, and the Arabs, the torch-bearers great Taj of old. Let the lessons of th«*
of Islam, are your spiritual ancestors. past be not lost uj)on them but serve
But geographically, racially and by as a beacon-light to guide all through
heritage you are Indians, and the great the gloom of the present and inspire*
Aryans arc your real and physical them with noble impulses for the realiza-
ancestors. India is our common mother- tion of the lofty ideal for which the
land. Be you Hindus or Mahom- country stands.
medans, try to feel within yourselves “Assemble, speak together, let your
that you are dispossessed of any separate minds be of one accord: Let all utter
entity and that you do not belong to the Mantras in a common way. Common
any separate unit, that economically, he their assembly, common be their
your interests are the same, and that mind, so be their thoughts united...
you are only the slaves of economic United be the thoughts of all, that all
subordination and victims of slave may live happily, that ye may all
mentality.’’ It is time that the hiero- ha])pily reside.’’*^
phants of Indian nationalism —those
who have really the interests of the land Rifi-Veda, X. 191. ii~4.

After the evening service was over, the say that God
without forms alone?
is
minister was holding a long conversation It is like who keeps on playing

a person
with Sri Ramakrishna. on a single note in a concert, though
Ramakrishna: Both are true,—
Sri there are seven reeds in his flute. But,
God with forms and without forms. look at another how he plays a variety
Well, what is your opinion? of melodies. You see how in a similar
The Minister : Yes, sir, God without manner the believers in form enjoy God
forms is like the current of electricity. in many different ways — as father,
It cannot be seen, though it can be felt. mother, as muster, friend, child,
Sri Ramakrishna: both

Yes, are husband or wife.
true, —God with forms
and without It is necessary somehow to get into
forms. Do you know what it is like to Whether you get
the vessel of nectar.
there by singing praises or by being I have heard that there are snow-
pushed into it by some one, the result covered mountains in the regions near
is the same. Both will be immortal. Kedar. One cannot return from them
The analogy of water and ice is if one climbs too high. Those who
right for the Brahmos. The Existencc- climbed up to discover what existed at
knowledge-Bliss is, as it were, an endless the higher altitudes and how one felt
expanse of water. As the waters of the there, never came back to report,
ocean congeal into ice at places in cold Man is overwhelmed with delight, and
regions, even so the Existcncc-Know- lapses into silence at His sight. Who
ledge-Bliss (the qualified Brahman) will report and who will describe?
assumes forms for the sake of devotees The king dwelt beyond the seventh
under the influence of the cold of vestibule. At each vestibule there sat a
devotion. The rishis saw that luminous man surrounded with lordly splendours.
form beyond the reach of the senses and At each entrance the disciple was asking,
talked with Him. That luminous form “Is this the king?” The Guru too was
is seen by the divine body of the devotee, replying, “Not this, not this.” Reaching
made of love. the seventh vestibule, the disciple was
And it is further said that Brahman struck with speechless wonder at what
cannot be grasped by speech or mind. he saw. He was beside himself with
The formed ice melts under the heat of joy. He no longer needed to ask, “Is
the sun of knowledge. After the dawn- this the king?” All his doubts dis-
ing of the knowledge of Brahman, after appeared at the very sight.

virvikaJjxi sawddhi (concentration where The Minister: Yes, sir, the Vedanta
all mentations cease), there is again that contains similar things.
infinite, formless Brahman, beyond the Sri Ramakrishna: 1 call Him quali-
reach of speech and mind. fied Brahman, the Primal Energy, when
The nature of Brahman cannot be He creates, sustains, and destroys.
described in words; one falls back into When He is beyond the three gunns He
silence. Who can explain the Infinite can be called the unqualified Brahman,
by speech ? However high a bird may who is beyond speech and mind the —
soar, space extends even beyond that. Supreme Brahman.
What do you say } Under the spell of His )nnifn man
Thr. Mijiistcr: Yes, sir, similar things forgets his own nature; he forgets that
have been said in the Vedanta. he is an heir to the infinite treasure of
Sri Ramakrishna : A salt doll went to his Father. His mdvjn is made up of
fathom the sea; it never returned to three gunas. All these three gnnas are
report. According to one school Suka- bandits who rob everything and make-
deva and others only touched the sea; man forget his own nature. Sattvn,
they did not dive into it. rajas and tamas are the three gunas.
I said to Vidyasagar that everything Of these saiiva alone points out the w»ay
had been defiled, as it were, like the to God. But even the sattva cannot
leavings of food; but Brahman had take one to God.
never been defiled. That is to say, none A rich person was going by a forest
has been able to describe in words what road, when three bandits came and
Brahman is like. A thing becomes surrounded him and took away his
defiled as soon as it is uttered. Being a cvc'rything. After despoiling him of aP
Pundit, Vidyasagar was immensely his possessions one of the bandits said,
pleased to hear this. “WhaUs the good of letting him go?
:
Let us kill him.” So saying he advanced The first bandit who said, ^What’s the
to put him to the sword. The second good of letting him go? Let us kill him,’
one replied, “There is no use in killing is tmnas, Tarnas destroys. The second
him. Let us pinion his arms and legs one is rajas. Rajas tics man to the
and leave him here, so that he may not world and entangles him in a variety of
inform the police.” So saying the works. Rajas makes man forget God.
bandits tied him and went away. Sattxm alone points out the way to God.
Sometime after, the third bandit Compassion, piety, and devotion — all
returned and said to him, “Ah, you have these spring from sattva. Saliva is like
suffered greatly. Haven’t you? Come,
the last step in a staircase; next to it is
T am going to release you.” After un-
the roof.The real abode of man is the
tying him the bandit took the man with
Supreme Brahman. The knowledge of
him and showed him the way. Coming
Brahman cannot be gained unless one
near the public road, the bandit said,
goes beyond the three ûvas.
“Go by this road; you can now easily
reach your house.” The man replied, The Minister: Wc had an excellcid
“How can that be ? You also come discourse.
with me; you have done so much for my Sri Rawnkrishnn Do you know the
sake ! How glad wc shall be if you nature of a devotee ? Sometimes In-
come to our house.” “No,” said the says, “Let me talk and you listen;” and
bandit, “I cannot afford to go there; 1 sometimes, “Let you talk while I
shall be iirrcsted by the police in that listen.” You arc a minister; you teacli
case.” So saying he left after pointing many. You are steamr>hi[»s, while wc
out the way. are fishing boats.
WOMAN’S PLACE IN HINDU RELIGION

By Dr, A. S. Altekar, M.A., LL.B., D.Litt.
Woman’s position in a religion is a How Hinduism stood for justice and

far
subject of faseijiating interest. In the fairplay,and how far it had succeeded in
])resent age religion is losing its hold on exploding j)rejudices and shibboleths of
popular mind, and the subject may a primitive age can be fairly ascertained
therefore ap])car to some persons as of from the position it had accorded to
no great importance. Such, however, women. Luckily for us, wc have ample
was not the case in the past. Religious data to throw light on the subject and it
rights and privileges were valued most will be possible for us to survey Ihc
highly; even political and proprietary position from the earliest times to tlir
rights faded before them in im])ortance. modern days.

The social status also of an individual In early societies there was a general
was vitally connected with the place tendency to exclude women from
which religion accorded to him in its and rituals because they
religious rites
rites and rituals. were regarded as unclean, mainly on
To the student of sociology, the place account of their monthly course. The
which was accorded to women in Aryans also held women as impure
to
Hinduism is a topic of great concern. during this period, but did not come
WOMAN’S PLACE IN HINDU RELIGION 273
the conclusion that they should be however, was the normal

Marriage,
therefore for ever excluded from religi- ideal recommended to society by Vedic
ous privileges and functions. The im- religion. The woman was not an im-
purity was regarded as only of a tem- pediment in the path of religion; her
porary duration, and women were re- tm senee and co-operation were absolute-
^rarded as perfectly fit to partieit)ate in ly necessary in all religious rites and
religious rites and rituals after it was ceremonies. This naturally increased
over. It is true that a (cremony to her religions value. Man could not
purify the wife before her partiei])ation become a s])iritual whole unless he was
ill sacrifiee has been (m joined (N. Hr., aeeomj)anied by his wife: gods do not
V. 2, 1, S-IO). We cannot liowevtT .‘leecpt tlic oblations offered by a liache-
atlaeh nuieh inij)ortane< to it, beeainê a lor. 'i'lie hnsbiind alone cannot go to
similar purilieation has becai prescribed heaven ;
in the symbolical ascent to
for men as well (T. Hr., 1 , 3, 7). In the hea\ en in the saeriliee he has to call his
Vedic age women enjoytd all tin* wife to aeeom])any him on the occasion
religious rights and ])rivileges, which {S. Hr., V, 2, 1 , S). A son was indis-
men possessed. They nsiai lo receive pensable for sj)irilual well-being in the
Volie education. Many of I hem were life to come and he could be had only
e\('n the authors of Vedit* hymns. through the w'ife. The wife was thus in-
Women llierefon* could lacile Vedic dis])ensable from the si>irilual and reli-
hymns as a niatlia’ of course. Some gious poiiils of view. This eireumstanee

wrmuai, esj)ecially unmarri<*d ones, are was res[)()nsil)le for ensuring her a status
seel) offering Vedic saeriliees all by as high as that of her lmsl)and.
tliemsi lv< s. In one ])laee we lind a Normally religions prayers and saeri-
maiden lindiiig a shoot of lh(‘ Soma fues wen* offered joinlly by the liusband
shrill) while returning from her bath, and tlie wife. There are several refer-
and straiglitway offering it in saeriliee lo ences lo couples waxing old in their joint
Indra when she relumed home.’ In worshi]) of gods (U. T., V, aJl, 1.5; I,
anolher place wo lind a lady, named 133. 3, ( te.). The wife us(*d lo take an
V'isvavara, getting up early in the aeli\e and genuine part in family saeri-
morning and starling the saerilici* all by liees. Like I he Iinsband she loo had to
her:.eir.‘ In the Vedic ag(‘ there were rform a s])eeial Ujumaf/aun on the oc-
no iniag' s to be worshipped anil temples casion of s|)eeial saeriliees. She had her
lo be visited. The Rhakli school, own hut in the saerilieial eomipound, and
advocating simple ])rayiT to God by also her own cow to ])rovide her with
songs of devotion was yet to come into sacred milk during the saeriliee (S. Hr.,
tiromincnee, as also the Jnaiia school X, 2, 3, 1 ;
XIV, 3, 1, 35). In the early
emphasi/.ing the contemplation either of Vedic period, the duty of reciting
Atman or of Brahman. So the offering musically the SAma songs was usually
of saeriliee was the only p()t)ular and performed by her;' later ou it came to
Wi*ll-(‘stablished mode of worshi]). It be entrusted to a special class of male
could not therefore be interdicted to un- ])riests, viz., utlîUris. The wife had to
married women or ladies whose husbands ]Mmud the sacrilical rice, give bath to
Were away, especially in view of the the animal that w’as to be immolated
Vedic initiation being then quite and lay in bricks wlieii the altar was to
common among girls as wtH. be biiiit (N. Hr., VI, 5, 3, 1 ; III, 8, 2,
K. V., VITl, 91, 1.

;
‘
V.. V, 28, 1.
^ N. Hr., XIV, 3, 1, 35.
4
1-C). She participated with her husband marriage, was a third one. The last-
in the preparation of the offering, the mentioned sacrifice could of course be

conscevation of tlie fire, the offering of performed by women alone; in the case
the oblations and the concluding cere- of the earlier two, it is possible that the
monies. She herself had to recite some

exclusive association of women with
Mantras. It is true that sometimes them was due to the theory that since
they are intended to promote rich har-
these had to be dictated to her;^ but the
vest and fertility, they should be per-
ease was probably the same with the
formed by women alone, who arc th(‘lr
husband with reference to the Mantras
visible symbols.
in many of the saerifices. Wife’s parti-
cipation in the Vodie sacrifice was thus If the liusband was out on journey,
a real and not a formal one; she enjoyed or if was unavailable for
his co-operation
same religious privileges as her any other reasons, then the wife could
the
husband.
perform the sacrifices alone. On tlic
morning of Rama’s installation as the
If the husband was away on a
crown prince Kaiisalya is si en perform
journey, the wife alone performed the
ing by herself the Svastiyaga to ensure
various sacrilieos, which the couple had
felicity to her son; she was tlu* neglteltd
to offer jointly. This was the easi in the
wife and jirobably she felt that it would
Indo-Iranian period as well (Kr|)a{istan,
be futile to expect Dasaratha lo come to
Fargard 1). This practice continuid
partiei])ate in the sacriliee. At that
down to the Sutra period (e. aOO B. C.).
time Dasaratha was as a matter of fact
rndrani in one place j)roudIy claims
engaged in assuaging the wrath of his
that she is the inventor of some rites and
favourite wife Kaikeyi. Similarly TArri
rituals.’ We may then Wi ll infer that
is represented as performing alom* the
some lady theologians may have made
Svasti saeritice, when her hiisbaml Vali
some imiiortant eontributions to tlie
was about to issue* out to light with
df'vclopment of llic Vedic ritual. Gods
Siigriva. This was jirohably beeanst*
and goddesses are usually fashioned
Vali was then too busily engagetl in
after the human modt 1. What Indrani
eqiii|)))ing himself to find time to ])iirti-
did may well have been |)ossible for some
These
eipate in his wife’s sacriliee.
of the cultured ladiis of the Vedie age
instanees show that in the e:irly pt riod,
some of whose songs have been honoured
WHuneii’s ])artieipation in sie riiiee wa> a
by an inclusion in the Vtdie Samhita.
real one; nay, very often liusbands used
We have, however, no direct evidence lo leave the whole affair ti) the e\einsi\ e
on the point.
eliarge of their wives, when they wen
There were some sacrifices which otherwise busy. The usual praetiev,
could he performed by women alone henvever, was that tlie couple shoiiM
down to e. 500 B.C. Sita sacrifice, in- jointly perform the sacrifices.
tended to proinoti* a rich harvest, was Intercaste anvloum marriages were*
one of them. Rudrabali was another; it period. What
permitte'd during this
was intended to ensure jirosperity and then was the religious status of tln^ wib*
fertility among Die eattlc (i\ G. S., II, if she belonged to a lower caste ? Fenilel
17; III, 8, 10 ). Rudrayaga, intended she participate in the sacrifice? Later

to secure good luck to maidens in writers like Manu no doubt ordain that
only the wife of the same caste could be
"
.S'. Br., m, 8, 2, 4.
associated with the husband in the saeri-
‘
R, f., X, 86, to. fices. The view of the earlier age 'vas
198B WOMAN’S PLACE IN HINDU RELIGION 275
different; it allowed the wife of the lower few, however, continued their studies for
cfiste full religious privileges, if she were a much lunger time and were known as
the only wife of the husband (B. G. S., Brahmavadinis.^ It is a great pity that
II, 9, 11). A Sudra wife, or a wife for most of the above rules about the
whom a bride price had been paid, was, H]nnmijnna of girls should have to be
liowcver, not cnliLled to any religious gathered from works written at a time
ri'dits and privileges (Manu, IX, 80; when the euslom was rapidly going out
V. D. s., xvnr, i?). of vogue or had alre ady (‘eased to be
rhe participation in sacrifices pre- followêxl. We tlicrefewe get only very
supposed Vedie study, and we have scrappy information on the subject.
idiown already how girls used to de vote We* have already seen how after their
Iheinselvcs to it during their maiden- tiptnxujiwn ladies used to specialize in
hood. The sacred iiiilialioii ceremony Vedic studies, theology and philosophy.
[nfuniniidnii) of girls used to lake pla<*e Nay, sonic of the ladies figure among the
;il !hc usual age' as regularly as that of authors of the V^’das, which a lalcr age
hoys. This was the case as early as the was to fironounce them as ineligible to
IiMlo-lraiiiim age. The custom is still read. Ladies held that they were in-
(ihs rvrd by the modern Parsis. In liercntly enlilKel to study the Vedas; we
India the initiation of girls used to take liiid a maiden flatly declining lo marry
place regularly down to tin* beginning her lover, when she sus]K‘etcd that he
of llu: Christian The Vedic age
era. was disinelincd to reveal to her some of
held that Brahmaeharya and Vedie his Vedic dogmas and theories (7\ Br.,
study were as much necessary for girls 11, 6, 10). When of girls
as llx'v we^'c for boys. It was appre- was ceumnon, it is needless to add that
hended that if this most important reli- women used lo offer morning and even-
!.;ioiis sfuish'thui was not performed in the ing prayers as regularly as men; the
ea>e of girls, woun ii would be auto- lititninfdtid Iwiee discloses Sila de‘scharg-
matically reduced to the status of ing this religious duty (II, 88, 18-19;
Sudras; how then could Brahmanas, V, 15, tS).
Kshalriyas and Vaishyas be born of In the age of the Brahmanas (e. 1,000
Ihcm? IJ pdriaffdiia of women was indis- B.C.) the volume of Vedic studies
pMisahh ,
if the cultural continuity of the became very e‘Xiensi\e as a number of
diffen nt Aryan classes was to be jric- subsidiary sciences were developed and
StTVt'd. extensive commentaries were written
Afler their upu7n///umz girls used to on Vedic texts. The spoken dialect of
follow a discipline more or less similar the age had begun to differ consi-
to that of the They were how-
boys. derably from 111 at of the Vedie
ever rhown certain concessions. They Mantras and the tlieory had found
>vcre not to grow matted hair. They universal aeeeptaiiec that to commit a
V'cre to go out to beg their daily food. minor mistake in the recitation of
single
As far as possible they were to be taught a Vedic Mantra would ]>rodiicc most
hy their near relations
like the father, fatal conscepicnces to the reciter.® A.
the uncle or
the brother.® They were a natural conse\|Uciu’e society began to
pciniitted to discontinue their Vedic insist that those who wanted to under-
studies when their marriages were take Vedic studies must be prepared to
sf'ttled at about the age of 16 or 17. A devote a very long period, say 12 to
Harita SniTiti,
'
Mania Smriti.
*
Pdnini Sikshdf 5.
;
16 years at least, for the task. Women of girls began to become a mere
used to be married at about the age of formality in course of time. At c. 500
16 or 18 and could devote only about B. C. wc learn from Harita that only
7 or 8 years to their Vedic studies. So a few Brahmavadinis used to devote
short a j)eriod was quite insufficient for themselves seriously to Vedic studies
an eHieient grounding in the Vedic lore after their v])(ina\j(ina in the case of
ill the age of the BrAhinanas. Society the vast majority of girls the formality
was not pre])arcd to tolerate diletlante of the ceremony was somehow gone
Vedic studies, and as a consequence througli just before their marriage. A
wonii ii Vedic scholars began to become few centuries rolled on in this way and
rarer and rarir. then writers like Maiiu bi‘gaii to advoeah
Vedic sacrifices also became very that girls’ upniiiufarm may be performed,
complicated at this time; they could but no Vedic Mantras should be recited
be properly jierformcd only by lhos(' on (he occasion." This developim lU
who had studied their minute intricacies may be placed at about the beginning
very carefully. As a conseipience, the of the Christian era. V ptinnjptnn wilh.
participation of women in sacrifices out Wdie Mantras was a eonlradietion
gradually became a mere matter of in terms, and so later WTiters lik(
formality. Wives continued to pi'ihirm Vajnavalkya (e. 200 A.D.) began Oi
the duties that were once allotted to advocate the inon* honest and straiglit-
them in sacrilices for some tinn*, but forwaril eourse of ]>rohihiting the cere
gradually a tendency arose to assign mony alliJgilher in the ease of girls
most of the sacritieial work to males. A theory was started that the inarriagr
Many diitit's in the saeriliee. that could ritual in the ease of girls nadly s»r\nl
be once done by the wife alone, eame to the entir(‘ purposi* of Kpfninjfdntr, servic'
be assigned to male sul)st itut(‘s in the to the husband eorri‘S|)(>ii(le(l tn tin
age of the Brrdiiimnas.'' In soim rituals .‘.erviee of the jireei ptor and Iioum hold
like the Srastararohaiui wonun eontinii<‘<l duties Were a nice suhstihiti* r«)r tie
to take a jironiinent part and recite the ser\ iee of the saerilieial li/a
.'” I'jimKi-
Vedic Mantras down to e. 560 B.C. il<ni(i therefore was nnnee<"^ sary for gire..
(P, ('m. N., 1, I), hut the praetici' was It may have been ]>r( scribed for lliein
becoming gradually unpopular. Wife in a fonmr age, but that ruh was a
was originally entitled to offer oblations dead letter in the present one. I* is
in the Grihya tire in the absence of tin- iiitere'sl ing to see how' nndieval writi rs
husband; now a son, or a hrother-iii hnv like Medhatithi proceed to exjilain awa\
began to act in lier place (N. (#'. *S., chair passages in earlier writers pirniil-
IT, 17, 18). She coiitimicd tf» perform ting w'onii'ii’s u/;f//m//f//n/ (Mann, V,
the evening saerifiee dow n to the Im ginn- I. >5). Event iially medieval Nibandini
ing of the Christian (a a, but the recita- writers lik<- Mitraniisra made wonderfnl
tion of the Vedic .Mantras was prohibit- discoveries of otherwise unknown Pina
ed on the occasion."’ nas, which boldly declared that \Yonnn
As amatenrisli studies Sudras and so
the Vedas are of the status of tlic
could not be encouraged, and as women alt»)gellicr ineligible for npana//naa.

had now to tak<r a more (»r less very Minor religious rituals like the
formal part in sacrifices, the u]mm]inmi harwa, Nainakarana, Chudd, etc.,
the
" Many, This verse occurs after
II, (>G.
’
.S. Br.. I, 1, 4. 13. upanaijnna.
description of
“
Manw, HI, 121 . Ibid., II. 67.
1988 WOMAN’S PLACE IN HINDU RELIGION 277
originally performed just as regularly doing so, however, he emphatically

in the ease of girls as they were in the declares that a woman alone is quite
ruse of boys. When upanayana was dis- ineligibile to perform any sacrifice. ‘The
continued in the case of girls, it began woman can stand no comparison with
to be advocated that other rituals also man. The sacrificer is learned, his wife
should be permitted in their case, only is ignorant’.^'* The new theory took
if they were performed without the re- some time to be popularized. In
citation of the Vcdic Mantras. This own time Queen Nayanika of
.Tainiini’s
])osition has been taken up by almost all the Deccan performed a number of Vedic
the Smriti writers. sacrifices during
widowhood, and
her
Discontinuance of upanayana amount- there was no dearth
learned Brah- of
ed to spiritual disenfranchisement of manas to accept her handsome gifts on
\voraen and produced a disastrous effect the occasion (d. *S. \V. L, V, p. 88).
u()on their general position in society. The practice of wômen performing sacri-
It reduced them to the status of Sudras. ficesby themselves, however, died down
We have seen how in the earlier age, by th(i beginning of the Christian era.
women could, if necessary, perform As pointed out already, Manu is seen
sacrifices even by themselves. But now condemning it stendy in his code.
Mann came forward to declare that It is interesting to note that the
a.pious Brahmana should not attend a Smriti school on the whole was more
sacrifice, which is performed by women hostile to the recognition of the religious
(IV, 105). There were many Vedic texts privileges of women than the Vedic
which clearly declared that the husband school. The former had reduced them
and the wife were to perform the Vedic to the status of the Sudras by about
sacrifices together. When the upana- 800 A.D. The latter liowevcr was not
If
(HI (I of women became a mere forma- jireparcd to exclude them from formal
lity at about 200 B. C., there arose a association in sacrifices (*ven in the 1 tth
s(*lir)()l which advocated that wives century .A.D. Thus Sayana admits that
slioiild not be associated with their a difliculty will arise in the sacrifice on
luishaiids even formally in the ])erform- account of the wife luit being able to
aiue of Vc-dic sacrifices. It argued recite the Vedic Mantras, she not having
quite seriously that the references in studied them before. He tries to get
saend texts to the sacriiicers in the dual over the dillieulty by sugge.sting that she
mimher did not refer to the husband should be given a manuscript and be
and the wife but to the sacrificer and asked to read from it.'* Sayana, how-
tin- iiriest (7>. .V., VI, 1, 2). ever, forgets that in his days not even
This new theory was opposed by the 5‘., women were able to read the
orthodox tradition as it w’as all along Mantras even from a manuscript. It is
iieenstomed to see sacrifices being jointly interesting to note that the passage in
p»Tformcd by the husband and the wife. the Asvalayana Srauta Sutra on which
The wife’s participation had no doubt Sayana relies does not support the pro-
become a formal one, but society was down that rerfa,
cedure at all. It lays
not prepared
to eschew it altogether, i.e., darbha grass, should be given to
•fnintiini was
the spokesman of the ortho- the wife before formuhe are dictated to
tlox school,
and he has explained very her for recital. In order to support
t*lenrly how the references to the sacri-
in the dual number can denote
^'^ly P. M.. VI. 1. 21..
the husband and the wife. While ‘
S.iyana on W. 1*.. T, 131, 3,
their theory of the wife’s association in liate women, but rather to save them
sacrifices, the followers of the old Vedic from dire consequences.

tradition were thus straining even the When the Vedic Karmamarga rapidly
interpretation of the old Vedic texts. went into background, its place was
We have referred to this passage of taken by the new Bhakti and Pauranik
Sayana and his wrong interpretation of schools which rose into prominence at
the Sutra text in order to illustrate how c. 500 A. D. The leaders of these
the Sruti school was more sympathetic movements were catholic in their out-
to women than the Smiriti school. look and threw open their doors to all,
Medieval Hindu society was however irrespective of sex and caste. This was
influenced more by the latter than by a welcome development for women.
the former. So nothing could save Their religious disenfranchisement by the
women from being reduced religiously Srauta school had created a vacuum ;
to the status of the Sudras from about

it was filled by the Bhakti-Pauranik
religion. In fact they became its dc
800 A.D.
facto custodians.
In actual practice the prohibition of
Women are by nature more religious
Vedic sacrifices to women did not
and sentimental than men. They can
produce any hardship ;
for these sacri-
visittemples with greater regularity,
fices themselves soon went out of vogue.
perform religious rites with higher devo-
Neither men nor women paid much
tion and submit to religious fasts witfj
attention to them from about the begin-
more alacrity than The Pauranik
men.
ning of the Christian era. What however
religion, which came into prominence by
did infinite harm to women was the
c. 500 A.D., made ample provisions
theory that they were ineligible for them
for the religious requirements of women.
because they were of the status of the
As early as the 3rd century B. C. women
Sudras. Henceforward they began to be
were already accustomed to perform a
classed together along with the Sudras
number of vow\s and fasts (iTu/r/.s),
and other backward classes in society.
which were unknown to the ISrutis aiid
This we find to be the case even in the
Smritis. They are referred to by Asoka
Bhaâvad-Gitd (IX, 32).
in his Rock Edict No. IX, and tin*
It must be pointed out that the
a
Vivddavfitthnkathd refers to lady,
exclusion of women from Vedic studies
who being anxious to devote herself to
and sacrifices was not due to any
some vrata without being disturbed by
deliberate plot to lower their status.
her gay husband paid him some money
Custodians of the Vedic lore honestly
from her own stridhana, so that he
believed that no one should be allowed
might get his pleasure elsewhere (1, b>)-
to recite the Vedic Mantras who had Vrntafi thus were quite common even
not studied them properly ;
women before the beginning of the Christian era.
found it impossible to devote the neces- The reorganizers of the Pauranik religion
sary time for this purpose on account increased number, spread them
their
of their early marriages. It was there- evenly over the whole year and invested
fore but fair that they should not be them with a moral fervour by associating
allowed to invite on themselves and their a number of ethical and edifying stories
relations those dreadful calamities, with them. Hinduism, as it is known
which were honestly believed to result not
to and practised by the masses, is
from an incorrect recitation of the Vedic the Hinduism of the Srutis or

Smritis,
stanzas. The desire was not to humi- ant

but the Hinduism of the Puranas,
1088 WOMAN’S PLACE IN HINDU RELIGION 279
women have been its most devoted perform them to women as well. In
followers and patrons. Most of the the modern materialistic world, the
women in society at this time were un- average' woman feels no grievance
educated and therefore incapable of because she has been deprived of the
understanding or appreciating subtle right to become a nun. She looks with
intellectual arguments like those ad- a contemptuous on a dogma,
smile
vanced by the Vcdlinta school. The which would declare that she is ineligi-
new religion also mostly relied on an ble for spiritual salvation. Upannyana
appeal to faith and devotion. It there- has become a meaningless formality even
fore appealed to women immensely. in the case of boys ;
women naturally
Being certain that the sections of society, feel that they have nothing to gain by
which were its devoted followers, had becoming rc-cligible for it. It is true
an inexhaustible fund of credulity, the that the religious disenfranchisement
Parana writers did not take much care that resulted from the ineligibility for
to offer a reasonable or rational explana- npanayana produced a disastrous con-
tion in every case. Very often virtues sequence upon the general status of
were so much exaggerated that they women in society ; but women have
assumed the garb of vice. Vices were realized that improvement in this
sometimes condoned because they were direetion in modern days depends main-
associated with some heroes or demi- ly u])on spread of education and acquisi-
gods. Hindu women who went on per- tion of economic rights and independ-
forming the V rat as and listening to the ence. They therefore naturally feel no
stories contained in the Puranas, became inclination for initiating an agitation
hy temper and training very credulous for the restoration of their old religious
and devotional. Most of them became rights and privileges.
strangers to rationalism based upon It would be however in the interest

discriminative reason under the influence of Hindu society if it remains constantly
of the new religion. The same however alive to the full implications of the Vedic
was the case with men at this time, if viewpoint that the husband and the
perhaps to a slightly less extent. It, wife are equal and necessary partners in
however, cannot be denied that the divine worship. The principle implies
conlinuance of the old religious vein, that men and ^vomen have equal rights
moral fervour, and spiritual tradition is and responsibilities in matters temporal
largely due to the zeal, sincerity and as well. Since the spiritual disenfran-
devotion of women. Those very women chisement of women, men have become
whom religion had once regarded as out- accustomed to regard women as their
eastes eventually enabled it to tide over inferiors in all the spheres of life. This
most diflicult times. outlook must disappear. We must
In the modern feminist movement in remember that women have done greater
India, wc hardly notice any tendency service to religion than men by preserv-
h) get the ing the old religious tradition, moral
religious disabilities of wômen
redressed. This is natural. When men fervour and spiritual vein in Hindu
themselves have given up Vedic sacri- society. These constitute priceless
fiees,
women feel no inclination to heritage and men ought to be grateful
‘^|?itate for the right to perform them, to women for preserving it. If an effort
t he
Ary a Samaj, which has revived the is made to spread a rational knowledge
**‘nTifices,
has extended the right to of the fundamental principles of Hindu-
.
ism among women, they would un- tatives of our culture and religion than
doiibtcdly become much better represen- what men are to-day.
PRACTICAL PHILOSOPHY*
By Jean Herbert
Since some time past the West has no be irremediable. Some people have
more the blind confidence in its science discovered that the golden rule is not
and technique which it showed during incompatible with properly understood
one or two centuries. The cult of the personal interests. And in the political
—
quantity greater knowledge and greater and international field the most brutal
production —
born in the United States appetites are today obliged to render lo
and embraced with growing fervour by this spiritual ideal the homage that tlu*
the rest of the white race, no longer jay paid to the peacock.
awakens in us an enthusiasm without This process of readjustment did not
reserve. We have seen the noblest go on without great practical diflieul-
and most beautiful discoveries of our ties because wc have not, or we have
;
savants sacrificed to the God of no longer, the necessary spiritual techni-

war and of destruction ;
we have que which it is difficult to improvise.
seen the most admirable conquests of Meanwhile as this evolution took place
our engineers pressed into the service in our countries, the East in general and
of narrow and cruel selfish interests. India in particular, tired of being
We can now make all that is necessary exploited by us and tired also of paying
to nourish, nurse and clothe the whole with their deep poverty the high stand-
of humanity. But we use them too ard of living of which we arc so proud,
often as offensive weapons and we submitted to a critical examination
destroy deliberately the very wealth their traditional attitude of renun-
which we do not know how to distribute ciation, abnegation and asceticism.
to hungry people. Some of the great thinkers of McKkrn
In discovering that a certain discri- India came to study the West as some
mination is necessary and tliat the notion of our thinkers went down there to
of quality is not less important than search for inspiration.

that of quantity, the West is being led And in many groups in India wc iiiul
to reinstate the principles of ethics, of t(Hlay a tendency no longer to reject

disinterestedness, as well as of spiritual- systematically all material goods ns
ity, lately considered as obsolete. hindrances to spiritual development.

People have a presentiment that the Peo])lc endeavour there also to realize
grand ideals of service and love might the same grand synthesis of science arid
be the goal and that pure science and spirituality, whose necessity wc have
fd
blind technique should only be their commenced to see. But instead
and nothing more, if we are

docile slaves starting anew from material science and
to save humanity from a new cataclysm. take sjnritual
technique, people there
In our churches and sects, many groups
have arisen to reconcile religion and by b'vaim
Translated from French
Missiui
practical life, whose divorce seemed to Siddheswarananda of the R.
who is now working in France.
1988 TWOFOLD UNIVERSAL CAUSE A VEDANTIC VIEW : 281
life as a starting point and try to inte- for us to be constantly informed of these
grate into it the conquests of savants attempts which are made with actual
and engineers without minimising their spiritual techniques, in comparison with
usefulness. which ours appear still very rudi-
It is of the highest practical interest mentary.
TWOFOLD UNIVERSAL CAUSE ; A VEDANTIC VIEW

Prof. Ashokanath Shastri, Vedantatirtiia, M.A., P.R.S.
'Vhe different sub-schools of the satisfied by Brahman also. The world

Advaita system of thought are divided as a product appears in and upon
uraong themselves with regard to the Brahman, and so Brahman is the
solution of the problem of Universal material or the substantive cause
C'aiisalion. Thus w'hile some of the {updddna). Brahman, the substratum,
thinkers regard Brahman to be the Uni- hidden by the power of concealment
versal Cause, others posit Maya to be belonging to Maya, appears as the uni-
the cause of the world. The author of verse, /.e., Brahman is the apparent
the Padurthiiiattvanirndifa^ however, cause (vivartopdddna). Maya, on the
believes that Brahman and Maya are other hand, is itself the really changing
both material causes of the universe, cause of which the world is the product
siiK’e the diverse characteristics of both or transformation.
Hrahman and Maya being The main reasons to justify the ac-
{.s(itln) and inscntience (jadata)] can eeptanee of the view* of twofold material
be predicated of the material world, cause are these:
riu' world is non-different from In the Advaita system, only the
Hrahman, which alone as the true Being Ultimate Coiiseioiisness (Shuddha-
appears to undergt) transformation. The chaitanya) is regarded as self-luminous
rcalily that: is Brahman is seen to under- {sraprakdsha) and the Ultimate Reality
lie this material world also. For, in all is regarded as one and one only (ekam-
our worldly experiences, we call it eru), and is thus opposed to all dualistic
existent (snt). Again, this universe is conceptions of Realistic systems of
sjiid to be non-different from Maya, thought. But all determinate know-
which is non-conscious and as such ledge is essentially dualistic in character,
^K'lujilly ui'.dergocs transformation in and presupposes the existence and
the shape of the wwld. Invariably do relation of two factors, viz.. Conscious-
wc represent this 'world of experience as ness and the material object. Leaving
iion-ennscious (jada); and it is the apart the question of the extra-
inscntience of Maya that gives the subjective existence of the objective
!>tiunp of data, even the problem of perceptual
non-consciousness to the
Universe. The conditions of material
t’ausality i-icnt cause also. It must be the substratum
{updddnnt/i), viz., that it must
of the effect also. which
So, only a thinff,
the cause and at the same time be produces an effect of which it is the basis,
^ ^ substratum of the product* —are is the material or substantive cause. Cf.
'*Kdrifadhdratvc sati kdrijajaniheiuivam
of j
product
®n*^terial cause is not the mere cause updddnatvam** Siddhdnialesha — Samgraha-
; as this is common to the effi- Tikd, Benares ed., p. 72.
knowledge presents a difficulty, viz,, tive data somehow present themselves

how can two independent entities, exist- to consciousness. The Monistic Veddnta
ing apart from each other, be brought holds that these objective data, though
together at all. The knowledge of a absolutely illusory, somehow exist in
thing means that the object known and Pure Consciousness, and divide each
the fact of knowledge have been brought into apparently water-tight compart-
into a systematic whole. The existence ments. So when even an empirical
of material objects is proved by virtue knowledge is supposed to take pluei',
of such knowledge alone and not by what happens is this: the apparent
any inherent prerogative of the objec- fictitious divisions arc removed and the
tive datum. The material object, being unity of Consciousness, underlying th<‘
dead, inanimate, unthinking matter, different objective manifestations, is only
cannot be supposed to illuminate revealed. So practically it can be snid

itself and thus prove its existence, in the language of the poet that hen*
unless the light of knowledge be ‘‘The Spirit greets the Spirit’’.
brought to bear upon it. For this reason, We

have explained the philosophy of
the Advaita school perception. It is, however, necessary
Vedantic writers of
quid, that we should say something on tin-
have postulated a tertiuw viz.,
technical devices adopted in Vedanta in
the inner organ or mind ((wtahhirnna)
explaining perception, which, however,
which by its activity, technically called
have no other value than convenience of
vntti, brings the two poles together and
treatment and psychological explanation.
makes knowledge possible. The cons-
The objective datum is not mere dead,
ciousness cannot be supposed to move
inanimate matter,
matter suprr- but
out, because all motion is predicable
imposed upon Consciousness. The pen
only of material objects. So it is the.
is not mere pen, but Consciousness
mind that moves out to reach the
defined and determined by pen. Similar-
objects. In the case of auditory per-
ly, the subject (judtri) is not tin* mere
ception, however, the object itself
mind, but Consciousness as dctcrniine<l
reaches the subject. It is immaterial
l)y the mind. This is technically called
whether the movement proceeds from
the subject-consciousness (in-uinnfrl-
the internal knower or the external
rhnitauifa). The object is similarly
object, but what is essential is that the
called the object-consciousness (/na
relation must take place.
invynchditaujfa); and the modilicaf i(»n of
Now a question may be raised :
the mind (vritti) is called the instru-
Consciousness being the only ultimate
mental consciousness (pruinminchuitnunî
fact, how can there be any objective
or vriitichnitontjo). These arc purely
existence at all ? The answer is that the
technical devices, but arc nevcrthchss
existence of the objective world cannot
necessary to explain all empirical know-
be denied as it is directly felt in of
ledge in which the mcxlilication
experience, although the ultimate reality
Consciousness into a subject, object and
of such an existence is denied both
cognitive process is a necessary condi-
by logic and by sacred Revelation. So
tion. Unlike in the Realistic systems
what we are concerned about in percep-
thought, the three modes are characteriz-
tion is to find an explanation of the ed as consciousness with the liinilmf:
situation, and we cannot remain satisfied objects qualifying
it. The delimits nais
with a denial of its existence. The fact and divisions, however, arc non-cxislent
remains that, though unreal, the objec-
in pure transcendental Consciousness,
—
1988 TWOFOLD UNIVERSAL CAUSE A VEDANTIC VIEW : 288
but are felt owing to the working of pervading Consciousness, can easily
Maya or Avidya. acquire the power (in a form, more or
Let us now follow the process of less illuminated) of reflection, when they
perception (and particularly ocular come in contact with the transparent
perception) in a little more detail. As medium of reflection (vritti ) —the modi-
we have already stated, non-conscious fication of the transparent internal
material objects are not directly (i.e., organ, just in the same way as the walls,
by the right of an intrinsic prerogative) being opaque, cannot themselves reflect
perceptible, since they are not self- the face, but when splashed all over with
luminous. Only when enliglitencd by water, they acquire some degree of
something else which is self-luminous, transparency and serve as reflectors.
lluse can be perceived by us. So we Thus the internal organ serves merely
arc to search for an illuminating source tts a mirror or a reflector, and its modi-
which is self-luminous. The Advaitins fication moves out like an elongated ray
call this the cognizing subject (jnatri ) of light or a stream of water, and takes
the pranuU richaitanya (cognizing con- the shape of the external object.
sciousness determined by the internal To take a more particular case, during
organ). But this cognizing subject, being the process of ocular perception, the eye
situated within the body, cannot possibly is fixed on an external object. The
illuminate the object directly, as it is internal organ, modified in the form of
sit Hilled outside. So an illuminating the vritti^ shoots out like a ray of light
tin tliiiin also is required. This is known (refleeied by a mirror) and goes towards
us the 'oritii--thc modillcation of the the object. Then the vritti assumes
inlernal organ.- It has been called the the shape of the object; and the object
illuminating medium, since it is non- is said to be illuminated by the vritti,
eoiiseious and as such non-luminous. which is itself enlightened by the cons-

Even the internal organ itself is not self- ciousness reflected on it. The non-
luminous, as it is also inanimate, and eonseious object is thus perceived by its
MS such has no power to cognize other indirect connection with the conscious-
ol)j(ets. But being the most proximate ness reflected on the vritti, but not by
lo the substratum eonseioiisiuss its connection with the vritti only;
(^ludbishthauachaitiniya) and extremely because, us we have already pointed out,
transparent (unlike other non-intelligent the vritti itself being non-conseious,
objects), it is the most fitted receptacle cannot possibly illuminate another non-
to receive the reflection of the conscious- conseious object; or, in other words, the
ness on it. By its close relation with veil of ignorance, covering up the form
tile consciousness which of the non-conscious object, being lifted
is reflected on
it, it acquires the power up by its connection with the illuminat-
of illuminating
other ing medium (vritti), the consciousness,
less transparent objects. The
opaque objects, too, thougli themselves particularized by the object, is reflected
unable to catch the reflection of the all-

on it;’ and the non-conscious object,
while refleoting the consciousness, deter-
When the sense-organ mined by it, is itself illuminated. For,
(say, the eye) is
‘xiHl on the exlernnl object, the internal consciousness, being self-luminous, illu-
J*rgan undergoes a change and issues out
roiigh the
organ (which serves the purpose *
Up till now. it had remained iiiireflected
iiv
*
^*^^*2.* B®®** to the object and takes on aceonnt of the opaque covering of ignor-
modification of the interna! ance over the object. rri//» gives it trans-
sill,/
vritti (particular mental parency, and thus the object reflects the
consciousness underlying it.
mines anything that comes in contact object, i.6., consciousness and the
with it, provided that it has the fitness object. So Vedanta does not debar any
to receive and reflect the light of other suitable hypothesis which can
consciousness. So the expression ‘the — satisfactorily explain this fact of identi-
object is perceived ’-^nly means that fication of the object and consciousness.
the substratum consciousness, deter- It may not be out of place to mention
mined by the object, manifests itself by here that this vritti-theory of perception
its unification with that determined by is advocated in the Samkhya Philosophy
the modification of the internal organ. also, and it is quite likely that Vedanta
The identity between the consciousness may have borrowed the theory from
particularized by the object and that Samkhya. The theory may appear to
belonging to the pramana, or, in other be crude and cumbrous, but has got to
words, the appearance of the substratum be adhered to so long as a better hypo-

consciousness us the external object is thesis does not present itself.
thus the defining feature of perception. Now, to come to our point, we find
As Dr. Das Gupta puts it: “Phenomenal that when with the help of the illumin-
creations are there in this w'orld moving ating mental mould, the individual
about as shadowy forms on an unchang- ignorance, concealing the particular
ing basis of one chit or reality, but object from our view, is temporarily
this basis, this light of reality can only dispersed and the identilication of tlu-
manifest these forms when the veil of object and consciousness takes ])la(‘e,
nescience covering them is temporarily the particular unknown object is
lifted by their coming in touch with a said to be perceived for the first
mental mould or mind-moditication.’’‘ time. What is tnie of the individual

It should be noted in this connection case can also be regarded a pos-
that Vedanta does not hold
Monistic teriori to be universally true by
brief for the theory of vritti and this is the process of correct generalization
evident from the fact that there have based upon the careful observation of
been authors who do not subscribe to particular facts. IIciicc the Advailins
this theory. After only a make-
all it is
admit that when Brahman (/.c., Self-
shift —a device —a mere hypothesis to luminous Pure Consciousness) comes to
explain the ultimate pre-supposition of be looked upon as identified with I lie
all empirical knowledge, pre-eminently objective w'orld by the iiower of tln‘
of perception, viz., the y)rc-supposition

cosmic Maya, It appears as the world.
of the identity of the subject and the Thus Brahman and Maya, operating in
unison, arc said to be the joint material

"
Das Gupta : A Hist, of Ind. Phil. Vol.
I, pp. 448-51. causes of the world.
MAHATMA GANDHI AND HINDU TRADITION
By Rabindra Nath Bose, M.A., B.C.S.
In approaching Gandhiji as a philo- both Hindu religion and philosophy

sopher, sage and seeker of Truth alone, illustrates, in the words of Prof.
to the exclusion of his dominant and Radhakrishnan, the endless quest of
dynamic personality as a politician and the mind for Truth against untruth, for
social reformer, there is always the risk right against wrong, and, if I may say
of doing injustice to the man and disso, for redeeming light against baffling
torting his work. But a vast subject darkness. Gandhiji very wisely stresses
can, in the nature of things, lend itself the spirit as against the letter, yet the
only to a partial treatment, and it is a Pundit often plods to put it all wrong.
strange paradox and yet nothing more Therefore Gandhiji protests against the
than the obvious truth that the ideas of perverse interpretation and insists,
Gandhiji have an appeal more universal “Like the watch the heart needs the
than his actions. Besides though philo- winding of purity, and the head of
sophy proceeds in his case on the facts reason, or the dweller ceases to speak.”
of experience, there is no need to illus- From this angle of vision Gandhiji has
trate it— all the facts being so very well imbibed the mighty purpose which is
known. also the end of all Hindu religious en-
The question is often raised to deavour, namely, to seek truth against

what extent Gandhiji’s thought and error. He may have blundered at
philosophy borrowed its ideas from times, as he himself was the first to
the background of Hindu religion and admit, but he did what he felt able and
Indian philosophy. In this connection called on to do. His whole life he calls
Gandhiji’s article on Hinduism in an experiment in Truth, and a spiritual

Yovn^ India of the 6th October, 1921, motive dominates it all along, and in
at once proposes an answer and provokes this he falls in a line with the essential
a discussion : “My belief in Hindu reli- Hindu character at the peak of its
gious scriptures does not require me to splendour.

accept as divinely inspired every word Coming now to details we find
and every verse. Nor do I claim to Gandhiji has been a profound student
have any first-hand knowledge of all of the Gitii, and has contributed several
these wonderful books. But I do claim illuminating articles on it. He has
to know and feel the truths of the essen- felt that the Gita has ceased to
tial teachings of the scriptures. But I be a working hypothesis of human con-
decline to be bound by any interpreta- duct, adapted to different stages of
tion, however learned development and
it may be, if it is spiritual different
repugnant to reason and moral sense.” conditions of life as it was meant to be
âudhiji’s words are specially signi- and has tried to enunciate its principles
ficant as anew as he realized them in and
indicating his profound insight life
fido the
spirit Hindu scriptures as
of thought. \Vc must observe that in this
^cll as of Hindu philosophy. For also he has followed the traditionally
philosophy of India accepted method of the great Indian
is essentially spiri-
and fundamentally the history of sages who have all interpreted the Gita
to establish their own special standpoints. not hesitate to press the occasion of
We know how again and again when the war into service. But a reading of the
traditionally accepted beliefs became Mahdhhdrata has given me an altogether
inadequate, nay false, on account of different impression.” Thus Gandhi ji
the changed times, and the age grew has worked for a rational synthesis
impatient with them, the insight of which goes on gathering into itself new
a new teacher supervened, stirring yet age-old conceptions as the age pro-
the depths of spiritual life. In his gresses.
Ilistorif oj Indian Philosophy^ Prof. Nor is his own contribution of ahhnsd

Radhakrishnan has called these “great simply a reorientation of the old
moments Hindu thought, times of
of Jaina creed. It is an all comprehen-
inward testing and vision, when at sive mode of living with the widest
the summons of the spirit’s breath, implications of non-violence, yet as he
blowing where it listeth and coming has made it clear, it is not non-violence
whence no one knows, the soul of man at any cost. He explained in two
makes a fresh start and goes forth on articles on the 23rd February, 1922,
a new venture.” Gandhi ji’s annota- and 25th August, 1920, how he accepted
tion of the Gita in the light of ahitnsd the interpretation of ahinisd^ not merely
has stressed the intimate relation bet- as a negative state of harmlessncss but
ween the truth of philosophy and the as a positive state of love, of doing good
daily life and thought of the people as even to the evil-doer. But he says, “It
he tried to mould them with equal does not mean helping the evil-doer to
significance. continue the wrong or tolerating it by
Yet he is the first to testify to the j)assive acquiescence. On the contrary,
supreme lesson of that part of the Gita love, the active state of ahimsd, requires
over which controversial interpretation you to resist the wrong-doer by dis-

has not left its dust. In his article sociating yourself from him even though
on the meaning of the Gitd he wTites, it may offendhim or injure him physi-
“The last 19 verses of the second chap- cally.” Thus Gandhi ji, like all great
ter have been inscribed on the tablet of sages, has felt that the ultimate truths
my heart. They contain for me all are the truths of the spirit, and he ha.s
knowledge —the truths they teach are felt the call to ask not only his country-
the eternal verities. There is reasoning men but all who will see and seek, to
in them but they represent realized refine life in the light of these truths.
knowledge.” Above all, the interest of Hindu reli-
But while going so far, henone the

is gion and philosophy is the self of man,
less true to his own sheet anchor of and often the Hindu sage shuts out the
ahirmd. His enunciation of the mean- rush of the fleeting events engaging the
ing of the Gitd gives out what he has mind to enable the vision to turn inward
felt in his heart of hearts after profound and know the self. ^Âtindnaw viddhi^^
self-enquiry, which has been in his has been the law of the prophets, and
case equally profound self-effacement. Gandhiji has not failed to fall in here
“Self-realisation and its means, is the with the main current of his ancestral
theme of the Gitd, the fight between religion. In his article on Mission My
the two armies being taken as the occa- ‘‘I ®
(3-4-24) he has boldly stated,
in*'
sion to expound the theme. You might, humble seeker of Truth. I
if you like, say that the poet himself was myself, to attain
patient to realize
• not against war or violence, and he did mojcffha (salvation by self-realization) in
1988 MAHATMA GANDHI AND HINDU TRADITION 287
this very existence. My national ser- ground of his ancestral faith. Nobody
vice is part of my training for freeing questions his supreme gift of intellect;
my soul from the bondage of the flesh. yet when his intellect is weighed in the
Thus considered, my service may be scale against his religion, nobody can
regarded as purely selfish. I have no have any doubt. As Prof. Radha-
desire for the perishable kingdom of krishnan has himself said elsewhere,
earth. I am striving for the kingdom “Religion in India stimulates the philo-
of Heaven which is inoksha.^^ His reli- sophic spirit.” Tn the case of Gandhiji,
gion is the dominant note of his life, and it has not only stimulated his philo-
this most unselfish of men is selfish in sophic spirit, but his intellect, politics
so far as he prizes his own salvation and every minute phase of daily life.
above every thing else. At the risk of labouring the point, the
Yet there is hardly any conflict, following quotation from Younfi India
hecaiisc this higher self is only selfless- (12-5-20) on N fit her a Saint nor a
ness transmuted. On our dead selves PidHirian must be reproduced : “The
we rise to this elevation. Tn his own politician in me has never dominated a
inimitable words, “When I say that I single decision of mine, and if I take
prize my own salvation above everything part in politics it is only because politics
else, above the salvation of India, it encircle us to-day like the coil of a
does not mean that my personal salva- snake, from which one cannot go out,
tion requires a sacrifice of India’s no mfitter how much one tries. In order
political or any other salvation. Hut it to wTcstle with this snake, I have been
implies necessarily that the two go experimenting with myself and my
together. .Just in the same sense, I friends in politics by introducing religion
would decline to gain India’s freedom into politics. Lot me explain what I
at the cost of non-violence, meaning mean by religion. It is certainly not
that India will never gain her freedom the Hindu religion which I prize above
without non-violence or through vio- all other religions but the religion which
lence. That I may be hopelessly wrong transcends Hinduism, which changes
in holding this view is another matter, one’s nature, which binds one
very
but such is my view and it is daily indissolubly to the truth within, and
growing on me.” which ever purifies. It is the perma-
The other day, speaking at the Madras nent element in human nature which
Rotary Club, Prof. Radhakrishnan ex- counts no cost too great in order to find
plained the standpoint of Gandhiji’s full expression and which leaves the soul
absolute adherence to non-violence by utterly restless until it has found its
stating that he was a free and true Maker, and appreciated the true corre-
intellectual who had verily shaken spondence between the Maker and
himself absolutely free from national itself.”
prejudices and psychological environ- No
doubt Gandhiji indicated by the
ments. This is so far true, us the seeker religion transcending Hinduism the very
for Truth cannot allow these to obscure essence of Hinduism, that eternal
bis vision. But the point will bear Being of God w»hich pervades Hinduism
further elucidation as
Gandhiji himself through and through.
has provided some clue to its solution. But the inward significance of the
And this, while stressing his personal above passage is missed unless we appre-
religious leanings,
goes to show that he ciate the experiment with truth that is
18 not adrift from the
cultural back- implicit in the experiment of introduc-
ing religion into politics. Apparently Gandhiji done in keeping renunciation

here Gandhiji has a break with the tradi- in the forefront of his philosophy.
tion of great sages. Yet it is not so. “Highest fulfilment of religion requires
The Indian tradition ever sought a close a giving up of all possession,” he has
communion between theory and daily said.
practice. Doctrine and life, life and But equally true has been his under-
Hindu cul-
theory, in the vital period of standing of the spirit behind the concep-
ture, were not separate. Thus often tion of giving up. As he writes with
enough, philosophy became a way of deep penetration in My Mission^ “To
life, a mode of living, an approach to attain my end of moksha^ it is not neces-
spiritual realization. It is often said sary for me to seek the shelter of a cave.
that in Gandhiji’s case the influence of I carry one about me, if I would but
Christ, and Tolstoy and Mohammed know it. A cave dweller can build
mattered immensely, bridging the gap castles in the air whereas a dweller in
between theory and practice, doctrine a palace like Janak has no castles to
and reality, and between ideal and its build. . . For me, the road to salvation
endeavour. Gandhiji ’s own writings lies through incessant toil in the service
admit his profound debt to these of my country and therethrough of
teachers. When it was said that Jesus humanity. I want to identify myself
never dabbled in politics, Gandhiji ex- with everything that lives.”
plained thus, “Jesus was a prince of Revitalized though the last line is by
politicians, only the politics of his the context of it and the personal accent
time consisted in securing the welfare of the man himself, it reads like a tran-
of the by teaching them
people slated verse of the Upanishads. And
not to be seduced by the trinkets of this is the dominant and recurring note :
priests and pharisees. No doubt he “It will be seen that for me there are
rendered unto Caeser what was Caeser’s. no politics devoid of religion. They
But to-day the system of government is subserve religion.”
so devised as to affect every department This intense religious motif has been
of our life. If therefore we want to con- a way —the secret of Mahatmaji’s un-
serve the welfare of the nation, we must paralleled success with the masses, for
religiously interest ourselves in the doings the average Indian, Hindu or Musalman,
of the and exert a moral
governors always stands to attention when the call
influence on them by insisting on their comes in the name of religion and truth.
obeying the laws of morality.” A more What is most tragic is that it is exactly
profound apologia of a saint turning this spiritualizing which has touch
politician can hardly be given, and this erected a barrier and separated Mahat-
holds good when the comparison is with maji from some of the intelligentsia.
Mohammed. No doubt Gandhiji receiv- The most intimate of his sophisticated
ed inspiration from Jesus and also to a colleagues feels a little out of element
certain extent from Mohammed ; but if in his presence; it is, as it were, a seed
his philosophy and same
life arc the of loneliness in a bed of intimacy. Some
thing, he does not therein depart from of the intelligentsia have responded no
the Hindu tradition. None need say doubt, but by far the larger majority
that the Hindu sages led away men from who want per cent, undiluted
cent,
life in its usual aspects and called them politics seek refuge in expediency and
to renunciation alone. Renunciation has policy, and their glib political persiflage
been inculcated no doubt, and so has cripple the greatness of their leader.
1938 MAHATMA GANDHI AND HINDU TRADITION 289
Thus though Gandhiji himself would Hindu, and most decidedly embrace
recognize no distinction between ideal some other faith if it satisfied my high-
and practice, the fullest knowledge and est aspirations.”
its most intense action, critics try to All along his life, he has tried to
justify a sliding down the scale by satisfy these aspirations after Truth, and
suggesting that the “one flaw in Mahat- made attempts to know it wherever lay
inaji’s politics is the assumption that a the chance. His deep and reverent
formal acceptance of a principle by any- study of Christian and Muslim theology
body requires the practical application are instances in point. But after his
of the principle at all times.” Yet his own attempts and attempts of others to
whole life, which he has placed as an enlighten him, Gandhiji came to accept
open book, has been an attempt to the Hindu creed, which came to mean
bridge the gulf. This apotheosis of the for him “a relentless pursuit of Truth
daily life, this rising to a plane of con- through non-violent means.” As he
sciousness from which he can bring the deliberately stated to the missionaries on
Divine down into material body and the 0th August, 1925, “To-day my posi-
j)hysical life as well as into the mind, tion is that though I admire much in
the heart and the soul, mark Gandhiji Christianity, I am unable to identify my-
out as a great seeker of Truth and God, self w'ith orthodox Christianity. I must
and equally well this points him out as tell you in all humility that Hinduism,
a greatexponent of traditional Hindu as I know it, enlirely satisfies my soul.”
method of Karma-yoga. So also he never hesitated to own the
For this absolute surrender to divine indissoluble bond wdiich bound him to
inlervcnlion in cvery-day material life, Hinduism. “She is like my wife and
this melting life into a new whole, this moves me as no other woman in the
utter self-effacement for the realization world can” is his final summing up.
of self, has been the keynolc of the Gandhiji however is never remiss in pro-
(iit(VsKarma-yoga and Gandhiji has fessing his debt to Jesus, to Mohammed
been its most persistent practitioner. and to Tolstoy in many wâys. Not only
He wrote himself, “Acceptance of a that, he is eager to show' that in his own
creed ultimately iiivolves practice in life, he does not depart from their tradi-
accordance with it.” In his own life, tions. But there
method after all is a
there has been a demonstration of the in his spiritual and this may
leanings,
l»riiieiplos laid down in the 2nd chapter be said to be the Hindu method.
of the Gita, which he has accepted as He is meek and humble as the most
Ihe canon of his life. pious of Christians. Yet the idea of
His fastsundertaken for asserting original sin is repugnant to Gandhiji
spirit’s supremacy over flesh are recog- themgh he is enough of a Vaishnava to
nized Hindu methods of purification. call himself a sinner whose greatest
Ihcy show that he is a sddhaka, a ambition is to reach the ideal of Brahma-
i>hakta, a tcipasvi no less than a politi- charya. This stress on perfect contin-
^•mn, a social reformer and a philosopher. ence again is another link binding him
^So also his
crusade against untouch- to the great society of Hindu sannydnins.
nhility is the result India has w'ilnessed saints whose
of his burning zeal reli-
for pure were not
Hinduism. As ho wrote in gious and intellectual impulses
India of 24th April, 1924, “If confined to philosophy and theology but
untouchability was a part of the Hindu extended over logic and grammar,
^‘rted, I
should decline to call myself a rhetoric and
arts and sciences. Similarly with is always with reason to the critical
Mahatmaji everything useful to life or intellect which finds in his propositions
interesting to mind becomes an object a powerful stimulant. Then suddenly
of enquiry and criticism. The compre- he seems to dip down the deeper layers
hensive character of the intellectual
of our being, and like all Hindu sages
range of Gandhi ji’s mind will be felt if
and mystics gives us a revealing vision
we mention such themes as birth-control
and lifts us bodily as it were to a higher
and vivisection at one extreme and the
])lane of consciousness.
use of riek-shaw and sewing machines at
Hence wc hear Mahatma Gandhi
the other. Here as elsewhere whatever
speaking often as the Hindu sage, that is,
he has touched, he has illumined with
his intellect.
the man “who applies and seeks in
In fact so powerful is the play of his practical life such guiding rules as may
intellect and analytic mind, that there enable the individual to reach through
is a risk of losing sight of his synthetic an integral development of his whole

and s])eeulative mind. Yet the greater being -an ever wider, ever fuller un-
glory is always there. Ilis first approach foldment.”
THE ESSENTIALS OF BlIAKTl

By Prof. Mahkndranatii Sircar, M.A., Ph.D.
The origin of the Bhakti cult is naturally indicate that the tendency in
interesting. Scholars would trace it the most important texts is towards

from some of the texts of the later Transcendentalism.
Upanishads, the Puranas and the The Miniansakas stressed the activism
Ahirbudhnya Samhita, and the literature of life, which finds satisfaction in the
of theNarada Pancharatra School. The sensuous enjoyment, gross or subllo,
extensive literature of the Bhakti School either in the plane of physical or subtle
shows that it was a very important and existence. But any higher ideal than a
powerful School with a long tradition hedonic felicity was not their objective.
and history. It is not our purpose to The right regulation of our conduet
give a historical account of it; wc intend under the sanction of the Vedas together
to give here the main philosophical out- with the performance of rituals was
look of the School and indicate its setting instrumental to the satisfaction of desires
in the complex forces of life and to of the vital being. But the vital seek-
ing confines us to the earthly life and
estimate its spiritual value and signi-
ficance.
cannot give us freedom and rest from its
insurgent impulses. This activism was
The ancient culture left the aesthetic
confined not only to the adjustment of
side of human nature out of account.
the earthly forces but also to the regula-
Although the Upanishads speak of divine
tion of the cosmic forces to yield us
imagination which idealizes the whole
gratification of our vital needs. The
creation and excites in us righteous senti- were
Devas, shining cosmic forces,
ments which find satisfaction in a theis-
worshipped for these ends.
tic conception of the world system, still This activistic attitude of life cannot
the free reading of the Upanishads will satisfy us for long, because its fruits
1988 THE ESSENTIALS OF BHAKTI 291
yield gratification to the surface being pressure of desires and allows it to enjoy
of sensibility and it does not grant the movement and expression of life
freedom from the crude desires of our along with illumined silence. The genius
vital being. And hence it is said that of the Vaishnavic teachers lies in dis-
when the merit is exhausted, the souls covering the dynamkm of spirit different
are to return to the earthly life from the dynamism of desires, offering
from the heaven of desires. Man has to spiritual felicities and spiritual harmony
suffer from endless births and go and expression. Life was stifled between
through the unending cycles of earthly the activistic urge on the one hand, and
existence. the barren silence on the other. The
Upani shads discover the path
The Vaishanavas take away the thorns of
which could give freedom from this un- the one by discovering the true move-
ceasing activism of life. They teach ment of spirit, and of the other by
Transcendentalism and declare the endowing it with life and inspiration,

essence of our being to be fundamentally with dynamic fullness and variety.
one with the Absolute. The division With this change in the basic prin-
between the human and the divine is ciple, new metaphysical concepts,
more seeming than real. Reality is epistemological ideas and spiritual values
undivided, integral existence, and man were introduced into philosophy.
in his inmost existence is fundamentally Vaishnavism gives us the complete
I he same with the Absolute. ITie realiz- philosophy of life in all its phases. It
ation of his being as identical with the introduces dynamic conception in

the
Absolute gives him freedom from the metaphysics, theology and epistemology.
compelling forces of desires causing In the Metaphysics of Samkara dynamism
his birth pang through the cycles of is not comj)lctcly ignored but still it is
exit from, and return to, earthly life. given a lower and has been denied
]>lacc
Attention was directed from the Vedic an absolute existence. Vaishnavism

rituals and sacrifices and Vedic Pantheon installs dijn(imis}}t in the Absolute, and
to the sublime wisdom of the sages in makes the ultimate reality the centre of
the Upanishads as offering the clue to the scif-iwpression through the orders of
freedom from the meslnvs of desires. spirit and nature. This spirit of self-
The quietism and the transcendence of ex])ression makes the Absolute concrete
the Upanishads were therefore in bold and puts it in touch with the order of
contrast to the activism and the vital nature which expresses its constant crea-
satisfaction of the Samhitas. The tiveness, and with the realm of spirit
desireless existence in the quietus of which reveals its holiness and grace.
being becomes the sole objective of life. These two movements an- constant in it
Between activism and (piietism no via and account for the unceasing creation,
media was found out, and even if an and reveal the liner wnirld of values.
ascent of the soul through the inter- The Absolute presents a concrete unity
mediary grades or planes of existence of nature and finite spirits; but it is not
was taught in the Upanishads, still they merely a logical principle allowing
were not upon with favour.
looked eternal distinctions in its nature ulti-
Their values were based upon the mately enfolded by it. This metaphysi-
emphasis laid upon transcendence. cal concept of concreteness covering
The Vaishnava teachers soon dis- universality and individuality allows
covered definitely a new tendency of the the theological ])ossibility of love and
Soul, which makes it free from the adoration and the spiritual possibilities
of radiant feelings and transparent uniform in their views about the

delights and The metaphysical
joys. nature of ultimate realization. Some
concept of concreteness at once makes have stressed the intellectual intuition
the divine life essentially a concrete life of Reality in its complete integrity (e.g.,
expressing not only a basic metaphysical Ramanuja), some have emphasized the
unity, but revealing aisthctic, moral devotional intensity with its peculiar taste
and spiritual values as well. All the and modulations of feelings (Vallabha),
tendencies of life were thus recognized and some, the aesthetic sweetness,
and the values and excellences were intensive attractiveness and divine
finely integrated with the Truth of amorous feelings (Chailanya.) But it
Existence. Vaishnavism has the chief is indeed imfKissiblc to make such
merit of recognizing all the tendencies categorical distinctions of spiritual reali-
of the soul and of affording satisfaction zations, inasmuch as the spiritual life is
to them and discovering their permanent essentially dynamic and the dynamism
place in the Absolute. And this was of life can exhibit different shades of
possible by emphasis on the concreteness realizations at different moments life.
and the personal character of the None can be exclusively intellectual

Absolute. or devotional, for the Vaishnavas charac-
Reality is Truth. It is the stay of all terized the spiritual life as a life of
existence. It is the concrete synthesis. knowledge, of devotion and of service
It is the meaning of life. yielding satisfaction to the eomj)osite
Reality is Beauty. It is the harmony being man. There are moments,
of
of existence. It enjoys ineffable delight, indeed, when the intellectual intui-
exquisite love in the cosmic rhythm tion and sympathy presents Reality
from which all conflicts and discords arc in its integral completeness. There aic*
absent. moments when it reveals its felicitous

Reality is Holiness. It is free from expressions and joyous movements;
all imperfections and sins of the flesh. there are mom»Mils when ins])iration for
It impresses us with its moral beati- service and self-giving becomes irresisti-
tude. ble and spontaneous. But all of them
Reality is Grace. It is the saving emphasize Love as the central principle
power ill the heart of Existence. It is of life which binds man and God in
the up-lifting urge which redeems and indescribable unity. Life comes onl
elevates. of light ;
love is the first expression of
The Vaishnavas of all schools have life.
characterized Reality in the above Love enjoys the rhythm of life, the
terms, though different degrees of beauty of the soul and the radiance of
emphasis have been laid upon them in light. But Love has also in it the move-
different schools. Each one of them ment to give itself up com])lrtely for tie'
presents Reality in specific character cosmic movement. The obstruction of
answering to the specific need of the self-will is removed in Love, it becomes
aspirant soul. And it exhibits the the spirit of service giving the perfect
dynamical fullness and completeness concord of life.
of the Absolute. Apart from the central principle of
Though in the canons of faith and in Love which reveals the transcendental
the basic conception the Vaishnavas beauties and dignities, there is the prin-
have no great divergence amongst ciple of Grace which exhibits God, as
themselves, yet they have not been the Saviour, the Redeemer. Love
1988 SWAMI VIJNANANANDA IN MEMORIAM : 293
presents God in relation to eternally in divine communion. The Vaishnavas

redeemed souls, and grace in relation to conceive the Kingdom
of Heaven, the
the new aspirant souls. And Power Civitas deij —the
Vaikuntha (from —
presents him in relation to the creative which all stings and inflictions of life
order and the order of Karma. These have vanished) as the supreme height of
are the aspects under which Divinity is existence saturated with love where the
generally viewed in Vaishnavism. souls enjoy the riddance of blissful life.
There are delicate differences amongst In Vaishnavic mysticism the Vaikuntha

the Vaishnava teachers regarding the is located as the supreme sphere of ex-
spiritual discipline. Some emphasize in- istence where life is light, love and joy.
tegral discipline of knowledge, love and It is the holy abode of Supreme Bliss.
service (Ramanuja). Some lay stress on Union with God is the universally
attachment (Sandilya, Vallabha). Some accepted ideal in spiritual life, but the
make intense yearning and devotion Bengal School sounds a different note
more prominent (Bengal School). Some when even in this height of love, union
combine devotion with yogic practices and ecstasy, it emphasizes the aemc
(Nimbarka School) ; but every school of separation, as exhibiting many shades
emphasizes prapatti j/ogn, —the absolute of love-conseiousness, otherwise inacces-
sense of dependence, resignation and sibh'. Separation which comes after
surrender with the intense yearning for union intensifies the yearning, through
the realization of the divine life in wis- which love makes subtle and deeper
ilom and love. In the history of devo- expressions, r.g., it reveals the idealizing
tional mysticism innumerable shades of s])irit of love in which Love fancies union
differences will be found either in dis- and identification, and impersonates God
cipline or in realization, for the dynamic in its own being. This is not to be
spiritualism has shades of expression sup]>osed as the fanciful creation of Love
relative to the psychic constitution of but rather as a phase of its expression
the devotee. But the main objective is which cannot bo realized in union. The
to realize the community of spirits en- llanie of TiOve does not die, but its in-
folded in God, inspired by divine love, tensification is increased in ideal separa-

and enjoying the radiance of spirit tion, in beatific consciousness.
SWAMI VIJNANANANDA; IN MKMOIUAM

By Swami Madhavananda
Another great luminary of that firma- end. He was positively averse to medi-
nient of Bhagavan Sri Rama-
which cal Ireatment, and it was only during
krishna was the central Sun has set. the last fe^v days that he allowed
Srimat Swami Vijnanananda, the fourth honuvojiathic treatment. Before, how-
President of the Ramakrishna Math and ever, it could be given a fair trial, he
Mission, entered Mahasamudhi at Allaha- discontinued taking any medicine, with
^âdon the 25th April, at 3-20 p.m. the result that the body succumbed to
The Swami had been suffering for some the ravages of the disease. The next
TUonths past from an attack of dropsy, day, it was consigned with appropriate
l>ut no one was prepared for the sudden ceremonies to the sacred water of Tri-
—
veni, the confluence of the Ganges and he had a vision of the Master at the
the Jumna, in the presence of a large time.
number of monks and devotees. After taking his degree of L.C.E.
The Swami, before he took orders, was he joined Government service, and rose
known by the name of Hariprasanna in the course of a few years to the posi-
. Chattopadhyaya. He was born on the tion of a District Engineer, By that
‘28th October, 18G8, in a respectable time the monastery at Baranagore had
Brahmin family of Belgharia, which is been founded, and the monastic disciples
within a couple of miles of Dakshineswar, of Sri Ramakrishna often became his
the place immortalized by Sri Rama- guests at different places. The flame of
krishna’s superhuman devotional prac- renunciation, however, that had been
tices and the scene of his wonderful kindled in him by the Master, was burn-
spiritual ministration to thousands of ing within him, and he found it impos-
thirsty souls. It was in the year 1883 sible to remain in the world any longer.
that Hariprasanna, then a student of Accordingly, in the year 1890, shortly
the St. Xavier’s College, Calcutta, first before Swami Vivekananda returned for
had the privilege of meeting Sri Rama- the first time from his triumphant mis-
krishna at Dakshineswar, The Master’s sion in the West, Hariprasanna joined
fame as a religious teacher par aTccUence the Brotherhood at Alumbazar, where the
had already spread far and wide, thanks monastery had meanwhile shifted and
to the publicity given to it by Sj. Keshub came afterwards to be known as Swami
Chandra Sen, the great Brahmo leader. Vijnanananda. He accompanied Swami
Sarat, one of his favourite disciples Vivekananda in his trip to Rajjiutana
afterwards known as Swami Sarada- and elsewhere.
nanda, happened to be a college mate of Just before the monastery was remov-
Hariprasanna, and itwas in his com- ed to its permanent home at Bclur in
pany that he met Sri Ramakrishna. He 1899, the task of constructing the neces-
retained vivid recollections of that first sary buildings had been entrusted to
visit,and the profound impression he Swami Vijnanananda, who later also
received on that memorable occasion supervised the construction of the em-
subsequently culminated in his renounc- bankment on the Ganges in front of the
ing home and worldly connections. The main building. Swami Vivekananda,
Master, as was his wont, showed great who was then living at the Belur Math,
love and kindness towards the new- one day saw him at work in the hot sun,
comer, which bound him indissolubly to and, as a favour, but mostly in fun, sent
him. Young as he was, it did not take him, through a diseiple, the little rem-
Hariprasanna much time to find out that nant of a glass of cold drink. Swami
here was an extraordinary man in every Vijnanananda took the glass and, al-
sense of the word, and he was as much though he noticed the minute quantity
by his
captivated words of wisdom as he of the sherbet sent, he quaffed it just
was drawn by his charming naivete. the same. To his wonder, he found
He saw the Master a few times more, that those few drops had completely
but was compelled by force of circum- allayed his thirst ! When he next met
stances to live at Bankipore, in Bihar. Swamiji the latter asked him how he
After graduating from there, he went for had enjoyed the drink. He replied that
studying Civil Engineering to Poona, though there had been very little left,
where he was when Sri Ramakrishna left yet it had the effect of quenching his
his mortal body in 1886. It is said that thirst. Thereupon both laughed. This
1088 SWAMI VIJNANANANDA IN MEMORIAM : 295
is but a solitary instance of the pleasant became very grave, and after a few
things which took place to sweeten the moments he called out to Swami
relationship among the brother disciples. Brahmananda, “Look here, Rakhal,
Another humorous incident illustra- Prasanna tells me that I know
tive of their cordiality deserves mention. nothing !” Swami Brahmananda made
While the construction work was going light of the incident, remarking, “Why
on at the Belur Math, some materials do you listen to him ? He knows
were being eagerly expected. One eve- nothing !” Meanwhile Swami Vijna-
ning Swami Brahmananda said that the nananda, who had seen his mistake,
materials would arrive by boat before apologised, and everything was all
the next morning, which Swami right. On another occasion Swami

Vijnanananda doubted. Thereupon a Vivekananda, at the end of a spell of
wager was laid. Both retired for the deep thought, suddenly put this ques-
night. In the early hours of the morning tion to Swami Vijnanananda : “Sup-
Swami Vijnanananda got up to see whe- pose there is an elephant, and a worm
ther the boat had come. It had not. has got into its trunk ;
it is slowly
So he returned to his bed, elated at the working its way up, and growing at
prospect of winning the wager. A little the expense of the animal. What will
later, the other Swami also came out, be the ultimate result?” Swami
found the boat moored, and quietly re- Vijnanananda eould not make out what
tired again. After daybreak Swami exactly was in Swamiji’s mind, and said
Vijnanananda, without suspecting any- he did not know. Swamiji, too, did
thing, came to him and joyously de- not answer it himself. Swami Vijnana-
manded the wager. “What for?^’ said nanda had not the courage to press for
the other. Then the disconcerting truth a solution of the problem at the moment,
dawned upon Swami Vijnanananda, and nor did he happen to raise it afterwards.
lindiiig the tables turned on him, he Questioned later as to what he thought
said, “Well, I have no money, you of it, he replied that it might have a
j)ay it for me !” A general laughter reference to the condition of India.
followed. On another occasion, a simi- By way of a solution he laconically said
lar result greeted his prediction about that if the elephant could not eject it,
rain. AfterAvards the Swami would it was anyway sure to outlive it by

narrate these incidents, by way of a overwhelming odds.
tribute to his illustrious brother-monk. Swami Vivekananda had a great desire
Swami Vivckaiianda, as is Avell- to raise a big memorial temple to his
known, was a man of varying moods. Master at the Belur Math, and entrusted
Sometimes he was playful, when every- it to Swami Vijnana-
the task of planning
body could ai)proach him with freedom. nanda, giving him specific instructions
But at other times he became very for it. The Swami, in consultation with
grave, when none dared to ask him a noted European architect of Calcutta,
questions. One day he was having a prepared a design of the proposed
lalk with Swami Vijnanananda, when temple, Avhich had the approval of
the latter, encouraged by his light mood, SAvanii Vivekananda. Swamiji’s prema-
not only had the boldness to differ from ture passing away in 11K)2 nipped the
him, but even went so far as to say, project in the bud. But the serious
“What do you know? You know thoughts of s])iritual giants never die
nothing Swami Vivekananda’s out ; they only bide their time. Thirty
countenance at once changed. He years after Swami Vivekanandu’s exit
from this world, a magnificent offer of and roll on the ground in a frenzy of
help came from some devoted American devotion, never look at her.”
students of his thought, which has made On account of his humility and love
it possible for the authorities of the of retirement he refused for years on
Belur Math to erect the beautiful temple end to be a Trustee of the Ramakrishna
of Sri Ramakrishna after the design left Math. But when after the passing
by Swamiji. The foundation-stone of away of Swami Shivananda, the second
this noble edifice was set in its proper President of the Ramakrishna Order, in
place in July, 1935, by Swami 1934 the necessity arose for his becom-
Vijnananda as Vice-President of the ing a Trustee, he could not decline it
Order. We shall come to it later. any longer. He became Vice-President

Swami Vijnanananda passed the latter of the Order that very year, and on
part of his life mostly in Allahabad, the demise of Swami Akhandananda,
first at the Brahmavadin Club, of which the third President, he became President
he was the guiding spirit for some years, of the Ramakrishna Math and Mission
and subsequently at the Ramakrishna in March, 1937. Feeling in his heart
Math, Muthiganj, which he founded in of hearts the urge to initiate people-
1908. In both these places he lived an weary pilgrims in the wilderness of life
austere life, devoted to contemplation —he broke, within recent years, his
and study. In 1909 he supervised the lifelong practice of not initiating any-
construction of the permanent home of body, although he was pre-eminently
the Ramakrishna Mission Home of qualified to be a gnrn. This sense of
Service, Benares. He was a scholar, duty marked him throughout. Through
and besides writing two works in his grace thousands of men and women
Bengali entitled A Mavudl of were blessed with the Lord’s name. To

and Watenvorhs^ translated from each of them he gave instructions in
Sanskrit into English the voluminous brief, so that they might practise the
Purana, Devi-Bhd<f(W(ita, two ancient truths taught in life. During the last
astrological and astronomical works, few years of his life he travelled much,
Varahamihira’s Brihajjataka and Surifo- and visited many centres of the Rama-
Sidflhanta, the latter in Bengali as well. krishna Order, including Colombo and
Rangoon. Everywhere his presence was
Recently he was engaged in translating
the Raniaijfina into English, which he the occasion of spiritual awakening to

hundreds of persons.
left unfinished. In the intervals of his
Ever since the construction of Sri
work he conversed v;ith devotees, a
Ramakrishna temple at Belur began,
large number of w^hom regularly visited
he was anxiously watching its com|)le-
him for instruction. He was an impres-
tion, in order that he might install his
sive conversationist, and by means of a
great Master there as early as possible.
few words could drive a truth home into was
In view of his failing health, it
the minds of his hearers. He loved fun
decided to have the installation cere-
too, and would often throw his audience,
mony done just after the completion
particularly the younger folk, into fits On the 14th
of the main shrine.
of laughter. The most outstanding trait .January, 1988, Swami Vijnanananda
of his character was renunciation. In performed the dedication of the temple
this he but carried out, to the and the consecration of the marble image
end of his life, his Master’s command : of Sri Ramakrishna amid imposing rites
“Even if a woman be like sterling gold, — a function which was witnessed
by
1<J08 PROF. EDDINGTON ON THE NATURE OF RELIGION 297
fifty thousand devotees and spectators. itproperly. Ilis was an eventful life,
Having done this he felt that the great and our only consolation at this bereave-
task of his life was finished, and he ment is that he is enjoying a well-earned
was getting ready to join his beloved rest at the lotus-feet of his Master. It
Master. He paid only one more visit is also a fact to be borne in mind that
to Rclur, and that was in March last, whcJi great illumined souls pass away,
on the occasion of the Master’s birth- their power for spiritual uplift gets a
day. He looked very inueli emaciated, better chance of manifesting itself, for
and those who saw him then were ap- then it is not subject U) the limitations
prehensive of the approaching end. In of the body. Swami Vijiianananda came
spite of this, however, he initiated to I he world by the will of the Lord
hundreds of aspirants, lay and nit)nastic, and he has passed out of it also in
and answered their eager (pieries. persuance of the divine will. We bow
Swanii Vijnanananda’s passing away down our lieads in submission to it. The
removes one of the most lovable spiri- memory of his life and personality will
tual characters from the world. Not always be an invaluable asset to all of
only the Ramakrishna Malh and Mis- ns, and \\c feel sure that he will ever
sion, of which he was tlie leader, but shower his blessings on us from his new
the whole world has suffered an irrepar- alnule of bliss. May we succeed in
able loss at his demise. We are loo moulding our lives after the beautiful
near the melaiieholy incident to appraise model he has left for us !
PROFESSOR EDDINGTON ON THE NATTTRE OF

RELIGION
l^Y I)k. Stlsm. Ki mak Maitha, M.A., Ph.D.
Professor Eddington’s ^ iew (jf ihc seieiiee eoiiU'ets with other pointer-
nature of religion is elosily bound U]> nadings, aiul
with Ilis ge neral theory of e\]H'rienee and (e) An inseiutahle external eounter-
is best slinlied in relation to tJie latter. p.irt to our nuntal images and lo the
The following brief statement of his al»l ra<’l Ion s of seieiuv*.
general position* may be useful lo the (</). .11 1'o.ding lo Prof. Ed., is our
riader for a right appreeiation both of familiar world of sense. It consists of
his religious theory and his general primary ami secondary qualities, and
jihilosophical position. both these are const viietions out of (e).
Professor Eddington resolvt s experi- Thus secondary qualities like colour,

ence into: - temperature, etc., and primary qualities
(u) Mental Images, such as perm a lie nee, suhstaiiee, etc., arc
(h) Certain pointer-readings which products of the mind’s “faculty of world-
building.” lienee our familiar sense-
* For a aceovat the reader is
detailed world is a subjective construction,
referred to Prof. Eddington’s Gifford Lec-
hires, “The Nature of the physical Universe” though it pre-supposes (e) as its inscrut-
«nd to Mr. C. K. M. .Toad’s excellent siim- able, trans-subjoetive ground.
of Prof. Kddinf^ton's philosophy in
(h), neeording to Prof. Ed., is the
The Philosophical Aspects of Modern
Science”. world of science. It consists of differen-
tial equations and symbols and is there- parable to the material world of familiar
fore abstract comparatively to the experience” and is “no less real than”
familiar world of sense. Science, how- the latter.
ever, means, for Prof. Ed., the science
The reality of the spiritual world is,
of physics which aâin includes, accord-
however, conceived from one of three
ing to him, (1) “lield physics” and
different standpoints.
(2)“the physics of discontinuity.” The
(1) Thus sanutiuHst the objective
former deals with rchiHons and relata
stnnfipnint is maintained as when Prof.
and ends at last w'ith sixteen co-eflfieicnts
Ed. s]M‘iiks of our “deeper feelings” as
for each relation, ten being symmetrical
“glimpses of a reality transcending the
from which are constructed geometry
narrow limits of our particular conscious-
and mechanics, the rest asymmetrical
ness.”
whence arises the science of electro-
magnetism. The physics of discontinuity (2) S<nnetintes again the st.aridpoiiit of
a qiidlifietl fûbjertivity is substituted for
deals with (//) qiiajjta and (h) electrons,
and its discoveries arc based on the that of pure objet'tivity as when Prof.
empirical methods of the laboratory. E<1. sjieaks of a higher reality which is
(c) Both the sense-w'orld and the eontimious with our consciousness and
scientific world however pre-suppose a is “Universal Mind or Logos.”
tr .'ins-subjective counter))arl wliieh in it- (g) Somelitnes (‘ven (pialilied subjec-
self Is inscnitable. This is (e). Prof. tivity is given up and wc have pure,
Ed, however repudiates the unknowable udflddlifinl s}d)jectiviyni instead, “We

Kantian tbing-in-itself when he speaks see in nature,” he sjiys, “what we are
of this background as something that e<piipped U) look for;” we “build the
may be (*oncci^cd as “a spiritual spiritual world out of symbols takin

substratum.” It is not mental activity from our own personally.” Indeed Prof.
or consciousness, he says, bnt may yet Ed. sometimes goes s() far as to afTirm
be conceived as mind-stuff, more that value and signilieanee are pro-
generalized than individual conscious jections of our sjiiritual nature on a
stuffbut not .altogether foreign to it. valueless non-signilicant reality.
As stuff, however, it is not substance, What will strike I he eritic.'il reader of
but only “a basis of world-building.” this brief statement of Prof, Ed.’s posi-
Thus Prof. Ed. speaks of it both as tion is the narrow view of science with
something external, trans-subjcctivo which Prof. Ed. starts. In fact, science
and inscrutable and as something akin means for Prof. Ed. only physical
to our own mind and as continuous with science. Prof. Ed. thus unduly res-
our conscious life. tricts the sphere of science by exclud-
Professor Eddington’s view of ing from it the biological and psycho-
experirnev also betrays the same waver- sociological sciences. His view of
ing and hesitation between objectivism scienec as mere symbolism restricted
and subjectivism. only to certain physical aspects of
Religion, he holds, is a mystical experi- the universe thus misses the organic
ence, the various theologies being their unity and interdependence of the differ-
conceptual symbolisms. It springs from ent sciences, physical, biological and

our spiritual nature just as the sense- psycho-sociological. Prof. Ed.’s view,
world springs from our sensuous nature. in fact, results in an abstract, physical
“The environment” that wc
spiritual science of pointer-readings altogether cut
construct “is just another world com- off from the rest of the sciences.
1038 THE FLAME OF THINGS 200
And it is not only the symbolic world clude all possibility of a reconstruction
of pointer-readings that thus gets of the original unity.
detached from the rest of the sciences. And what holds good of Prof. Ed.’s
The same disruption and sundering also general position applies with ecjual force
characterize Prof. Ed.’s view of the to his views about the nature of religion.
familiar and the scientific worlds and Just as Prof. Ed, restricts the sphere of
tlieir objective background. Thus the science to the physical aspects of the
unity of experience is disrupted into universe, so also he restricts religion to
independent and diverse realms. Prof. a form of mystical experience thereby
Ed., in fact, exalts into fixed divisions degrading all other religions to the posi-
wliat arc only munuractured distinctions tion of theologies or conceptual symbol-
wiihin one unitary experience. Prof. ism. Nor docs Prof. Ed. say how the
Ed.’s tripartite division of experience spiritual world of religion which he
into images, pointer-symbols, and objec- avers to be as real as tlie world of sense,
tive counterpart may not in itself be can l)r>th be a construction and a reality
ilUfgitiniate, but it is admissible only at the same time. And so here as in his
within such limits as will permil the gmieral lluory of ex])(‘ricnce we have
reconstruction of the whole which iiuikis not merely an arbitrary starting-point
such distinction ])ossible. Prof. F.d.’s but a medh y of subjectivism and objec-
thr(‘e strata however are so sundered in tivism without any inti^rnal unity or
origin as w'ell as eharaeler as to pre- cohesion.
THE FLAME OF THINGS

(Diary Leaves)
By Prof. Nicholas Roerich
It is mentioned in literature how’ by out ])lunging decjily into them, his

restrietimi of food and by other spiritual heart remains impoverished, and in
strivings St. Isaac of Syria changed the liim is extinguished tlie sacred force
entire form of his life. After a stay which, through actual soul cognition,
of live years as a bishop, he went back imparts the sweetest savour to the
into the desert. There in the great heart. The spirit-bearing soul, when it
stillness of the desert, he perfected his hears a thought containing a hidden

precepts and admonitions in order to s})iritual force, flamingly accepts the
leave them in an expressive, brief, and contents of this thought. Not every
unforgettable form : man is roused to wonder by what is
“Those who are guided by benefac- told spiritually and has in itself great
tion always feel tJuit some sort of mysterious force. A w’ord about heaven
thought-ray r4‘(iuires a heart not preoccupied with

traverses the lines of
a written work and distinguishes in the earth.”
their minds the external words from “The Scripture has not interpreted
lhat which isspoken with great thought for us the things of the future age,
by the soul’s knowledge. If a man but it has simply taught us how, while
reads verses of great signihennee with- yet here on earth, we can receive a
300 PRABUDDHA BHARATA Jiuie
sensation of delight with them, up to “The first of all passions is self-love;

the point of our natural transmutation the first of nil good works is scorn of
at departure from this world. Though repose.”
the Scripture, in order to iiroiisc in us “Strive not to hold back the wind
a longing for future blessings, has por- with your hand, that is, faith without
trayed them names of
under Ihe works.”
things always desira})k* and glorious, “For every comfort there follows
acceptable and precious to us, yet when suffering,and for every suffering, for
it says that ‘th(‘ eye has not beheld the sake of God, there follows consola-
that, nor the tar heard’, it hereby tion.”
announces that ‘fulure blessings are “Fear habits more than enemies.”
inscrutable and bear no resemblance to “He who is sick in feelings is in no
the blessings of this place.’’ condition lo encouiilcr and sustain tin*
“Preciseness of naming is established flame of things.”

for objects here, but for objects of the The very expression “the flarm* of
future age there arc no true authentic Ihiiigs” shows an (‘xlraordinary plunge
names; Ihere is about them one iiilo the subtlest W'orld. Indeed, that
simple cognition which is higher than is why what xvas enjoined by St. Isaac
any denomination and any component is so heartily eonelusive, because it is
princi[)lc, form, colour, outline, and all based f>n the discernment of Ihe finy
fabricated names.” essi'htial naliin*. M;*rjy works of St.
“He is no IcivcT of good works who Isaac have vanished and not ecjun'
has to struggle lo do good, but he who down to us, but Ihty did (‘xist and this
takes uj)on himself wilh joy subsecjurnl is evidi*nl, from repeated reference's in
alHictions.” literal iiri‘. No mailer that to some the

“The cross is a wall which is ready ])aths of St. Isaac are r(*gar<h‘d as gno
for any sorrow.” siologieal. Except IIk' ddinition “Mu*
“With tlic (lest ruction of this age flame of things”, no otinr one will be
immediately begins the fulure agc'.” right.
“What is knowledge ? — Ueali'/ation In all his ordaineil prcee])ls, first of
of immortal life.” all there resounds everything flainingly

“What is purity? — Briefly f)ut, the dcrivcal. That I bought, llnil. waird will
heart which forgives e very living Ihing have a s|)eeial eonser|uence wliich has
in nature.” “What is such a forgiving been intertwined with the flame of the
heart? — Incandcsf*encc of a man’s heart essence of things. To write down and
about all creation, abcjut people, about rcmcmlxT the fiery counsels will he a
birds, about animals.” reinforcement on all patlis, a stead-
“The timorous man shows that he fastness not from earth, but from tin'
two infirmities, love hcaviris. have this

suffers of his body Pcojilc rcali/.cd
and lack of faith.” fiery firmament and felt in themselves
“The thoughts which a cognizing sacred palpitation of the

intimidate and
horrify a man are usually engk*ndered heart.
by the thoughts which he directs “Spiritual contemplation —It is not to
toward repose.” be sought in mental labour, but it can
“The hope of rest at all times com- be imbued only through Bliss. And so
pels people to forget the great.” long as man docs not cleanse himself,
“Who does not know that birds until that time he does not have
enough
fly
to
into nets while having rest in view?” forces within himself even to harken
it; no one can thus acquire it only “The unburnablc bush” This icon —
through study. full of fire reminds one about a beauti-
“Just as it is im^îble for one with ful and lofty miracle. The “Great
his head under water to breathe the air, Wisdom” of God rushes along on a fiery
so is it impossible for one whose thought steed, and the “angel”, benign silence,
is plunged intomundane concerns to is also infallibly fiery.Those who first
breathe sensations of the new world.” inscribed these symbols understood
Thus, away from transitory earthly them not as abstract philosophizing but
cares, St. Isaac strives towards sen- as inalienable truth, as reality. In this
satioiis new world. Verily, he
of the heart, actuality, the flame of things,
knows spiritual values when he says : is nearby and comprehensible and
“Irritate no one and hate no one” ; beautiful.
“Be not inflamed with anger at him, “The infirm in feelings is in no condi-
lest he should see in thee the signs of lion to encounter and to sustain the
enmity.” These arc counsels of the true flame of things”.
builder who realizes that inflammation Thus at the beginning of the 8th
with anger is disastrous. century enjoined St. Isaac the Syrian.
St. Isaac could noteworthily speak From the Monastery of Maz-Matthew at
about the indispensable “Agitated are : Ninevah have been handed down to us
the waters at the descent of angels.” these remarkable fiery counsels, which
But this agitation is not wrath nor resound with invincible persuasiveness,
enmity, but only the flashings of sacred Whether they were spoken yesterday or
lire which spiritualizes all that exists twelve centuries ago, they remain just
in the flame of things. as irrevocable.
SRI-BIIASHYA
By Swami Virkswarananda
Charter i
Section i
The Great Siodhanta

.Aovaitin’s Bosition Refuted
The ‘/fROTcer’ is vni a product of actually what wt experience. The

i^jionincc experience ‘1 am conscious’, however,
It is not quite sciisiblo to sny that
fonsciousnoss is an attribute
this ‘1*, the knower, is a pr.uluct of ‘I'Acrcnt from it even as
i{?noranee due to superimposition, even statement ‘the man with a stiek’
as mothcr-of-pcarl is taken for silver, shows that the stick is an attribute of
in this case of superimposition our the man and different from him ; and
e
xperience would have been, ‘I am con- as our experience in this latter case is
sciousness,’even as mother of-pearl and not merely of the stick but of ‘the man
silver are experienced
as non-different, with a stick’, so also in ‘I am conscious’
*ind not as
‘I am conscious’ which is our perception cannot be merely of
consciousness knower with pansion and contraction, belongs to the

but of a
consciousness as his attribute. Self which is of the nature of knowledge
As to what the Advaitins say that the and cannot belong to ahankdra.
‘knower’ means the agent in the act
It may be argued that this ahankdra,
of knowing and for this reason it cannot
though material, due to reflection and
be an attribute of the changeless Self;
its nearness to consciousness, appears
that the ‘knower’ or ‘agency’ is some- to be a ‘knower.’ This argument cannot
thing changing and jada and abides in
hold, for, by such reflection, a quality
ahankdra which is itself unreal and ever-
which is found in one is reflected in the
changing, etc., — all this is untenable. other as the red colour of a flower is
The ‘knower’ cannot be ahankdra, A han- reflected in a prism. But here the
kdra, like the body, is something known,
‘knower’ is not, according to the Ad-
external and a product of Prakriti and
vaitins, a quality of consciousness and
therefore material and so like the body,
ithas been shown above that it cannot be
it also cannot be the ‘knower’ which is
an attribute of the ahankdra and so
something inward, and which knows this
whether the reflection is of consciousness
ahankdra even as it knows the body. in ahankdra or of ahankdra in con-
.Just as the ahankdra, according to the
sciousness, the appearance of a ‘knower’
Advaitins, cannot be consciousness is inexplicable. Such reflection, more-
because an object of consciousness,
it is
over, is possible in the case of visible
for that very reason it cannot be the
objects and not where both are invisible
‘knower’, inasmuch as it is known by objects as here. Nor can the ‘knower’
this ‘knower.’ Nor is it true that to be be the result of contact of the one with
a ‘knower’ is to be changeful, for
the other even as an iron rod gets heated
‘knower’ means the substrate of the when in contact with fire, for here also
attribute, knowledge, even as gems arc the ‘knower’ must be an attribute of
the substrate of their lustre, and as the
either of them as heat is of fire, but
knowing Self is eternal, its attribute,
it is not an attribute of cither conscious-
knowledge, also is eternal. Vide Sutras ness or ahankdra.
2 . 8 . 18 - 19 .
Again, it is absurd to say that the

Though knowledge is eternal and ahankdra manifests consciousness as
unlimited yet it is capable of contraction abiding in it, for consciousness is self-
and expansion and it is contracted in the proved and self-luminous according to

embodied state of the Self due to its the Advaitins and so it cannot be mani-
past karma and is determined by the fested and that by ahankdra which is
senses, and this is why it appears to rise non-intelligcnt, and if it is manifested it
and disappear along with the activities would cease to be consciousness accord-
of the senses and the Self possesses the ing to the Advaitins. Moreover, of what
quality of an agent. A change like this nature is this manifesting ? It cannot
is admitted but what is denied is that bc origination as consciousness is sclf-
the Self undergoes modifications like be revealing? for

cxistcnt ;
nor can it
matter. In this sense it is said to be consciousness is not an object of percep-

changeless. This agency is not an essen- tion ; nor can it be an indirect help to
tial nature of the Self as it is created the means of manifesting it bj^ bringing
by action and therefore the with
Self is un- about the connection of the senses
connec-
changing. This knowership subject to the object as jdti is brought in
individual
this particular kind of change, viz,, ex- tion with the senses when an
of that class is brought, or by removing removed by knowledge. Again, that

some disability in the person even as ignorance as defined by the Advaitins is
self-control etc., help him by purifying not a fact shall be shown later on. If
his mind to comprehend the meaning ignorance, however, means absence or
of Vedic texts ; for, neither kind of antecedent non-existence of knowledge,
service can be rendered by ahankdra in then it is no obstacle to the rise of
manifesting consciousness. The former knowledge and so its removal by ahan-
is not possible since consciousness is not kara will not be serviceable in any way.
an object of tlic senses like jdti nor is
From
;
all this we find that ahankdra
the latter possible, for ahankdra which, cannot in any way help in the manifesta-
according to the Advaitins, is the tion of consciousness.
‘knower’, cannot remove its own
Again, manifesting agents do not
disability.
manifest objects as abiding in them and
Even if consciousness were an object
so what the Advaitins say that consci-
of another act of perception —which of
ousness is manifested by ahankdra as
course the Advaitins do not accept but abiding in it, is not correct. A flame,
which is acceyited for argument’s sake for example, does not manifest objects
—still ahakdra cannot help to manifest as abiding in it. The nature of such
it, forwould mean the removal of
it
manifesting agents is such that they
something which obstructs such know- always promote the knowledge of things
ledge and we do not see any such
in their reality. Even when a face is
obstruction. To say that ignorance
reflected in a mirror, the manifester is
obstructs and this ignorance is re-
it
light and not the mirror. The latter
moved by ahankdra cannot be accepted,
only reflects the light and so the face
inasmuch as knowledge alone can,
appears in the mirror and laterally
according to the Advaitins, remove ignor-
inverted, Ahankdra not being a reflect-
ance and nothing else can. Further,
ing surface like the mirror, such a dis-
ignorance cannot reside in consciousness,
torted reflection of consciousness cannot
for ignorance and knowledge have the
same seat and the same object. Ignor- take place in it ; moreover, conscious-
ance and knowledge abide in the same ness being self-proved cannot be an
person and with respect to the same object of perception and is not perceived
thing. Just as a pot cannot be the seat by the eyes. Jdti also is not manifested
of ignorance because knowledge does by the individual but has the individual
not reside in it, so also Pure Conscious- as its substrate. Therefore, no reason
ness or knowledge, because it is not the can be shown how consciousness can be
seat of knowledge, cannot also be the manifested by ahankdra as abiding in it,
seat of ignorance. In other words whether in reality due to any or

knowledge abides in a ‘knower’ and so misnomer. Hence, ahankdra is not the
also ignorance abides in a ‘knower’ and
‘knower’ nor does it appear to be such.
not in Pure Knowledge. Even if ignor-
ance should somehow rest in knowledge All this goes to show that the ‘I’
or consciousness then it cannot be re-

which appears by itself as the ‘knower’
moved, knowledge of the object
for and as inward is the Self and not Pure
alone and not of others destroys ignor- Consciousness, for it has already been
ance with respect to it, and since con- shown that, in the absence of the *1%
sciousness is not an object of knowledge, consciousness cannot be pratyakf i.e.,
the ignorance abiding in it can never be inward and therefore cannot be the Self.
:
The ^1\ the knower, persists in deep ‘I’ is the very nature of the Self. That
sleep and release the ‘I’ exists in release is also inferred,
It is not true that the ‘I’ does not for it shines to itself. Whatever shines
exist in deep sleep and that only Pure to itself shines as ‘I’, as, for example,
Consciousness exists in that state. One the soul in the state of bondage which
who gets up from deep sleep does not is accepted also by the Advaitins.
say, “I was Pure Consciousness free from

Whatever docs not shine as the ‘I’ docs
the notion of ‘I’,” but rather says, “I not shine to itself, as, for example, a
slept happily”, which shows that the ‘I’

pot. The Self in release shines to itself
persisted in deep sleep as a ‘knower’ and and therefore shines as the ‘P. It may
experienced happiness. No doubt he be said that in this case, even in the
state of release it will be ignorant and
also says, “I did not know anything at
the time”, but this does not deny the
bound like the embodied Self which also
‘1’ shines to itself. Scriptures deny such a
existence of everything including the
but shows only that there were no possibility and, moreover, the inference
objects of knowledge. The ‘I’ existed is faulty, for what causes ignorance in
along with knowledge which of course the embodied state is not ‘shining to
itself’ or consciousness of the ‘I’ hut
could not function for want of objects to
be made known to the ‘knower,’ the
karma. Ignorance want of means
‘I’. If the statement denies everything knowledge or wrong knowledge about a
including the ‘P then it would deny thing. The ‘I’ is the very nature of the
Self; so how can the ‘I’ which is the
Pure Consciousness also. But then, one
after deep sleep also says, “I did not
knowledge of its real nature possibly
know myself then.” True, but here bring about ignorance or bondage ?
‘myself’ cannot refer to the ‘P who is Sages like Vamadeva also experienced
the expcricnccr of “do not know” but the Self as the ‘I’ in the state of release
refers to such of the forms of the ‘I’ “Seeing this Rishi Vamadeva said, ‘1
with which it was associated in the was Manu and the sun’ ” etc. {Urih.
waking condition, such as due to 1-4-10). The Supreme Brahman is also
caste, etc. It means the sleeping spoken of by the scriptures as having
person was not conscious of himself as the consciousness of the ‘P “May 1 hi* :
so and so etc. But the ‘I’ which is a many, may I grow forth” {Chh.
uniform flow of self-consciousness per- “As I transcend the perishable, and am
sists in deep sleep also though not above even the imperishable, I am
very vividly. The Advaitins also ac- celebrated as the Supreme Being among
cept that the when they say
‘I’ persists people and in the Vedas” {Gita 15 . IH),
that Pure Consciousness exists in deep and so on. This ‘P, however, alas
ready shown, is different from ahavluirn
sleep as the Witness of Nescience. For,
to be a witness is to be a ‘knower.’ which causes us to take the body, the
Pure Consciousness cannot be a witness. non-Self, as the Self. That which makes
the not-‘I’ appear as the ‘I’ is ahnu-
If the ‘I’ did not exist we could not
have remembered that we slept happily. kdra — this is ignorance. But such
knoweldge of the as not nullilied

The ‘I’ exists also in the state of ‘I’ is
its
release otherwise release would mean the by anything else has the Self for
object while that knowledge of the
‘I
destruction of the Self, for the ‘I’ is not
an attribute of the Self but the very which has body for its object is sublatcd
nature of the Self. ‘I know’ etc., show and therefore is Nescience.

that knowledge is its attribute and the The conclusion therefore is that the
‘
1% the knower, is the Self as it is pointed out. This Self is different from
established by our own experience, the body, senses, etc., and even different
reasoning which has established the from knowledge, its attribute; it is self-
permanency of the scriptural proved, eternal, minute, different in each

authority, and from the wrong notion body and by nature blissful.
NOTES AND COMMENTS

IN THIS NUMBER reveals Mahatmaji’s attitude to religion
and politics as well as his deep-seated
111 the Editorial we have made a
love for Hindu Thought and Culture.
comparative study of some of the funda-
Dr. Mahendraiiath Sircar, M.A., Ph.D.,
mental doctrines of Hinduism and
Professor of Philosophy, Presidency
Islam, shown the striking points of
College, Calcutta, gives in The Essentials
similarity between the two and accen-
of Uhakli the main philosophical outlook
tuated the need of sinking all differences
of the Bhakti school and estimates its
fancied or real to make a bold stand for
spiritual value and significance. In
national solidarity. The article on
Sxemni Vijnanananda : in Memorlam^
Wonian^s Place in Hindu Religion by
Swami Madhavananda, the present
Dr. A. S. Altekar, M.A., LL.B., D.
Secretary of the Ramakrishna Math and
Litt., Head Department of
of the
Mission, gives a pen picture of the
Ancient Indian and Culture,
History
Swami whose Mahasamadhi vfo an-
Benares Hindu University, is based on
nounced in last issue of this journal. In
a portion of a chapter of his forth-
the article on Professor Eddington on the
coming book on ‘‘Women in Hindu
Nature of Religion^ Dr. Susil Kumar
and furnishes a pen-
Civilization,”
Maitra, M.A., Ph.D., Present officiating
picture of the position held by Hindu
Head of the Department of Philosophy,
womanhood in the hierarchy of India’s
Calcutta University, critically examines
soeio-rcligious life from the earliest times
Prof. Eddington’s religious theory and
to the modern days. Mons. Jean
his general ])hiIosophical position. Prof.
Herbert, the great French litterateur
Nicholas Roerich of the Art Museum,
and an associate Editor of the illustrious
Nuggar, Kulu, Punjab, has given a brief
French Periodical, “Action Et Pensee”,
life-sketch of St. Isaac of Syria as also
points out in his Practical Philosophij a
some of his inspiring teachings in The
gradual orientation of outlook in the
Flame of Things,
West to the fundamental truths of
Indian Philosophy. In the Tieojold
Universal Cause: A Vvdantic ViVn', ALL-INDIA SCHOOL OF INDIAN
Prof. Ashokanath Shastri, Vedanta- ARCHITECTURE
tirtha, M.A., P.R.S., of the Calcutta The appeal of the culture of India is
University, discusses the view as em- not merely in the realm of pure thought,
bodied in “the Padarthatattvanirnaya”,
but also in the realm of art and architec-
and shows that Brahman and Maya are
both material causes of the universe.
ture — tile concrete manifestations of her
creative genius. It is really encourag-
The article on Mahatma Gandhi and
ing to find that India, after a period of
Hindu Tradition by Rabindra Nath slumber, again coming to her
is own in
Bose, M.A., of the
Bengal Civil Service, these departments of her synthetic life.
It cannot be gainsaid that this Indian in highly eulogistic terms by the

architectural art once received a world- Chairman of the Architectural Commis-
wide recognition as one of the best sion of the last World’s Fair at Chicago.
tangible expressions of her creative But it is really a matter of profound
imagination. Originating in a pre- regret that there is no institution now
historic period, Indian architecture where Indian youths can get proper
continued its development and flourished training, either theoretical or practical,
generation after generation as a caste- in the com])Icx subject of Indian archi-
craft, till the end of the Muhammadan tecture. We are informed that an insti-
rule in India. But with the advent of tution for imparting education in
the British the native arts and crafts national arehiteeture is being organ izrd
began to decline, and India stood on the in Calcutta under the Chairmanship of
verge of being thoroughly Eurojieanizod Mr. Sliyamaprasad Mookerjee, Viee-
even in matters of architecture and arts. Chaneellor of the Calcutta University.
In the beginning of the present century Messages of sympathy and (*neourag(‘
a most refreshing renaissance of Indian inent for the successful inauguration of
art manifested itself. 'Ihc revival of the ihe proposed school have also Ixen
Indian teehnique in the art of ])ainting received from Lord Willingdon, Sir Jo^n
has been effected by the genius of Anderson, as well as from several leadi'if-
Dr. Abaniiidranath Tagore and others, architects and art-academics, Univer-

and it has Inen received with acclama- sity-Chance Hors and some distinguish-
tion as something of tremendous im- ed savants of Europe, America, Japan,
port for the culture of India. In the besides India. The League of Nations
domain of architecture we liiul a galaxy has also sent its note of appreciatiorj of
of enthusiastic Indians who have contri- the movement. However, it is pleasijig
buted not a little to the revival of to Icavji that arrangements are beitig
arehiteeture in India. Mr. Sris Chandra made to introduce a Degree Courst* in
Chatterjee, Sthapatifn-visarada, one of an !iil(‘elure, in which tlie arehitoctuiv'
these pioneers, h.as earned the love and of India will be given its i)ropcr place.
gratitude of all for his manifold coiistriic- It is for the lirst time in ihe history of
tive achievements in this department. Tiidian universities that the University
By exhi[)itiiig some of the works of his of Calcutta organized an All-Iiulia
school of Indian architectural arts and Exhibition of Indian architectural arts
crafts, by lecturing with the help of and crafts with a view to interesting the
lantern slides and writing illuminating f)ublic in the possibilities of modern
articles on Indian art and architecture Indian architecture, as also to impress-
in India and abroad, he has been able ing upon them the desirability of fonnil
in no small measure to prove the ing a school.
excellence of Indian arehiteeture. And ll will be for the enrichment of human
WT are glad to liiid that his works were culture if the Indians and others, who
not only selected for the Exhibition of truly lov’c art and culture, could combine
the Architeelural League of New York to organize tlic proposed national seliool
but were reviewed in the American Press of Indian architecture.

REVIEWS AND NOTICES
Airr AND AitCIFAiOLOGY AUROAD. By SliCITLSM-ITS IDEALS AND INSTITU-
is.MiiDAS Nag. Published by the Calcutta TIONS. By Ti:ja Singh. Longmans, Gxecn
iJniversity. Pp. 125 ; xix plates. 4’ Go., Ltd. 11, Chillaranjan Avenue,
CalcutUi. Pp. llfd. Price Rs. 2.
Dr. Kalidas Nag is orK^ of the few scholars
of the Rrcsenl generation who have drawn Prof. Tej.a Singli is well known as an able
our attention to the pan-Asiatic character writer on Sikhism. In this eollcelion of
ol' the Indian art and the international nine short essays, written originally on
hend of the Indian civilization and culture. different occasions, he has presented in a
Indeed the Greater India Society owes its concise and faithful manner the essential
origin to his inspiration and endeavour. features of the religion founded by Guru
Ill 19^0 he undertook a lecture tour through Nanak and developed hy his nine famous
Muropc and America at the request of a suecossors. Sikhism has been depicted both
noted societies in order to intro-
iiuiuher of in its iflealislie and praelii'al aspects, and
duce them to the true character of Indian the topics diseiisscfi include questions of God
iut and its inHuencc. On his return he and man, the sehcinc of salvation, the very
Mihmitted to the r.alruUa University, which peculiar institution of Guruship, individual

l>:id alTordcfl him the facilities for this long ami (oilretive, a short account of the
i
lurncy, a report on the principal art centres differcnl sects, forms and symbols, rites and
and iMUseums in the differnit places which reremoiiies, with complete texts of some of
he visited. This report has noiv been puh- the most impoitanl hymns and prayers used
lislied by the Calcutta University for the on different occasions.
r)ciic!U of the Indian students who desire In his present at i(m the author has relied
lo |)i‘(U'eed to dirferent art centres in Europe on the original tcacliings of the founders of
.'iiid America wit!) the object of specializing Sikhism and on tin? tradition preserved in
it) icrtain liranchcs of art and arch.Tology. history and actual practitc. The author has
Tl:(‘ five chapters of the book give brief tried to keep clear (‘f eont»avei'sial mailers,
iiiformn Lions about the character and scope though opinion will continue lo be divided
(jf the principal centre's of art and arclueology on certain issues, e.g., the precise nature
In Erance, Near East including Turkey, and origin of the sects of Sikh ion. Age. in
Ir.nj, Iran, Italy, U. S. A. and Latin the writer is liardly fair to Hinduism when
/imcrica, and also the facilities for research he asserts that the Sikh eo!)ccption of God
\M!.k affordedby them. The informations combines both the Hindu idea of IHs
will no doubt be found valuable, yet we imm.ancnce and the Semelie idea of Ills trans-
I'. sh they had been a little more elaborate cemienee, as if Tlimlinsm is unfamiliar with
ami detaihd. The writer has done well to the latter. Cor recti v speaking Hindu theo-
draw our atteiiiion to the tremendous efforts logy embraces in its broad sweep every
that are being made in those countries possible concept ion of Godhead that has ever
towards creating a living interest in the been thought of liy the Imman intcllecl.
art treasures of the past and towards On the whol(‘ the book is «ji admirable
r('jnvenaling the art tradition of the peoples compendium of the Sikh doctrine and will
hy trying to make art a genuine expression he very valiiahlc lo those who want to gain
'•Mife. This is in sad eonlrast to the neglect within roasoinble limits a true idea of
h'cstoived on the subject in India, although Sikhism in theoiy and ])ractice.
savants of the West feel that an umlerslaiid-
of the Indian art is going to put new’ THE PSALM or PEAC E. By Tkja Stngji.
life
Western Art in no distant future,
in Oxford Vniversity Press, R. I. Building,
the same way as the discovery of the Nicol Rond. Post Box d1, Bombay. Pp. 122.
Greek and Homan lore started the Kenais- Price Rs. 2.
sanec in Europe towards :.hc end of the Sul'hmtini, or the Psalm of Peace as the
»nddlc ages.
translator calls it, is one of the most,
I’hc nineteen plates at the end of the hook important compositions of the Sikh Scripture,
*
^’^Giin thirty pictures of somi; of the art the Holy Granlh. This soul-stirring hymn
ejects of the different countries in the past. is the work of Guru Arjun, the fifth in
succession to Guru Nanak, and a man of either for children or for adults. It is an
rare attainments,
spiritual vigour and English in which 850 words do all the work
strength. Its deeply moving sentiments and of the 20,000 which are normally used by
devotional tone, its directness and sincerity English-speaking persons in their everyday
and its hidden pathos and music of ^vords life, and it has been formed. by taking out
have made a very wide appeal both among everything which is not necessary to the
the Sikhs and non-Sikhs. Thousands of sense. All its vocabulary can be printed ou
devout persons, Sikhs or otherwise, living in a single sheet of business notepaper (so that
the Punjab and Sind begin their day^s work the entire vocabulary is conveniently visible
after repeating it in the morning. The at a glance), and it can be learnt in less
message of love and peace and devotion than 80 hours.
contained in the hymn is sure to strike many Since its publicity in 1928 the system has
responsive chords through this beautiful enlisted wide support. After only ten years
rendering into English. the central organization has its representa-
tives in more than twenty countries and the
GUIDE TO BASIC ENGLISH. By C. K. interest is everywhere increasing. More than
Ogden and A. Richakds. The Times of
1. 100 books in and about Basic are now avail
India Press, Bombay. Pp. 171. Price Re. 1. able in print. Last year the 13th All-India
The intimate commercial relations and Education Conference resolved ‘‘That this :
close cultural contacts among the peoples of Conference desires that the possibilities of
different races and nationalities, which have more extensive use of Basic English in India
followed upon the rapid development of the should be explored.” There cannot be any
improved means of communication have doubt about its usefulness in Indian schools.
made imperative the need of an international Tender boys can be saved a lot of trouble
auxiliary language. Keen minds have long in getting introduced to English.
been alive to the such a
usefulness of The present book offers all the relevant
medium, and experiments have accordingly informations about Basic and answers the
been made to evolve a common international criticisms wdiieh are usually levelled against
medium of thought with varying degrees of it,mostly without adequate informations. It
success. More than forty years ago also provides a guide to the growing litera-
Esperanto came to be constructed for this ture on Basic and gives a clear idea of the
purpose by Zamenhof, and in its wake came way in which the; system differs from other
its numerous offshoots, Ido, Novial, Occi- attempts to simplify language. About half
dental, and the rest. All these made an the book is WTiltcn in Basic which quickly
attempt to solve the problem of an inter- shows the advantages or the disadvantages
national auxiliary language based on the of the new system as compared with the
common fac;tors in certain of the main old language. The book is sure to hclj> the
European languages that is to say they
;
cause of Basic.
completely ignored the standpoint of the SPIRITUAL DOSES. By Mmivtmv
Eastern learner and became just so many SifAH\NSFiAii. Darbarchand Bros, <S' *
more European For this reason

dialects. Sri Rum Road, Lucknow. Pp. 31. Price
after nearly half a century Esperanto has As. J^.
secured only a few thousand adherents. is an interesting book of 16 short English

It
Basic English which came to be constructed poems on a number of spiritual subjects.
some ten years back by Mr. C. K. Ogden
to solve the same problem has certain
Hindi
advantages over all the preceding attempts. PRACIIYA AUR PASHCHATYA. By
It is neither so artificial nor so revolutionary. SWAMI ViVEKANANDA. Published by Sri
It takes advnntage of the fact that English Ramakrishna Ashrama, Dhantoli, Nafipiir,
is already on the way to becoming a second C. P. Pp. 165. Price As. 8.

language of the civilized races of mankind, Prdchya 0 Pashchdtya by the great Swaini
being at present the natural or governmental Vivekananda is one the famous books in
language of nearly .500,000,000 persons. Bengali. Here the Swami lays bare with
Further the object of Basic is not merely to his characteristic understanding and pene-
serve as an international auxiliary language trating insight the genius and character of
but also to provide a rational introduction the civilizations of the East and the West,
to normal English, which may profitably be which he had an opportunity to study at
made a basis of normal English teaching close quarters. The acute analysis, the
robust and vigorous style and the plentiful Prasad, Librarian, Engineering Library,
witty and humorous observations contained Kaisarbagh, Lucknow.
in it make the work an extremely fascinat-
1. Bhajan Kirtan, as its name shows,
ing one. The Ramakrishna Ashrama,
contains a fair number of devotional songs
Dhantoli, Nagpur, has done a great service
in Hindi arranged under seven different
to the Hindi-speaking public by bringing out
heads.
this Hindi translation of the work. The
original charm and vigour of the style have 2. Chanrasi Chhedan is a hymn of 84
hceii retained. The bo<)k is sure to prove verses addrc.ssefl to Cod. Its popularity is
all acquisition to the Hindi literature of show'll by the fact that it has already run
to-day. into 13 editions.
HAUIPADANJALI. By Lala Munshilauh

Vaisuya. Published by Radhakrishna
Board
Marathi
Vaishya, Secretary, Central of
Revenue, New Delhi. Pp. 123. Price As. H.
CIIlCACiO DHAKMAPABISHADENTIL
a good collection of Hindi Bhajans
It is VIVEKANANDANCIllN VYAKHYANKN.
by the late Lala Hfunshilalji Vaisliya who Published by Sri Ramakrishna Ashrama,
was a man of great devotion. Dhantoli, Nagpur, C. P. Pp. J^9. Price \ as.
1. BHAJAN KIRTAN. Pp. 2^5. Price

The (Chicago aildresscs of Swami V’iveka-
Rc. 14 as.
iianda hardly need any introduction to the
•J. niAUHASI CTlllBDAN. Pp. JJ^. Price public. The Marathi translation of
iiresoiit
1 anna. By Mahatma Shahanshah. Nanak them will no doubt be welcome.
NEWS AND REPORTS

UAMAKinsHNA MATH AND MISSION In 1903 he was sent to the U. S. A. to
help Swanii Abliedananda in his work there.
We are rriincsted to announce that Sriinal
He returned in 1!)IH> and spent a few years
Swniiii has been appointed
.Snddlianandn
ill North India in religious practices and in
President, Srimat Swanii Virajannnda Viec-
making pilgrimages to various holy places.
Prcsideiit and Swarni .Madliavaiianda Secre-
In loot) he was sent to Bangalore from the
tary of I he Ilamakrisluia Math and Mission.
Heliir Math to assist in the running of the
Tlie.se clianges have been necessitated by Ashrama there, which had been founded by
the pa.ssing away of Srimat .Swami Vijiian-
Sw'ami Kamakri.shiiaiinnda. For twenty
anaiida, the late President.
years he was the head of this A.shrama, and
during this period he spreâd the message of
SWAMI NIBMALANANDA Sri Hnniakrishna in various parts of South
WV record with sorrow the passing away India and started several Asliramas in
of Swami Nirmalananda on Tuesday, the Malabar. He had an impressive personality,
‘26th of April last, at Ottapalam in Malabar. and he was gifted with a rare power of
He was nearly 7.*J years of age. eloquence. He leaves behind numerous
Swanii Nirmalananda came of the reputed devotees and admirers and disciples.
Butt family of Bosepara, Baghbazar,
t sdeutta. He was known in early life as
SWAMI PAVITUANANDA’S TOUR IN
Inlsi Charan Diitt, and his father's name NORTH AND WEST INDIA
was Devanath Dutt. While quite a boy, 111 the early summer of this year Swami
Tiilsi Charan had
the rare good fortune of Pavitranandn, President, Advaila Ashrama.
seeing Ramakrishna
Sri at the house of Mayavati, made a fairly extensive and valu-
Balaram Bose
Baghbnzar. atAfter the able propaganda tour through some parts of
Master’s passing away he joined the monas- and western India. During
northern this
tery at Baranagorc
and came to be known period of itenaraey he was successful every-
jmder the monastic among
cognomen of Swami where the public he came
in creating
irinalanaiida. He came
also to be loved by into contact deep interest in the
with, a
awami Vivekananda.
message of Sri Ramakrishna and the aims
anti ideals of Ihc Mission founded after his of starting a few centres of the Mission in
name. that country. The cordiality, sympathy and
The Svvami left Cah utta on I he 12 th of eagerness of all whom he met bespoke the;
Mareli last at the invitation of Ilis Highness, high esteem in which ihe Karnakrishna Mis-
the Maharaja of Morvi to meet him there. sionis held by many.
On his way to that place, Ihe Swami halted Leaving Kajkot he next came to Bnroda
at Delhi for a few days and delivered two on the 7th of April and stayed there up to
lectures at the local Ashraina on the lUth the loth. At this place he met a large
and he 201 h of March on the occasion of
I number of high placed and iiilhienlial persons
the 103rd birthday anni versa ry of Sri Kama- and enlightened I hem about the Mission
krishna. He spoke one day in Bengali and through infornuil talks. He had also h.ul
another day in English on the life and teach- occasion once during this period to give a
ings of the Master at two large meetings sort of short, inforrnal discourse to a sclcfl.
presided over by 1^1 r. Bhulabliai Desai and group of persons who came to meet him.
Swami Viswanaiida and created a deep He had further to grant interviews to
impression on the audience. numerous callers who felt interested in tin*
From Delhi the Swami went staight to work of the Mission. Through all thc.se llie
Morvi, reaching the place on the 23rd of Swami helped to create a very favourable
March. The private secretary to His High- ground there for the rapid spread of the
ness was present at the station to greet him. i<leas and ideals of the Mi.ssion in the near
During his brief sojourn there lu* was very future.
cordially received and hospitably treated by He left Baroda on the lOth and reached
the Maharaja. His Highness is a great Bombay on that day. At Bombay he .stayed
admirer of Swami Vivekananda and the lip to the 2 Kh of April. During this period
Mission founded by him, and he lakes almost the Swami went to Poona and, on tl'i«
a personal interest in the work of the Advaita personal Invilaiion of Prof. Karve, the grcal
Ashrama, Maya vat i. In the eoursc of bis pioneer of wômeirs education in India, In*
personal eonlact with Swami Pavitranaiida, visited the Women’s University and allended
His Elighness evinced a very keen interest the meeting organized to eelebrale Prof.
in, and great sympathy for, the service Karve’s 81st birthday anniversary. At Pnona
rendered by the Karnakrishna Mission to he met the Secretary of the Servants of Ticlia
humanity at large. The Maharaja is greatly Society who had invited him to tea. The
attracted by the ideal of service, and the Secretary wln) liad been to Africa referred
Swami was much impressed by the measures to the missionary activities of some of the
taken in this direction in His Highness’s Indian organizations there and stressed tlie
State. The Swami met a number of
also great need of sending a few w'orkers of the
high officials at who showed great
Morvi, Karnakrishna Mission to that country as well
eagerness to be enlightened about the Uama- as to other colonies for the purpose of
krishna Mission. preaching the true aims and ideals of Hindu
Leaving Morvi on the 2 rilh of March the culture and civilization. He felt that Ihc
Swami proceeded next to Kajkot, where he Mission would thereby doing a great
l)c
delivered a public leidiire in English on the service not oidy to that country but to India
3rd of April on the life and teachings of a.s well.
Sri Bamakrishna at a meeting organized to Leaving Bombay on the 24.th of April he

celebrate the birthday anniversary of Sri came next to Mount Abu on the 25th at ih^
Karnakrishna. The
was highly appre-
lecture invitation of His Highness the Thakoic
ciated by the audience. At Kajkot a large Saheh of Limbdi. The Swami had been
number of persons came to meet him and invited earlier to the State, hut due to
became interested in the Mission from certain unforeseen reasons the meeting
intimate talks with him. to be arranged at Abu. During the three
From Kajkot he went on a pilgrimage to day’s stay there the Thakore Saheh took
interest for the Swami
s
Dwarka and Prabhas, in the course of which special and personal
he had occasion to come in contact with a comfort. A man of deeply religious disposi-
number of influential persons. At Dwarka tion, the presentThakore Saheh is, like h’s
he met an Indian merchant of East Africa, father, a great admirer of Swami Viveka-
who had a long talk with the Swami about nanda. Swami Pavitrananda met His ^**3
wil
the message of Sri Karnakrishna and Swami ness daily and had very intimate talks
Vivekananda and expressed the great need matters and was
him on various religious
NEWS AND REPORTS 311
impressed by his friendly sympathy for the Allahabad and other places of pilgrimage,
Mission. and in cosmopolitan cities and towns such
At Abu the Swami received the news of as Rangoon, Bombay, Cawnpore and
Uie passing away of Swami Vijnananandaji Lucknow. The Sevashrama at Benares is
and left the place immediately though he the most prominent. The Rangoon centre
had intended to stay there for some time treated 2,39,369 cases in 1937.
more. He reached Calcutta on the 29th of Philanthropic work was done also by rural
April and returncil to Mayavati after a short centres such as Bhubaneswar in Orissa,
sUiy there on the 16th of May. It is really Jayramhati in Bnnkura and Sargachhi in
pleasing to note that everywhere he was Murshidahtad.
smccssful in his attempt at creating among The Indoor Hospitals treated 9007 patients
the public he met, an interest in the aims in 1037,as against 7707 in 1936. The Out-
:iii(l ideals of the Kamakrishiia Mission. door Dispensaries at the Headquarters and
Branch (!cntrcs treated 11,37,791 cases as
against 10,29,319 in 1936, the new and the
THE RAMAKUISHNA MISSION repeated cases being in the proportion ol
2 to 3 nearly.
•JOTH ANNUAL GENERAL MEETING
Regular and Occasional Service of various
PROGRESS OF WORK IN 19^7
kinds was done by 30 centres.
The 29th Annual General Meeting of the Ei)UCatk)Nai. : The Educational Work of
IJnmakrishna Mission was held on Good the Mission falls mainly into two divisions,
Fridiiy at the premises of the Ih-liir Math, viz. (1) Roys’ and
Schools, Girls’ Schools
the Headquarters of the Mission, with Mixed Schools, the from the
classes ranging
Swjirni Madhavananda in the chair. A large Matriculation standard to the Primary, as
imnihcr of monastic and lay nienilj(!rs were well as Night Schools, Adult Schools and
present. The minutes of the previous meet- Industrial Schools ; (2) Students’ Honie.s,
ing were read and passed. Srirnat Swarni Hostels and Orplianages.
\'irajanaFida, the Secretary, then presented Mass education for adults and juveniles
till* re]>ort for the year 19H7. The following through Day and Night Schools formed a
cxlraets from it elearly indicate the progress
feature as usual.
of work done by the Mission exehisive
the
Out of the 48 centres 34 eoTidiiclod some
of the vvcirk done liy the Raniakrishna Math
type of educational wink or another. In all
and its branelies in India and the centres in
the centres together there were 19 Students’
N. & S. America, lOngland and Europe.
Homes, 4 Oi'iihaiiiiges, 3 Residential lligii
Theie are at present 100 centres
Ci'A'TKKS:
S< hools, 6 High Schools, 4 M. E. Schools, Pi
oi ihe Math and Mission in India and alnoad.
Verih'u iilar Schools, 2 Sanskrit Chatushputis
At Ifie end of I9;t7, the total number of
or Tols. 9 Night Schools and 3 Industrial
unlivs of the Mission in India, Hiirma.
Schools, The total strength of these 96
t eylon and Straits Scltlemenls was 48.
liislilulions in tndia, Ceylon and Straits
The Mission condiieted both
Altivitif..s :
Settlements was S/JoO in 1937.
Temporary and Permanent Work,
Relief
Rural educational work was done by such
feinporary Relief Work was done in times
centres as Sarisha near Diamond Harbour,
of dislrcss eaused liy flood, lire and small-
Contai in Alidnapore, llabigunj and Sylhet
pox in Ibiri and liaiikiini District.
ill Assam. The centre at Sarisha has nearly
I'niLANTiiaopK’: 29 out of the kS centres otH) hoys and girls in its Sehools.
‘ondneled one or more of three kinds of
The Industrial Schools taught one or more
Work, viz., Indoor Hospital work. Outdoor
of the arts, crafts and industries which may
Uispensary work and Regidar and Oec •asion-
he grouped under the following heads ; (l)
Jd Service of various kinds.
Meehanical and Automobile Engineering, (2)
In all there are 7 Indoor Hospitals Spinning, weaving, dyeing, calicopriniing
'neb, ding the Maternity Hospital and Child and tailoring, (3) Cane-work, (4) Carpentary,
Welfare Centre at Bhowanipore, Culeiiltu. cahiiiet-making, (a) Shoe-making. In the
‘•nd there are 30 Dispensaries inehidiiig the Industrial School at Madras the Mechanical
Inl)erculosis
New Delhi. The
Dispensary at and Automobile Engineering eoiirse covers a
P ilunthropie centres are flung in different {leriod of five years and is recognised by the
India, and some of them are sitiia- Government. The centre at Hahigunj con-
1*1 Benares, Hardwar, Brindabaii, ducts two shoe-factories to provide better
812 PRABUDDltA BHARATA June
training to the cobbler boys of the locality, darkness and despair. Will not the young
and runs two Co-operative Credit Societies men of India respond to the call?
for the benefit of the cobblers. ViRAJANANDA,
The Sister Nivedita Girls’ High School at Secretary, Ramkrishna Mission.
Calcutta had 5*29 girls in 1937. The educa- Belur Math,
tional centre at Madras is the largest. It 15-4-38.
had 1,784 pupils in 1937, in all its in.stitu-
tions. The Mission Residenlial High Schools SRI RAMAKRISHNA MISSION VIDYA
at Deoghar and Parianaikenpalayam (Coim- LAYA, PERIYANAICKENPALAYAM,
batore), and the Students’ Home at Ihim COIMBATORE
Dum near Calcutta also did valuable work.
Rkpokt for the veau 1937
liTBRAiiiKS & lUivniNc KooMs Tlicrc were .*
more than 55 Libraries and as many Reading The report of the R. K. Mission Vidyalaya,
Rooms in the Mission centres. The Mission Coimbatore, for 1937, shows a marked pro-
Society at Rangoon did excellent library gress in the different branches of its activity.
work and had an attendance of over 34,(M)0 With a modest beginning as a boarding
in its reading rooms in 1937. The Students* home with only 3 children in 1930, this in-
Home at Madras had more than ‘21,000 stitution has now grown into a Residential
volumes in all its libraries. The total High School with 92 boys, and a ‘Rural
number books in the Mission centres may
of Service Section’ extending In the surround
be roughly computed to be over 05,000 in iiigvillages. The authorities of the Vidya-

the year under review. laya are also trying to work out the Wardha
Missionarv The monastic members
:
Educational Scheme in their own humble
went propaganda tours in India and
on way and time-table has been reorganized lo
abroad. A Swami was deputed on iiivita givemore lime to manual training. Every
tion to Fiji, and another to Paris, where
day two periods of 40 minutes are alloticd
did successful preaching work. The for this purpose, and the result hitherlo
they
teachings of the Vedanta as interpreted by rIiowii has ])een very encouraging.
Sri Ramakrishna and Swami Vvekananda As before, the Vidyalaya continues to be
were disseminated chieHy through the Eng- managed a great measure by the children
in
lish the Pnibuddha liharala

periodicals themselves. The Rala Bharali (manuscrii»l
(Mayavati), Vedanta Kesari (Madras),
the magazine) has vastly improved, and the Bala
the Message of the East (Boston), the Bharathi Day was celebrated with due cn
Vedanta (Switzerland) and the Voice of India thusiasm in the year under review. Besides,
(Hollywood) and through the IJdbodhan in the birthday anniversaries of Sri Ranin-
Bengali and Sri Ramakiishna Vijaifam in krishna, Swami Vivekananda and (Jandliiji,
Tamil, as well as through translations of the the Vidyalaya Day and the Navaratri were
Sanskrit scriptures, and the publications of celebrated, and a small rural exhibition was
the Ramakrishna-Vivekananda literature in organized on the last occasion.

English and some Continental languages. Two study-circles, one at Vellakinar and
More than 2,500 classes were held and the other at Idigarai were run under tin?
more than 250 meetings convened during the auspices of this institution and the attend-
year under review. ance at these study circles was fairly satis-
There are colonies for the Ilarijans and factory. A residential summer school for
other backward classes conducted in Trichur training rural workers was also opened in the
(Cochin), Shelia (Khassia Hills) and other month May and the total strength of the
of
places by the monks of the Mission. school was 38. The workers of the Biinin-
Expknditl'RK The total expenditure for
: krishna Vidyalaya took magic lantern and
the Mission work in 1937 was Rs. 5,74,903-3-5. projector with their educational films to the
The IdeaIj of Service: Swami Viveka- villages for the education of the adult.
nanda, the Founder of the Mission, sounded Various sports, social service during
the clarion call for self-dedication and ser- Karamadai festival, and medical aid in times
vice of humanity, irrespective of caste, of the outbreak of epidemics were also orga-
creed, colour or sex. Such a noble ideal nized under the auspices of the Vidyalaya.
alone is capable of giving peace and light This useful înstitution deserves substantial
in the world today with its clash and conflict, help from the generous public.
PRABUDDHA BHARATA
VOL. XLIII JULY, 1938 No. 7
5rTJi5j nuai i”
“Aiise ! Awake ! And stop not till the Coal is reached-’*
THOUGHTS ON THE PRESENT DISCONTENT

By E. E. Speight
Far on high, like a starlit sanctuary

Among the frozen mountains, sung around
By winds denied to mortals, lies that vision,
That sundered realm of poetry that once
We dwelt in for a while. Now where are we.
Who were the adventurers of destiny,
Nor feared the unknown, in days none dreamed of this
Our barren sanity ? Yet none the less
Wê arc not lost who feel within our blood
That olden gentleness, that ancient pride
That made our wârriors poets, made our song
Outlast all other offering we laid
On love’s eternal altar. Turbulence
Of Heaven’s wrath is our inheritance
These darkened years, for that we do not see
How, loving peace, we may not lay aside
Our trusty armour, we who know the price
Of righteousness achieved. Nor may we leave
The tumult of endeavour, the recall
That summons all our energy, the cry
Of souls enslaved to terror.'
It is the infinite of thought that we

Dream of vast worlds of worlds, which this our world
814 pHabuddha bharata July
Is lost among, even as the smallest grain

Among the sands of ocean.
We are afraid of all immensity,

But being human we shall yet transcend
Thia last of all ourno longer deem
fears,
The out-of-reach a slight upon our worth.
But make our trust, what all our song has shown.
Part of that joy the mystic union
Of earth and heaven is shaping through the ages
Through labouring tides of agony, to reveal
Nobler confederation of high zeal,
Of heart’s endeavour, with the world of beauty

About our lives each night and day brings forth
As though persuasively, in all profusion,
With so intense a meaning in each flower.
Each infant smile, each radiance of love,
That sharing them our hearts are sharing more
That all the chaos of immensity
Can ever mean.
A PEEP INTO HINDU CIVILIZATION

By the Editou
I the West, who, by their unflagging zeal,

patience and perseverance, have been
Nothing has been so much misunder- able to throw a flood of light upon some
stood and adversely commented upon of the forgotten chapters of fndia’s
as the civilization of the Hindus. The cultural history and furnished materials
servitude of India for centuries under of great historical value to build a com-
alien rule as also the inaccessibility of prehensive record of her past creative
adequate historical materials were no achievements. The constructive genius
less responsible for this regrettable state of some of the illustrious savants of
of affairs than the lack of genuine enthu- India has already woven these invalu-
siasm on the part of the students of able materials into works of exquisite
Indian history to discover the hidden artand beauty and has thereby created
treasures of her culture. It is only in landmarks in the realm of historical
the recent past that a spirit of historical study. Among these scholarsmay he
research has been stimulated with the mentioned the name of Dr. Radhakumud
dawn of national consciousness and has Mookerji, Professor of Indian History
brought into the field a group of indivi- at the University of Lucknow, to whom
duals whose labours have placed before we are indebted for his masterly pre-
us infallible proofs of the richness and sentation of the varied aspects of Indian
of
Hindu civilization. Indeed
antiquity of thought and cultiu*e from the days
our thanks are due unto those distin- Mahenjq-daro and Harappa up to the
establishment of the Maurya Empire,
in
guished antiquarians of the East and
1988 A PEEP INTO HINDU CIVILIZATION 815
his ma^jnificent historical work, entitled less throng marching gver to the con-
Hindu Civilization * The book which quest of Supreme Reality. All the great
is the result of patient research and peoples of the world, willingly or un-
specialized study of the different aspects willingly, have the same fundamental
of Indian civilization is remarkable for aim ; they belong to the conquerors who
its richness of details and clearness oj age by age go up to assault the Reality
exposition of the bafllinf^ variety of his- of which they form a part, and which
torical phenomena. Even a cursory lures them on to strive and climb. But
glance at the scintillating pages of this each one docs not sec the same face of
volume will reveal unto the students of Reality. It is like a great fortified city,
history how the learned author has bcleagured on different sides by different
skilfully all facts, knit them
marshalled armies, who are not in alliance. Each
together and maintained balance and army has its and weapons to
tactics
proportion as also an organic unity in solve its own problems of attack and
the treatment of this vast subject in the assault. Our Western races storm the
light of the literary, epigraphic, numis- bastions, the outer works. They desire
matic, monumental and artistic sources to overcome the physical forces of
available at the present day. It nature, to make her laws their own so
redounds to the credit of the author that they may construct weapons there-
that all along ‘the Indian point of from for gaining the inner citadel, and
view has received its due scope in the forcing the whole citadel to capitulate.
work’, —a fact that constitutes its chief India proceeds along different lines.
justification. She goes straight to the centre, to the

It is not possible to do justice to the Commander-ii\-chief of the unseen
variety of topics brought under the pur- General Headquarters; for, the Reality
view of this book within the short com- she seeks is transcendental.” This
pass of a review. Only a bird’s-eye attitude to life characterizes the gradual
view of some of the important sections evolution of Indian thought and has lent
of thisvolume may be given here to an abiding grace and coherence to the
enable our readers to have glimpses multiple forms of her culture. And that
of the intrinsic worth of Hindu is one of the principal reasons why the
civilization that has travelled down the civilization of India, in spite of the
ages since antiquity, fertilizing in its manifold vicissitudes of her political
long and meandering course the varied fortune, is still a living force to be
fields ofhuman thought in and outside reckoned with in the conflict of cultures.
India. At the very outset it must be Indeed there is something in it which is
borne in mind that the line of cultural maddening in its imperturbability and
development in India fundamentally insistence. The West, despite her mate-
differs from that in the Occidental rial glory and varied conquests in the
World. Mons. Remain Rolland in his realm of nature, cannot but feel dwarfed
Cije Ramakrishna has significantly
of and insignificant before its sacred
remarked, “The age-long history of the majesty. It is really refreshing to find
spirit of India cultural outlook
is the history of a count- that this distinctive
and ideology have not escaped the notice
Civilization ; By Radha Kiimud
ookerji, M.A., Ph.D., Professor of Indian of the author of the present volume.
iistory, University
of Lucknow. Published In it he has not only given a graphic
y U)iignians, Green & Co., Ltd.,
17 Chitta- picture of India’s political history des-
Avenue, Calcutta. Pages (including
I*»dex) 851.
Price 15s. net. cribing events in their chronological
816 PRABUDDHA BHARATA July
sequence in relation to sovereigns, but ashes, to mention only a few — all point
also ‘a history of civilization presenting to the evolution of a full-fledged civili-
the broad movements in thought and zation in the pre-Vedic age. In view
morals, the evolution of institutions, the of certain common elements, ideas and
progress achieved through the ages in inventions, it is admitted by the histo-
social organization, economic life, litera- rians that there was probably a connec-
ture and religion’ from the truly Indian tion between India and Mesopotamia
point of view. and other parts of the ancient cultured
world and that the Indus civilization
II
was a part of a larger cultural movement
The book opens with a careful and that manifested itself in the establish-
intelligent survey of the Indus civiliza- ment on the
of similar early eivilizations
tion. It has been placed by the author banks of the Nile, the Tigris and the
between 3250-2750 B.C., allowing for Euphrates in the Chalcolithic Age. But
still earlier times for its previous history these general resemblances notwith-
and origins. The author writes, standing, the Indus civilization, as the
“Recently quite a mass of conclusive author points out, is as distinctly
and concentrated evidence has been un- individual and national as any of the
earthed by archaeological excavation in other great contemporary river civiliza-
one region, that of the Indus, at two tions. For the Indus civilization con-
sites, viz,, Harappa between Lahore and tains certain specifically Indian features
Multan, and Mahenjo-daro (‘The Mound which comprise (1) the use of cotton for
of the Dead’) in Larkana District of textiles not known to the Western world
Sind, The evidence points to the deve- until two or three thousand years later,
lopment of an entire civilization which (2) a higher standard of urban life and
may be designated as the Indus civiliza- amenities, as seen in the commodious
tion in a region which was then more houses, baths, wells, and systems of
watered and wooded than now.” Sind, drainage meant for the ordinary citizens,
as the investigation shows, was then and not known in prc-historic Egypt or
watered not merely by the Indus but Mesopotamia or any other country in
also by a second river, the great Mihram, Western Asia, where architecture is
which existed up to the 1 tth century chiefly aristocratic, being marked by
A.D., and these two rivers were res- magnificent palaces, temples, and tombs,
ponsible for the growth of this most without spending much thought on the
ancient civilization in Sind. Only seven dwellings of the poor or the masses,
strata of remains have up till now been (3) a high level of achievement in
unearthed ; but still there are undis- glyptic art, as illustrated in the faience
turbed layers lying beneath the level models or the intaglio engravings on
of the subsoil water, which lend seals of animals like bulls, or in the
countenance to the reasonable surmise exquisitely supple modelling of human
that they belong to much earlier periods. statuettes, and (4) religion, which is
The rich variety of materials consisting easily seen as the ancestor of modern
of the remains of buildings, human Hinduism in its several fcaturts.
figures and figurines, symbols and the
script on the seals, pottery, spindle- Ill
whorls, terra-cotta toys, stone images, It is interesting to find that the author
cinerary urns or other receptacles con- has culled ample evidences from the
links
taining calcined human bones and Rig-Vedic literature to establish
1988 A PEEP INTO HINDU CIVILIZATION 817 ^
between this Indus civilization and the 2000-500 B.C., which are usually
subsequent Vedic culture. He contends assumed, being justified by facts. Only
that the references to the non-Aryans it may be added, as a result of recent
and their civilization as found in the researches, that 800 B.C. should pro-
Rig-Veda may, in all probability, be bably be substituted for 500 B.C., and
taken to refer to the Indus people who that the unknown date x more probably
were responsible for the growth and falls in the third, rather than in the
development of this Indus civilization. second, millennium before Christ.”
The author then proceeds to give a Dr. Mookerji holds almost the same view
graphic account of the Aryan culture when hq says that ‘
on a modest com-
which like Minerva born in panoply putation we should come to 2500 B.C.
appears in all its richness and as the time of the Rig-Veda,^
variety at the time of the Rig-Veda, The Rig-Vedic literature throws a flood
There is no gainsaying the fact of light on the existence of a healthy
that the history of India practi- social, religious,, economic and political
cally begins with the advent of the life of the Indian people in that distant
Aryans into India. The Aryans be- period. There was plenty and profu-
longed to a very ancient stock of the sion everywhere and India did not
human race, and lived for a long period experience tl^c bitterness of an atrophied
with the forefathers of the Greek, the economic life which, has become the lot
Roman, the German, the English, the of the people of the land to-day. The
Dutch, the Scandinavian, tlie Spanish, political evolution of Rig-Vedic India,
the French, the Russian and the says Dr. Mookerji, may be traced in the
Bulgarian nations. But the locality of following ascending series of formations
the region where they lived for long in of groups : (1) The Family (griha or
close intimacy and the time for their ki(Ia), (2) The Village (grdma), (3) The
separation arc subject of keen and Canton or ^Clan (rt.s), (4) The Peqple
protracted controversy. The generality (}arja)f and (5) The Country (rdshtra).
of opinion is that they lived in the Thus the family served as the founda-
steppes of Central Asia, though sopie tion, of the State and the tribal State
historians would lix their original home was the highest political unit. Though
in India, some in the Arctic regions and various forms of government, vis'.,
others in the regions now occupied by monarchy, oligarchy anddemocracy,

Austria, Hungary and Bohemia. What- are in evidence in the Vedic literature,
ever be the actual regions to which the it is certain that ‘the head of the State
Aryans originally belonged, it cannot be was nowliere absolute, but everywhere

doubted, says Dr. Mookerji, that their liqiitcd by the will of the people which
original home must have combined made its power felt in the assemblies
pastoral and agricultural conditions, (sahh/i and smuiti) of the clan, distinct
horse-breeding steppes and high ground and the tribe.’ But these limitations
for pasturing of sheep. As regards the notwithstanding, the ideal was to
lictual age Aryan culture,
of this carry on the multifarious works of
Dr. Winternitz, in his IliHtorij of'Indian the State in an atmosphere of peace
tAterature^ remarks, ‘‘The available and harmony which is eloquently
evidence merely proves that the Vedic expressed in the concluding hymn
•period extends from an unknown past, of the Rig-Veda “Assemble, : speak
say a, to 600 B.C., none of the dates together, let your minds be all of
1200-500 B.C., one accord* The place common, com-
1500-500 B.C., and is
mon the assembly, common the mind, science and sociology are eminently in
so be their thoughts united.” Here do need of a reform in the comparative
we find the genesis of the democratic method itself” {vide Hindu Politics by
form of government that attained to a Prof. B. K. Sarkar, in the Cultural
high level of cfiiciency and to great Heritage oj India, Vol. III.).
prominence in a later period. No doubt
kingship became hereditary in India as IV
in other countries, with the slow process So far as the socio-religious life of the
of time, but still the Vedic right and Aryans is concerned, the readers would
practice of election were not forgotten do well to remember that the cultures
in subsequent ages. This tradition is prevalent in the Rig-Vedic and Upani-
kept up in the post-Vedic periods, for shadic ages were almost identical in
the sovereignty of the people was main- spirit and outlook, the difference being
tained not only in the theoretical right only in the growing complexity in the
of election, but also practically in the texture of the cultural life of the people
elaborate ceremonies which attended the in the latter period. The Indo- Aryans,
coronation of the king. In short even placed as they were in the midst of the
within the framework of autocracy there most fascinating and sublime beauty of
were in operation certain democratic nature, naturally developed a spiritual
forces which contributed to the main- temperament and a deeply introspective
tenance of this autonomous form of frame of mind. In artless simplicity
government in the political history of the unsophisticated Aryan mind began
the Indian people even up to a very to feel in the outstanding phenomena
late period of Hindu suzerainty. And some
of nature the living expressions of
Dr. Moukerji has ably shown epoch by spiritual and offered worship
beings,
epoch how these democratic institutions unto them with awe and reverence. In
functioned side by side with other the Vedic hymns addressed to these
systems of government in the corporate deities, wc find a wonderful process of
life of India. Indeed in the light of sublimation of all such gods into the
the materials now at cur disposal it will highest spiritual Entity. But gradually
not be wrong to say that ‘the nineteenth this charming appreciation of all that is
century generalisation about the Orient good and sublime in nature began to
as the land exclusively of despotism, yield to the spirit of criticism and rigid
and as the only home of despotism, formalism in the later Vedic age. “The
must be abandoned by students of Bnllunanas”, says Dr. Mookerji,
political science and sociology. It is “record a great growth of ceremonial
high time that comparative politics, so religion and the consequent growth of
far as the parallel study of Asian and priesthood. From the simplest Soma
Eur-American institutions and theories sacrifice occupying one day, there were
is considered, should be rescued from now many culminating in the
others
the elementary and unscientific, as well Sattras lasting from twelve days to a
as, in many instances, unfair notions year or years.” The Rig-Veda knew of
prevalent since the days of Maine and seven priests and now the sacrifices
Max Muller. What required seventeen priests— a pheno-

is is, first, required
a more intensive study of the Orient, menon that only illustrates the growing
and secondly, a more honest presenta- complexity in the domain of
human
tion of Occidental laws and constitu- The philosophy of W®
life and practices.
tions ... In other words, political as embodied Upanishads is bu
in the
1988 A PEEP INTO HINDU CIVILIZATION 810
a natural development of what is found like Silaka, Dalbhya, Swetaketu, and

in its embryonic form in the Rig-Vedic his father Uddalaka. King Aswapati
texts. And Dr. Mookerji rightly points Kaikeya was another learned king
out that in the age of the Upanishads teachingBrahmana pupils. So also was
which represent the philosophic aspect King Pratardana or King Janasruti.”
of Hindu religion, were enunciated the For the advancement of learning there
leading doctrines ofHinduism ^those of — were various arrangements in the society
transmigration, Karma, Maya, and of the' time. Besides domestic or
Mukti or final release by absorption in residential schools run by the individual
Brahman, in all their complex bearings. teachers who would choose their own
It cannot be denied that ‘the Vcdic pupils, there were regular academies for
civilization is lacking in great monu- advanced study, and circles of philoso-
ments of material progress like the phical disputants as well. A great

Egyptian or Assyrian civilization but impetus was given to learning by the
not in proofs of intellectual and spiritual kings themselves who organized con-
progress. Life was simple, but thought ferences of learned men from time to
high and wandering
of farthest reach, time. As a matter of fact a high level
through eternity.’ As a matter of fact of intellectual culture was maintained

the culture of the age was based on more for the spiritual uplift of the society
plain living and high thinking. As the than for satisfying the sordid interests of
Indian civilization in its early stages was our earthly existence.
mainly rural and sylvan, the learning The bright and healthy picture of the
of ancient India was naturally the pro- economic life of ancient India presents
duct of her hermitages in the solitude a refreshing contrast to the moribund

of the forests. The object of education and atrophied condition of the present
in fact was to make every one realize day. The pristine glow of enthusiasm
the glorious destiny of his soul. But that characterized the sturdy peasantry
this intellectual life was not confined of India is now lost in the hectic flush
to men alone but even women had an of a diseased life, and chill penury has
ample opportunity of taking an active frozen to stagnation the healthy flow of
part in it. The two most significant nobler aspirations of the people today
features of the old educational system in this land which was once the veritable
should be borne in mind in this connec- El Dorado of the East. The Indian
tion : “The first is the part taken in masses arc today no better than the
intellcctval life by women like Gargi, Roman plebs of yore and the actual
who could address a congress of philo- tillers of the soil seldom enjoy two meals
sophers on learned topics, or like a day. That is why the celebrated
Maitreyi, who had achieved the highest orator Edmund Burke while charac-
knowledge, that of Brahman. The Rig- terizing the whole army of modern
Veda shows us some women as authors traders as worse than Tartarian con-
of hymns, such as Viswavara, Ghosha, querors so eloquently appealed to the
Apala. The second feature is the part bar of humanity for the suffering
taken by the Kshatriyas in intellectual Indians. Indeed the healthy life of the
life, by kings as patron's and devotees ancient Indians as depicted in Dr.
of learning. The most famous of them Mookerji’s illuminating volume, when
was King Janaka of Videha. . There .
contrasted with the present helpless state
Was the Panchala King, Pravahana of the people, tells its own tale. “Ere
Jaibili, who taught Brahmana scholars yet the Pyramids looked down upon the
Valley of the Nile, —^when Greece and Panini of about 700 B.C., which men-
Italy, those cradles of European' civili- tions as many as twenty-two different
zation, nursed only the tenants of a Janapadas or States. A fuller political
wilderness, —India was the seat of map of India is presented in the litera-
wealth and grandeur.” Dr. Mookerji ture of early Buddhism in .which a list
has collected all the available evidences of sixTteen principal States is given.
to show under different sections this They arc (1) Anga, (2) Magadha, (3)
healthy economic life of ancient India Kasi, (4) Kosala, (5) Vajji, (6) Malla,
from the Rig-Vedic age up to the time (7) Cheti (Chedi), (8) Vamsa (Vatsa),
of the Greek invasion of India. It is •
(9) Kuru, (10) Panchala, (H) Machcha
really a pity that such a land of plenty (Matsya), (12) Surasena, (13) Assaka,
and profusion has been reduced to a (14) Avanti, (15)Gandhara, and (10)
land of paupers and beggars. It is not Kamboja. Thus India is found in the
for nothing that the illustrious poet middle of the 7th century B.C. parcelled
Edward Carpenter broke out in righte- out into these independent States. The
ous indignation in the following strain : frequent struggle for supremacy amongst
“India the same . . . Five hundred these mutually repellent molecules of
million sterling from the famished body-politic resulted in the gradual
myriads, taken to feed the luxury of emergence of Magadha as an imperial
Britain, taken without return— while power lording it over the neighbouring
Britain wonders with a pious pretence principalities. Dr. Mookerji while deal-
of innocence why famine follows the ing with the political history of Northern
flag
!”
India between 650 —325 13. C., has also
dwelt at length upon the manifold
V achievements of Hindu genius in the
The penultimate chapter is devoted various realms of thought and culture.
to the exposition of Hindu civilization The rise of .Jainism and Buddhism, the
as reflected in’ the post-Vedic literatures growth of eleven and their
republics
such ^s the Sutras, the Epics, the Smritis systems of administration, art and archi-
and the Puranas, and the concluding tecture, the socio-economic condition of
chapter gives us a pen-picturc of the the people of the time as well as the
political history proper that hangs on a invasion of India by Alexander the
framework of chronology. The cultmal Great and its results, — all have received
history of India had its origins in a adequate treatment in this chapter at
remote antiquity but the beginnings of the hands of the author.
her chronological history do not appear It is our honest conviction that a
earlier than about 650 B.C. The author patient and careful study of this useful
has pointed out the various landmarks work will enable every student of history
in the evolution of Indian States epoch to have a correct and comprehensive
by epoch. In the times depicted in the knowledge of India’s social, political,
Vedic works, there had emerged nine economic and religious development, as
Aryan civi-
different States representing also of the creative forces that have
lization as was extending through the
it contributed to the growth of this
county. These were (1) Gandhara, (2) splendid edifice of Indian civilization.
Kekaya, (3) Madra, (4) Vasa-Usinara, As already pointed out, the greatness
(5) Matsya, (6) Kuru, (7) Panchala, of Indian thought lies in her cultural
(8) Kasi, and (9) Kosala. The next conception of the Eternal. Her religion
landmark is found in the grammar of is the aspiration to spiritual conscious-

ness. Her philosophy,science, art and tiality. If India was great in the past,
literature have also the same upward her future could be made all the rafire
look. Her founding of life upon this glorious. And we can say without re-
exalted conception, her urge towards the serve that a patient study of this book of
spiritual and the eternal constitutes the Dr. Mookerji will not fail to stimulate
distinct value of her culture, and her our aspiration for nobler achievements
fidelity, with whatever human short-
in the various domains of human
comingSj to her ideal makes licr peo])lo
thought and culture. It has not only
a nation apart in humanity. It is for
unfolded before us a living and faithful
this cultural characteristic that India
picture of India’s material and spiritual
stands even now as a living force in the
conquests of the past but has struck
world. There is to-day a return-swing
the true keynote of her life and thought
of the pendulum in the East. India can
no longer remain blind to her pristine
as well and shown the line of her future
cultural greatness inasmuch as the development. We have no doubt that

consciousness of her past brilliant Ibis illuminating volume based on a
achievements will serve as a powerful critical study of all available materials,
stimulus to her future expansion and will be an eye-opener to many and prove
show the manifold possibilities cjf her a valuable addition to the stock of the
creative genius as also her infinite poten- historical literature of the world.

The Master was seated on the small The devotee from Manirampur: Sir,
cot after meals. The devotees were Is a Guru necessary ?
pouring in. A batch of devotees from Sri Ramakriahnn: He is necessary

Manirampur arrived first of all. . .
for many. But then one must believe
The devotees from Manirampur were in the wôrds of the Guru. Success
asking, “Kindly tell us how one can comes only when the Guru is looked
upon as God. So the Vaishnavas say,
realize God.'’
Guru-Krishna-V aishnava.
Sri Rdinnkrishua: One has to do a
His name should always be repeated.
little spiritual practice.
In the Kali Yuga the name has great
It is not enough to say that milk con-
power. Life depends on food, so Yoga
tains butter; milk has to be set into
cannot be practised. If you clap your
curd first and next butter has to be
hands by repeating His name, the bird
cluiriied out of it. But then, one must
of sin Hies away.
retireinto solitude now and then. It
Association with holy persons is
does not matter where you be, after you always necessary. The nearer you go to
have gained devotion by living in soli-
the Ganges, the cooler the air you feel;
tude for some time. You can easily the nearer you ajiproach lire, the more
walk through prickly shrubs even with
the heat you experience.
shoes on.
Sluggards never succeed. Those who
Faith is the chief thing. One gains still crave for wrorldly enjoyment say,
what one believes; faith is the root.” “You will succeed; you are sure to rea-
There is no fear once you have faith. lize God at one time or other.”
8
I told Keshab Sen that if the son be- There is not enough light within, while
comes importunate the father portions they don’t see anything outside. One
out his share of property even three who lives in the world after attaining
years before. knowledge lives, as it were, in a glass
Mother is cooking, while her young house. There is light both within and
baby is lying in bed. The mother has without. He can see both the things
left the baby with a false teat. But which are inside and which are outside.
when it cries aloud throwing away the There is nothing else but the One - the
teat, the mother puts down the cooking Supreme Brahman. So long as He
vessel, takes the baby in her arms and keeps up the “ego,” He reveals Himself
suckles it. I told Keshab all those as creating, sustaining, and destroying'
things. the universe as Primal Energy.
It is said that if one weeps for a day That which is Brahman is the Primal
and a night in this Kali Yuga one rea- Energy. A certain king demanded In
lizes God. be enlightened in one word. The Yogi

Be mildly resentful in your mind and replied, “Very well ! You will havc^
say, “Thou hast created me. Thou knowledge in a word.” Sometime lalcr
must show Thyself unto me.” there appeared before the king all on a
Wherever you live, in the world or sudden a magician. The king noticed
anywhere else, God looks into the mind. that, on coming, the man began tf>
The mind which is attached to objects is whirl two of his fingers and was saying.
like a damp match stick; however much “O king, mark this, mark this.” Tla
you may strike it, it won’t take fire. king watched with astonishment. After
Ekalavya learnt archery by placing be- a time he saw that the two fingers had
fore him the clay Drona, that is to say, become one. The magician was swing-
the image of his Guru. ing round one finger and saying, “G
‘Go ahead.’ The wood-cutter found king, mark this; O king, mark this.”
upon advancing sandal wood, silver That is to say, Brahman and the Primal
and gold mines; on advancing still p]nergy appear to be two at first. But
further he discovered diamonds and with the dawning of the knowledge of
other precious jewels. Brahman there no longer remains lh<‘
Those who are ignorant live, as it duality. Non-differince: One which
were, inside u house with mud walls. knows no second ! Non-duality !
A REJOINDER TO THE CHARGES AGAINST

HINDU MYSTICISM
By Prof. Girindranarayan MAiiiiiK, M.A.
There can be no denying the fact that and manuscripts and publishing them
the hidden treasure of the Hindu cul- for the good of the inquisitive piihlit*
ture has captivated the minds of many both here and abroad, by writing learned
reputed scholars of Europe and America. commentaries, discourses and treatises
By devoting their whole life to the study on diverse topics connected with Sans-
an
and research work in the field of Sans- krit, they have undoubtedly done
krit, by preserving rai:^ Sanskrit books immense service to the cultural heritage
1088 A REJOINDER TO CHARGES AGAINST HINDU MYSTICISM 823
of the Hindus. At the same time it knowledge potencies. He must Himself

must be admitted that in some cases have a yearning after His devotees. He
those very scholars of outstanding merit being Brahman, which word derivative-
have misunderstood many things, and ly means ‘That which is the greatest of
by giving publicity to such wrong ail and makes all else very great —so
notions have done a great injustice to very great that He Himself delights in
our sacred Texts. This however is to being conquered by them*. His love and
be condoned to some extent if wc find passion for His devotees follows as a
clear proofs of their ignorance. But in necessary sequence or co-existence.
some cases there lies concealed a political Besides, the Hindu theory describes
motive underlying all outbursts of Brahman as both transcendent and
adverse criticism. Whatever the reason immanent. This very fact of the double
might be, no true lover of Hinduism can aspects of Brahman presenting them-
|)ossibly remain iiulifierent in the matter. selves simultaneously makes it quite
To take a concrete instance, the great evident that He can never be apathetic
mystical writer Miss Underhill has to His beings; had it been so, there
]nought certain grave charges against would have been no significance of His
Hindu mysticism and consequently immanence. Further more, the concept
against Vaishnavism, and this seems to of Bhakti if thoroughly understood
be due to her ignorance of facts. In points to the same conclusion. It thus
the present humble article we propose appears that if the theory of the Hindus
to answer some of those charges as far is rightly understood there will be no
as lies witliin our scanty intellect and juslilicatiun for the statement that there
resources. is a want of consistency between it and
the sense of the double movement,
The sense of a ooubee movement is
NOT INCONSISTENT WITH THE PTIILO- Hindu mysticism has surely got the
sopiiY OF Hindu mysticism ethical and social aspects
It is urged that “the sense of a double The point has been urged by some
niovemcnt — self-giving on the divine writers that “Hindu mysticism as
side answering to a self-giving on compared with Christian is one-sided
I human side — conflicts with the philo-
lu* in that it is developed only
sojdiy of Hindu mysticism” (Essentials on its speculative aspect and has
(>1 by Underhill, p. t). We
Mijstieisnf no social side.’* To answer this
fail to understand how and on what charge it is to be carefully noted
points the critic sees the discrepancy. lirst that there is a fundamental differ-
She herself says that at the heart of ence between Eastern and Western
reality is Brahman whose manifestation social ideals and results. “In her social
is Ananda The Vaishnava theory organisation the mother East has been
(p. 9).
distinctly states that Ananda is not only guided by her natural instinct which is
the manifestation but the very essence itself the wisdom of nature, by her
Brahman. The anandic attribute of strong human sympathies which have
Brahman, again, is more significantly welded autonomous individuals and
described as rasa. The full meaning of social groups into a harmonious co-
the term rasa evidently involves the idea operation for the common realisation of
Biat Brahman cannot remain indifferent the ends of society —ends which are
in His own Supreme Region. To bring quite in keeping with those of universal
out the Social grouping in the West
signilicance of His bliss and liuraanity.
has been determined almost entirely by which commands all sympathy, all
the instinct of appropriation and aggres- courtesy to be its fruits.”

sion manifested in the form of a yearn- That the two ideals differ fundamental-
ing after productivity and exploitation. ly follows also from the derivative mean-
Consequently, social grouping in the ings of the words Dharma and Religion.
East always tends to ensure the satis- Literally speaking, Indians have got no
faction of the totality of human interests religion. Theirs is Dharma. Dharina
that constitute personality. The com- implies more than what religion implies.
munalism of the East, by its emphasis It is really the Inner Law of Being and
on the primary values of life, on human applies to mankind as well as to all else
instincts and sympathies on a social and of the universe. The root of the word
humanistic valuation, stands for much Dharma is dhri (to hold), that of reli-
that is noble in enjoyment, art and religion is liârc (to bind). That which
gion — in other words, for true culture holds holds by an inner principle, that
instead of the hare materialistic and which binds is an external bondage.
mechanical ideal which has given a It thus appears that on account of the
wrong trend to the civilisation of the artificial mechanical bond of relation-
West” {Principles of Coinpdraiive Eco- ship the society in the West is a matter
no tnics, Vol. II, by Radhakamal of becoming, always undergoing changes
Mukherjee). that are necessitated by a yearning aftiT
The preferential character of the material prosperity in (ileaii forgetful-
Eastern ideal of society, which appears ness of the underlying spiritual divinity
from the above lines, is due to the fact and which therefore create nothing
that Oriental communal ism draws its ins- but an unending conflict and unrest;
piration from religion which serves as the whereas the society in India, on
backbone of all the diverse elements of account of the universal permanent
Indian culture. Indian social groups elements su])plied by an unflinch-
and social organizations have their root ing devotion to Dharma — the Imma-
in the depths of divine feeling. The one nent Real Self, is a real being that
God Narayana is the Indwelling Principle can stand erect and firmly rooted not-
of our life, and yet He is in the end to withstanding the many differences in
be realized. In this realization of the respect of sect or cultus. It is this uni-
Supreme Reality the sacrifice or self loss versal permanent nature that makes tlic
of an individual, his service to society, Indian ideal of society a unique one

and subordination to the group are so radically different from the idea in the
many steps. The individual learns to West. Owing to this distinctive feature
subordinate his self-interest for his the Indian conception of society “rejects
family good, family and communal inter- individualism which abandons inner
ests for public Avelfare, and, when public necessities, it rejects collectivism and
welfare conflicts with the good of state-socialism which repress indivi-
mankind, he docs not hesitate in sacri- duality and hamper the originality of
ficing the former. The Indian ideal is creative genius.” Yet the society in
thus an ideal of the heart and in the India might be regarded as individual-
language of the .Japanese Artist, “It lies istic in the sense that the individuality
in that vibration of peace that beats in of each member of a society is not
every heart, that harmony which brings altogether repressed but asserts its own
together emperor and peasant, that innate freedom and marches
spiritual
sublime intuition of generic oneness onward for higher and higher regions till
” —
at last it reaches the highest goal by extent by Prof. Mackenzie who defines
realizing the Ever-shining Identity man as not only a rational animal but a
underlying the diversities of the world. rational animal of a particular type with
Be it noted here that in this losing of a peculiar and complicated structure by
the material self in order to regain the which his thoughts, feelings and actions
real self lies the true meaning of indi- are largely determined. It is useless for
viduality and so the individualistic our present purpose to determine all
character of the Indian society cannot these peculiarities. So far as India is
be ignored. It might also be regarded concerned, the highest of these peculiari-
as collectivism in the sense that in the ties consists in the fact that man is
attempt towards its own realization it grounded in a spiritual world and has
does not fly alone to the Alone, but on the greatest power of realizing the spiri-
account of the organic real relationship tual relationships. And so the Bhag.
between itself and others it prepares the text III, 13, 50, says, “Who else, except
way for others’ journey towards the man, being cognisant of the essence of
same Infinite Ideal. Such striving the object of human pursuit and drink-
towards the highest realization by way ing with car-like folded palms the nectar-
of conquering the immediate existence like words relating to God capable of
means nothing but a strenuous ethical removing (the fetters of) mundane exist-
effort; and because underlying all these ence, can detach himself from things
efforts lies the religiosity of India, temporal The essence of manhood is
Mr. Milburn and others must have erred described here as lying in the capacity
in saying that Indian mysticism has no for transcending the immediate existence
ethical content. of temporal objects and attaining the
We now come to a definite point. fullest realization of the Highest Self.
Indian spiritualism in general and Referring to this very differentia of the

Vaishnavism pre-eminently, by reason man of ln<lia, the author of the Charitd-
of its supreme inner vision and depth of mrila has observed that to be born as a
divine feeling, has .sujiplicd the founda- man in India is jm ferable to tliat else-
tion of Indian sociology which reconciles where, and this birth-right potentiality
and transcends all the different concepts of the supreme manhood becomes con-
of Western
the social theories. This cretely realizedby the spontaneous flow
wholesome effect is brought about by of desire for doing good to humanity.
the huniauistic aspect of religion so pro- The same idea occurs in the Bhdg. texts
fusely illustrated in the lihiiâvat and X, 22, and also in the Vhhnupurdna
Charitawrita texts. ^Ûhnrata-bhninitr text
hnlla monushijn jmutia sura; Janwa
•sdrt/?n/ctt hnri bare pam-upak/ira — ^WITT wig. ii
says the author of the Chdritawrita. Wehave thus tried our best to show
Man is indeed the highest creation and how Hindu mysticism is surely rich in
human body the best body. This idea ethical content and so has got the social
occurs in the Bhdg. texts III, 13,50 and aspect. Nor is it to be urged that
IX, 9, 28. To bring out its significance Christian mysticism lags behind in this
We are to consider how man may best respect. So far as the present point is
he defined. Various definitions have concerned, there seems to be no differ-

been attempted, of which the best seems ence between these two poles of mystical
to be “Man a rational animal.” experience. The sole aim of Christianity
is This
definition has been modified to some is to lead man to the eternal life by way
4
of enabling him to reject the immediate civilization of the West. In fact “the
existence and overcome the material West is not and never has been Christian.
aspects of the world. The essence of While the keynote of Christianity is
Christianity lies in the great depth of humility, the keynote of Western
divine feeling, a profound sympathy for civilization is egotism.”
humanity impelled by an inner vision It will not be out of place to mention
and spiritual consciousness and jittcndcd here that the charge of being unsocial
with infinite love and real sympathy. is brought not only against Hindu
With such a spirit of devotion and with mysticism but against the whole
this lofty ideal Christianity started upon theory of mysticism in the West.
a new adventure against the existing This remark is perhaps grounded in the
social theories of the West and justly fact that mystics as a class lead a lift
thought of remodelling the European of aloofness or isolation from the crowd

society by pointing out and suppressing and live at high levels to which the mass
the dangerous evils of the then conflict- cannot rise. Rut it is to be remembered
ing theories. And, as Mackenzie points that this high stage of genuine siaritual
out, it has contributed to some extent progress cannot possibly be attained all
(very little we should say) to the growth on a sudden. The mystics mast have
of international unity and the establish- during the noviciate undergone a
ment of world peace, r.g., the outbreak wholesome discipline in some cultus or
in 1900 of the War between the religious institution, and at that time
Argentina and Chile was prevented by they must have been influenced in a
an emphatic appeal to the underlying healthy way by a harmonious environ-
principles of Christianity {Social Philo- ment ; and this very fact constitutes
sophjj, p. 209-210). But Ihis, wc arc their social character. Jicsides, even in
afraid, is the solitary illustration of the the state of aloofjicss they are forced to
spiritual triumph of Christianity. form a special group, to construct a
Generally speaking, the world of action special environment of their own within
in Euroy)cremained only partially which their special religious tendencies
affected, and Christianity, in si)ite of all w'ould develop in a normal and hcallhy
its efforts, could hardly effect any im- way. M(n'eo\'er, the aloofness or cons-
provement upon the social and indus- truction of a special environment is not
trial life of the Christian peoples. at unmeaning; it gives rise to a
ail
Nor could Christianity, the living wholesome effect inasmuch as by this

faith of Europe, mould her civiliza- they arc enabled to acquire some thing,
tion in any way, as W. Bcnnet c.g., su])reme vision, whereby they can
thinks (Religion and Free-Will, do real good to the crowd or society by
p. J26). The lofty ten command- way of spreading their own healthy
ments of God could not purge the influence, and they, through their family
European society of its defiled diplomacy circles, can effect the edification of other
and of the so-called morality called souls that might otherwise have de-
‘Trade morality’; the very salutary generated to lower levels. Similar is
principle of non-resistance could not the case with Vaishnavism. To become

dissuade the people from sending their a true Vaishnava a man must pass at
youngmen of sixteen to the army or first through the preliminary stage of
navy. As a result, there has now been injunetory Bhakti in which he is surely
a great discrepancy between the true an inseparable factor of corporate life*
spirit of Christianity and the modern If at any rate there be found a class of
Vaishnavas whose spiritual individualism cruelly to the shedding of profuse blood,

has been exaggerated to such an and yet all this could not provoke him
abnormal length that they are always to any violent retaliation which might
inclined to repudiate altogether the have easily been done. The two greatest
authoritativeness of the Vaishnavic sinners were accorded a cordial treat-
institutions and groups, these must be ment in return —they were kindly
depreciated as so many rebel Vaishnavas, embraced and initiated into the path
of devotion and turned at last into a
and in most cases theirs is a sham
mockery in religion constituted only by pair of ideal saint's. The atonement of
the Lord had its marvellous effect not
a blind love of ceremonial rites and
only upon the two sinners themselves,
having no real depth of divine feeling.
but forthwith spread its genial influence
Tiik act of redemption is not wantino upon the whole humamty^ The incident
IN Hindu mysticism at once turned the whole Hindu mind
to the right direction. It served as a
Miss Underhill observes, “It is the
healthy impetus to the mentality not
addition of the known fact of Christ’s
only of the Vaishnava sect but of the
achievement (referring of course to the
whole Hindu community. The Hindu
redemption) to racial consciousness
society has since undergone a
then
which imikcs possible the specially Chris>
happy change and reconstruction which
tian apprehension of God and differen-
but for tills act of redemption would not
tia U's it from that of a TTindu or neo-
have been fiossible.
IMatonie saint.” Indeed the fact cannot
Take another instance. One Amogha
be denied that the act of redemption is
show(‘d signs of ill feeling towards Sri
a great epoch-making e\’ent in Christ’s
Gouraiiga. Shortly after that he died of
life. It is this act of atonement which
cholera. The author of the Chariiihnrita
served as a noble ideal bent upon reviv-
says that this death was the consequence
ing the dying consciousness of the whole
of that serious transgression. Perhaps
Christian race. It is nothing but a
tlie doctrine of Karma is referred to
vindication of humanity, and in this
here. But this seems to be rather
vindication (dirist did something towards ineoiisistcnt with tlie fact that the sinner
the making good of humanity’s falling acted hostile not against a stern iron-
short ill one direction or the other, and handed God but against a Deity w'hose
at the same time gave to his fellowmcn whole essence consists of the sole
and the after generations some noble ingredient of love, sympathy, kindness
sentiments and ideas which they did and graceful demeanour. In the
not possess before or could not inherit Krishna iiiearnatioii similar incidents,
otherwise. Yet it is not to be surmised f.g., the acts of Piitana, Sishiipala, etc.,
that such a luimanitarian ideal act is did lake place, and they were returned
wanting in Hinduism. Look for a not by mere ])liysieal deaths but by the
moment to the doings of Sri Chaitanya grant of the great good called Release.
and his followers as depicted in the texts The liove God of the Bengal Vaishnavas
nn Bengal Vaishnavism. The two could not, therefore, remain indifferent
brothers of the Brahmin caste, Jagai at the occurrence of the death —death
and Madhai, used all sorts of viol- winch under such special circumstances
ence against the Incarnate Being of takes man away from the sight of the
Bhagavan, assaulted him in a most Incarnate Being. The death indeed took
inhuman way, and pelted him most place as a natural event having had no
828 PRABXJDDSA BHARATA July
causal connection with the hostile atti- prominent theories of Pravritti Dharma
tude towards God. And to save him and Nivritti Dharma are in vogue from
from the miserable plight of losing the days immemorial. These two Dharmas
highest form of being Sri Gouranga arc known Yoga
(i.c. Karma-Yoga)
as
made him revive. He thought off the and Sankhya — the
two methods of con-
penalty incurred by the man, and em- duct so often referred to in the GiUh
braced him cordially and compassionate- In the earlier part of the Vedas ^the —
ly and turned his whole nature into one Kanna-Kdnda, prominence is surely
full of sympathy for the Highest given to the former Dharma, while in
Being and made him attain the the Upanishads based upon the Jnana-
sununuvi honum, Prema. This most Kanda the latter is emphasized. The
sympathetic and loving act had its Sankhya system of Kapila agrees with
charming influence upon the whole the Upanishads in this respect. In fact,
human community and enabled it to the theory that Moksha cannot he
acquire such noble sentiments and ideas attained unless man forsakes the world
as it by itself could not have got. of action, which is full of miseries and
Herein lies the true vindication of so is inessential, was first brought to
humanity caused by the noble act of light in the Upanishads and the
redemption. Sankhya. The Vedanta again which
“An exaggerated regard for asceti- preaches Vedic religion seems to involve
cism, contempt for life, contempt for both the methods according as it is
work, an exaggerated regard for philo- interpreted differently by different com-

sophy” —these charges are often brought mentators like Sankara, Ramanuja and
against Hindu mysticism. As regards the non-Vedic reli-
others.
gion in India, W(' find the two forms,
Hinduism does not aim at exaogehated Jainism and Buddhism, prescribing the
ASCETICISM oil CONTEMPT FOR LIFE
method of asceticism or renunciation of
AND WORK action from the very beginning of life.
From the Vaishmivic point of viexe If now we look to the Western form
there is truth in these remarks, but we find Christianity is based
of religion,
not the whole truth. Indeed it cannot upon the principle of Nivritti as ai)i)cais
be denied that the ultimate object of all from the many utterances of Christ him-
forms of mysticism, Western and self. “If thou wilt be perfect, go and
Eastern, is the soul’s union with God sell that thou hast and give to the poor,
however word ‘union’
differently the and thou shalt have treasure in heaven,
might be and that this
interpreted, and come and follow me” (St. Matthew
union is not possible without that com- XTX, 21). Similar ideas also occur in
plete renunciation which consists in the Matthew VI — 21, X — 9-15, XII--td-50,

cessation of all acts consequent upon and laike XIV 20-28. From all these'
the soul’s freedom from bodies gross as it ap])ears that most of the early apostles
well as subtle. But as regards the con- of Christ led the life of an ascetic. “The
duct of the soul while dwelling in a body, new (Christian) converts seemed to
different theories are held by different renounce their family and country
thinkers, both Eastern and Western. . . .; their gloomy and austere
These theories have been classified in aspect, their abhorrence of the common
the Shastras into two, namely, those business and pleasures of life, and their
of Action and Inaction. Looking to the predictions of impending calamities

Eastern Shastras we find that the two inspired the pagans with the apprehen-
sion of some danger which would arise having its conditions and consequences
from the new sect” (Historians* History as good and genuine as those of any
of the Worlds Vol. VI, p. 818). Pro- other. An unreal experience is thus a
fessorGoethe also holds the same view real event.”
when he says, “Thou shalt renounce ! It is evident therefore that neither the
That is the eternal song which sings in illusory theory norany other theory is
every one’s ears which our whole life-
; based upon the whole volume of Hindu
long every hour is hoarsely singing to mystic’s exaggerated regard for severe
us” (Faust, p. I, II, 1195-1198). Even asceticism. The great law-giver Manu,
in modern days the German philosopher for example, while including sannydsa
Schopenhauer preached some time ago amongst the four stages of life, has
the religion of renunciation of an extreme distinctly stated that a man must not
type similar to that of the Upanishads. take to the ascetic’s mode of life until
The above quotations would, I his mind has attained the state of purity
believe, sufficiently show how satnujdsa by the proper performance of all the
is regarded as one method — but not the duties in the lirst three stages; and
only —
method of religion both accord- fearing lest the whole society should be
ing to the West and the East. Such crumbled to pieces by many peoples’
being the case, it would be very unfair wrongly taking to the last stage from
to single out Hindu mysticism for the very beginning he has fixed the time-
the above unjust criticism. Pro- limit of the last stage in verse VI, 2.
bably the remark is based upon The view of Manu again has been
the critic’s misconception about accepted by the great poet Kalidas in
and unwarranted conclusion from the Ra^hu, I, 8: VII, 68. This
that attitude of the Vedanta which gradation in the four stages of life is
declares the illusory nature of the world also to be noticed in the Mahdbh/irata^
and which is ascribed to Acharya Sd. 211 , 3, and Utt, 30-39. In support
Sankara. But to do justice to India’s of our conclusion we might further state
epoch-making philosopher and religious that of the four stages of life a more
reformer of the Sth century A.D., we prominent place has been accorded to
must say that, as a saviour of Hinduism, the household stage by some scriptural
as a reviver of Brahminism at that most texts, viz., Manu III, 77, and VI, 89-90;
critical hislorical moment of religious, Mah, S’.i,, 20(8,0.
social and moral abuses and depravity, Bricily speaking, the real view on the
Acharya Sankara could not but play the point seems to be that, according to the
role of an extreme theorist coming for- consensus of opinion of the Hindu
ward with his abstruse philosophy of the scriptural texts, the two doctrines
Jnana-marga. Even admitting the illu- of karma and sannydsa have been
sory theory to be the true view of the in vogue in India for a very long
Vedanta we must say that it does not time since the dawn of Vedic
detract from the reality of the world. civilization, and that sainnjdsa, if
Only an enlarged meaning of the term it is to be resorted to at all during

‘illusion’ will save us all from throwing the time, is to be done so only when
life
strictures upon the Mayavada theory of the mind has already attained the state
Sankara. “A dream, illusion or an of puritication by the performance of all
hallucination is unreal from the lay acts without attachment and in a spirit
standpoint, but to a psychologist it is of resignation. This might be the view
real a phenomenon as any other of the Gitd according to many, but not
8ao PRABUDDHA BHARATA July
the universally accepted view. This maturity, affects him, attached to all
no doubt is the view of the Bh/igavata temporal objects as he is.”

system. Looking to the latter we find Lord Gouranga while instructing the
that the world is regarded here as a devotee Raghunatha Das Goswam!
reality and life as worth living. strikingly deprecates such affected
The Bhiigavata draws a distinction asceticism. “Do not take to stunted

between two classes of ascetics —those asceticism and do not make a display
that are palcva-ka^haya (having ripe of it before the public. Ejijoy temporal
impressions) and those that arc apakva- objects without being attached thereto.
kashtiya (having unripe impressions). Always make your inner soul inclined
The latter is discarded altogether, and to Bhagavan, but outwardly act like
citizens. And for this Krishna will save
why ? As the derivative meaning shows,
a thing is pakva only when it
called
you in no time” (Charitmnrita, Madhya
attains a state of maturity by means of lAld), These and similar other whole-
certain chemical processes caused by its

some utterances no doubt tell us to be
active members of the society. They
relationship to environments. The
also lead us to conclude, as against
impressions of the previous existence
two movements
certain critics, that the
similarly are to be styled pakva when
of the complete spiritual life called by
they bearing fruits in the present exist-
mystics centripetal and centrifugal are
ence are acted and re-acted upon by
not dissociated from each other and
worldly environments. This action and
consc(juently there is no apprehension
reaction means that man in order to
of any loss of wholeness and balance in
attain the state of complete self-realiza-
each. Moreover, since according to the
tion must at first take part in all sorts
Vaishnava theory the world is the dwell-
of worldly activities. Complete detach-
ing ])lacc of God as Paramatma, since
ment as a necessary condition for the
the viswa is but the gross form of
final end to be realized is ])ossible,
Bhagavan according to the Jihdgavata
therefore, only when man as a true
vieze (TI, 1, 24), it would be a contradic-
citizen takes part in all the diverse acti-
tion to say that man should not enjoy
vities — social, moral, political, etc.,
the objects of the world. All that is
without being carried away by them.
emphasized is that the enjoyment must
This again is possible when there is
always be attended with a feeling of
always an inner spiritual consciousness
detachment and detachment in religion
;
of the One Pervading Being underlying
means not that we must renounce all
the diversities. In such state of matur-
worldly action but that we must not be
ity it is that true asceticism consists,
overpowered by the action, we must
and if a man before this stage of life
not be forgetful of the presence of One
embraces asceticism, the keen love of
Active Divinity as the underlying
temporal objects ever present in his This
Principle of all temporal activities.
mind always tries to muddle it with indeed is the noble esoteric teaching of
uneasiness instead of causing its tran- the whole volume of the (rit/i texts, this
quillity and composure. This very idea indeed is the significance of the sacred
is clearly expressed in the Bhug, text the idea wanting in the
Gayatri. Nor is
XI, 28, 28: “Just as a disease Upanishads. The first three verses of
badly treated often recurs and pains the the Isopanishad clearly illustrate this.
patient, so the mind of a bad ascetic in The leading thought contained in these
which the impressions have not attained extracts has been thus expressed by
1988 INDIA IN WORLD CUI.TURE AND WORLD POLITICS m
Milburn, *‘Lct life be filled with a world. Do not want to get out of the
consciousness of God. Renounce the world cither by death or as a hermit;
world in the sense that your heart is
Do not imagine that work will do yotf
any harm if you live and work in this'
not set on wealth or worldly things and
spirit. Accept life heartily, and do no4
that you could, if need be, live a life
imagine that you are not a human being
of poverty quite happily. If you have,
who has to live a human life. But do
in this sense, renounced the world and
—
not be covetous that would be to kill
have sunk all things in the thought of your souP’ (Relifîous Mysticism of
God, you may then freely enjoy the the Upanishads),
INDIA IN WOULD CULTUllJi AND WORLD POLITICS

By Du. Tauaknatii Das, M.A., Pii.D.
India has a definite important place in history, between East and West, and
the rit'kls of World Culture and World their mutual indebtedness in language,
Polities. This fact is more and more literature, iirt and philosophy. As time
being recognized in India and world at goes on it will be increasingly realized
large. \Vorld interest in India is grow- that a knowledge of the history and
ing; this is evident from the recent publi- culture of India is essential to the
cation of interesting works. I shall try foundation of a proper understanding of

to gi^T a short account of a few excellent the origin and growth of Western civili-
books published recently. zation. The intellectual debt of Europe

to Sanskrit literature, already great,
I may well become greater in the course
of years.
Prof. H. G. Rawlijison, while discuss-
ing the subject —Influence of India in In the 'Work, The f.cttncif oj India,
European Literature and Thought —has edited by G. T. Garratt and published
recently written to the following effect: by Oxford University most Press, fifteen
“India, it has been said, suffers to-day, outstanding and

authorities — Indian
in the estimation of the Avorld, more Western have given us lucid essays on
-
through the world’s ignorance of her various phases of Indian culture, which
achievements than the absence or insigni- should be useful to all students of cul-
ficance of those achievements. The work tural history of India.
of three generations of scholars has done In three volumes of about 2,000

much to dispel the clouds of prejudice pages of double-crown octavo size, the
which prevent the West from appreciat- Ramakrishiia Mission has recently
ing the true greatness of Indian culture, given us The Cultural Ileritaê of
but much remains to be done. Even the India,^ which might be regarded as an
greatest of Indian rulers are still scarcely *
The Legacy of edited by G. T.
India,
known by name to the general readers, Garratt, with an Introduction by the
and Indian art and architecture are Marquess of Zetland, Oxford University
Press, 1937.
regarded as grotesque and unfamiliar. * The Cultural Heritage of India, Vols. S,
More and however, wc arc

more, Published by The Ramnkrishna Mission,
beginning to realize the innumerable Belur Math, Howrah (Calcutta), India.
Price Ks. 30 or $12 or 50 s. Postage Foreign
contacts, throughout the course of $2.50 or 10 s.
encyclopaedia of Indian culture, contain- lead me from death to immortality.”

ing contributions from One hundred Ten Principal Upanishads,^ put into
Indian scholars representing fifteen simple English by Shree Purohit Swami
Indian universities and culture centres. and W. B. Yeats, will be helpful to all
It is undoubtedly the first comprehen- interested in the study of Hindu philo-

sive work of its kind and its value cannot sophy.
be over-estimated. “No library, no Since the days of the Chicago World’s
institute of social, scientific, philosophi- Fair of 1893, when the late Swami
cal or economic research, no university, Vivekananda, during the sessions of the
can afford to do without a copy of the Parliament of Religions inaugurated by
Cultural Heritage of India. Indian the unceasing efforts of the late Lloyd
achievements in mathematics, the .Tenkiiis Jones, startled Western
the
physico-chemical and biological sciences, world by his message of Hinduism,
the sciences of mind and the spirit, and the Western ])eoplc have taken
religion, on the one hand, and in practi- active interest in the Hindu methods
cal arts, industries, economic organiza- self-culture ' jdiysical, psychical and
tion, politics, social welfare, on the spiritual —generally known as Yoga.
other, arc all to be found set forth and At first the inquiry into Yoga philo-
described in these fascinating three sophy and practices was limited to the
volumes.” These volumes arc enriched microscopic minority; but the work of
by 171 illustrations of exquisite beauty the Swaniis of the Rainakrishna Mission
executed by master artists of India. and that of many sincere Western seekers
after truth, has widened the interest of
II the general ])ublic to a \’ery great extent.
To be sure, many charlatans — Western
It is recognized by Western scholfirs and Hindu — have used in the past and
that Indian thought influenced Greek now are using the garb of a Yogi and
philosophical ideas. Students of com- posing as a Master. Yet it must be re-
parative religion find similarity in the cognized that the teachings of Yoga
teachings of Jesus Christ and those of philosophy and practices spread through
the Upanishads of the Hindus which arc devious ways, have revolutionized the
supposed to have been written between attitude of the Western public about the
1,000 B. C. and 300 B. C., if not earlier. ideal of self-culture and salvation. In
Until 1783, when Sir William .Tones and this connection I wish to draw attention
others unveiled some of the treasures of to two books recently published in New
Sanskrit literature, the Western world York.^
did not have the opportunity of studying Col. F. Yeats-Brown, the author of
Hindu philosophy from original sources. The Tavcs of a Ucnfial Jauicct, The
The teachings of the Upanishads are Lancer At Large, etc., in his recent work
not mysterious but sublime. Man is not Yoga Eirplnined, has given an excellent
matter, neither is he a born sinner. He
is “part and parcel of God,” the Eternal ‘The Ten Principal Upanishads, put into
Existence-Intelligcncc-Bliss. Salvation English by Shree Purohit Swami and W. B*
159-
Yeats, New York, Macmillan, 1937, pp.
of man lies in achieving unity with the
Price $2.00.
Eternal Spirit. This is to be attained By F. Yeats-Brown,
'‘Yoga Explained.
164.
by endeavours of man whose inner cry New York, The Viking Press, 1937, pp.
is: “Lead me from the unreal to the Price $2.00 Yoga, A Scientific Evaluation.
;
By Kovoor T. Behanan, New York, Macmillan

real, lead me from darkness to light, Company, 1937, pp. 270. Price $Si.50.
^
1988 INDIA IN WORLD CULTURE AND WORLD POLITICS 888
account of what is Yoga and how Yoga India, Professor Benoy Kumar Sarkar
practices may be helpful to all, even the of the Calcutta University,
has dealt
so-called atheists. The book is illustrat- with some of the creations of the Indian
ed with Yoga-postures and is of immense peoples in personalities, ideas, institu-
value because the author, a former tions and movements during the period
British army officer, explains Yoga from of approximately 5,000 years (3,000
his personal experience, as he learnt it B.C. to 1035 A.D.). Among other
from great teachers of India and as he things, he has discussed, literature, art
has practised for self-development. and social philosophy of the Indian
Dr. Kovoor T. Behcnan, an Indian people, the influetice of Indian culture all
scholar, sometimes a Sterling Fellow, over Asia and other parts of the world.
Institute of Human Relations, Yale More than 250 pages have been devoted
University, has given us in his work, to the study of “Creations of Modern
Yoga, a Sne7ifific Evaluation, a critical India”. This phase of the work will
and comparative study of Yoga philo- be of great value to students of India
sophy and the application of its in transformation, because it throws
teachings as a means of self-culture. eonsiderable light on the creative phase
This is a valuable work; and the chapters of Indian nationalismwhich is based up-
on “Yoga and Psychoanalysis” and on the conception of increasing national
“Yoga and Psychical Rcs(‘arch” will be efficiency in terms of the best of the
of great value to students as well as lay- Western standard. In interpreting the
men. sj)irit of Young India, Prof. Sarkar
It matter of great satisfaction
is a speaks like a real cosmopolitan and
that after 150 years (days of Sir William presents the ideal of “world conquest”
Jones), there are signs that Hindu philo- in terms of scientific, industrial, politi-
sojihical ideals and yiractices are being cal as well as cultural achievements.
popularized among the intelligent While study of Indian cultural his-
public of the West, This will have a tory is receiving attention among
tremendous beneficial effect in bringing scholars, the question of Indian struggle
about genuine cultural co-operation and for freedom is one of the great prob-
better understanding between the hâst lems of the twêntieth century, affecting
and the West. world politics and world peace. Of
course the late Rev. Dr. Sunderland’s
Ill classic work India in Bondage and
Ilrr Ri^ht to Frcedofu (New York)
India is as large as the should be studied by all students of
whole of Europe, except Russia; Indian Mr. Chamaii Lai, an
politics.
and it has a population of more Indian journalist of international stand-
than 300 millions. Through the ing, in his recent work The Vanishing
researches of Western and Indian Eni])ire,^ gives his views regarding
scholars and archeologists, it has been Young India’s struggle for freedom,
definitely established that some 5,000 during recent years. The work is
years ago, before the pre-Aryan con- eclectic ;
yet Mr. Lai’s attitude may be
quest, a great civilization, many
in regarded as an expression of the younger
ways superior to contemporary Egypt,
Creative India. By Benoy Kumar Sarkar,
*
flourished in the North
Western part of Lahore (India). Motilal Baranasi Dass, 1987,
fudia. Price Rs. 15/- or $5.00.
pp. 714.
In his
• The Vanishing Empire. By Chaman Lai,
recently published Creative Tokyo, Kyodo Printing Co., 1987, pp. 250.
generation of India and therefore this India’s cultural heritage is a valuable

book will be helpful to those who wish asset to humanity and India’s political
to understand the trend of Indian future is bound up with the progress
thought regarding the political future of the nation and the trend of world
of the land. politics.
THE LAW OF FORGIVENESS

By Swami Vividishananda
It is man who errs. Again it is man the real man shines forth in all the
who forgives. Man is human and at glory of his perfection. “Know thy-
the same time Divine. In spite of his self” has therefore been one of the
innate Divinity, man’s path lies through greatest precepts reiterated in almost
errors and lapses. Find out a man who every page of Vedantic literature.
is perfeet. Such a man is indeed very Sometimes people err because they do
rare in this world. not know better. Their understanding
Even those who and
are called great is so much clouded by ignorance that
command the respect and homage of they do not really know what is right
thousands are not altogether without and therefore cannot help taking a false
taints. There is a popular adage in our step. Their actions,

judged impartial-
country which is quite significant. It ly, are rather unmoral than immoral.
says: “Even an elephant’s foot slips, They belong to the abnormal type of
even the boat of a good man sinks”. insane or idiotic people. But a man
We all commit mistakes or sins, but with normal intelligence and under-
great indeed is he who acknowledges his standing, if he is not too much de-
mistakes and is lenient to others. But praved, knows what is right. He is
people in their blind self-love are unfor- morally conscious and is therefore res-
giving when they come to others’ mis- jionsible for his actions, for ho has the
takes, forgetting that they themselves freedom to choose or reject.
would not have fared better under simi- But sometimes because of deep-rooted
lar conditions. undesirable habits, which have become
If man is in essence Divine, why does almost a second nature, he fails. His
he commit mistakes? How are we to heart is willing but his flesh is weak.
reconcile man’s Divinity with his seem- The force of habits is too strong to re-
ing imperfection? This is one of the sist, and in spite of all pious determina-
most perplexing questions of philoso- tions, lie is no better than a straw be-
phy. Vedanta answers it by saying: fore a gust of wind.

“It is the apparent man who errs or sins, Considering should be
all this we
but the real man is perfect and beyond patient with others, and not hard task-
all blemishes.” masters. It is easy to condemn but
In the intermediate stage when man hard to, forgive. Our rule of life should
does not know his real nature, he human, to

is li- be to forgive. For, to err is
able to make With themistakes. ' forgive is Divine. It will make the world
dawning of knowledge the apparent man be less
better and happier and there will
with all his imperfections vanishes and intolerance and impatience.

:
fHE Law OP ^•OttGlV^:N^!Sg
The story is told in the Bible of a not be quite patent to a superficial ob-
woman who was caught in adultery and server.
brought to Jesus for punishment. Jesus If we love we shall get love in returni.
and compassion for-
in his infinite love If we are full of hatred we shaH
gave her, and to those who wanted to be hated by all with whom we come ift
stone her, he said: “Let him who is contact. Patanjali, the founder of the
without sin cast the first stone.” They Yoga system, says: “Non-violence be-
looking back into their own life could ing established, before such a person en-
not condemn the woman with clear con- mity ceases.” This aphorism is not
science, for none of them were sinless. mere poetry but a fact and can be veri-
Condemnation does not help. It is fied by anyone who wants to. The
something like insult added to injury more we love and forgive, the more
and drags both the accuser and the ac- shall we reflect Divinity.
cused down. Instead of finding fault people cherish unkind thoughts to-
If
with those who err or sin, we should wards us, there is no reason why we
rather help them in their struggles by should do the same. Retaliation or
positive good counsel and sympathy. vengeance may
be the law with the
A word of sympathy is a better teacher savage, but not with the civilized man.
than the rod of justice. The very fact that he is civilized
Forgiveness is one of those cardinal demands that he should be guided by
virtues we should practise in our daily higher spiritual laws. So the precept is
intercourse with people. If we arc un- “Conquer hatred by forgiveness and

forgiving ourselves, we cannot expect love, evilby goodness.”
others to be forgiving to us. If we are Once upon a time a saint had a trying
merciless in our judgment of others, we experience. While walking on the bank
should be ready for a similar judgment of a river, he noticed a scorpion being
when we fail or sin. carried by the current, and feeling com-

Not only is forgiveness utilitarian, it
passion for the creature took it out
is essential for our moral and spiritual from water. The scorpion stung him
advancement. Now the question is
and went back to the water and the
To be saint tried to save the scorpion thrice
spiritual why should we forgive?
Why successively from the watery grave and
is an unforgiving attitude inconsis-
tent with spirituality?
each time he was stung. At last being
Christ explains:
disgusted he made up his mind to leave
“Therefore if thou
bring thy gift to the altar, and there
the vile thing to its fate when he heard
a voice saying: “It is for the scorpion
rememberest that thy brother has aught
to sting. That is its nature. It is for
against thee, leave there thy gift be-
you to love and forgive.” This experi-
fore the altar,
and go thy way; first be
ence opened the eyes of the saint and
reconciled thy brother, and then
to
was a great lesson which he never
come and offer thy gift.”
forgot.
An unforgiving attitude is the off-
There is a joy even in suffering while
spring of hatred and hatred is a poison trying to uphold an ideal, and this
which affects more the person hating is immeasurable and indescribable. It
than the person hated. Love or hatred is which sustains those votaries
this joy
returns to the persons from whom it of truth who are misunderstood and
issues. It is a psychological law which persecuted by the unthinking and the
holds good universally although it may ignorant.
In Hindu mythology is told the story and kind and to love God, the perennial
of a boy-devotee, who, because of his source of peace and happiness.
spiritual convictions, fell a victim to the The importunities and reprimands of
unmitigated wrath and persecution of the teacher failing, Prahlad was sum-
his father. moned to the royal presence. He was
The name of the boy was Prahlad. calm and serene. The king was all up-
Even as a child he was conscious of the set.
omnipresence and omnipotence of God “My boy, I was told,” the king said,
and gave Him his whole-souled love and “that you still persist in your old ways.
devotion. Nothing could shake his faith You still love and pray to that being
and deter him from his spiritual prac- whom you call God. Do you realize
tices —
prayers and devotions. The that it is the height of impertinence to
trials and tribulations in the form of go against my wishes ? Who is God and
insults, humiliations and physical tor- what is He ? What has man to do
tures he went through for the sake of with Him? Give up your foolish prac-
the Ideal are un parallelled in history. tices. Forget God and never utter His
Not for a moment he complained or name under my roof.”
cherished the least feeling of hatred or The young prince undaunted replied:
retaliation against his persecutors, and “Father, how can I forget God? He is
like a true hero he came out unscathed our mainstay and only refuge. He is
and triumphant. Like a piece of the creator and preserver of this uni-
genuine gold he was literally tried in verse. lie is all love, goodness, perfec-
fire and proved the supremacy of soul- tion and knowledge.” The king was
force. provoked beyond all measure at this
In accordance with a tragic law which bold answer. In a fit of terrible rage he
is inscrutable to most of us, Prahlad shouted: “Being my son, you dare to
was born in an environment which, in- disobey me, ungrateful wretch Mend !
stead of helping him in his spiritual your ways before it is too late. Never
strivings, put in his way all sorts of ob- repeat the name of God.”
stacles before which the sturdiest of The court being dissolved Prahlad
hearts would quail. The father, Hiran- retired. Still under the influence of
yakashipu, an autocratic monarch, was rage the monarch went to the inner
a rank atheist and materialist, believ- apartment of his queen to complain
ing in nothing except lust, greed and against the seemingly outrageous be-
power. He could not sec any sense in haviour of her son. The queen, full of
his son’s spiritual pursuit. When motherly love and sympathy, sent for
gentle persuasions failed he resorted to the prince and taking him on her lap,
violent means of bringing the son to his kissed him and tried to persuade him to
way of thinking. give up the worship of God in order to
At first Prahlad was placed under a avoid the royal displeasure. How could
teacher with explicit instructions to the boy, who had tasted the supreme
teach him wickedness and vice, so that bliss of Divine communion, renounce his
he might grow in hatred to God and spiritual pursuit? It would be going
His devotees. Not only did the boy re- against his very being.
fuse to be wicked and vicious, he The king, in consultation with his
started reforming his teacher and play- helpless ministers who did not have the
mates by the irresistible influence of his to
courage to differ from him, resolved
character. He taught them to be good execute the prince. A great fire was
1988 THE LAW OF FORGIVENESS 337
kindled and Prahlad was pushed into It was too much for the haughty
it. Undismayed he stood in the midst deluded monarch. Overcome by his un-
of the flames and folding his hands controllable rage he roared “Docs your ;
in prayer lifted his soul to the God exist in this pillar?” The boy
footstool of God. Not a hair of raised his eyes to the heavens and said,
his head was burned. Next he “Yes, father, as He is all pervasive He
was taken on the top of a preeipiec and must be in this pillar also.” The angry
thrown into a deep chasm bound hand monarch look hold of a heavy club and
and foot. The ground was soft as a bed struck the pillar with all his strength.
of down and did not hurt him at all. The pillar crumbled into pieces making
He was then dragged to a place where a terrible noise. Out of the heap of
there were mad wild elephants to ruins issued a monster, half man and
trample him under their feet. The half lion, and seizing the demoniacal
elephants forgot their ferocious nature king tore him to pieces.
before this innocent child of God —the God who is the eternal sanction of
embodiment of non-injury and love. who
morality, rights wrongs and up-
Thus and in many other ways did the holds justice, would not permit his
executioners try to kill the boy but devotee to suffer any more. He
failed, and they were at a loss as to what embodied Himself as the aforesaid
is to be done, being mortally afraid of monster, and relieved the earth from the
the angry monarch. The boy was mira- tyrannies of Hiranyakashipu. Prahlad
culously saved by the all-merciful God fell on his knees in humility and poured
who protects those who take shelter at forth his heart’s devotion in a hymn
The bewilderment of the king
Ilis feet. describing the infinite glories of benign
knew no bounds when he heard the Providence. In his hymn of praise he
story. begged the Lord to forgive his father and
Driven to desperation he sent for the illumine his soul.
prince again. Prahlad stood before his Love and forgiveness are the essential
fallicr and undisturbed. Not a
(piiet characteristics of all saints, seers, mystics
nuiscle of his face moved. The king and prophets, and not their miracles.
could not but admire the majestic Buddha in one of his incarnations gave
demeanour of the saintly i)rincc and for his own body to feed a famished tigress.
the first time in his life felt overpowered Shiva drank the deadliest poison to save
by a feeling of fear. He wmiitcd the creation. Christ prayed to Ilis heavenly
hoy to tell him who had protected him Father to forgive his enemies who
from death. crueificd him.
^‘Father,” said Prahlad, “it was God, In a certain book of devotion there is
the author of creation and the source a beautiful maxim which we shall do
of life and consciousness, whom I love well to practise in our daily life. It
and worship.*’ “Is Ilis power so great? says : “Be
humble as a blade of grass
as
Can he really save you from my wrath ?” and patient and forgiving as a tree.
'-rejoined the king. “Yes, father, He Respect and serve those who deserve it
can. As He is omnipotent and the without claiming any attention yourself.
fountain of all powers, nothing is im- That is the way to serve and please the
lôssiblc for Him. He interpenetrates Lord.” This maxim demands humility,
every atom patience, forgiveness and unassuming
of this universe and is yet
heyond. Nobody can withstand His service. If wc practise this we shall
''ill with impunity,” said the boy. grow in purity and saintliness.
We should be loving and forgiving to with his fellow-men. Let us jemember

all because of the oneness of life and the story of the mystic who was badly
spirit. It is the Self which is present beaten by some ruffians and who coming
in every form. Just as it is ridiculous to consciousness said: ‘‘It is the Self
for the different members of the body to that beat, and it is the same Self that is
quarrel with one another, it is absurd beaten, and it is again the same Self
for a man to be intolerant and impatient that is nursing.*’ Is it not wonderful?
WHITEHEAD’S PHILOSOPHY OF ORGANISM

By Anil Kumar Sarkar, M.A., (Gold Medalist)
Whitehead’s philosophy of organism ings or prehensions. Charles Morris, in
is a revolt against the view that mental- his Six Theories Of Mind, says that il
ity is an emergent quality in the evolu- can be very well called a ‘critique of
tionary process. Alexander, Russell, feeling.’
Lloyd Morgan,Dewey, Mead and The basic conceyjtion of this philo-
Charles Morris arc the champions of the sophy is to advocate a philosophy oi
‘emergent’ theory of mind. But White- organisms on a relativistic conception

head points out that such a view would of the universe. His famous book Pro-
be to invoke what is known as the ‘bifur- cess And Reality shows that the universe
cation’ of nature into ‘causal’ and is a vast realm of ‘processes,’ it is a
‘apparent’ natures. In his Concept Of realm flowing on continuously. In this

Nature he very beautifully points out flow organisms arise, and the
the mistaken notions of bifurcation natural processes arc nothing hut
when the two natures, causal and appa- processes towards continuous organ-
rent, meet in mind. He shows in his isms. Theses organisms are nothing
Seicnce And The Modern World that the but unities of feelings trying
false abstractions are responsible for to realise themselves in further unilies
having no correct notion of the ‘actual of feelings. These unilies arc nothing
entities’ of the world of nature. The but coming to what are known as ‘sub-
actual entities are so many unities or jective forms.’ These arc stages of the
organisms, or rather occasions or events, attainment of ‘satisfaction.’ In this
not isolated units having simple loca- realm of the coursing of feelings there is
tions. They are nothing but unifica- always an advance towards continual
tions of the aspects of all other unities in satisfactionswhich mean realization of

the universe. values. His small book Nature Aûl
The vast world of flowing nature, Life points out how the world of science
according to Whitehead, is nothing but can be united with the world of values.
a realm of unities of experience develop- The world of nature is not a realm of
ing into further unities. There is no dead material atoms, it is a world of
this
such thing as ‘vacuous actuality’. values. The failure to understand
but
There is no
thus barrier among the fact that actual entities are nothing
the
‘actual entities’ and the ‘processes’ of such realizations of values, has ted to
nature. This forms the starting point age of romantic poets who revolted
of what he calls his philosophy of against mechanistic science. In

feel- .
1038 WHITEHEAD'S PHILOSOPHY OF ORGANISM 339
Science and the Modern World he has patterns are unities of feelings, but as
fully supported the revolts against unities are nothing but unities of aspects
science. He advocates the view that wc of all other feelings or events, the whole
must change our conception of
totally universe is mirrored in the patterns and
nature. Nature is not a realm of me- the patterns have visions or envisage-
chanism, not a realm of dead atoms. It ments whole universe in them-
of the
is a realm of feeling, a realm of values selves. So the patterns pass into the
and of aesthetic satisfactions. The processes. So the patterns are actual-
actual entities or occasions are so many ities and possibilities both, or
partial satisfactions of their aesthetic rather they are limitations to
ideals. no wide gap between
There is possibilities. Their very assuming
the realms of science and philosophy. of forms or patterns leads White-
Thus Charles Morris’s short remark with head to think of another kind of
regard to this philosophy seems to be entities which are known as the eternal
\Try appropriate. We might say in his objects. They give forms to flowing
own words: “Thus the philosophy of processes. The actual entities are so
organism, as a ‘critique of feeling,’ re- because of those eternal objects. They
gards mind as one omnipresent aspect of are the permanent possibilities of all
and factor in an emergent process, and actualities. So wc might say that the
consciousness and knowledge as complex actual entities realize themselves in
and special phases of such a process. eternal objects. They give them values.
With both .Tames and Bradley, White- They are what are known as conceptual
head agrees that such special phases arc valuations of actual entities. The ac-
‘growing pains’ that have no place as tual entities from their own standpoints
such in the final ‘satisfaction’ which are physical feelings and when they are
supervenes, and which such phases so realized they become conceptual feel-
merely help to bring about” (Siv ings. As realization is the end of all
actualities there is always a tendency
TJh'orli's Of Mind, p. IHG),
From this we can also gather the fact towards the conceptual valuations.
that Whitehead has put the problem of But Whitehead warns us here by re-
philosophy and of science in a novel way minding us that such coiicc])tual valua-
iiiid lo h’m the problem of knowledge tions arc not conscious valuations ;
they
has become a natural fact. It is not an are merely realizations of the actual en-
enigma as is generally the case with tities. This fact of realization is a
many of the philosophical thinkers. Let natural process, for it is the end of all to
us now examine his thoughts in brief be- proceed towanls a continual realization.
fore going into the details of it.
The world of nature by successive en-
during patterns or actual entities of va-
rious grades from stone to man, reveals
Outline Of His Piiilosoptiy
to us one fundamental fact of aesthetic
v
Whitehead’s conception of natureis a

realization. The feelings tend towards
conception of a world of actuality and the creation of organisms, and the actual
a world of possibility. It is a world of
entities upto man are nothing but
enduring patterns uncj flux. There is
organisms. So wc can very well call his
peiânence and change combined. So philosophy a ‘philosophy of organism.’

there is a unity between the two worlds. In understanding his philosophy we
This leads to his philosophy of feeling or have to understand the integration and
PTchension as he calls it. The enduring growth of feelings to more and more
complex feelings. There is a passage end of the world of feelings is the real-
from the physical to the conceptual feel- ization of values.
ings. The feeling that unifies them is This philosophy of feeling which ad-
known as the propositional feeling. As vocates a unity between the ‘realm of
every actual entity is a feeling and is actuality’ and the ‘realm of possibility’
felt by other feelings there is always a is grounded on the ultimate philosophy
contrast between the subject and object of creativity. But as creativity is an
in every entity. The gradual advance ideal process, it requires the principle of
of feelings to higher feelings only points concretion. It is God who is the first
to a gradual clearness of the feeling of non-tcmporal entity before the creative
contrast. The propositional feelings re- process began. He is the principle of
veal to us this contrast in a clearer form concretion. In him, the two natures,
than that of the physical feelings. But primordial and consequent, are com-
yet the propositional feeling is not a bined. The }>rimordial nature is the vi-
conscious feeling of contrast. This is sion or the conceptual realization of the
attained in the case of intellectual feel- possibilities before, llie temporal order.
ings where the contrast is clearly ex- The consequent nature of God evolves in
pressed in the form of a proposition. its relationship to the evolving world.
The intellectual feelings are nothing but Thus we live in a kingdom of God which
judgments. As they express the feeling is a realm of actuality and possibility,
of contrast they arc called comparative limitation ami freedom. It is a world
feelings. of realization of values through th(‘
As this and all other feelings arc organisms. It is really a kingdom of
feelings of contrasts, there is a sub- Heaven.
jective realization, it is an attainment of
satisfaction in a subjective form. So
Critical Exposition Of His
the intellectual feelings also cxi:)ress the
Philosophy
common ideal of all ‘actual entities’ or
‘centres of experiences,’ viz., the attain- The clue to Whitehead’s philosophy
ment of subjective form which is a lies in the analysis of the actual entities
realization of values. or actual occasions for they are micro-
In coming to the intellectual feelings cosms inclusive of tlie whole universe.
we come to the realm of knowledge. So We can call them occasions or epochal
the problem of perception, which is the occasions, for they are not static unities,
dominating problem of philosophy, they are unities of experience or feelings.
comes into prominence as a natural phe- In t; ne, the actual occasions arc unities
nomenon. This problem only tries to of feelings. If scientifically viewed,
solve how we can adapt ourselves to the they are unities of space and time, they
vast world of prehension that lies arc ‘events.’ Events arc enduring pat-
stretching before us. terns, they arc ‘modal unities’ of space-
This adaptation is a problem for the time. Butmodal unity of space-
this
human organisms. The ideal of this time depends on two other characteris-
philosophy is to advocate the perfect tics of space-time. They arc their
adaptation of the organisms to the en- separative and prehensive characters.
vironment in which lies the realization They being enduring patterns nrc
of values. So the whole universe tends separated from other patterns, bilt the
towards the realization of values, or very enduring patterns point out their
aesthetic satisfaction or beauty. The togetherness or prehensive unity with

1988 WHITEHEAD’S PHILOSOPHY OP ORGANISM 841
all other patterns. An enduring pattern or realization. In the process towards

is a unity of aspects of all other pat- subjective forms or satisfactions, the
terns. It is a unity mirroring the whole subject is, as it were, thrown up the
ill itself. It is, thus, a momentary or process. So he prefers the term ‘super-
enduring monad viewing the world from ject’ to subject. ‘Subject-superject’ is
its standpoint. Thus, there is a relativ- the end at which the feelings aim. So
ity among the patterns. merely aiming at the ‘subject-superject’
The unification of the aspects of the does not mean a conscious aim. It is
whole universe means an all-pervasive only coming to a new occasion which has
relativity or the passage of the one to its own ‘microcosmic apprehension.’ It
the other. This also means their mutu- is a blind perceptivity. Consciousness
al ‘affections.’ So none is without the arises at a later stage of growth of feel-
other. The unities become processes ing. The attainment of that conscious
and processes, unities. Thus the key- state means an intensity of the feeling
note of this philosophy is to advocate of contrastbetween the world of prehen-
what is known as ‘concrescence’ and sion and the w'orld of apprehension.
‘transition.’ There is, thus, in every The one is the realm of blind percepti-
occasion an ‘internal constitution’ and vity and the other is the realm of
an ‘external determination.’ There is conscious perceptivity.
a ’process of and asubjcctification’ The analysis of the actual occasions
‘process of objectilication.’ There is a reveals to us another important factor.
universal relation between the feeler and These actual occasions are not mere
the felt, the subject and the object. ‘unities’ or ‘nexus’; they are ‘societies’
Every occasion is a subject feeling united in one ideal purpose, for they aim
others as object. It is for this reason at ideal satisfactions. To hold this view
that Whitehead calls it ‘bipolar’ having would be to hold that these unities arc
a ‘mental pole’ and a ‘physical pole.’ related to all other unities as the parts
In calling every occasion bipolar he of a body are related to all other parts
does not mean to suggest that the object of an organism. In we can hold
fine,
is for the subject, for the subject-object that nature is an organism, and the
relation is relative. An occasion is actual occasions arc related to it as parts
subject as viewing others as object, but of an organism. Wc can say that there
it is itself an object as felt by others. are organic relations among the occa-
But here also we must note that this sions or entities of nature. There is,
feeling of the object is not conscious. It thus, an organic relation throughout.
is merely a natural fact of prehension
Every occasion is an organism compre-
that links up one with the other. The hending other organisms and is compre-
universe is not a static universe, it is a
hended in other organisms in turn. The
process, so there is always a tendency
natural processes are flowing towards
towards a feeler, or subjective form.
higher and higher organisms. So there
But when it tends towards further sub-
jective
are atoms, trees, planets, beasts and
forms it becomes an object, for
it is unified in a higher subjective form.
men. There are grades of existences
The attainment of subjective form means from the inanimate to the animate
the realization of values. Natural pro- world. But there is a continuity
cesses onlytend towards such subjective throughout, for the evolution is nothing
forms wherein their realizations. All but evolution towards organisms. The
have an end towards final satisfaction organisms are societies having a common
MabCddhA BHARATPA July
aim which is the attainment of a final it might also be classified into ‘subjec-
aesthetic ideal. tive’ and ‘objective,’ according as it
^Êach actual entity is an arrangement refers to ‘feeling’ or to the ‘felt.’ But
of the whole universe, actual and ideal, as the actual object is a possibility aim-
whereby there is constituted that self- ing at further realizations, the eternal
value which is So
the entity itself.’*^ object is also a possibility of feeling in
each entity is a unity of actuality and which the actual object is realized.
possibility. It is a form and a process. Here we find a division between an
The form is its character, or it is its actual entity and its possibility of fur-
self-realization. So what is it that gives ther realizations. We might character-
self-valuation to it? This leads White- ize the one as physical feeling and the
head to refer us to the eternal ideas, other as the conceptual feeling. Eternal
which give form to all actual entities. objects ingress into both of these aspects
In those forms the entities realize them- of actual occasions. The eternal objects,
selves. The entities realize themselves thus, give form to actual occasions with-
in those forms or eternal objects, and the out ceasing to be possibilities. They are
eternal objects become actualized in the realized in conceptual feelings. Now
entities. So there is an inseparable let us consider the eternal objects them-
union among the eternal objects and the selves.
actual entities. But there is a difference They are ‘possibilities,’ and they give
of relation between an eternal object form to actual occasions; so they are not
and an actual entity. The relation of mere possibilities. Though they are the
the eternal object is one of ingression same as possibilities, they are distinct
into the actual occasion. It is a sort of as they are the diverse realization of the
external relation. It is a possible deter- actual occasions. They have also a
mination of an actual entity. But an relation among themselves. Some of
actual occasion or entity cannot be such them go together as in the case of flower
without the eternal object, for the which is both coloured and soft. But
pattern or form is given by the eternal yet they cannot remain as mere possi-
object. Here the relation, therefore, is bilities of actual realizations. They
internal. The eternal objects are, there- must be actualized or determined before
fore, self-existent, whereas the actual they are realized in actual occasions.
entities are not so. The eternal objects Whitehead thinks that they are realized
are, thus, possibilities of determinations; in the conception valuations of God, who
they are, therefore, universals. So is “the actual but non-temporal entity
actual determination is not a final deter- whereby the indetermination of creati-

mination but only a possible determina- vity is transmuted into a determinate
tion. The actualization of the eternal freedom.”^ So the eternal objects as
objects are possible actualizations, and non-temporal beings are realized in the
every actualization is a possible self- temporal occasions. S. Radhakrishnan
realization; there is a vast realm of pos- in his An Idealist View Of Life speaks
sibility in each case.
There is concres- of them in contrast with the Platonic
cence and tr ansi ton side by side. Ideas. We may quote him thus:
We have observed that an actual “Unlike Plato’s Ideas, they are not
view
occasion is a unity of feeling and the substances, but only forms. The
felt. But since the eternal object be- of forms as conceptually realized in
God
comes actualized exist-
in an actual occasion, avoids the realism of independent
‘ Religion in the Making ; p. 88. Religion in the Making ; p. 90.
;
1988 WHITEHEAD’S PHILOSOPHY OF ORGANISM 848
cnee as well as subsistence. The being of the character of the eternal objects in
of these eternal objects is not a ghost- their relation to actual occasions, God
like imitation of actuality,but consists and creativity. He has also pointed out
in mere possibility. They are not meta- the need of all those concepts.
physical forces generating the world of A survey of the character of the
existence, nor dynamic powers drawing actual occasions and the eternal objects
men and things towards themselves. points to a relation between the past and
They are indifferent to their chance em- the present on the one hand, and the
bodiment in existence, and many of present and the future on the other.
them may not have been manifested at Every occasion is a creation of the past,
all in existence. They arc eternal and it passes on to the future. Thus
in their timeless being. They do an occasion has an eye backward and
not be when all perishes.
cease to an eye forward. But as every occasion
They are not imaginary or abstract, is a new creation, there are both
but identical and individual, universal causality and novelty mixed here.
and non-existent. Some of them are There is no contradiction here. In the
apprehended as possibilities logically universal becoming there is no gap.
prior to their manifestation in existence, “An occasion arises as an effect facing
and others as symbols of values we pur- its past and ends as a causality facing
sue. Yet they are not efficient causes, its future.”^
effect As
an occasion
since they belong to the realm of pure reacts to the past and as cause it antici-
being. The relation of form to the pates the future. This seems to suggest
temporal world is that of potentialities that there is all-pervading causality and
to actualities. The forms and the tem- there is no place for novelty. But this
j)oral process require each other. The is a false idea. Wc have already shown
process can attain order and determina- that an occasion is bipolar, a feeler and
tion only by participation in the forms, the felt. It is a dynamic agent aiming
and the forms exist as relevant to the towards a further realization. It goes
realization in the ])rocess of becoming. towards certain ideals, so the novelty is
Actualities in the temporal world need ingrained in the very passage of one
to be described as processes of becoming occasion to another occasion. They all
by which sheer creativity governs deter- aim at ideal satisfactions. So many

mination, character, order. On the one grades of occasions are so many attempts
hand, actuality arises from the back- at the realization of values. There is
ground of the system of all actualities, obviously no gap from the inanimate to
and is conditioned by them. On the the animate world. Yet there are
other, it is a process of self-formation. causality and novelty side by side. The
It organises the data presented to it in existence of life or a unity of living
the light of ideas or purposes. The tem- societies only points to the coming of
porary actualities realize the possibilities novelty in the process. In the inani-
surveyed in God’s nature. We have mate w'orld there is more of repetition
thus creativity and God’s primordial than of novelty. Novelty is the very
nature which is the vision of the possi- nature of the process ; so there is ground
bilities before the temporal order.” for the su]>position of discontinuity in
(pp. 827-8). the process. We may view the same
Here in this long quotation we find a thing differently. There is everywhere
lucid presentation of the important
concepts of Whitehead. He has spoken * Adventures of Ideas p. 248.
duality 9 unification of mental pole with est, there are the actual occasions in
the physical pole. The passage towards so-called ‘empty space’; secondly, there
the higher unities means a rise to the are the actual occasions which are
direction mental pole.
of the This . moments in the life-histories of enduring
means a passage towards novelty. In non-living objects, such as electrons or
the stage of consciousness or in the stage other primitive organisms; thirdly, there
of unity of life in a personality the arc the actual occasions which arc
mental pole predominates. Thus there moments in the life-histories of enduring
are four grades of occasions, viz., space, living objects; fourthly, there are the
matter, life and consciousness. These actual occasions which are moments in
also mark the four types of existences the life-histories of enduring objects with
as expressed in his book Process and conscious knowledge” (pp. 249-50).
Reality. He writes: “First, and low- {To be co7}tinucd)
THE STORY OF ABU BAKER SHIBLI

By Aoa Syed Ibrahim (Dara)
Spiritual realization is very difficult of Mansur, Anal Ilaq— “I am God.”

of attainmentinasmuch as it requires a He lived upto the age of seventy-seven
harmonious and perfect development of and died Hijra a8l*. He was greatly
in
all the parts of one’s own being. It is troubled by the ignorant masses and
not enough if one gets the power in the attempts were made lo assassinate him
heart, or the vision in the mind, or is for his blasphemy.
able to awaken some spiritual force in The incident of his turning to spiri-
one’s vital being, for if the organs are not tual life is interesting. lie had a largo
perfected, spiritualized, and transformed estate and rich lands in the district of
for the revelation of the spirit, it very Wehawand and he was the. governor of
often creates confusion in the complex the place under the Khalif of Baghdad.
texture of the life of an individual. At He went to the court of the Khalif on
any rate truth is likely to be coloured by being asked to present himself before
the limitations of the instrument, and him. For some reason the Khalif be-
the manifestation of the spirit may also came angry and confiscated his property
remain distorted and imperfect. This and he was sent back to his native place
has unfortunately been the case with in disgrace. But after a time the Khalif
many over-enthusiastic devotees in again restored his property and pre-
India as well as in other countries. A sented him with rich robes of honour.
short sketch of the life of one such spiri- Shibli took the costly robes and cleaned
tual figure —a Sufi sage, named his nose with them. When the Khalif
Abu Baker Shibli, who was greatly re- came to know of this, he again confis-
vered in his lime for his spiritual attain- cated his property. Shibli thought,
ments is given here. “When we misuse the clothes given by
Abu Baker Shibli was born in Bagdad. man, he revenges himself in this way.
He was a fighter throughout his life and What then would be the punishment for
was never disheartened by failures or misusing the gifts given by the Divine ?”
opposition. He used to utter the words He returned to the Khalif after resolv-
1988 THE STORY OF ABU BAKER SHIBLt 845
ing upon the future course of his life and acted as he was told. But he could not
said,“O King, when you cannot brook find out one man whom he remembered
the misuse of the things given by you, to have wronged; so he gave one lac of
and take it as an insult, how can I insult copper coins in alms to atone for that
God by being ungrateful to Him by sin. He took four years in this work
accepting your service ? I will not and then returned to Junnaid, who re-
serve you any more but devote my life plied, “Still the ego has not left you.
to the service of God.” Saying this he Therefore spend one year in begging
left the court and became the disciple of alms.” Shibli says that he spent one
Khaiyar Noussaz, who was a relative of year in begging from door to door and
Junnaid, a great Sufi sage. He direct- whatever he got he gave to his master,
ed Shibli to go to Junnaid. On who distributed all to the poor and did
approaching the latter, Shibli said, “You not give him anything to eat at night.
have got the real Divine love which I After the lapse of one year the master
compare to a precious pearl. Kindly said, “Now, for one year render service
give the pearl to me. If you cannot unto sages.” At the end of the period
give it as a free gift, give it to me by Junnaid asked Abu Baker Shibli, “Now,
taking price.”
its Junnaid replied, “I what value do you attach to your self ?”
think beyond your power to buy the
it Shibli replied, “I consider myself as the
pearl. If I give it to you as a gift I fear lowest of all creatures and sincerely be-
you will lose it and may not be able to lieve it to be so.” Junnaid said, “Now
])reserve it safely. Only one way is you are free. You have got the f eal
open for you by which you will get the knowledge.”
pearl if you have the strength and
: In order to attract people towards
courage to plunge into the ocean of life God, Shibli used to say, “If anybody
and strive constantly with patience and utters the name of Allah, I will fill his
faith you may attain it.” mouth with sugar.” He used to give
Shildi said, “Very well, tell me what sugar to children and asked them to
I have to do and I won’t be found utter the name of Allah. After some
lacking.” Junnaid said, “Go and sell time he again declared, “Whoever will
sulphur in the streets for one year.” At speak ‘Allah’ in my presence, I will fill
the end of the year he came and asked, his mouth with gold and silver.” So
“What am I to do next.^” Junnaid grown-u]) people also began to come to
said, “Do not do any work for one year him and repeat the name of Allah.
but ask for alms from house to house.” After a time he found out that people
He began to ask for alms but could not took the name of Allah in disrespect.
get anything. He returned to his He could not bear this and kept a
master and informed him of what had naked sword in his hand and threatened
happened. Junnaid said, “Now, do that if any one spoke the name of Allah
you see your own worth ? Tlie people in his presence, he would cut off his
do not care for you in the least, and head. Thereafter if anybody uttered the
hence you should not care for them and name of God in his presence he used to
stop all your concern for them.” Then bow down.
he him to return to his native
asked Once he heard a voice, “Shibli, how
place Nahaund, and to ask pardon of long will you love the Name only ?
the people who had suffered for his in- Why not seek God Himself ?” On hear-
justice and tyranny during his regime ing this his heart was filled -with intense
as a emotion and love of God, and
governor. He went away and over-
PRABUDDHA BHARATA July
powered by ecstasy he threw himself the temple to the God who resides in
into the river. He was not drowned the temple.” One day he took a piece
and the waves cast him on the shore. of wood burning at both the ends and
Hcj however, could not bear the sepa- said, “See, both the heaven and the
ration and in another impulse threw earth are consigned to fire so that
himself into fire out of which also he people may now resort to God without
was saved by a miracle. His intensity any attachment to heaven, or fear of
increased still more after this incident hell.”
and he put himself to more dangerous On the occasion of the Id festival he
tests and was saved each time. At last used to put on a black dress of mourn-
he exclaimed, “What should I do now? ing. People asked the reason of this
Even water, lire, the ferocious beasts of and he explained, “All these people arc
prey and the mountains do not end my away from God. They take pleasure
life !“ In answer he heard the voice, in worldly things and forget God. I
‘The man who kills himself with the therefore put on this dress as a mourn-
love of God cannot be killed by anything ing for their misdeed.”
else.” He became almost mad with the Once a bird was uttering the sound,
love of God, and also acted like a mad ‘coo’, ‘coo’, incessantly. In reply ho,
man. He was put under hand-cuffs and on climbing the tree, uttered repeatedly
chains. Yet his passion remained un- the words ‘Here it is, here it is.’ On
controlled and he was sent to the being asked what this meant he said,
lunatic asylum, where he was detained “The bird inquires, ‘Where is It?
for a long time. Where is It?’ and I too have to reply.
People used to say to him, “Shibli, She docs not stop; so I cannot also sto[)
you have gone mad.” He used to reply, replying.” In Persian ‘coo’ moans
“Yes, I am mad in your eyes, but to ‘where’, and hence this was intcrj)rctcd
me you mad. I wish God might
all are by him as meaning the question, ‘Where
increase this my madness a hundred- is It?’
fold.” Once some people came to him He used to put salt in his eyes to
and, on being inquired by Shibli, they keep awake. At this .Jiinnaid asked,
said that they were his relatives. There- “Why do you do this ?” He said, “The
upon Shibli abused them and threw Truth has come and I have no power
stones at them. They began to flee for to bear it and hence in confusion I
safety. At this he said, “You are all resort to such methods in the hope f)f
liars; you pretend to be my relatives keeping myself under control for a
and do not even put up with this much longer time.”
!”
excess from me Such were the efforts of the sages of
On another occasion he took fire in the past who helped the growth of s])iri-
hishand and said, “I will go to Mecca tual consciousness and light in this world.
and burn the temple of Kaba. This Let us hope humanity be more ready
will
alone will make them real lovers of and better equipped to receive a greater
God by diverting their attention from light and a richer realization.
THE SYNTHETIC METHOD OF THE UPANISHADS
By Prof. T. M. P. Maiiadevan, M.A., Ph.D.
The nature of any system of philo- verse, it leaves us with an infinite num-
soi)hy is by its me-
largely determined ber of finite particulars. But particulars
thodology. The results of a metaphy- cannot be the ultimate reality. A
sical inquiry depend not a little on billiard-ball universe will satisfy no
the method that a philosopher adopts. thorough seeker of truth. Of late this
Method and material are interde- objective method has invaded even the
pendent. The former without the latter realm of psychology. The Behaviourist
is barren, and the latter without the materializes the mind, makes it a
former is blind. Descartes is hailed as shadow of the flesh and explains its
the father of modern philosophy because functions in terms of physics and phy-
of his innovation in the field of meta- siology.
j)liysical methodology. Immanuel Kant The subje(!tivc method is equally one-

is known as the Coj)crnic*us of philoso- sided, and if pursued to its logical con-
])hy because of the unique epistemology sequence, would lead to subjectivism
he gave to the world. and skepticism. The history of the
‘‘The diversity of our opinions,” says English empiricist school bears witness
Descartes in his Discourse on Method to this fact. The psychological method
and Metaphysical Meditations, ‘‘is not which Locke inaugurated led logical-
because some are more reasonable than ly to the phcnomenalistic pluralism and
ulhcTs, but only because we conduct our skepticism of David Ilumc. The Bud-
thought by different wâys, and do not dha’s way, in the East, was to a great
all consider the Of all
same things.” extent subjective and psychological.
the iliffercnt ways of approach, the most Though he was launched u])on his career
iiTifjortant arc the objective and the sub- of philosophic thought by an objective
jccLive methods. Those metaphysical observation of human misery, in so far
systems which pursue the objective path as his aim was to discover the cause and
hind themselves in crass materialism and the cure of sorrow, the Buddha had to
arrant atheism. Though Descartes be- choose the subjective method of intro-
gan with the method of ‘universal version and ])S}’chological analysis.
doubt’, and started his meta])hysies with And a thorough -going method of this
the postulate rog/7o ergo sum, he relin- kind involved him naturally in the posi-
quished this position while actually tion of an agnostic.
building the superstructure of his sys- There arc certain systems which em-
tem. The mathematical method of the ploy both the subjective and the objec-
Cartesian philosophers is mainly an ob- tive methods, but in an unsynthesized
jective method. It is because of this fashion. The Sankhya pursuing the ob-
uiethod that even Spinozism lends itself jective method takes all the manifold of
a materialistic interpretation. In the sense-perception to the primal source,
I^âst,
the Vaiseshika system makes use, Pradhana or Prakrti, the prius of crea-
b>r the and through the subjective
most part, of the objeetivc ap- tion ;
proach. With its analytic skill in classi- method of inquiry Kapila arrives at a
fying the But because of a
various phenomena of the uni- plurality of purushas.
lack of synthesis, he is left with an ir- festation of the self of the universe,
reconcilable dualism as between Prakrti Uddalaka turns with a dramatic swift-
and Purusha and a plurality of spirits. ness and says that the universal Self is
The Upanishadic method is a syn- identical with the self of Svetaketu, his
thesis of the objeetive and the subjec- son. This is a typical instance of the
tive ways of approach to Truth. The synthetic method of the Upanishads and
terms ‘adhyatma’ and ‘adhidaivata* oc- of the system of Vedanta which is based
cur frequently and in a successive order thereon. It is through this method that
in the Upanishads. The cosmic ether is the Advaitins reach the non-dual Abso-
spoken of as identical with the ether of lute which can be characterized neither
the heart. “He who is in the purusha as objective nor as subjective. Brahman
and he who is in the sun, he is one,’’ is to be discriminated from the external
says the Taittiriyn Upanishad. Udda- world through the objective method of
laka in the Chhnndoiiya Upanishad in- approach; and the subjective method is
structs his son how from the Sat, One made use of for analysing the sheaths
only without a second, the world that seem to encase the self and for
sprang' forth. After describing in de- divesting it of them just as we remove
tail the process of the objective mani- the chaff from a kodrava grain.
SIGNIFICANCE OF SRI RAMA KRISHNA’S LIFE

AND MES'SAGIT
By Prof. Siieo Narayan Lal Shrivastava, M.A.
It is not within the powers of an the nineteenth century were a period of

ordinary individual to fully understand world-wide scepticism in matters reli-
and properly appraise and evaluate the gious and spiritual. They were the
titanic spiritual personality of Sri llama- palmy days of scientine Naturalism
krishna Paramahamsa Deva. However, which found it ^'cry inconvenient to des-
ft is Sri Ramakrishiia himself who has troy the neatness of its mechanistic
facilitated the task of those who would world-picture by the ‘superfluous’ admis-
like to understand him and his message, sion of God or any spiritual principle in
for he has described in his own words Nature. India too, to some extent at
his super-human sddhands and his high- any rate, was drawn into the welter of
soaring mystical realizations. Ilis des- this Godless Naturalism, and what is at
criptions arc in simple and easily intelli- once interesting and significant to note
gible language, abounding in suggestive is that the first disciples of Ramakrishna
similies, metaphors and parables ; and were university-educated men, with a
these have been collected and authenti- good grounding in Westeni science and
cally recorded by his immediate thought and with a powerful leaning
disciples. So, although wc may fail to towards agnosticism and atheism,
fathom the depths of the personality of can well imagine what a power Rama-
Sri Ramakrishna, wc cannot be in the krishna must have been in transforming
dark or be mistaken about the vital them into mighty spiritual figures.
message he has bequeathed to us. At such a critical time of human
As is well known, the first decades of history was Ramakrishna born—
1938 SRI RAMAKRISHNA’S LIFE AND MESSAGE 349-
on the 18th of February, 1836, of poor mad. He ways

forgot the conventional
Brahmin parents, in an obscure village of worshipping and would cry for the
of Bengal called Kamarpukur. Educa- Divine as any child would cry for its
tion, as we understand the term, he had lost mother. So intense became his
none. He was no doubt sent to school passion that one day finding his life un-
in his early boyhood, but he would often bearable without the sight of God, he
play the truant there. And ultimately, took up the great sword lying in the
seeing that the object of coming to temple and was about to end his life
school was not knowledge for its own with when in a moment the desired
it,
sake but earning money, he left it al- visioncame and Ramakrishna saw the
together in disgust. lie remained an Divine everywhere around him and as
and yet he rose to be, as his
illiterate, everything,
great French biographer, M. Romain God or —
Death that is the price one
Uolland, aptly remarks, “the con- has to pay for seeing God. People
summation of two thousand years of the want to get God very cheap, but who
spiritual life of three hundred million has got Him
that way? What mar-
people (of India). ... a symphony vellous lifewas Ramakrishna’s that he
huiltup of a hundred different musical should have thought from his very
dements emanating from the past.’’ school-going age that God was the
TTuw was it possible ? The answer to worthiest object of quest in life and that
this question — the story of Rama- all else was vanity !
krislma’s breathless struggles and From very early times learned men
ii) tense heart-searchings — forms one of and philosophers have been discussing
the most glorious and unforgettable and arc still discussing about the proof
chapters of human history. of God’s existence. Now, is there not a
Now, what was the secret of Rama- ring of absurdity in speaking of a proof
krishna’s life.^ It was, in one word, the of God's existence ? Proving a thing
hiirning eagerness in his heart to know' means deducing it from something
(lod and to see God. It was his all- which is more certain than Would
it.
ennsuming passion for God-vision that not, then, the proof of God require
moulded his life from the very start of something more certain than God from
his career as a worshipper of Kfdi in the which God’s reality could be deduced?
temple of Dakshineshwar. He w'as not Proof of the nature of logical deduction
eon tent wdth merely worshij)ping in the about God, there cannot be from the
eonvenlional ways the external image of very nature of the case. The only proof
Kali, but wanted to see God whom he of God’s existence is seeing Him and
failed his Divine Mother, face to face. realizing Him as a factual content of
Day after day, he would stand before the living experience. Nothing short of a
hnago of Kfili and pray, not only with direct and soul-felt contact with Him
kis but with bis whole heart and
lips can convince the seeker of His reality.
soul “O Mother dost thou really
: ! The old philosophical arguments for the
fxist? If thou dost exist, why am I existence of God — the ontological, cos-
^ôt able to see Thce.^” Every mological and teleological ones — are all,
gone without the visiorf of as Kant showed, unable to establish the

was a day full of tortures to Rama- existence of God as a jact. They can
^^’ishna. It would make his heart at best indicate God as a necessary
Îfcd. In his intense longing for seeing logical postulate of experience, an Idea
he became, as it were, completely of Reason in the Kantian phrase.
Ramakrishna realized God not as a mentary on the texts of the Upanishads.

logical postulate, but as an indubitable Scholars have always been scratching
fact of experience a Verity. —So when their brains in determining what philo-
young Narciidra (afterwards known as sophy the Upanishads have taught. Ts
Swami Vivckaiianda) met Ramakrishna it the Dvaita of Madhwa, or the
and asked ‘‘Have you seen God,
: Visishtadvaita of Ramanuja, or the
Sir”? “Yes!” came the unhesitating Advaita of Samkara ? Well, there arc
reply, “I see Him more intensely than passages in the Upanishads which lend
[ see you and I can also make you see support to all tht;sc views. This does
Him.” not mean that the Upanishads are vague
Thus Ramakrishna knew of God, not and inconsistent. They mark out the
from books and argumentation, but Dvaita and the Visishtadvaita as stages,
from the great Book of Life itself. Ilis halting stations, in the soul’s journey
was the knowledge derived not through to the ultimately Real — the Advaita.
the weak instrumentality of the plodding The super-mystic Ramakrishna had
Intellect but through what Goethe called traversed through all these different
“the scholastic of the heart and the stages and thus his life had become a
dialectic of the soul.” Page after i)agc, living commentary on Ihc U])anishads.
chapter after chapter, Ramakrishna The mystic soul reccjjiciles in his living
turned the Book of Life, till lie came to experiences what the dry doctrinaires
the Epilogue —the vision splendid of the remain wrangling aboiit.
One Real— the Advaitic realization. Nor did the all-consuming avidity rd
But the inllnite plasticity of his being Ramakrishna for diverse spiritual ex])eri-
did not pin him down to any one parti- ences allow him to remain contented
cular phase of mystical realization. Ilis with the practice and mastery of
soul frequently alternated between aailJKUuh prescribed within the ])ale of
realizations of mergence in the Unity Hinduism. He began practising tlie
and the sweet delights of communion aadhdtins of other faiths also. He got
and fellowship with the Divine. The himself initiated into Islam aiul during
width of his spiritual experience em- the time he was practising the ways of
braced all the phases and stages of the Islamic faith, he lived, moved, at.-
realization. “God tastes inlijiite joys in and dressed like a Muhammadan, for-
infinite ways,” said Browning. Rama- getting, as it w'crc, for the time being,
krishna tasted the joy of God in infinite all Hindu ways and maimers. And he
ways. He played the whole gamut of found that the Islamic faith could alsi)
the music of spiritual experience, realiz- take one to the Divine.

ing the truths of the Dvaita, the A similar thing happened with
Visishtadvaita and the Advaita in an Christianity. His interest in Christianity

ascending hierarchy of mystical percep- began with the reading out of the
tion. To him God was both impersonal to him by one Sambhueharan Mallik-
and personal, according as one realized Then one day he happened to sec in n
Him in His ultimate essence as the sum ncighboiyipg house a beautiful piciure
total of all existence, as the All, or, as of the Madonna and the child Christ and
aiul
personalized according to the pragmatic the sight threw him into transports
and practical demands of the concrete he put himsrlf
ecstasy. Thenceforth
religious consciousness. completely iu a Christian atmosphere,
gave
That is why Swami Vivekananda re- stopped going to the temple and
Hindu ways-
marked that his life was a living com- up for the time being all his
1988 SRI RAMAKRISHNA^S LIFE AND MESSAGE 851
He realized the Divinity of Christ and face to face with the Divine and that all
accepted him as an incarnation of God. the great religions of the world are
Thus, one by one, Ramakrishna prac- different pathways for taking man to the
world
tised all the great religions of the self-same Goal.
and eame to the coiielusion that all reli- Another great message of Rama-
gions, if followed in their essentials with krishna, of which India and the entire
sincerity and earnestness, were equally world stand in burning need today, is his
eflicacious in leading man to the gospel of seeing God in all living
Divine; and therefore, there should be beings, and serving them as such.
no quarrel, fanaticism or bigotry in Service of suffering humanity is to be
matters religious. The differences in understood — not as the humanist or the
the racial and individual psychology of utilitarian conceives it to be, “a good
different peoples and individuals will turn to others” — but as a worshipper of
naturally lead them to seek the Divine God would do it seeing Him tangibly
in and these differences
different ways, manifested in all living forms. Thus
should be tolerated and not fought with. viewed, service comes to mean not
How unfortunate it is that religion doing good to others or ‘helping’ the
should have been a dividing factor of world, but a spiritual gain to one’s own
mankind, causing so many wars and so self. “J/ra is Siva; all living beings are
much bloodshed With his colossal

!
God” — wâs a wonderful proclamation
spiritual capacity and universality of given by Ramakrishna one day in a state
outlook, Ramakrishna demonstrated to of absorbing God-consciousness. It was
the world by his unique life that the this message which made Vivekananda,
can bo approached in diverse
Infinite, a mighty patriot, writhe in agony for
ways, and beeiimc the harbinger of a the suffering millions of his country. It
new era of religious toleration. is this message which is the foundation

Tn the dark and dreary arena of the of the great Ramakrishna Mission with
inod(‘rn world where living and thirsting its numerous acts of philanthropic and
for God has become an almost obsolete social services.
ideal of life and where men and nations And again, it is this message which
arc running a frenzied race for power is needed ))y the modern world to set
and self-aggraiidi/cmcnt, the wonder- right its attitude towards the pheno-
fully Gcd-cciitred life of Ramakrishna mena and suffering in human
of evil
untouched by the faintest taint of life, 'rhe problem of evil has, of late,
worldly longings and carnal desires, been dragged into the very mid-stream
stands as a beacon light of unsurpassed of philosophical discussion, especially in
brilliance and lustre. Ramakrishna’s the ^êsl. Some eminent Western
life is a challenge to the sccqiticism of the ])hilosophers’ have ventured the opinion
time and a mighty vindication of what that the existence of evil in the world,
the highest blessedness for man can bc-- manifested especially in the form of
the blessedness of God-life. The great want and suffering in human life, is not
lessons which wc learn from the life of compatible with the omnipotence of
Ramakrishna are that God is, and can God. Had God been omnipotent, it
hccome an object of direct experience to would have been within his power to
man if only he has in uis heart a yearn- have avoided the existence of suffering
ing for Him so intense ât he prizes
nothing on earth higher than Him and The notable amongst them arc William
*
;
James, Dean Rashdall, Dr. McTaggart and
that the essence of religion is to come Professor James Ward,
and cruelty in the world. But since he to the spiritual advantage of man. Why
could do so, He also must be
not may it not be so when man gets an
labouring under conditions over which opportunity to attain his spiritual per-
He has no control. So, these philoso- fection by serving the Divinity in suffer-
phers say there is a “limited God.” ing humanity? Why should this not
God is not an omnipotent being, but be reckoned a part of the Divine plan?
merely a being priraiis inter pares. Why should wc not think it to be a spiri-
Now, instead of heaping curses upon tual failure to turn away from the call of
God for his not removing want and the Divine in the living forms that
misery from this world, let us pause to suffer? It was given to Ramakrishna
consider if the existence of evil and to perceive and proclaim this wonderful
suffering in the world can also be turned truth to the modern world.
SRI-BHASIIYA
Chapter I
Section I
The Great Siddhanta
A(h'aithi\*i position refuted
Scriptures cannot carry greater cause we know for certain that scrip-
WEIGHT AS against DIRECT PERCEPTION tures teach unity. How do we know tliat
WHEN THERE IS CONFLICT BETWEEN scriptures leach unity ? Because we are
THEM.* sure that the manifoldncss ex])erieneed
The view held by the Ad vail ins that Ihrougli direct peree])tion is an error.
direct perception is affected by an in- Moreover, if direct perception is conta-
herent defect and is capable of being minated by this error of manifoldncss,
explained otherwise and therefore is so arc also scriptures which are based on
sublated by scriptural knowledge is not this manifoldncss. It cannot be said
quite a sound one. What is this defect that though scriptures arc defective yet,
with which direct perception is conta- as the knowledge of unity taught by
minated ? If it is the inherent defect them dispels the manifoldncss experi-
(Nescience) that makes us see manifold- enced through direct perception, they
ness, how do we know that this percep- are later and are capable of siibhitiTig
tion of manifoldncss is an error? If it direct perception, for what is defective

be said that this manifoldncss is an cannot sublate another knowledge mere-
error because it conflicts with scriptures ly because it is later. When a person
which teach unity, then this would lead mistakes a rope for a snake, his fear is
to a logical seesaw. For it would mean not removed by another person who is
that direct perception is defective, be- known to be under a delusion only by

rope.
* Refutation of Section 4 of the Purva-
saying that it is not a snake but a
has to practise
paksha. Vide February issue, p. 04, The very fact that one
SRI-BHASHYA 353
reasoning and meditation on Vedic texts is not sublated by any other knowledge.
lifter hearing them shows that a person Brahman is false because it is the
who hears aware of their
these texts is object of knowledge of persons affected
inherent defect, that they too have a by ignorance, even as the phenomenal
tendency to show differences, for they world is false for the same reason.
arc made of words and sentences which Brahman is false because It is the
are differentiated. Moreover, there is no object of knowledge even as the world
proof to show that scriptures are free is.
from all defects while direct perception Again Brahman is false because Its
is so contaminated. Consciousness knowledge results from an unreal cause,

which is and unrelated to
self-proved even as this world is false for a similar
any object cannot establish that scrip- reason. Its knowledge is derived from
tures are free from defects. For con- scriptures which are based on Nescience
seiousness to prove this it must be and therefore unreal. It may be said

ronnceled with them and it is not. Nor tluit scriptures are not absolutely unreal
can direct perception prove it since it is like sky-flowxT but have a relative real-
defective and gives wrong knowledge; ity. They are real for the man under
nor c.an any other iinains of knowledge Neseieiiee and cease to be real only for
prove it since they are all based on the man of realization, when they have
direct perccj)tion. So the view that created the knowledge of unity and not
scriptures are free from d(*fccts cannot before that. But then, the idea of real-
he provc'd. Empirical means cannot ity about what is unreal in truth cannot
esiablish it, for emynricism means that but be false, and so the reality of scrip-
which is accepted as correct on tures being false, the knowledge

a lirst view but which is refuted produced by them is false and so is
by reasoning. But then it might Brahman, the object of that unreal
be argued that though both sense knowledge. If one infers lire at a place
]K'reeption and scriptures are defective mistaking a cloud for smoke then, since
yet the unity taught by scriptures nulli- the smoke is unreal, the tire also, the ob-
lies the knowledge of manifoldness ject of the knowledge inferred through
through sense perception, while the uni- the unreal smoke, is unreal. It is also
ty taught by scriptures is not so sublatcd not true that Brahman cannot have any
by anything else and therefore non-dual subseipient sublatiiig knowledge, for It
Brahman alone is the reality. This may be sublatcd by the ‘Void’ of the
argument not sound, for what is de-
i^’ Buddhists. If such a knowledge of a
feeliee, though not sublatcd by anything ‘Void’ be said to be based on an error,
(Ise, docs not for that reason become so is tlie knowledge of Brahman based
real. In a country where all are suffer- on the unreal scriptures. Between Brah-
ing from cataract, the fact that their man and the Void it is the latter alone
knowledge through defective vision (as that has nothing which can sublatc it
for example, cxyicTicneing the moon as and so if reality de])ends on the absence
d(mble) is not sublatcd, does not vouch of anything else that can sublate it, then
lor the reality of their knowledge or its the Void is the reality and not Brahman.
object, a double moon. Both their It may be argued that scriptures,
knowledge and its object, the double though they are unreal, can yet give riso
miton, are unreal. So the knowledge of to real knowledge of a real Brahman
Brahman based on ignorance and its even as dreams which are unreal fore-
object, Brahman, are unreal thtiugh it cast events which arc real. But then,
854 FRABUDDHA BHARATA July
here also reality does not result from the letter but by convention it indicates
unreality, for though things seen in a the letter and so it is untrue and this
dream are unreal, yet their knowledge unreal thing is seen to produce a real
is not unreal and it is this knowledge thing, the knowledge of the letter.
which is real that forecasts events which This is not correct, for if the representa-
are real. Nobody on waking up thinks tion were unreal then we could not have
that the perceptions he had in dreams had the knowledge of the letter. No-
are unreal but realizes only that the ob- thing unreal is seen to produce any real
jects of those perceptions are unreal. result, nor is it possible. If it be said
The objects are and notsublated that the idea of the letter in the symbol
their perception on waking up. So also results in the knowledge of the letter
when one experiences objects in a then this idea being real, it is a case of
magical performance or sees a snake in something real producing something real
a rope the perceptions are real though and not a case f)f the real origiiial-
its objects are unreal and it is the per- ing from the unreal. Moreover,
ceptions that produce fear. Similarly, this argument would mean tlial
a person who thinks that he is bitten by the means and the object are
a snake when pricked by something in identical since there is no differeiuv
the dark, the experience is real and may between the letter and the idea of the
even lead to death. All these states of letter, as both arc perceptions of ilie
consciousness are real, for they have an letter. If the symbol were not real,
origin and produce real results, while that is, not the letter, then one symbol
the objects of those states of conscious- would liavc represented all the letters
ness are not real because they do not ori- that tlo not actually exist in it and thus
ginate and arc not capable of use like give rise to the perception of all sounds.
real objects. It will be no way out lo say that e\eii
It may be objected here that if the as the word Devadatta represents a
objects arc unreal how can the ])ercep- particular person by eoin'ention so also
tions be real t They arc real because a certain syml>ol perceived through the
what is required for such ])crcej)tions is eyes represents a particular letter
only the appearance of the objects and (sound) heard and so ])artieular lines or
not their reality. When we have ex- letters produce the knowledge of parti-
perience of past and future objects we cular sounds, for in this case it is only a
have only the appearance of those real thing that produces a real thing
objects and not their real (existence. So since both the symbol and the conven-
lo have a knowledge of an object it is tion are real. So also when the knowl-
enough if there is a mere appearance of edge of a i\‘al cow results from its ]Metare
the object at the time; its actual pre- it is the likeness between tlie two that
sence is not necessary. So in all these causes this knowledge and this likein ss
cases cited it was real ])erceptions that is a reality.

produced real results. Finally, even where we have know-
Even where the sound of a letter is ledge of certain things from certain
apprehended through a line or symbolic sounds heard, it is not a case of some-
representation, it is not a case of the thing unreal giving rise to something
unreal giving effect to something real, real even if Sphotavada is accepted.
say There is one

for the symbolic re])rcsentation of the The Sphotavadins :
Sphola.
letter is real. Tt may be argued that the eternal inexpressible s(»und,
j)artieuhir-
symbolic representation is not actually which manifests as different
ized sounds (letters) due to difference superimposed on the Sphota. So from

in the intonation. This Sphota is the these superimposed differences which are
material of all sounds and yet it is not unreal real difference in ideas is con-
any definite sound in its fully formed veyed. This view, however, is not true,
state. That is to say, if all the peculiar- for, even as the difference in the intona-
ities which distinguish one letter from tion causes real differences in the
the other be removed, then what remains sounds (letters), so also the different
will be the Sphota. Every sound symbol manifestations of the Sphota by these
intended to express this inexpressible
sounds (letters) are also real. More-
Sphota will so particularize it that it
over, this theory of Sphota is unneces-
would be no longer the Sphota. This
sary since wc find that particular sounds
Sphota alone is capable of conveying
heard denote j)articular objects.
ideas and not the ])articularizcd sounds,
and this Sphota conveys different ideas Therefore, it is impossible to estab-

on account of the differences in the parti- lish that from the unreal scriptures real
cularized sounds (letters) which arc knowledge of Brahman can arise.
NOTES AND COMMENTS

IN Tins NUMBER <:trcenrss by Swami Vividishananda of
the Vedanta Society, Denver (Colorado),
fn our luUtorKiJ which is a critical
U.S.A., points out that love and forgive-
study of Dr. Radhakuniud MookerjiV ness arc the most effective means to the
historical work entitled ‘Hindu Civiliza- realization of eternal felicity and abid-
ti('n,’ wc have dealt with the various ing peace in life. Anil Kumar Sarkar,
aspects of Hindu thought and culture as M.A., (Gold Jllcdalist), Research Scholar
also their line of development from the at the University of Patna, (Formerly,
days of Mahenjo-daro and Harappa up Fellow of the Amalnei; Indian Institute
to the establishment of the Maurya of Philosopln), has shown in his learned
Empire in India. Prof. Girindraiiarayan
article on Whiicheud^s Philosophif of
Mallik, M.\., of the Comilla Victoria Organism that this philosophy is based
College, in his thoughtful article on .1
on a realistic conception of the universe
Urjnindcr to the chfirffrs against Hindu wdiieh is a vast realm of process -a
Mtfsiicism,has given a spirited reply realm which is flowing on continuously,
from the Vaishiiavic point of view to
and that in this flow’ organisms which
certain grave charges levelled against
are nothing but unities of feeling are
Hindu mysticism by the great mystic
developing into subjective forms through
v/riter Miss Evelyn Underhill. In his various stages for the attainment of
article on India in World Culture und
satisfaction which is identical with the
World Politics^ Dr. Taraknath Das, rcalizatioii of values. In The atonj of
M.A., Ph.D., of New York, U.S.A., has Ahu Baker Shihli,Aga Syed Ibrahim •
given, in the light of a few’ latest monu- Aurobindo Ashrama, Pondi-

(Dara) of Sri
mental literary works on India, a cherry, has depicted in bright colours
graphic account of the important the life-history of a God-intoxicated
position India occupies in the - realm erf Sufisag^ of Baghdad. Dr. T. M. P.
culture and politics. The Law of For- Mahadevan, M.A., Ph.D., Asst. Pro-
lessor of Philosophy, Pachaiyappa’s October last) that “the child in Germany

College, Madras, has pointed out in The was respected and honoured. He was
Synthetic Method oj the Upanishads treated as an equal by the teacher, and
that the Vcdantic method is a synthesis was given complete freedom of thought
of the objective and the subjective ways by the parents. At school, the German
of approach to the non-dual Absolute. child spent a quarter of an hour every
The article on Significance of Sri Rama- morning listening to musical composi-
krishna^s Life and Meam^^c by Prof. tions from the masters and to passages
Slieo Narayan Lai Srivastava, M.A., from books embodying the highest flights
of the Hitakarini City College, Jubbul- of human thought. The Bhaâxmd-GiifU
pore, presents a pcn-piclure of the the Upanishads and the works of
harmonized vision of Ramakrishna, Sri Gandhiji and Tagore and of Ramakrishna
as also of the vital message he has and Vivekananda were widely used for
bequeathed unto humanity. this purpose. This reading period was
followed up with a silent interval meant,
CHILDREN’S EDUCATION IN to afford the child the time he needed

GERMANY for thinking over the passages that had
been read to him.
Modern pedagogics realizes the import- “The German teacher was not merely
ance of the education of children as one an expert in the subjects he taught, but
of the chief factors in the development was also a friend and guide to the
of Recent advances in
civilizations. children placed under his care. The
psychology, which have extended the Germans held that cramming stifled the
limits of our mental life far beyond the creative faculties of the child and turned
horizon of the narrow sphere illuminated him into a second-rate gramophone

by consciousness, are revealing day after machine. The German teacher was given
day the tremendous implications of the a free hand in the teaching of his sub-
oft-repeated and almost trite observa- ject. He was not obliged to adhere to
tion —child is the father of man. In any rigid eurrieulum or to a fixed time-
India, however, we seem miserably to table. On the other hand, he was
lack that knowledge. We still teach the c\])ected to create in the child yilaeed
children through fear, set a prize for with him, a capacity for original think-
cramming, and kill all the creative ing in the subject h( taught. The
children were often induced to give
impulses by imposing a dull, lifeless,
and rigid routine. There is a wide- expression to their psychological develop-
spread ignorance of the possibilities of ment through paintings or drawings on

subjects of their own choice. These
an environment replete with helpful sug-
paintings furnished the teacher with a
gestions in developing the will, the
key to the internal development of the
imagination, and the intellect of
child and guided him in his efforts to
children. It will be interesting in this
solve the child’s difficulties.”
connection to have a glimpse of the
There is a great stir today in our
general features of the education of
country with regard to the reconstruc-
children in Germany, tion of the educational systems. We
paid
Speaking on the occasion of a variety believe adequate attention will be
entertainment at the Home School, to the creation of a healthy, noble, and
child
Madras, Dr. V. N. Sharma said (as idealistic environment in which the
well.
reported in the Hindu of the 1 8th of can develop head and heart equally
1988 Nom AND comments 857
CAN MAN DO WITHOUT concerned, it never asks the question,

RELIGION ? ‘Who am I, whence am I and where am
I going? Is there any kind of self?^
Man may dream of autarchy on the But the mbment n human individual
material plane and may well realize it exercised his consciousness, he raised all
in practice, but this visible world is too these questions and thereby introduced
narrow to meet the demands of his spirit. some kind of discord in his own nature.
There are persons dull enough to ask if This exercise of intellectuality or
religion is a necessity of man and if man ‘avidyii’ had resulted in a conflict within
cannot live happily and in peace with- man’s nature as well as a conflict
out it. It is almost as silly to ask if man between mAn and society.”
can live without food and air and water. How to get over this conflict ? Science
The question is usually raised because is impotent to heal this disruption of the
we are* generally too obtuse-minded to inner and outer hartnony of life. Life
pursue the meaning of existence bônd comes from the unknown and passes
the daily trivialities of life and also away to the unknown. “There is dark
because intelligent thinkers often con- at the beginning and dark at the end.
found religion with dead forms and Science after all deals with the lighted,
lifeless dogmas. It is impossible for man space intervening.” This conflict can
to escape some form of religious faith or only be resolved by attaining to a state
other, because its roots lie deep in the of experience, characterisedby ahhaya
true personality of man. and ahimsa, beyond the reach of in-
This point was forcefully presented tellect. This supreme experience is the
by Sir S. lladhakrishnan in one of the goal towards which humanity is know-
Stephanos Nirmaleiidu Ghosh lectures ingly or unknowingly drifting driven by
he delivered last winter under the the inner urge to perfection and peace.
auspices of the Calcutta University. And man can ascend to such visions only
Speaking about the truth of religion he by treading the path of religion pointed
pointed out that the problem of religion out by the great seers of the world.
will remain so long as there is the in- If we take cross sections of history the
tellectuality of man. Only animals can significance of great movements and
lead a placid and contented life. But events eludes us; but if we map it on a
man is never quite so happy. “He has sufficiently large and grand scale we are
got in him the promise of achieving sure to discover, unless wc are stricken
perfections. He cannot live that kind with blindness, the steady drift of the
of life
automatically and instinctively as world towards the unfoldment of spirit
animals do. He asks many questions —from matter to life, from life to cons-
and he has not been able to live in tran- ciousness, from consciousness to mind,
quillity in the same way as animals from mind to ethics, and from ethics
happen to do. So far as animal life is to religion, holiness and perfection.
REVIEWS AND NOTICES
TWELVE RELIGIONS AND MODERN of adoption by the modern man. It is the
LIFE. By Har Dayal, M.A., Pii.D. height of absurdity to go to religions for
Modern Culture Institute^ Edgware (Middle- these gifts alone as it is ridiculous to stand
sex), England. Pp. 250. Price 2.s'. Od. net. before an emperor’s treasury and come
Dr. Har Dayai belongs to that school of away content with a few copper pieces. In
timid materialism which styles itself Human- this fourth decade of the 20th century he
ism more particularly he subscribes to that rcpeiits in a most inept manner some of the
;
special brand of it which is of his own stale arguments w^hich have been urged
formulation and which has been christened against certain theological and philosophical
Dayalism. Humanism as a creed and as a positions pretty long back. These admirable
philosophy is too well known

to need any dialecticians consistently ignore experience
elaborate statement of aims and prin-
its and facts and always rivet their attention
ciples. The Humanist vision does not soar on certain incongruities of interpretation or
above the material plane. Individually, its logical difficulties. They do not realize that
aim is the harmonious development of the if logic docs not or cannot scjuarc with facts,
human personality as it understands it. so much the worse for logic. No philosopher
Collectively, it sets before itself the task of has succeeded up till now in offering an in-
bringing peace, concord and
happiness, expugnable characterization of the reality wc
plenty on by eliminating hatred,
earth daily come into contact with ; but it would
cruelty, competition, and war. This it seeks be the height of foolhardiness on that ground
to achieve mainly with the help of a few to ignore it. Similarly, we have to approach
moral maxims which have no extraneous in a really scientific manner, not in the
pseudo-scientific fashion, which is the
reference. This may sound like magic, and
author’s, the consideration of facts delivered
though humanists will heartily repudiate
such characterization, they very nearly
by our religious and mystical consciousness.
deserve it. For, it has little use for suiicr-

Wc have to bow down before stubborn and
irreducible facts even if we arc at a loss to
naturiilism of any kind for them what the
;
account for them, and even if our rut-bound
senses do not reveal do not exist. For meta-
intellect is shocked by them.
physics which endeavours to pierce the veil
of phenomena it has only disdain and it It is easy to talk glibly about a morality
;
will confine all knowledge to the deliver- that is autonomous, that disdains to rear
ances of our ordinary consciousness. But itself upon extraneous sand ions. But we
do not always realize that wdth all our
while its Spencerian attitude towards meta-
physics must necessarily reject the funda- rationalism, with all our developments of
mental and assertions of the great

i)rinciples science we are living on the capital of our
religions of mankind as pure bunkum, it is moral and religious tradition ;

and with its
nonetheless magnanimous enough to salvage exhaustion the question .ibout the why of
from their wreck certain features which it ethics must inevitably appear and will refuse
admires and considers to be of benefit to to be silenced by the iteration and re-itera-
itself.
tion of empty phrases. And unless man finds
in this vein of smug a higher sanction for it, which is to his

It is self-complacencc
that the author approaches the twelve reli- interest, all these arid formulas and anaemic
gions of the world, namely, Zoroastrianism, faiths like Humanism, internationalism,
Judaism, Shintoism, Taoism, Confucianism, univcrsalism, etc., would be like straws before
Hinduism, Jainism, Buddhism, Christianity, the tide of man’s selfish impulses.

Islam, and Positivism though the
Sufism, —
last can hardly be called a religion unless VEDIC RELIGION AND PHILOSOPHY.
we are prepared to do violence to the term By Swami Prabhavananda. Published by the
and radically alter its content. We may as President, Sri Ramakrishna Math, MylapoTCf
Madras. Pp. 171. Price Re. f-|.
well call sheep, lions. From these bundles
of
of superstitions the author rescues certain Though there no dearth of literature
is
subject o
hygienic and ethical principles like cleanli- scholarly interpretation on the
ness, fasting, truthfulness, etc., as worthy Indian philosophy, we are sure this extreme y
readable and lucid work will make a wide problem of Indian philosophy, and the place
appeal to that growing body of intelligent of psychology and ethics in it. Its spirit is
interest in Indian philosophy and civilization, aptly and tersely put by the author in the
which is so much in evidence to-day. It is following words “Indian philosophy is
: . . .
not always that we come across one so not a mere way of thinking but a way of
eminently qualified both by intellectual life, a way of light, and a way of truth. To
attainments and way of life to speak in clear become a philosopher is to become trans-
and authoritative accents upon the elusive formed in life, renewed in mind, and baptized
problems of Indian philosophy. For, the in spirit.’^ Then follow an exposition of the
standpoint of Indian jihilosophy, in its Vedas and their teachings, the philosophy of
origin and outlook, may very well be des- the Upanishads, and the message of the
cribed as the antipode of that of the specula- lihafiavad-Gitd in three short chapters,
systems of the West. And though the

night through the IreaLmcnt the author
tive
keeps in the forefront the chief characteristic
account given is short and popular, it is by
of Indian philosophy as a gospel of life and
no means jejune and shallow, and it will
often elucidates various statements in the
meet, as the author hopes, the severest
scriptures by a reference to the cxijcrience
scholarly tests. of mystics like Raniakrishna.
The exposition of the philosophy in ancient The w’ill no doubt help to stimulate
w'oik
India very aptly starts with a recital of among wide circle of readers a living
a
the spirit of Indian philosophy, which interest in Indian philosophy and we eagerly ;
cmbrcTces such topics as the relation between aw'ait the publication of the larger work
religion and philosophy, the place of reason “Indian Philosophy and lleligion” of which
in it, the authority of the Vedas, the central the present book forms so good an earnest.
NEWS AND REPORTS

SWAMI NIKHILANANDA BACK TO thus succeeded, to an appreciable extent,
INDIA in orienting Western imagination to the
Bama- universal gospel of V’êdanta as also to the
Saw^mi Nikhilananda, Hoad of the
krishna-Vivekaiianda Centre of New York spiritual background of India’s cultural
City, IJ. S. A., reached Belur Math on the idealism. We extend our heartiest welcome
t«) the Swami.
l‘2lh of June, a short stay
for after
seven years strenuous w'ork
of in the
SWAMI SIDDHESWABANANDA’S
cause of Vedanta in the United Slates
ACTIVITIES IN EUKOPE
of America. We are glad to announce
that the Sw'anii has been able to stimulate Our readers are already aware that
a keen interest amongst the American Swami Siddheswaraiianda, formerly Head of
intelligentsia in the profound truths of Indian the Ramakrishna Ashrama, Bangalore, was
thought and culture by his masterly exposi- deputed to France about a year ago by the
tion of the fundamentals of the various authorities of the Ramakrishna Math and
systems of Hindu philosophy. The estab- Mission, Bcliir, to popularize Vedanta and
lishment of the Rjimakrishna-Vivckannnda Indian culture in response to the earnest
Centre at New York on his own initiative l)ersonal appeals made
by Mons. Jean
opened a fresh channel for coming into more Herbert, the celebrated French litterateur,
intimate touch with the religious-minded and Miss .1. MacLeod. It is gratifying to
and thinking section of llie American public learn that even during this short period of
and liis slay in France, the Swami has been able
thereby strengthening the bonds of
cultural fellowship existing to gather a fair knowledge of Freneh and
between the two
countries.
become very popular for the interesting and
The Swami, luring his period of
learned diseourses he has given in different
stay in America, held regular religio-philo-
places. The letter addressed to us by Mons.
sophical classes and discourses, and delivered Jean Herbert from Geneva on 26-4-38 speaks
a series of
interestingand thought-provok- for itself and is reproduced below for the
ing lectures
on a variety of subjects, and information of our readers.
My dear Swami, spent in Lausanne and Villeneuve. On his

way back to Paris he stopped in Lyons for
I know that some of you have been rather
one day.
wondering at not receiving much news about
Before I mention in any detail the work
the activities of Swami Siddheswarananda
which he did in Geneva during that fort-
since he came to Europe. I am fully aware
night, should like to say that he made
I
of the great sacrifice which it meant for
a mostprofound impression on all the
the Mission to send us one of your most
people who came into touch with him. He
capable men whom you entrusted with great
showed himself perfectly able to meet each
responsibilities in India and it is quite
and every person on his or her own ground,
natural that you should have wondered
giving each one the precise help and inspira-
whether that sacrifice was, in fact justified.
tion which was wanted. He met people of all
As a matter of fact, we intentionally arrange
professions, social strata, religious beliefs, etc.
ed things in such a way .that the Swami
As it was not possible in the short span of
should have as little activity as possible
time at our disposal to arrange private inter-
during the first six or eight months of his
views with all the people who wanted to see
stay in France. It is absolutely necessary
him, wo had a number of small group meet-
work that he should have a thorough
for his
ings to discuss various topics.
command of the French language, since try-
On two separate evenings we had talks
ing to get into touch with French people
and ilisciissions on the most abstract meta-
without speaking their language would be
physical questions. The people who attend-
just as utopian wanting to teach philo-
as
ed were University professors, professional
sophy in Calcutta in Telugu or Kanarcse.
psychologists, physiologists and leaders of
We felt however that as soon as people began various spiritualistic aiul educational move-
to come to him, all his time woqld be taken
ments in Geneva. On the first of those
up and he would not be able to pursue his
evenings, the Swami spoke for about an
study of the language. In spite of our
hour on the Ved antic approach to Philo-
efforts, a number of people came to him
sophy, and on the .second on the doctrine
individually and he even had to take up
of Love, Predestination and Grace. Each of
work with a few groups in and around
those talks was followed by an extremely
Paris.
keen discussion in which a number of people
I am glad to say that Swami Siddhesv/ara- look part. The Swami was able to reply to
nanda has now reached a point when he can all the questions ib such a way as to com-
read the most difficult French text with mand the dee[)est and admiration
respect
perfect case, also manuscript letters
read from all who
present, and even from those
which have been sent to him in French, and held views entirely different from his. The
that he can understand what is being said professors and the psychologists were very
in French with very little difficulty. As much interested to see the presentation from
regards talking, he is now able to handle two separate .and .distinct standpoints, one
private interviews and conversations without of pure philosophy and the other of religion.
any outside help whatever, which is the most In those discussions, as well as in all those
crucial point. He docs not yet feel able to that followed, those viewTpoints were clearly
address large audiences or to write article.^ kept separate, and therefore there could not
or even letters in French, but this is not arise any confusion of issues. The Frciich
so important and it will come quite natur- mind, which is so pi^rticular about the logic
ally in the course of time. of a presentation, felt perfectly satisfied, as
When we realized that he had reached this no fallacy could be discovered, reason and
point we thought we would give him an emotion being allotted their proper places
opportunity of tackling a comparatively in the pursuit of Truth.
small centre and trying his hand there before The which people took appears
interest
starting any work on a large scale in Paris. clearly from the fact that it was nearly
For that reason we suggested that he should midnight when we had to suggest it was
come to spend a couple of weeks in Geneva time to adjourn, and also from the other
and we arranged a full-time programme for fact that practically .every one of those pre-
him. The Sv/anii very kindly consepted and sent made a special request to be invited
arrived in Geneva on the 27th of March. again during the next visit of the Swann
He remained here until the 11th of April to Geneva.
with the exception of three days which he Tô other evenings were devoted to the
^reneral of Raja-Yoga and prac-

principles The Swami also addressed a fairly large
tical The people who attended
meditation. meeting in a famous international school
were not so intellectually minded as the other near Geneva. He spoke on the Indian ideal
group, but had been selected because oi of education and had a number of private
I heir special prac^tieal interest in the subject. talks with various members of the staff and
There also the Swami began by a talk which other people.
was followed by a large number of questions Two one in the evening
other meetings,
find answers, and the evening closed with a and one were devoted to a
in the afternoon,
methodically arranged and beautifully ex- discussion of the “Psychological Axiproach
lihiincd meditation, from which all present to Reality” with a few professional philo-
drew great inspiration. The enthusiasm sophers, professors and practitioners.
shown was evinced by the fact that a large In Nyons, a small town half-way between
miinber of the people who came asked the Lausanne and Geneva, the Swami spent the
Swami to give them individual teaching for better part of a day with some prominent
spiritual practices. members of the medical profession and
On two other evenings, the Swami led the members of their family.
discussion, study groupand nicditation in a While Lausanne, llic Swami spoke in
in
which has been meeting regularly in Geneva public two successive evenings. On the
oil
once a week during the last two years, to first one, I had asked him to take my place
study the works of Swami Vivekananda. ill a series of lectures I was ilelivcring on
Most members of that group had already the various Yogas. The subject for that
the privilege of instruction from Swami evening was .Jnana-Yoga and the Sw'ami
Yatiswarananda, and were most gratefid to spoke with great insi)iration. Some people
have a teacher with whom they could freely very deeply versed in Buddhistic and
(onvi rse in their own language. 1 may racn- Vedantic scriptures asked him a number of
lion that on the weekly meetings which highly technical questions which he answered
followed the visit of the Swami, evcrybo<ly with perfect ease and great mastery of the
showed an extremely keen desire to have subject. On the next evening he spoke in
Swami Siddlicswarananda come again as the Temple of the Rosierueiaiis on practical
s«)on as possible for a longer slay, wdicn he meditation and the evening ended with ac-
could devote much more time for individual tual eolleelive meditation in a remarkably
instruct i oil. serene atmosphere.
Ill the course another meeting which
of Tn addition to all those public functions,
look place at house of some other
the theSwami gave private interviews to a large
friends, the Swami spoke on the Hindu view number of individuals or small groups and
of Christ. One iiromineiiL clergyman and his time-table was so arranged that he had
several very active members of the Oxford all average of half a dozen of such npiioint-
(iroiip were present and a great many ques- menls on each day. In order to enable him
tions were asked. The meeting Insleil fibuut to have talks with more people, it w’as
three hoursand wouhl certainly have lasted arranged that he should meet one or two
much longer, if another meeting had not practically every day for lunch or for dinner.
been arranged for the same evening. There Some of the people he met (professors,
also several of the people present asked for psychologists, etc.) had travelled very long
private interviews either for themselves distances by rail to have the opportunity of
individually, or for small groups of their a talk with him.
family or of their friends. One interview which is worth relating in
hough wc took great care that the
All greater detail is the one wdiich the Swami
^
Swami during this first visit should not he had with Romain Holland and his sister.
itlcntihed with any group already existing Itwas a great day indeed for them all, and
in Geneva, we found it imjiossiblc to refuse Romain Rolland, in spile of his advancing
nn invitation which
was extended to him years and of the considerable amount of
lo speak in
a small group devoted to spiri- work which he has to do, had set aside a
liial research.
The Swami spoke on spiritual whole afternoon for that meeting. The
^ e in
Modern India with special reference Swami was very deeply moved at meeting
to some of
the most famous matters of the the man who first broadcast the names of
1 st
‘'
hundred years. A number of questions Ramakrishna and Vivekananda in the West

'veie also asked after the lecture and and to whose books can be traced the interest
answered to the
satisfaction of all present. of 99 per cent, of the people who now study
—
the teachings of those two great masters in VEDANTA SOCIETY OF SAN FRANCISCO
the West. Romain Holland, on the other 2963 WEBSTER STREET
hand, was overjoyed at being able to con-
verse for the first time in his life, with one
(CORNER OF FILBERT ST.)
Hamakrishna and
of the spiritual children of In March last, Swami Ashokananda gave
Vivekananda without the help of an inter- two lectures every week at II A.M. on
preter. He welcomed the Swami like a long- Sunday and at 7-45 P.M. on Wednesday, in
lost son, and the feelings shown by the which he explained the general principles of
Swami were certainly very much akin to Vedanta and other cognate subjects. The
filial suppose it will not be an indis-
love. I Sunday morning lectures were given at the
cretion on my part to mention that Homain
Century Club, 1355 Franklin Street, and the
Holland and his sister in a letter sent to me
Wednesday evening lectures in the Hall of
on the next day expressed the unqualified
the Vedanta Society at 2963 Webster Streel.
opinion that the Swami was certainly the
The Swami held a class every Friday evening
very best man possible to bring the actual
at the Vedanta Society Hall at 7-45, in which
teachings of Hamakrishna and Vivekananda
he conducted a short meditation and explain-
to French-speaking countries.
ed the Vedanta Philosophy in greater detail
During the day which the Swami spent
both in its theoretical and practical aspects,
in Lyons on the way back to Paris, two
while expounding the R/iaguuud-Gifu. The
small group meetings were arranged, one in
lectures and class w’cre open to all. The
the afternoon and one in the evening. Each
subjects for the month were as follow's: —
lasted for several hours and was a continual
“The Procession of God in India”; “Can
exchange of questions and answers on the
Man Sec (iod? How.^”; “Sri Hamakrishna,
V^cdantic view of all sorts of subjects. The
the (iod-Man of India”; “The Cosmic Prana
people in Lyons were most grateful for the
and the Psychic Prana”; “Love and the Reli-
visit of the Swami and expressed the great
gion of Love”; “Harness Your Thought-
desire that during his next trip to Switzer-
Power”; “A Search for the Heart of the
land he should stop in their city for several
World”; “Miracles of Meditation”; and “The
days.
Way of the Mind and the Way of the Spirit.”
1 feel I cannot close this letter without
While a general idea of Vedanta can be
paying a tribute to the admirable selfless
had from the lectures and class, many poinls
work which has been done in many parts ol
still remain unexplained. A greater satisfac-
Europe and more particularly in Switzerland
tion is possible through a personal interview
and in Paris by Swami Yatiswarananda.
with the Swami. So he gladly granted inter-
Although Sw'ami Yatiswarananda has now
views to those w'ho desired to know more of
commissioned Swami Siddhcsw'arananda to
Vedanta or discuss their spiritual problems
attend to France and to other French-speak-
with him. He gives practical iiislruetioii lor
ing countries, so as to devote all his acti-
spiritual development to tiiose who sincerely
other parts of Fiiropc where he is
vities to
want it. Anyone who ac'-epts the principles
very much wanted, it should never be for-
of Vedanta may become a member of the
gotten that it is entirely owing to his own
Society with the approval of the Swami. The
exertions and efforts that the way was open
Library is open every evening from 8 to 10,
for Swami Siddheswarananda. If it had not
ox.:ept Wednesday, Friday and Sunday, and
been for Swami Yatisw’aranandn's impres-
every Saturday afternoon from 2 to 5. All
sive personality which comm<*inded respect
arc w'cleome to use the books in the Library,
an<l admiration from everyone with whom he
but only members of the Society are per-
came into touch, there would certainly not
mitted to borrow books. Books may be
have been in Geneva to-day about one
returned and borrowed after lecture and
hundred persons who wished to receive
individual instruction or to be enlightened on
class Wednesday and Friday evenings.
diflieult points in the teachings of Vedanta.
The birthday of Sri Hamakrishna, which
May the work of Swami Yatisw'arananda, un- came on Friday, March 4, âs publicly cele-
ostentatious as it is, be as successful in
brated the following Wednesday evening,
other countries as it has been in Switzerland. March 9, in the Vedanta Society Hall.
Arrangements were made for special inusR‘»
(Sd.) Jean Herbert,
and Swami Ashokananda lectured on “Sri
Geneva, Hamakrishna, the God-Man of India.”
26-4-88. Annual General Meeting of the Vedanta
Society was held at 8 P. M, on Thursday, School and the Industrial Schools 8,500 in
March Vedanta Society Hall. At
17, in the the aggregate. Thus there were altogether
this meeting the Board of Trustees for the 15,200 volumes. Almost all the leading Dai-
coming year was elected and other pertinent lies of Madras both in English and in Verna-
business of the Society was transacted. The culars, and nearly 60 Periodicals were
following members of the Society were elec- supplied free to the reading room.
ted Trustees for the ensuing year : Mr. T. J. The aim of the Home is not merely to
Allan, Mr. E. C.Brown, Mrs. H. D. B. Soule, prepare boys for public examinations, but
Mrs. D. L. Webster, Mrs. Mae Weber, Mrs. for the larger examination of life. To fulfil
J. P. Stanbury, and Mr. A. S. Wollberg.

this noble end, the work of the Home is so
planned that the inmates are
to trained
Sill RAMAKRISHNA MISSION STUDENTS’ habits of self-help, self-reliance and service.
HOME. MYLAPORE, MADRAS The boys had do the major portion of the
to
household work. Every boy had to parti-
Repobt for 1937
cipate in any one of the organized games.
The report on the working of the R. K. The boys of the Residential High School
Mission Students* Home, Madras, for 1937, moreover devoted daily a period after school
shows various improvements carried out in time for garden work under the immediate
its different departments during the year supervision of their teachers. Reciting the
under review. The Home provides free board Bhagavad-Giia, recounting Pauranic stories,
and lodging to indigent students of approved and daily congregational prayer in the
merit and has undertaken with great success shrine attached to the Home wêrc some of
the noble task of fulfilling the economic and the main items of religious instruction im-
cultural needs of the country through its parted to the boys. As usual music classes
various sections, viz., the Residential High
were conducted thrice a week, and various
School, The Industrial School (providing a festivals and the birthdays of great saints
course of training both theoretical and and sages including the birth centenary of
practical in automobile engineering for a Sri Ramakrishna, and instructional excur-
period of five years), the llonic for school sions AA’erc held during the year.
and college students and the Branch High The strength of the hranch High School
School at Tyagarayanagar, a suburb ol at Tyagarayanagar (Mambalam) was 1,608
Madras. as against 1.150 of last year. Out of 82 pupils
The total strength of the Home during the sent up for S.S.L.C. public examination, 48
year was 176 of these, 107 belonged to the
;
were declared eligible for University educa-
Residential High School, 48 to the Industrial tion. The library contained 4,000 volumes
School, 19 *.o the Arts Colleges, 1 to the AAutli a fairly good collection of books on
School of Indian medicine, and 1 to the various subjects. There were 32 pupils
Medical College. The results in the S.S.L.C., residing in the Hostel attached to the School.
the University and other public examinations The main line of work in the parent institu-
were rdso highly satisfactory. Out of 33 tion, the Students' Home at Mylapore, Avas
candidates appeared at the various
that folloAved in this branch High School in respect
examinations, came out successful. A
27 of provision for physical games,
training,
distinguished old boy of the Home took his
religious instruction and formation of good
Doctorate in Philosophy during the year.
habits. The income for the school year
One student of the final year Honours Avon
1936-19.37by Avay of school fee collection was
the South Indian Inter-University cup for
Rs. 51,430 and the expenditure amounted to
Debate and another got the Christian
Rs. 51,370, leaving a credit balance of Rs. 51.
college Gold Medal for .standing first in the
The school has no permanent endowments
Intermediate Examination. Two pupils of and looks forward to the generous public for
the High School won prizes for Tamil oratory
providing financial stability to it.
and English elocution in the Inter-School
competitions organized by the Education SRI ra:makrishna anniversary
Week Committee. About half the total AT BASIRHAT
number of the students of the
Home were in Sri Ramkrishna Anniversary Avas celebrated
scholarships from various sources. at Basirhat on Saturday the 19th March
ê total number of volumes in the general and Sunday the 20t,h March last, with due
ibrary at the
end of the year was 6,700 solemnity under the auspices of Basirhat
and in the
auxiliary libraries of the High Sri Ramkrishna-Vivekananda Sangha,
On Saturday special Puja was offered and from its increasing number of patients. In
the pupils of Bharat Sangit Vidyalay sang its first year only 1,000 cases,
it treated
Ram-nam Kirtan. whereas in some of the succeeding years it
On Sunday there was a whole day celebra- treated well over twenty times that number.
tion. From the early morning Puja, Homa, During the twenty-five years of its exist-
Aratrika and distribution of Prasad formed ence, it has treated 4,07,825 cases in all, of
part of the programme. Streams of people which 2,63,568 were new ones. The quality
from neighbouring and distant villages came of service rendered by the staff attracts
to the Sangha premises from morning till patients from far beyond the Municipal
late at night. The elite of the town includ- limits.
ing the local S. D. O., the Munsiff, the The institution not only serves patients of
Government Pleader, the retired Government all and communities with medicines,
castes
Pleader, Zamindars, Vakils, Doctors, Mer- but also helps them in cases of need with
chants, and students joined the
teachers diet, provides them with clothes and blankcLs
function. Bharat Sangit Vidyalay of Calcutta when absolutely necessary, promptly refer.s
sang devotional songs during the whole day serious cases to the best hospitals, bestows
at intervals. A grand public meeting was special care on the women and children and
held on the extensive grounds under the attends to urgent cases even at night.
distinguished presidency of Mr. B. C. The dispensary treated 28,614 cases in
Chatterjee, Bar-at-Law, and was very largely 1937, against 18,981 in the year before,
as
attended both by the rich and the poor, showing an increase of nearly 25 per cent.
the old and the young. Srimat Swami The number of new cases in 1937 was 12,160,
Sundarananda of Belur Math, Sj. Surendra of which 1207 were surgical cases. Of the
Nath Sen of Barisal, Srimati Umashasi Debi, new cases 3,686 were from outside Belur.
Srimat Swami Siddhatmananda of Belur The financial position of the dispensary,
Math and others addressed the meeting. however, is far from satisfactory. The total
After dusk Sj, Tarak Nath Roy, Asst. receipts for 1937, including the previous
Secretary of the Vivekananda Society, deli- year's balance amounted to Rs. 1,252 I S,
vered an illuminating lantern lecture on and the total expenditure to Rs. 1,140-15-0,
**Ramakrishna and Vivekananda’* and the leaving a closing balance of Rs. 102-2-8 only.
address was listened to with rapt attention. Contributions in the shape of medicines ajid
Many monks of the Ramakrishua Mission other useful articles worth about Rs. 1,100
from Belur and a very large number of were rcc(‘ived from philanthropic mcdic.-il
firms.
respectable ladies and gentlemen from
Calcutta attended the celebration. The pressing need of the dispensary at
present is a spacious building furnished with
THE RAMAKRISIINA MISSION modern appliances and outfit, the esiimaUd
CHARITABLE DISPENSARY cost of which is Rs. ll,0(y). A great part of
BELUR this amount has already been contributed

by some generous friends. We still re(|iiire
In pursuance of its twofold ideal of a sum of Rs. 3,000. Impelled by ncccs.siLy,
Tyaga and Seva (self-dedication and service), we have started the construction, relying on
the Ramakrishna Mission Headquarters the generosity of the public. We fervenily
at Belur (Dt. Howrah), in addition to hope that they will come forward with their
its various other activities, has been liberal contributions to enable us to com-
conducting, înce the year 1918, a Charit- plete the building within a couple of months.
able Dispensary at the Belur Math, Service of the sick and poor always carries
with a view to alleviating the sufferings of with it the blessings of the Lord, and tho.se
poor and helpless patients in and around who help in it are sure to receive their due
the locality. From very humble beginnings reward.
it has risen to be an important centre of Swami Madhavananda,
medical relief in the district. Its great Secretary, Ramakrishna Mission,
popularity and expansion will be evident P. O. Belur Math, Dt. Howrah.
: !
PRABUDDHA BHARATA
VOL. XLiii AUGUST, 1938 No. 8
amra snwi i”
“Arise I Awake ! And stop not till the Goal is reached.*’
LET US GO BACK HOME *

By SwAMI VlVIDISHANANDA
O my mind, let us go back home, our nest of peace and rest

In the foreign land of this world of strain and change,
Why roam in vain in garments, ugly and strange ?
Things material that and shine and seem so real

glitter
Are but dangerous traps to ensnare and ruin the soul.

For their love, shouldst thou ever abandon thy real kin,
And the abiding joy and freedom of thy original home?
The path of truth, though rough, steep, bleak and dark,

Is the path for thee, pilgrim. Hold up thy head and march.
Use discrimination as the burning torch to guide thy steps,
And be sure to be sustained by love, true, pure and selfless
It is a priceless meed that will fail thee never, never.
Beware, on the way, of the Evil One and his nefarious gang,
Lust, greed and pride. Like brigands, cruel and sly.
They lie in wait and rob pilgrims of all the treasure they own.
Protect thyself against them, having as thy guards, safe and strong,
Faith, courage and righteousness —good and staunch friends.
* Adapted from This is one of

, the Bengali song “Afan chala nija nikeianay . .
the two songs
that Swami Vivekananda sang when he first met Sri Ramakrishna.
; —
866 PRABUDDHA BHARATA August
If weary, and need rest, take shelter at the wayside resthouse

The abode of those great souls called mystics, seers and sages.
Shouldst thou be at a loss what road to take, their counsel seek
Those holy ones will, without doubt, show thee thy way.
When dangers and difficulties insurmountable seem,

Unafraid and undisturbed, have the protection of Him,
Who is the King of whose rod of justice
kings, before
Even mighty Death and shake and quail.
his emissaries
Infinitely kind, God will ever lead thee by thy hand,
And open thine eyes, revealing Ilis form, matchless and Divine;
And thou shalt rejoice, knowing He is thy kin thy home and — goal.
CHALLENGE OF THE ETERNAL RELKHON

By the Editor
I mystic. They hold religious experience

or intuition to be beyond the reach of
There has been witnessed in recent
science. But this hesitancy or weak-
years a tendency amongst a certain
ness of the scientist is no proof of tlie
section of Indian thinkers to denounce
strength of mysticism. Whatever tlic
religion, and to extol speculative philo-
opinion of the scientist, the fact
sophy as the sole criterion of Truth. remains, as has been observed for
They have spared no pains to paint thousands of years in India, that
religion in the most uninviting and fierce the vicivs of the greatest mystics
colours and to hold it mainly responsi-
regarding their own experiences and
ble for all sorts of evils that have black- their knowledge of the world arc
ened the history of mankind. In their Contradictory and in conflict with one
opinion ‘‘there is no crime or vice known another”. Thus these new philosophers
to man that has not been committed have exhausted the whole armoury of
in the name of religion. The bloodiest vituperative terms to assail the other-
of wars, the crudest of murders, the wise impregnable citadel of religious
most inhuman of by methods
tortures, and to justify their crusade they
ideal,
infinitely worse than those invented by have advanced the argument tliat
science are traceable to religion.” They “endless disputes, quarrels, nay, wars of
hold that “those that fail to derive any religion are proofs positive that rcliiîon
satisfaction from scholastic disputations is not based on truth. And consistent-
seek refuge in what are known as mystic ly reject truth or reason
do the mystics
experienceSy ecstasies, visions^ and as a test of the worth of their experi-
above what they term intuitions.
all, ence. Whatever they perceive, feel or
They believe they have found here the think, or imagine, is of supreme value
bed-rock on which religion stands and to them, provided it brings them satis-
consider it impregnable. For, it is seen faction . . . for religionists want satiS'
that even some of the acutest scientists faction before Truth*\ This new class
“religioî
fear to approach this domain of the of thinkers further adds that
1988 CHALLENGE OP THE ETERNAL RELIGION 8cr
interests the largest numbers; for, it is at large. It betrays not only a woeful
the simplest and the easiest thing to find lack of imaginative power to evaluate
satisfaction by imagining whatever the true worth of religion on the one
pleases one to be the Permanipnt. hand, but also a lurking desire to evade
Whereas philosophy interests JiwT' few- the spiritual discipline which a life of
est; for, there it is not inyigination or religion imposes on every aspirant after
conception that counts, but truth that truth. Religion, as inculcated in the
is independent of them and that is un- Hindu Sastras, has never been intended
changing. So, xvhat can he universal to brutalize human nature. It has on
is only truths t.c., the ivorld of philo- the contrary demanded the greatest
sophy hut not that of rc/igion” (italics amount of self-abnegation, self-control
are ours). and purity from every pilgrim struggling
up the gorge of life to reach the pinnacle
II
of realization. With the Hindus
From the passages quoted above it is religion belongs to the supersensuous
evident that these philosophers have and not to the sense plane. It is beyond
made a scathing arraignment of all reli- all reasoning, or intellectual ratiocina-
gions irrespective of any country, race tion. It is a direct vision, an inspira-
or nationality. In the white heat of tion, a plunge into the unknown and
their crusading enthusiasm they have unknowable. It has been rightly
even forgotten to make it distinctly declared by Swami Vivekananda,
clear in what particular sense the word “Apart from the solid facts and truths
‘religion’ or ‘philosophy’ has been used that we may learn from religion, apart
here. It is not our purpose to enter from the comforts that we may gain
into any controversy with this class of from it, religion, as a science, as a study,
philosophers. But the situation is the greatest and healthiest exercise
demands that there should be a clari- that the human mind can have. This
fieation of the relative positions, values pursuit of the Infinite, this struggle to
and functions of religion and philosophy grasp the Infinite, this effort to get
as understood by the orthodox school of beyond the limitations of the senses, out
Indian thinkers as well as by the savants of matter, as it were, and to evolve the
of the West. For, the novel inter- spiritual man — this striving day and
pretation that has been sought to night to make the Infinite one with our
be put on ‘religion’ and ‘philosophy’ being —this struggle itself, is the
as also on their respective roles grandest and most glorious that man
in the solution of the problems of can make.” In short, to realize the
human life and society is likely to side- absolute Unity to which nothing can
track the unwary into a life of utter form the antithesis and where all the
and moral stagnation. As a
irreligion queries of intellect are hushed into
matter of fact, to draw such a sharp eternal silence is the be-all and end-all
line of demarcation between religion of religion. But, to identify religion
and philosophy in India and to hold the with a bundle of creeds or dogmas,
former entirely responsible for all the rituals or superstitions, and then to hold
ghastly and calamities that
tragedies it responsible for all misdeeds in human
have been brought on human life and society is to stultify oneself and to
society is nothing
short of an insult to travesty the sacred and lofty ideal of
tbe wisdom of
our ancient saints and religion.
snges and to the every other
intelligence of humanity It is admitted that like
— ;
religion Hinduism (or Vedantism be the first impulse towards becoming

properly so called) has also its three religious,” said Swami Vivekananda.
parts : (1) Philosophy which sets forth In fact religion is nothing short of reali-
the basic principles of religion, — îts zation; it is the manifestation of the
goal, and the means of realizing it, (2) Divinity already in man. It is being
mythology which is philosophy con- and becoming, and not a mere intellec-
cretized in the more or less imaginary tual assent to or dissent from any parti-
lives of men and supernatural beings, cular form or dogma. Of all the forces
and (3) ritual which is made up of in- that have worked and arc still working to
numerable forms and ceremonies and mould the destinies of the human race,
various physical attitudes as well. But none certainly is more potent than reli-
it must not be forgotten that these gion. Religion is the greatest motive
external manifestations of religion
power for realizing that infinite energy,
these rituals and cerenionies, forms and which is the birthright of every indivi-
creeds—do not constitute the essence or dual. In building up character, in
the whole of they are but
religion
making
;
for everything that is good and
secondary —they serve as so
details ;
beautiful, noble and great, in bringing
many concrete helps to the human soul
peace to others as also to one’s own self,
for its progressive ascent to the realiza-
religion is the highest motive power.
tion of the Supreme Truth. Throughout
This in fact is the standing challenîc oj
the history of the world we find that
the Eternal Religion, and so long as the
man is struggling to envisage the Reality
true spirit of religion is adhered to and
through these thought-forms or symbols
followed with steadfast zeal and per-
but when the spiritual life is consum-
severance, it will never be productive of
mated, the aspirant transcends all these
any evil in the society of mankind. It
external supports and limitations. In
is only when ‘religion ceases to be reli-
this epic quest of Truth what is of
gious’ and its lofty idealism is ignored,
primary importance is not these forms
and mere outward forms and ceremonies
but renunciation —the Alpha and Omega are made the governing force in human
of the life spiritual. For, says the
life and conduct to the exclusion of the
Sruti, “Neither through wealth, nor
spirit, narrow-minded bigotry and in-
through progeny, nor through cere-
tolerance follow as a matter of course,
monies, but by renunciation alone that
sanguinary warfare is waged in the
Immortality is to be attained,” “Reli-
sacred name of religion, and the world
gion begins with a tremendous dissatis-
becomes a bloody battle-field of warring
faction with the present state of things,
creeds.
with our lives, and a hatred, an intense
hatred, for this patching-up of life, an
Ill
unbounded disgust for fraud and lies.
He alone can be religious who dares say, In India reUfîon and philoaophy have
as the mighty Buddha once said under never been conceived as two water-tight
the Bo-tree, ‘Death is better than a compartments. Confusion arises when
vegetating ignorant life; it is better to they arc looked upon as mutually re]>el-
die on the battle-field than to live a life lent systems of thought and not as
of defeat’. This is the basis of religion. complementary aspects of the same
When a man takes this stand he is on organic whole of life, or when philo-
the way to find the Truth, he is on the sophy, as understood in India, is equated
the
way to God. That determination must with the speculative philosophy of
1938 CHALLENGE OF THE ETERNAL RELIGION
West. ‘‘There is a considerable differ- religion. In Vedanta reason and intui-

ence,” says Dr. N. K. Brahma in his tion have been very closely associated,
philosophy of Hindu Sadhana^ “between and intuition is looked upon as the frui-
the conception of philosophy as it is tion or culmination of ratiocination.
understood by Indian systems of philo- Indeed philosophy serves the cause of
‘if
sophy on the one hand, and as it is religion, it does so not because religion
taken to be by Western thinkers on the is something different from it, but
other . . . Philosophy^ in the West, is because it finds that in serving religion,
‘the thinking consideration of things^; it is serving its own best interests . . .
il, is the rational explanation of the uiii- If religion and philosophy have been
vorse as a whole, or in the language of united in happy wedlock, it is because
Herbert Spencer, it is ‘completely unified both, in their free pursuit of truth, have
knowledge’. Philosophy, in the West, found their ways united in the goal’.
is, therefore, something purely intellec- But, as already shown, the new
tual. It is only one among various school of Indian thinkers has made an
other subjects of study and, as such, invidiousdistinction between religion
bears no special importance. It is on and philosophy and has nothing but a
a par with other subjects of theoretical derisive smile for the world’s ‘greatest
interest and it does not make any mystics’ and their ‘intuitive spiritual
(lifferencc whether a man is engaged in experiences’. For, in their opinion,

working out mathematical problems or these intuitions of the religionists are
is absorbed in reflecting on the nature not grounded on the solid basis of the
and destiny of existence ... In India final realization of the ultimate Reality
])liilosophy occupies a unique position. and as such cannot claim the genuine-
It has not only permeated the entire ness of a philosophic knowledge ;
at best
cultural life of India, but has even fil- they can yield a sort of mental ‘satisfac-
trated to the lowest strata of its society. tion’ but do not possess any ‘truth-
Its origin is not in ‘the thinking consi- value’ in them ! These philosophers
deration of things’ but in the attempt at have therefore undertaken the self-
reaching the sunnnum bonuin of life. imposed task of eliminating intuition,

IMiilosopliy is the be-all and end-all of mysticism or ecstatic vision altogether
life;— it relieves man of the threefold from the domain of spiritual life to make
niisories of life, bestows on him the the world safe for their new-fangled
richest wealth of salvation and thus philosophy. A little scrutiny exposes
emancipates him from fearful bondage.” the absurdity of their specious state-
The highest end of philosophy in the ments. No doubt the usefulness of
West, he further adds, is generally to ratiocination in the interpretation of the
acquire wisdom for its own sake and not Sruti has been fully recognized and even
for any practical purpose. But, in the necessity of an epistemological study
India, the theoretical character of philo- in all the philosophical systems of India
sophy has been entirely subordinated to also justifies the importance of reason
its practical aspect, and philosophy is of in the discernment of Truth, still
value not merely because it increases Vedanta has always attached greater
knowledge but only because it bestows importance to mystic experience or
salvation. is It
because of this pre- anubhava. For, aniibhava has been
dominantly practical character regarded as the final result or culmina-
of Indian
philosophy that it ha^ been able to tion of the eiAjKty into Brahman. “If
Attain always its close connection with the objecHl knowledge were something
to be accomplished then there would be master-mind that has attained to the

no reference to intuition. But because realization of Unity, the One without a
the object of the enquiry is an existing second, all apparent contradictions
(accomplished) substance, intuition stand harmonized and all religions and
which is the final remit of the enquiry spiritual experiences become instinct
into Brahman is be resorted to” with life and profound significance.
(lirahma-Sutra Bhashya 1. 1. 2). In The three great orders of metaphysical
short, this intuitive experience carries thought —dualism, modified monism and
with it the guarantee of its own absolute monism —are realized by him
authenticity. It is beyond the bounds as so many stages on the way to the
of proof and so touches completeness. Supreme Truth. They are not contra-
It is self-established (svatnsiddha), self- dictory, but rather when added the one
evidencing (svasainvedya)^ and self- to the other arc found complementary.
lumiiôus (svayamjnalcdsh). It comes Such an enlightened soul, standing at
with a constraint that brooks no denial. the centre of Reality where all diverse
Thus it is clear that to deny the validity radii of experiences proceeding from the
of intuition as a criterion of truth is to different points of the circumrcrence
fly directly in the face of the pregnant meet, is able to see by means of his
utterances of the Sruti as also of the synthetic spiritual vision the validity of
great seers of India who have always all religions and various grades of
been held in respect for the wealth of mystic experiences. His life becomes,
their spiritual experiences. as such, a living synthesis of all faiths
and creeds, all visions and inluilions,
IV
and he views with love and sympathy
As for the contention that “the views the multiplicity of religious forms as
of the greatest mystics regarding their also the varied spiritual aehievemenis of
own experiences and their knowledge of the mystics of the world. Such was
the world arc contradictory” and as indeed the case with Sir Rainakrishna
such cannot be regarded as based on whose life and experience stand as a
truth, it suffices to say that this condem- bold ehallenge to those who feel no hesi-
nation of the mystic experiences recoils tation in characterizing rt'ligion as tia*
upon the critics themselves. It only spring of all evils and find nothing hut
betrays their want of courage and power contradictions in the mystic realizations
to undertake the perilous voyage through of the great seers of the world. In fact,
the uncharted sea of spiritual life, far as Swami Vivekaiianda has rightly
less fathomimmeasurable depths.

its observed, “to the Hindu, man i'< not
The Vedanta that any philo-
enjoins travelling from error to truth but from
sophical enquiry into Brahman must be truth to truth, from lower truth to
preceded by a fourfold discipline higher truth, . . Each religion is only

(Sddhana-chntuHhtaya) on the part of a travelling, a coming up, of different
an aspirant; for it would be nothing men and women through various condi-
short of a mere intellectual pastime to tions and circumstances. We know . .
dabble in such abstruse metaphysical that religions alike, from the lowest
problems without these mental prepara- fetishism to the highest absolutism, are
tions. Needless to say it is the unclari- but so many attempts of the human soul
So
fied and undisciplined intellect that to grasp and realize the Infinite.
all these flowers, and
binding
bungles and meets contradictions every- we gather
where; but to the synthetic vision of a them together with JJie cord of love.
19d8 CHALLENGE OF THE ETERNAL RELIGION 371
make them into a wonderful bouquet of not become an actuality. It is only

worship. . . Just as in the case of the when philosophy ceases to be an intellec-
six Darsanas, we find they are a gradual tual gymnastics or a matter of mere
unfolding of the grand principles, whose theoretical interest, but becomes practi-
music beginning far back in the soft —
cal a part and parcel of life ,
that —
notes, ends in the triumphant blast of both and philosophy become
religion
the Advaita, so also in the three systems synthesized into a harmonious method
(Dwaita, Visishtadwaita, and Advaita) of approach to truth. The sooner the
we find the gradual working up of the full import of Indian philosophy and
human mind towards higher and higher religion and also their lofty aims and
ideals, till everything iff merged in that ideals are realized by this new school of
wonderful Unity which is reached in the thinkers the better. For, any attempt
Advaita system.” These pregnant to confuse issues and thereby to misre-
utterances of the great Swami — one of present them to the world is to do the
the outstanding personalities of the greatest harm to the Eternal Religion
modern times —must be an eye-opener of the Hindus, which is the most
lo those who are trying to belittle the sublime creative force in Indian
lofty ideal of religion, and all religious life and society. “We are the
ex[)erienees. Hindu race,” said S\vami Vivekananda,
As a matter of fact harmony is the “whose vitality, whose life-principle,
very keynote of Hindu thought.
“True whose very soul, as it were, is in reli-
philosophy,” says Prof. Radhakrislman gion. Everywhere in the East and the
ill his oj Religion in Contcin- West I find among nations, one great
(utrarif Philosophy, ‘‘will result in true ideal, which forms the backbone, so to
rdigiou, as ultimately there cannot be speak, of that race. With some it is
any conflict between faith and reason. . . politics, with others it is social culture,
When we sa)^ that true religion and true others again may have intellectual cul-
|)hiloso])hy will agree, we do not mean ture and so on for their national back-
that the religious experience of the pri- groiuid. But this, our motherland, has
mitive savage and the totem worshipper religion and religion alone for its basis,
will be acknowledged to be valid by the for its backbone, for the bedrock upon
philosopher. We mean that the special- wdiieh the whole building of its life has
ist in religion, the mystic with his experi- been based. . . For good or for evil,
ence, wisdom and insight will agree with the religious ideal has been flowing into
the rational thinker.” But it must be India for thousands of years, for good or
borne in mind that the pnre/iy specula- for evil, the Indian atmosphere has been
Ih'e philosophy which seeks the aid of filled with ideals of religion for shining
reason alone in its search for truths but scores of centuries; for good or for evil,
‘docs not build upon the sure basis of we have been born and brought up in
infallible and unerring deliverances of the very midst of these ideals of religion,
intuitive experience will fail to yield till it has entered into our very blood,
truths.’ For, to know, to get at the very and mingled with every drop in our
core of Reality is a mystic act, about veins, and has become one with our
which even the best logic can but babble constitution, become the very vitality
on the surface. In a speculative venture
of our lives. . . This is the line of life,
where truth consists in the growth, and this
con- mere this is the line of is the
sistency of ideas,
the vision of truths line of well-being in India —to follow
remains always a
possibility and does the track of religion.”
A few devotees from Belgharey had as it were, to leap and say, “I exist,”
come. With them was a singer whom “I am leaping.” The body is, as it
Sri Ramakrishna had met before. The were, the cooking vessel; the mind and
Master asked him to sing. The man the intellect are the water; the objects
sang, “Awaken, O Mother, awaken,” of the senses are, as it were, the lentils,
etc. rice and the vegetables. Their ‘I’ is the
Sri Ramakrishna: This song contains egoism the — ‘I’ which says, ‘I am boil-
reference to the piercing of the six cen- ing with a noise.’ And Existcncc-
tres. God is both without and within. Knowlcdge-Bliss is the fire.
Dwelling within He is occasioning the For this reason the scriptures of the
various states of the mind. After the Bhakti school have declared this world
six centres have been pierced the indivi- to be“mansion of joy.” One ol
a
dual soul goes beyond the realm of Maya Ramprasad’s songs refers to the world
and is united with the Supreme Self. as a structure of illusion. To it one re-
This is what is called God-realization. plied, “This world is a mansion of
Unless Maya opens the gate God can- joy.” “The devotee of Kixli is free even
not be realized. Rama, Lakshmana and while in this body and is always full of
Sita were going together; in front of all bliss.” The devotee sees that God Him-
went Rama, in the middle was Sita, self has become Maya. He has become
whileLakshmana followed behind. As the individual soul and the world. He
Lakshmana could not see Rama, Sita sees “God, Maya, the individual soul
being in the middle, even so the indivi- and the world” as one. Some de voices
dual soul is not able to see God, Maya see Rama permeating everything. Rama
intervening. (To Mani Mallik) But then, has become everything. Some again i('(‘
if the grace of God descends, Maya all as permeated by Radha and Krishna.
opens the gate; as sentries at the gate Krishna has become the twenty-four
say, “Master, be pleased to order so categories. It is like wearing green
that wc can open the gate for his glasses and seeing everything green.
entrance.” But then, acording to the school of
There are the Vedantic and the devotion, there arc differences in the
Puranic theories. The Vedanta says, manifestation of power. It is Rama who

“This world is a structure of illusion”; has transformed Himself into evt ry-
that is to say, it is all false like a dream. thing, but power is manifested more in
But the Puranas and the scriptures of some places and less in others. He is
the Bhakti school declare that God manifested in an Avatara in one way
Himself has become the twenty-four and an ordinary individual in a di-
in
categories. Worship Him within and fferent manner. Even an Avatara has
without. the consciousness of body and conics
Sg long as He has kept up the sense under Maya due to taking to a body.
of ‘ego’, everything exists. You can no Rama wept for Sita. But then, the
more say it is like a dream. Lentils, Avatara wilfully ties a piece of cloth
rice, potatoes and other vegetables in round his eyes. It is like boys playing
as
the cooking vessel boil with a noise be- blind-man’s-buff, who stop their play
cause the fire is beneath. They appear, soon as mother calls. It is different
1988 THE PHILOSOPHY OF SANDILYA 873
with an ordinary individual; the piece namely, shyness, hatred, fear, caste,
of cloth which is tied round his eyes family, conduct, grief and the desire for
binds him further with eight screws on secrecy. One cannot escape unless the
his back. They are the eight bondages^ Guru loosens them.
THE PHILOSOPHY OF SANDILYA

By Prof. Jadunath Siniia, M.A., Ph.D., P.R.S.
Place of Knowledge in the Life place to knowledge in spiritual life. It is
OF Devotion an indispensable preliminary to the life
of devotion. It purifies the mind. Until

Narada was passionately devoted to
the mind is purified it cannot feel any
God. He was a God-intoxicated man.
hankering for God. Moreover, devotion
Kis Ndrada-Siitms seem to be an
is not blind faith. It is enlightened
account of the experiences of his life,
by reason. It is not a vague yearning
lie has given here a glowing description
for the Unknown. It is not the groping
of the nature of devotion, the means to
of the finite spirit in the dark. It is
Ihc culture of devotion, the results of
knowing love for God in the full blaze
devotion, and the like. He does not
of eternal light. It is loving com-
give 4 psychological analysis of the
munion with the God of love who is
nature of devotion and its relation to
knowui definitely as the nearest and the
knowledge, desire and will.' He does
dearest, the Soul of our souls.
not give a philosophical background to
So “Sandilya feels the necessity of
his cult of devotion. He docs not dis-
7/oga or concentration of mind and culti-
cuss the iLilure of the finite soul (jiva),
vation of the intellect for the culture of
Brahman and the world, and their rela-
devotion. Vogu is necessary for devo-
tion to one another. He docs not philo-
tion, since it depends on the concentra-
sophize. He docs not recognize the
tion of mind in meditation. Knowledge
necessity of knowledge in spiritual life.
also is necessary for devotion, since it
He looks upon devotion as the means purifies the mind. The cultivation of the
as well as ^thc end. Knowledge docs intellect for acquiring certain knowledge
not lead to devotion. Devotion does of Brahman should be continued till de-
not depend upon knowledge. And votion is completely purified. Just as
knowledge also does not depend upon thrashing of paddy should be continued
devotion. They are not interdependent till husks arc all separated from grains,
on each other. Devotion is the fruit of so the culture of the intellect should be
itself.2
continued till the mind attains perfect
But Sandilya is a philosopher and devotion free from all impurities.^ Thus
a devotee of God. He assigns a distinct the life of devotion to God is not neces-
sarily an irrational life. Sandilya is not
Ti discussed by Sandilya. See
of irrational emotionalism.
Cultural Heniage
an advocate
of India, Vol. II,
PP. 52-55.
ârada-Sutras, 28-80. ’ Sandilya-Sutras, 19-27 and Commentary.
He upholds the cult of devotion enlight- May4 is essentially material (ache-

ened by reason/’^ tana ). They are, by their very
SSndilya not only recognizes the nature, relate^ to each other as the
necessity of cultivation of the intellect as knower and the known. That which
a preliminary discipline in religious life, knows is Brahman ; that which is known
but also gives a philosophical back- is Maya or Prakriti; and there is no
ground to his cult of devotion. third principle in addition to these two.^"’
Carpenter has rightly pointed out: Both are real and co-eternal; they arc
“The Sutras* of Sandilya, interpreted eternally related as the knower and the
by Svapnesvara,® occupy a middle posi- known. And Maya or Prakriti, the
tion between the philosophies of Sankara object of knowledge, cannot be unreal
and Ramanuja. With the former Sva- because it is the power or energy of
pnesvara declares at the outset the ulti- Brahman.'^
mate identity of the soul and Brahman. Both are causes of the world."'
With the latter he vindicates the reality Brahman is the efFicient cause. Mayfi
of the world to allow its falseness would
; is the material cause. Brahman is im-
involve the unreality of its cause." mutable. It cannot be the material
Brahman and Prakrit! are both causes, cause of the world. It is not subject to
and Maya is not ‘illusion’ but power.® change, modification, or transformation.
The appearance of individuality in the But Prakriti is subject to change ami
successions of birth and death is due to modification. So it can be the material
the internal organ {antahkarana)^ con- cause of the Brahman acts
world.
stituted out of the three strands by the through the medium of Prakriti which
upadhis or determining conditions of is but its own power. The divine energy
the particular The great release
lot. or Prakriti is transformed into the world
can only be attained by their removal, by the agency of Brahman, the un-
and the instrument of this end is bhakti^ changeable and the immutable. Maya
devotion or adoring love.'”’^® is transformed into the world. But
Brahman cannot be transformed."^
Brahman and Prakriti or Maya Even as the magician is not affected by
Brahman is Pure Consciousness. It is his magic, so Brahman is not affected
of the nature of consciousness. “ Maya by the transformation of Maya. But
is the power of Brahman.^” It is not an this is, an analogy.
after all, Maya is
unreal appearance or illusion. Brahman not an illusion like a magical appear-

and Maya both are real. Brahman is ance. Maya is real and eternal. It is
related to Maya as its knower. Brahman the power or energy of Brahman.
is essentially spiritual (chetana). Brahman and Maya both are necessary
and interdependent causes of the
world."®
‘
J. N. Sinha The Bhagavaia Religion :
:
The Cult of Bhakli in The Cultural Heritage Here wc must note that Sandilya em-
of Iidia, Vol. II, p. 54. phasizes two aspects of the nature of
‘
Cowell plaoes Sdndilya-Sutras in the
thirteenth century, or possibly, a little
earlier. ’’
Ibid,, 39 and Commentary.
®
A native of Bengal. Ibid., 41 and Commentary.
^
SdndVya-Suira, 86 . " Ibid,, 40 and Commentary.
“ Ibid,, 87-42. Ibid,, 41.
’
Ibid,, 8 . ” Ibid,, 42 and Commentary.
*“
Theism in Mediaeval India, p. 419. Ibid,, 89.
" Commentary on Sdndilya-Sutra, 85.
’•/bid., 37-88 and Commentary.
Sdndilya-Sutra, 86 . /bid., 89 and Commentary.
1988 THE PHILOSQPHY OF SANDILYA 875
Brahman. He does not advocate the Sandilya rejects both these extreme
dualism of Brahman and Maya. He theories and tries to reconcile them by
uses the Sankhya terminology and re- holding that the jwa and Brahman arc
lates Brahman
and Prakrit! as the distinct from each other and yet one in
kiiower and the known. But he does essence. The finite soul is potentially
not regard them as co-ordinate hetero- infinite while Brahman is actually
geneous entities like the Purusha and the infinite. But the finite soul is capable
Prakrit! of the Sankhya. Prakrit! is the of attaining the state of Brahman.
energy of Brahman. It exists in Brah- Therefore they arc identical in essence,
man and rests on it. The world is the though they arc actually different from
manifestation of Brahman. It is the each other.
transformation of divine energy. With- In the Sniti Brahman is stated to be
out the w’orld Brahman would be an possessed of supreme power and lordli-
abstract power or a bare potentiality. ness as well as the very soul or essence
Brahman is expressed in the world, but of the finite spirits. IIow', then, can
yet it transcends it. Its energy is they be said to be identical with each
traiisformed into the world, but yet other ? To this Sandilya replies that
Brahman is not affected by it. Sandilya though Brahman in itself is the creator
seems to swing between absolute monism and Brahman as jiva is not the creator,
and qualified monism, between Sankara still they arc identical in essence. There
and Ramrinuja. He cannot effect a is no contradiction here. Just as in the
harmonious bleinling of the philosophy act of recognition “'/Vu’s is that Deva-
of Transcindcncc with the philosophy datta” though there is a distinction
of Immanence. between the object perceiNcd (this) and
the object recalled {that) still the dis-
Brahman and Jtva tinction is not fundamental, and the
judgment of recognition refers to what
In the cult of devotion the loving soul
common to both (Devadatta),
and the beloved Lord —the finite soul
is
though Brahman as creator and jiva as

so
(jivo) and Brahman must be distinct — non-creator arc distinct from each other,
from each other. Love presupposes the
still they arc identical in essence."^
duality of the two. The devotee and
Though jiva is identical in essence
the Deity must be distinct from each
with Brahman, and suffer-
its limitations
other. Saridilya discusses different theo-
ings do not, in any way, affect
ries of the relation between the finite
Brahman, because these are mere acci-
soul and Brahman.
dents of the jiva and do not constitute
Kashyapa thinks that the jiva and
its essence. Even after the jiva has
Brahman are absolutely different from
realizc<l its identity with Brahman it
each other. Brahman is higher than the
jiva;
remains distinct from it.‘^ Thus SAn-
it has supremacy or lordliness
dilya agrees with Ramanuja in recogniz-
(ahhvarya) over the
ing the distinctness of the jiva and
Bad3,rayana thinks that jiva is identi-
cal with Brahman.
Brahman even after the liberation of the
There is only one
jiva.
Reality ; it is the Self (Atman) which is
uf the The jiva is essentially identical with
nature of Pure Consciousness.^^
Brahman. They have similarity of na-
29 and Commentary. Ibid., 31 and Commentary.

Ihid., 80 and Commentary Ibid., 32 and Commentary.
; of. Brahr,
Sutra, IV. 1 . 8. Ibid., 33 and Commentary.
ture. Therefore limitations and suffer- their identity in essence. He is struggl-

mere accidents in its
ings of the jiva are ing between absolute monism and qua-
life.*® They are due to the internal lified monism or dualistio^ monism. Now
organ (antahkarana) which is the upddhi the philosophical instinct asserts itself in
of the jiva. The antahkarana is the him and inclines him towards absolute
finitizing principle in the jiva. Limita- monism, and then his religious instinct
tions and sufferings, and consequent gets the upperhand and inclines him to-
births and deaths of the jiva are but wards dualistic monism.
temporal accidents that affect its upddhi Sandilya holds that jivas originate
which is responsible for its empirical from Brahman and share in its divine
life. They will disappear finally with life. Brahman wills to be many and
the dawn of hhakti or devotion to the creates finite souls. They are created
Deity.'-^ Here Sandilya agrees with by Brahman and sustained by it.’’
Sankara in holding that the limitations Brahman dispenses rewards and punisli-
and sufferings of the jiva are due to meiits to the jivas for their actions.’’
the antahkarana which is its upddhi, Brahman is the creator, sustainer, and
and arc mere accidents of the jiva. But moral governor of the world and finite
Sankara holds that these will disappear spirits. They have their being in
at the dawn of intuition (anubhava) of Brahman. They rest on Brahman.
Brahman, when the jiva will realize its They have no reality apart from
identity with Brahman and cease to ex- Brahman. The creativeness and lordli-
ist as a distinct entity. ness of Brahman are eternal. They will
Brahman has supernatural powers, never cease and Brahman will never be
c.g., creativeness and lordliness which divested of these qualities. It may be
constitute its very nature. They cons- argued that after the dissolution of all
titute the essential nature of Brahman finite intellects (antahkarana) the jivas
and exist naturally in it, even as heat will be liberated and attain the state of
constitutes the essential nature of lire Brahman when there will be no further
and exists naturally in it. The powers occasion for the exercise of lordliness
of Brahman constitute its essence and on the Brahman, so that it can-
])art of
are co-eternal with it. They are lacking not be a permanent and essential attri-
in the jiva.^^ Here Sandilya differs from bute of Brahman. But Sandilya con-
Sankara. He identifies Brahman with tends that such a tim ; will never coni(‘
the Lord (Tshvara) and regards His since finite intellects, which are the
powers as His essence. But Sankara limiting adjuncts (upddhi) of the jivas,
regards the Lord as a phenomenal are infinite in number, and therefore
appearance of Brahman. But Sandilya creation will never cease.’* Moreover,
agrees with Sankara in holding that the Maya which is the energy of Brahman
Lord is not affected by the sufferings of will never cease to be. The jivas are
the jiva, even as the light which is re- infinite in number and in their nature.
flected in a dirty mirror is not affected The activity of the Lord is necessary
by its uncleanness.*® Sandilya is as for their empirical life as well as their
keen on maintaining the distinctness worship and devotion. The agency of
of jiva and Brahman as on emphasizing the Lord sustains the jivas in all their
Ibid., 35 and Commentary.

Ibid., 35 and Commentary. Ibid., 87-88 and Commentary.
**
Ibid., 34 and Commentary. Ibid., 91.
Jbid,, 84 and Commentary. ” Ibid., 36 and Commentary.
1 “
1938 THE PHILOSOPHY OF SANDILYA 877
actions.’^® Thus Brahman will never Brahman (Brahma-bhdvdpatti), The

cease to be the ereator, the sustaincr, jivas are absolutely identical in their
and the Lord of the universe. nature with Brahman. Their empirical
life(samsdra) is due to the limitation
Pluraijty of finite souls only (upddhi) of aniahkarana made up of
Phenomenal saliva, rajas and tamas. It is not their

natural and essential condition.'^'^ Just
Sandilya maintains the identity of as redness of a crystal is due to its
linite souls even after liberation. He proximity to a China rose, so the empiri-
stresses their distinctness from cal life of the jiva is due to its connec-
Brahman. And still he holds that ulti- tion with the adjunct of antahkarana.
mately there is but one Self, and not The jiva bound
is to empirical life by
many. Plurality of souls is but an acci- pleasure and knowledge under the in-
dental phenomenon due to the associa- fluence of saliva. It is bound by desire
tion of upadhis or adjuncts. One Self and action under the influence of rajas.
appears to be many even as one sun It is bound by ignorance and infatua-
appears to be many owin^» to its reflcc- tion, inattention, indolence and slumber
lion in many pots of water. under the influence of fnnius.'*'’ It trans-
Oneness is the very nature of the cends all these gnnns or natural im-
.Self. Just as the sun is manifested as pulses by devotion (hhakti) to the
one when pots of water are destroyed, Lord.^'’ He alone is the cause of the
so th(‘ Self is manifested as one when jlva\H devotion to Him and its final li-
the adjuncts (npddhi) of intellects arc beration. The Lord destroys the three-
(h slroyed. When the adjuncts of jhns fold aniahkarana, the limiting fidjunct
disappear with the dawn of su])rcme of the jiva, and makes it share in its
devotion Lord is manifested as
the infinite bliss. It is the Lord who
one.’’ Brahman, as knowledge per sc, impels the jiva in its worship and devo-
is the cause of the manifestation of the tion.*- It is He who evokes devotion in
universe. It docs not de])end upon any the jiva and admits it into His infinite
oilier condition to manifest it.'^®
and eternal
bliss perfection. Brahman
The "inite souls are not subject to is the Soul of finite souls, their indwell-
eliaiij^n*, though their eof^nitions, feelings, ing spirit and immanent essence. San-
dt sires and volitions change. In fact, dilya holds that the empirical life of the
Ihese are mental modes which are re- jiva (samsdra) is due to the absence of
llected in them. They are modifica- devotion (ahhakli), and not to ignorance
tions of (intnhknrana which are reflected (ajndna):*^ And the liberation of the
in the finite souls. They suffer change jiva due to devotion (hhakti), and not
is
hut the souls are changeless.” Here to knowledge (/admi). Supreme devo-
also Sandilya agrees with
Sankara. tion completely destroys the limiting ad-
junct (vpddhi) of the finite intellect
Liberation (Mukti) (huddhi) which produces egoism (aham-
kdra) or a sense of separate individual-
Mukti or liberation of the jiva con-
sists in the attainment of
the state of
1.
” Gita, XTV, 6-8.
a. CoHimentary.
as * Comiiientary. Gild, XIV, 26.
Ik -
and Commentary. **
Sdruiilifa-Sutra, 1 and Commentary.
37
^ Commentary. **
Ibid,, 35 and Commentary.
*“•» 95 and Commentary. Ibid,, 98 and Commentary.
ity, and restores the jiva to its pristine limiting adjunct of the internal organ
purity —the state of Brahnjjan.^* Here and makes the jiva realize its identity
Sandilya differs from Sankara who holds with Brahman.^*

that intuition of Brahman dissolves the
See also Nanda Lai Sinha’s The Bhakti
Ibid., 36 and Commentary. Sutras of Ndrada (Introduction).
RELATIVITY AND THE HINDU CONCEPTION OF GOD

By Swami Jnaneswarananda
There is a very interesting legend tion in its totality forms the subject-
a})out a conversation supposed to have matter of study for both. The knowl-
taken place between a great Greek edge of any fraction thereof can never
philosopher and a Hindu mystic. The solve the fundamental problems of any
former in the course of his conver- School, for fractions, particularly in
sation observed that the greatest study knowledge, can never have any last-
for mankind was the study of man. ing or absolute value. However, tin;
The promptly observed, “How

latter School of e mpirical sciences, first of all,
can one know man without knowing wants to study the leaves, fruits,
God.’’ Apart from the authenticity of flowers, and all other fractions of this
this legend the question itself demands “Tree” as separate and indejiendent
deeper study. entities without reference to anything
The more one ponders over this “unknown” to these scientists, and
interesting episode the more one feels subsequently synthesizes, so far as
inclined to believe that both were praelicalile, the separate results of their
absolutely correct in their observations study into the concept of the entire
and that only a harmony of these two “Tree” which to them is nothing more
view-points can solve our deepest than the sum total of all these separate
problems. In fact, these view-points concepts.
characterize two distinct modes of think- On the other ha.od, the School of
ing — the former, the analytical method, “Absolutists” warts primarily and
and the latter, the method of synthesis. essentially to know tlie Absolute Reality
The Western empirical sciences are the - which to them is not altogether un-
offspring of the former, and the entire knowable- -underlying the eoncejiL of
body Hindu philosophy is the result
of the “Tree.” By following a method or
of the latter. The Western analytical methods peculiar to their School of
scientists of the nineteenth century were thinking which they call “Yoga”, they
trying to reach one all-absorbing truth say they can know that ‘Absolute
through the study of the phenomenon, Reality.’ Then with reference to that
whereas India wanted and still wants to supersensuous Absolute Truth they
understand the phenomenon in terms of propose to study the various mani-

the supersensuous Absolute Reality festations of that “Tree” as different
which transcends the comprehension of expressions of that one Absolute.
the senses.
The entire ‘Tree’, so to say, of crea-
m
Brahman.”
ii||-‘‘Everything indeed
is
^
1988 RELATIVITY AND THE HINDU CONCEPTION OF GOD 879
Supposing, there is (let us call it) a only relative, hence changing, imperma-
transcendental method (or a method of nent and unreal.
Yoga,) of knowing the Principle of The Hindu philosophers were bold and
Electricity apart from its expressions rational enough to apply this doctrine
how much easier would it be to know, of relativity even to their conception of

understand and explain the various God. The concept of God or ‘Isvara’
manifestations of electrical energy after also as from ‘Brahman’
distinguished
one has been able to grasp the subtle belongs to the plane of relativity, and
truth about the one underlying Princi- as such can never be the ultimate
ple? The Hindu philosophers through reality. As man is a relative being, so

experiments have found out that there is God. The subjective and objective
is a distinct method to know and realize view-points or standards in the concept
that one fundamental Truth without of man are small and meagre, whereas
maze of phenomena.
going through the those in the concept of God are mighty
“Know That and you know All.” and glorious. As man has his funda-
Only Brahman or that nameless, form- mental and absolute reality in Brahman,
less, limitless, unconditioned, Absolute so has God.
Reality exists ;
the phenomenon has no Now, this relativity has two different
absolute or separate existence apart aspects- the subjective and the objec-
from that Absolute Reality of Brahman. tive. From the subjective-relative
Man, beast, time, space and even that aspect man thinks about himself that
Entity which people call by the name of he is born, is living such and such a life
(h)d are but different relative existences. comprised of sex, colour, creed,
This is the principal proposition of nationality and so forth. So does the
H infill philosophy established five thou- bigger Entity —God,
much more in a
sand years ago by the ‘Rishis’ or Seers gigantic way. From the side of subjec-
of the Upanishads. tive relativity God is first of all self-
Compare with this the most modern conscious and as such thinks that He is
theory of Relativity established and pro- a self-conscious Being or Entity and that
pounded by Einstein in the field of He creates, and takes back
preserves,
empirical science and the one will throw into Himself the entire creation. His
light on the other. Study the concept will is absolutely free from any condi-
f)f man from the view-point of Einstein tions, w^hereas man’s wdll is limited by
as well from that of the ancient
as such conditions as time, space, and
Hindu thinkers, and what is the conclu- causation. God being free from causa-
sion ? Whatever conception one may tion is eternally present, whereas man
form regarding the concept ‘man’, it is being under its power is dragged along
hound to belong to the side of Rela- by the chain of causation and experi-
tivity, but from the standpoint of the ences, births and deaths till he realizes
Absolute,man has surely an existence his absolute and unchangeable nature
which transcends all relative notions. in Brahman. This subjective-relative
This indefinable, supersensuous, abso- view-point is called “wpud/ii” or limit-
lute existence in the case of man is ing condition which gives every rela-
called ‘Brahman’— fiq, —“Thou tive entity a limit to its existence.
art That” —according to the Upanishads. This subjective-relative view-point or
This supersensuous standard the case of God of a
or transcendental in is
Reality is the only reality underlying much more gigantic nature than in the
ull
phenomena, all other states being case of man.
—
880 t>BABUDDHA BHARATA August
Again, who and what this God? mental pictures held by all these indi-
Is He a person? If so, what is His viduals of this one woman, it would
relation with this creation?* Is He res- be amusing enough to compare their
ponsible for the differences and iniquities sharp points of differences, one from
that we find in this creation? another. The son, the husband, the
God is the “Virat Purusha” or father, the brother and so forth of that
inconceivably big Person holding in His one woman would each give a distinctly
body the entire creation, and is yet characteristic picture clearly illustrating
bigger than all put together. The three the immense varieties of the objective
different states of existence —sthula view-points of relativity in regard to
(gross), sukshrna and kdrana
(fine) that one entity —the woman.
Almost
(causal), corresponding to His Three in the same way, but with much more
states of consciousness, —the waking, advantage, that inconceivably big

dreaming and sleeping, over each of Entity, God, is viewed objectively from
which He has absolute control, form innumerable view-points of relativity by
parts of His body. Hence creation in its different individuals. He, being the all
three states has no beginning as God has and much greater still, does not give
also none. In His acts of creation, the lie to any of the objective-relative
preservation and dissolution, He acts view-points from which people might
according to the law of causation, which see Him. Look upon Him as your
controls all creation but cannot control ‘mother’ and IIc is so, without any
Him. He gives effect to the karma of conflict with the subjective side and yet
each individual being and as such is not IIc is much more than that. Call Him
responsible for the differences and the father, friend, judge, even your dear
so-called iniquities in creation. Owing child or sweet lover, II(‘ is such to yon,
to the fact that His knowledge and will but at the same time anyone or ail of
are not bound by time, space and these relative view-points put together
causation, He cannot make any mistake cannot form the finalitij about Him.
in His great work of giving the fruits There would always remain immense
of karma to every individual being possibilities for innumerable objective
throughout all the links in the never- view-points in relation to Him.
ending chain of causation. He is alone This is the philosopliy underlying the
of His species; hence the question of Hindu conception of God. He is one
sex —as to whether He is he or she, is subjectively but inn jincrablc objective-
quite immaterial in regard to Him. ly. The woman of our illustration is
This much about the subjective-relative one subjectively but her pictures from
aspect with regard to His existence. the different objective-relative view-
The next question is, what is the points arc innumerable. The Western
objective-relative aspect? Let us, in mind always failed to understand this
the first place, consider the objective deep but simple truth until the time of
aspect of relativity in the case of a Einstein and consequently many of the
human being. Suppose, here is a Western critics of Hindu philosophy

woman in a family. Apart from the and religion have only exhibited their
subjective-relative view-point regarding ignorance whenever they have attempt-
her owii self-consciousness, she ed to Hindu conception of
is looked criticize the
upon and treated quite God. Even most ancient scrip-
differently by in the
different individuals so much so that —
ture ^the Vedas, we find this philosophy
if we could take photographs of the explained, established, and taught.
1988 THE AMERICAN CONSTITUTION 881
Again, to go back to our illustration : Hindu home 'that one can find different
In view of the fact that the very same members of the family holding different
woman is looked upon differently by view-points as regards the relationship
her son, husband, father and brother, with God and living in absolute peace
can there be any thought of holding and harmony.
any one of these relations as true for But, what is the real nature of that
all, to the exclusion of the others? Is woman in our illustration, apart from
not ludicrous, repulsive and positively
it
any relative conception — subjective or
harmful to try to mix up all these rela-
objective ? She or, more correctly,
tionships into one ‘hodge-podge’ in
‘It’ is ‘Brahman,’ the Absolute. So
order to manufacture one fixed standard
also about the conception of God.
of “Electric Truth” to suit all? Let
the wise ponder over it and revise their
God or “Isvara” is not the Absolute
judgment. Reality. Godhood, manhood, beasthood

The Hindu always says, “God is one and in fact any ‘hood’ have all their
as well as many his God would never final absolute reality only in Brahman
become the subject of fight and quarrel. —the Absolute Existence. Brahman
As a matter of fact, it is only in a alone is, and “Thou art That.”
THE AMERICAN CONSTITUTION

By Dr. SuimiNORA Bose, M.A., Ph.D
At the base of the Republic, let it never be forgotteii, is a written

Constitution from which government derives all The creation
of its authority.
of this written Constitution was the greatest American innovation. The Consti-
tution is the constant, fundamental expression of American purpose, the
fountain-head of power . — The Federalist.
The United Stales of America is often the United States) as a six-month period
thought of as a young coinitry. Yet it for observing the one hundred and
has the oldest written Constitution liftieth anniversary of these events. The
among the important nations of the United States Constitution Sesquicen-
world. And this grand old document is Commission Avas
teiinial also established
now 150 years old. by Congress to promote this nation-wide
September 17 is observed each year celebration.
in America as Constitution Day, it being The purpose of the commemoration is
the anniversary of the signing of the to make the American people Constitu-
Constitution which took place on tion-conscious : to create a quickening of
September 17, 1787. In view of this interest in the Constitution and its essen-
fact, President Roosevelt issued a pro- to the history of the nation.
tial relation
clamation last fall designating the period Moreover, it aims at making the
from September
17, 1937, to April 30, American people intelligently aware of
H)38 (anniversary
of the inauguration of their rights and duties under the
eorge Washmgton
as first President of Constitution and at emphasizing the
necessity of eternal vigilance to their moneyed men, that talk so finely, and
precious liberty, ‘‘the immediate jewel gloss over matters so smoothly, to make
of the soul.” us, poor illiterate people, swallow down
The William Ewart Gladstone, in
late the pill, expect to be the managers of
the glow of political oratory, once des- this Constitution and get all the power
cribed the Constitution of the United and all the money into their own hands
States as the document ever
greatest and then they will swallow up all us little
struck off by the mind of man. The folks, like the great leviathan.”
American Founding Fathers, when they The Constitution, as it emerged from

emerged from the Independence Hall in the Convention, contained no Bill of
Philadelphia 150 years ago, wore not so Rights. It embodied restrictions on gov-
sure. ernment for the protection of the rights
The Constitutional Convention itself of property, but none for the protection
had a furtive air. The delegates had of the rights of man. The Federalist,
been instructed to re’\'ise the Articles of founded by Alexander Hamilton, actual-
Confederation then governing the ly warned against “the indulgence of
thirteen States. They had exceeded an injudicious zeal for bills of rights.”
their powers and written a new Constitu- Nevertheless, of Rights was
a Bill
tion. Their had been to
first action promised and on that promise a bare
close the proceedings to the press and majority of those who had the right to
the public they had debated and dis-
: vote in those days — only about onc-
cussed behind locked doors. So fearful tenth of the adult white males took part
were they lest the people should learn in the balloting -approved the Constitu-
the nature of their discussions, an tion. This small majority agreed with
American historian tells us, that “they the middle-of-the-road view expressed by
even had a discreet colleague accompany George Washington. “The Constitution
the aged Benjamin Franklin to his that is submitted,” Washington said, “is
convival dinners with a view to checking not free from imy}erfections. But there
that amiable gentleman whenever, in are as few radical defects in it as could
unguarded moments, he threatened to be expected. ... As a constitutional
divulge secrets of state.” door is opened for future amendments

Old Samuel Adams, the Revolutionary and alterations, I think it would be wise
patriotwho was more responsible than in the people to accei)t what is offered
any other man for the break between them.”
the Colonies and their step-mother The American Constitution was not
country, “distrusted the Constitution as born in a philosopher’s studio. It did
an undemocratic instrument.” Young not come down from the mount. It was
Alexander Hamilton, who later became not granted by a king or a dictator.
the Minister of Finance, felt that the Washington and his generals were not
Constitution went too far toward “the barons. They were not trying to force
imprudence of democracy.” He would an English king Runny medc and
to
have preferred to make the Presidency make him seal a Magna Carta of certain
hereditary and to surround the office rights to the rich and powerful barons.
with thepomp of kingship. The American Constitution was born
The common people were suspicious. in trouble. The mobs already had
Said one of them in opposing the ratifica- arisen. A third of the original delegates
tion of the Constitution : “These to the Convention had given up and gone
Iflwyers, and men of learning, and home. The moral force of Washington
i9d8 THE AMERICAN CONSTITUTION 888
and Franklin kept the rest together. tinct departments: executive, legislative
The Constitution was a document of and judicial. They gave the executive
compromise a — compromise between department to the keeping of the
liuman rights and property rights. Men President, elected indirectly by the
of good-will submerged their own deep people every four years; the legislative
convictions, their own group interests to a House of Representatives elected by
and even their feelings of injustice to the people every two years; and to a
the imperative and supreme need for Senate, the members of which were
national unity. The compromises of the elected by State (Provincial) legislatures
Constitutional Convention were of abso- for six years; the judiciary to judges
lute necessity to secure the birth of the appointed by the President for life and
nation. But the men who signed the removable only by the very difficult
document they had written were not process of impeachment. The President
sure as they proceeded, or when they checked the legislature by the veto which
had finished it they had succeeded in was given to him over its laws the legis- ;
what they intended to do, or that the lature checked the President by its con-
people would accept it. To the inquiring trol over budget appropriations and by
lady who asked Benjamin Franklin what the share given to the Senate in making
had come out of the Convention, a treaties and appointments. The courts
monarchy or a republic, he replied: “A checked both the other departments by
republic, madam, if you can keep it.’’ their ability to treat as null and void
The experience of a century and a half any action contrary to law or the
has dispelled the misgivings of the Constitution.
Founding Fathers. The eighty-nine The result of this arrangement of
sentences ])ut togellicr in eighty-one days checks and balances was the desired one
by fifty-five gentlemen, mostly under of stability. The people under it could
45 years of age, have survived all the have their own way, but only after a
changes from tallow candle to television. la])sc of time sufficiently long to affect
The reforms whose accomplishments all these numerous interlocking authori-
make European history a succession of ties. It undoubtedly violated the
steps forward and leaps backward, principle of popular rule. Yet, says Pro-
bloody revolution alternating with fessor .John M. Matthews of the Univer-
bloody reaction, have been achieved in sity of Illinois, “it is clear that it was
this country without resort to armed absolutely necessary at that time to have
barricades. a stable central government. If it had
The people in ratifying the Constitu- not been established, there wôuld pro-
tion and thereby agreeing to the federal pably be no United States to-day.”
union had set up a form of government The constitution of the United States
new to the world. They felt that the is the people’s Constitution. But what
choice laybetween anarchy and union. does this mean to an American citizen
Ihe substance of the arguments which to-day ?
convinced the people is found in the It means a representative republican

motto: ‘‘In union there is strength.” government. It allow^s a citizen a voice
The framers of the Constitution in the government through the officials
created what has sii ce come to be known whom he helps to elect. It guarantees
as the “system of checks and balances.” liberty and the pursuit
a citizen life, of
They distributed the power happiness. It defends a citizen’s right
conferred on
the federal
government among three dis- c^n against the government itself. It
884 PRABtJDDHA BHARATA August
makes a citizen equal with all men before political needs of a rapidly changing
the law. It confirms a citizen’s religious nation, with less than a score of amend-
freedom, and liberty of conscience. It ments, but it has also been copied close-
accords a citizen free speech. It ly in most of the South American
guarantees a citizen together with all countries. Certainly the authors of this
people the right of peaceable assembly. immortal document deserve to be
It permits a citizen to petition the honoured for their good judgment and
government to right his wrongs. It their foresight. They had the wisdom
guards a citizen’s property rights. It of broad horizon and of profound states-
prohibits the government from taking a manship.
citizen’s property without due process of
The Founders of the Republic, for all
law. It lets a citizen hold any govern-
their imperfections, groped for a truth
ment office in the gift of the nation for
much of which the world has yet to
which he is qualified. It prevents a
learn; built American institutions upon
citizenfrom being held in custody to
it: that government is most secure ivhich
answer to a complaint unless he has been
is most free. Armed men, the all-per-
lawfully accused. It insures a citizen’s
vading power of an autocratic state, the
right of trial by a jury of his fellow-
thousand-eyed secret police of despotism
men. It grants a citizen the right of
peering into every window and into
habeas corpus, that is, the right to know
every soul : these terrify and impress.
why he is held a prisoner. It assures a
They make easy-going democracy’s
citizen a speedy trial. It permits a
freedom seem an invitation to anarchy.
citizen having legal counsel for defence.
Americans, however, know better. They
It relieves a citizen from compulsion to
have seen fortresses of Kaiser, Emperor
testify against himself. It forbids
and Czar engulfed in quick-sands of dis-
excessive fines or cruel punishment. It
content; the pomp of monarchs dwindl-
sanctions a citizen bearing arms for the
ed to a little faded gold braid in a
protection of his life and home. It
museum show-case.
secures a citizen’s home from police
search except by lawful warrant. It The marvel of the American Constitu-
permits a citizen to participate in tion, the secret of its staying power, is
amendment of the Constitution from that it can change so little, yet so much.
time to time. A limited republican form of government
India, too, has now a brand-new has been transformed in successive peace-
Constitution, so-called. How many are ful stages into a great representative
the rights which are guaranteed to the democracy, and these changes have
people under it? come about with little alteration in the
In consideration of the relative rigidity document itself. A Constitution meant
of the American Constitution, its survi- to endure, as Chief Justice John Marshall
val for a century and a half of national said, for ages to come, has shown its
expansion and industrial revolution is the exigencies of

adaptability to all
phenomenal. Not only has it served the American national existence.

GLIMMER OF A NEW DAWN
By Prof. E. P. Horrwitz
Satya is the mark of a real gentleman fast sinking Western world which hates
who would rather die than tell a lie. and rejects Russian socialism.
Sat is the cream of culture which never A few far-sighted falcons, keen-vision-
perishes,but merely changes hands in ed eagle-souls, sense already the first
the periodic shake-up of human des- glimmer of a new dawn on the

tinies. When Greece lay prostrate, the historic horizon, shining yet faintly, and
bewildered muses like scared pigeons hardly noticed by the busy, buzzing,
flew to Italy. When the Roman colos- boisterous multitude which eagerly pur-
sus tottered, blue-eyed giants of the sues fast pleasures and fat profits. After
uncouth north became legatees of classi- the long arctic night the aurora borealis
cal lore which, through the medium of displays her rejuvenated charms; like
the church, helped to soften and civilize a diamond-studded fan the deva-lumi-
Ihcir untutored passions. The proud naries ascend with a revised Adwaita
Nordic eagle still spreads its mighty view, a modernized version of Siva.
wings, but often resembles a greedy Co-operative comradeship has little use
vulture, pouncing and preying on the for dried-up doctrines, and prizes doubt
weaker creation. The stricken human- above lukewarm lip-service.
ities again take flight; **riine mem-

chlichkeit^^ takes refuge with the simpler Creed and dogma of a learned church
and sincerer Slavs. Build a fabric, fair with moral beauty,

And who arc the typical Slavs ? Serbs But drive not the devil from the heart.
and Czechs are too Westernized to Comrades have a nobler code of duty.
justify that claim. The suave and

aristocratic Poles pride themselves on The most troublesome and, at the
being the Slavic cream their very;
same time, most forceful nations to-day
language is supple and sublimated like are the Reich and Russia; both seethe
Chopin’s luring melodies. But Polish and breathe with released energy
civilization is too complex; moreover, (sakt^. The Versailles dictate, framed
a country, economically altogether two decades ago, was utterly unfair to
dependant on mightier neighbours, can a self-respecting nation which for gene-
neverbecome a world power like the rations past has turned out the soundest
Roman or British empire. The leading scientists and finest educators. The
part in future world affairs is reserved pendulum, violently pushed to
])olitical
to no small extent for the husky one extreme, swung back with equal
Muscovites who are sufficiently Mongo- force in the opposite direction. German
lized to direct the destinies of nations, humiliation was followed by a national
and to conciliate East and West which resurgence, unprecedented since the
arrogant imperialism studiously keeps Lutheran reformation. Hitler youth has
apart. Their new humanity, hostile pantheistic leanings, and prefers master
fo profiteering and private property, Eckart, the medieval mystic, to the
imperceptibly gives a social uplift to the catechism. The Gita or Song of Destiny,
PRABUDDHA BHARATA August
that passionate call to the heroic lifey who believe in themselves, and take a
strongly appeals to young Germany. pledge that nothing shall ever hold them
Ever since the revolutionary days of in alien service and servitude. Freedom
the defiant Upanishads, Hindu nobility belongs to the brave who are ready to
fought like lions for social justice, leav- die for liberty, and not to them who
ing bland Brahmins in valour far behind. capitulate and surrender, so that they
India more than ever needs young heroes might live. Fortes fvrtuna adjuvat !
WHITEHEAD’S PHILOSOPHY OF ORGANISM

By Anil Kumar Sarkar, M.A. (Gold Medalist)
(Continued from the last issue)
The analysis of an actual occasion has in Processand Reality^ 1., Ch. 1., of the
shown us that it is bipolar. “Its physi- importance of the negative judgment in
cal pole is the feeling of other actual mentality.)”^
entities; its mental pole is the feeling We might quote again from Miss
of eternal objects, or the imaginative Dorothy Emmet to define a proposition :
grasp of new possibilities.’’^ The first “A proposition is a conceptual realiza-

refers to physical feeling, the second to tion of a possibility as a form of definite-
conceptual feeling. But the conceptual ness characterizing a set of actual
realization of further possibilities takes entities in their definite nexus with each
us to a new kind of feeling which White- other. So the particular actual entities
head calls the propositional feeling. characterized in just way are essential
“That is to say, they are what he des- to it” (Ibidf p. 162). So she points out
cribes as ‘lures for feeling,’ possibilities later on by way of comparison with the
entertained by the subject (i.e., the view of proposition as held by Bradley
subject which prehciids, or enjoys them that Whitehead “avoids the familiar
—not the logical subject) as relevant for dilemma of monistic logic (which finds
realization, for instance, ‘redness of the that by this means vc cannot say any-
book.’ Whitehead insists that thing about anything without saying
propositional feelings are not restricted everything about everything) by holding
to conscious mentality. They are the that though every proposition pre-
conceptual data of any feelings, c.g., of supposes some systematic aspect of the
horror, indignation, desire, enjoyment, world, it does not presuppose the whole
etc. Consciousness arises from an inte- system of the world in all its details.”®
gration of physical and conceptual feel- The propositions are, thus, regarded
ings, when the conceptual feelings take as a new kind of entity, midway between
the form of an affirmation-negation con- eternal objects, which are pure poten-
trast, c.g., when I prehend something tials, and actual entities.
particular
consciously as green, I am implicitly They are also called ‘Matters of Fact in
distinguishing it from the colours which Potential Determination,’ or ‘Impure
it is not. (We may recall the statement Potentials for the Specific Determination
**
Whitehead^s Philosophy of Organism by •Ibid., pp. 165-6,
Dorothy M. Emmet ; p. 168. “
Ibid., p. 164.
19B8 WHITEHEAD'S PHILOSOPHY OF ORGANISM m
of Matters of Fact.' . . . Now in a him thus : “A prehension involves
propositional feeling there is the inte- three factors. There is the occasion of
gration of the physical feeling of an experience within which the prehension
actual entity with a conceptual feeling is a detail of activity; there is the datum
of an eternal object or complex eternal whose relevance provokes the origination
object which docs or might characterise of this prehension; this datum is the
it."^ “So it is a tale that might be told prehended object; there is the subjective
of actual entities."® form, which is the affective tone deter-
In coming to the propositional feelings mining the effectiveness of that
we are once more reminded of the fact prehension in that occasion of
of the growth of the feelings. There is experience. How the experience
an inner costitution and external rela- constitutes itself depends on its
tion everywhere. This is their character complex of subjective form.'"

of concrescence and transition. The The subjective form expresses how the
former a genetic or formal study and
is objective datum
by the subject.is felt
the latter is objective or morphological It is really the character or form of the

study. We have also seen the passage feeling as immanent in the feeling. The
towards subjective forms which is a fact subjective form is wholly immanent in
of concrescence, but we have not consi- the feeling in contrast with the datum
dered how we come to that stage. The and the subject-superject which are
subjective forms arc unifications of some partly transcendent. “Feelings are
aspects (objective data) by the elimina- classified according to the nature of
tion of other aspects. Whitehead calls their data. The datum may be an
the unification of aspects as the positive actual entity, or group of actualities,
prehension and elimination of aspects t.e,f a nexus, or an eternal object by
as the negative prehension. So itself as associated with some actual
what is known as the objective entities, i.e., a proposition. . . Cor-
datum or the perspective that respondingly we have four broad
is felt in the subjective form is obtained classes of feelings; simple physical feel-
through elimination or negative prehen- ings, transmuted feelings, conceptual
sion. The subjective form expresses feelings, and propositional feelings.""
how the objective datum is felt. So we As the subjective form is the charac-
find here a relation between the feeler ter or form of the feeling it is a sort of
and the felt. The subjective form is realization of the feeling, but this
itself a feeling or an enjoyment. As realization is not a conscious realization.
feeling it is transcendent, but as feeling This takes us to another form of feeling
the objective datum immanent.
it is So which is intellectual feeling.
transcendence and immanence go to- The passage to the intellectual feeling
gether. can be very well drawn from our analy-
As every occasion is a subjective form sis of the feeling which expresses a
or unification of feelings, an analysis of contrast between the feeler and the felt.
feeling itself will give us all that we have But in mere physical feeling the contrast
said now. This can be better known is not consciously felt. It lies in its
from the three factors of a prehension
expressed by Whitehead in his
Adventures of Ideas ; p. 227.
®
Adventures of Ideas, Let us quote Dr. Rashvihary Das ; The Philosophy of

Whitehead ; p. 105. This book of Dr. Das is
\Ihid., p. 161 I had the privilege of
. still in the press.
Process and Reality M2. reading the proofs of it.
; p.
m PRABUDDflA BfiARATA August
very constitution. In intellectual feel- simple conceptual valuation or by both

ing the feeling of contrast is conscious. conceptual valuation and conceptual
A propositional feeling is a realization of reversion. “This determines ther two
an eternal object in some
In actuality. species of physical purposes, one involv-
intellectual feeUng the physical prehen- ing no reversion, and the other involving
sion of the nexus and the conceptual reversion, in the mental pole
prehension of the proposition are held What is felt in a physical purpose is a
together in the experience of the contrast between a nexus and an eternal
judging subject. Here the contrast is object.”^^
between an objectified nexus (physical This shows that this form of feeling
feeling) and a proposition (conceptual is confined to the very character of the
feeling) whose logical subjects make up actual occasion which is a unity of feel-
the nexus. This contrast felt involves ing and a possibility, f.e., nexus and
sometimes ‘identity’, sometimes ‘diver- conceptual valuation (eternal object).
sity’ and sometimes neither identity nor Here the contrast is felt between a nexus
diversity. This refers to three forms of and an eternal object. Now the subject-
judgments, viz.j affirmative, negative tive form of a physical feeling is re-
and the suspended. The contrast which enaction or repetition, and that of the
is implicit in the affirmative judgments conceptual feeling is decision, i.c.,
becomes explicit in the negative judg- adversion or aversion. When there is
ments. So there is an ascent in the integration two feelings the

of these
feeling of contrast in the negative creative process gains some additional
judgments. The suspended judgments force or is enfeebled to re-enact or
help us to think of the possible, so they reproduce what is physically felt be-
are of enormous importance in science. yond the present feeling in the future
Consciousness is illustrated in all these according as the conceptual feeling
feelings as they all involve affirmation- involves adversion or aversion.

negation contrast. “The triumph of The integration of the physical feeling
consciousness,” says Whitehead, “comes (the primary conceptual feeling) and the
with the negative intuitive judg- secondary (reverted) conceptual feeling
ment.”” Intuitive judgment arises produces a complex })hysical purpose.
from the integration of an imaginiitive As in conceptual feeling there is a reali-
feeling with the indicative feeling. But zation in the subjective form, Whitehead
the integration of a perceptual feeling refers us towhat he calls the subjective
with the indicative feeling gives rise harmony and intensity. The category of
to what is called conscious perception. subjective harmony says thot the sub-
Both of them are varieties of intellectual jective forms of the different conceptual
feelings. Intellectual feelings are a feelings are “mutually determined by
form comparative feelings as they
of their adaptation to be joint elements in
involve always a contrast. There are a satisfaction aimed at by the subject.”''*
another class of comparative feelings The category of subjective intensity
more primitive than these. They are says that the subjective aim, operating
known as the ‘physical purposes.’ Here in the origination of conceptual feelings,
“we have the integration of a concep- is “intensity of feeling in the immediate
tual feeling with the basic physical feel-
ing from which ”Dr. R. Das: The Philosophy of White^
it is derived either by
head ; p. 121.
” Ibid., p. 127.
" ProMs and Reality “
; p. 887. Process and Reality ; p. 860,
subject and in the relevant future.”^'* actual, has three main independent
So the arising of conceptual feelings in- modes, each contributing its share of
volves the realization of intensity of components to our individual rise into
feeling in a subjective form. This one concrete moment of human experi-
attainment of subjec^tive form is found in ence. Two of these modes I call
all classes of comparative feelings. perceptive, and the third I will call the
Thus, the two kinds of comparative mode of concepLual analysis. In respect
feelings expressed in the crude form in to pure perception, I call one of the two
the case of physical purposes, and in a types concerned the mode of ‘presenta-
refined form in the case of intellectual tional immediacy’, and the other the
account for the continuity
feeling can mode of ‘causal efficacy.’ ... I will
from the mere physical world to the therefore say that they ‘objectify’ for us
conceptual world.The gap between the actual things in our ‘environ-

matter and mind becomes closed up ment.’ “Of the two distinct per-
inevitably. Moreover he is able to pro- ceptive modes one mode ‘objectifies’
vide a place for the higher thought actual things under the guise of pre-
processes so often neglected by the new sentational immediacy, and the other
realists. This is the view of Charles mode them under the guise
‘objectifies’
Morris expressed in his Six Theories of of causal efficacy. The synthetic acti-
Mind. vity whereby these two modes are fused
into one perception is ‘symbolic refer-
We can understand here how by
ence.’ By symbolic reference the
introducing the concept of contrast in
various actualities disclosed respectively
every physical feeling which is also a
by the two modes are either identified,
ccaioeptiial valuation, and by the rever-
or arc at least correlated together as
another conceptual valuation
sal of it to
inter-related elements in our environ-
we come ultimately to a feeling of con-
ment. Thus the result of symbolic
trast between physical feeling and pro-
reference is what the actual world is for
positional feeling in the case of
us, as that datum in our experience pro-
intellectual feeling, and this is the origin
ductive of feelings, emotions, satisfac-
of consciousness. This comes as a
tions, actions, and finally as the topic
natural process. And our theory of
for conscious recognition when our
perception, if it comes at all at this
mentality intervenes with its conceptual
stage, :s, really, in its proper place. So
analysis. Direct recognition is a con-
let us consider the theory of perception
scious recognition of a percept in a pure
as given by Whitehead.
mode devoid of symbolic reference.
Tn both Process and Rcaliiij and
Wehave to determine here the func-
Sipn holism^ wc find a detailed exposition
tions of these two modes with regard to
of his theory of perception. Perception
symbolic reference. We shall also see
means sense-perception, our know-
that error in perception is chiefly due to
ledge of the external world. Then what
symbolic reference. In human experi-
is the meaning of human experience ?
ence it is antecedent to conceptual ana-
AVhitehead points out as follows: “Our
lysis. But there is a strong interplay
experience, so far as it is primarily
between the two whereby they promote
concerned with our direct recognition of
each other. The story of the dog losing
a solid world of other things which arc
the morsel of meat in the stream in
actual in the same sense that wc arc
Sifmbolism, pp. 19-20.

*'
Ibid,, p. 898. Ibid., pp. 21-2.
^sop^s Fables, points out that the error percept derived from presentational
is due to erroneous symbolic reference immediacy and by another by causal
from presentational immediacy to causal efficacy. These elements are (i) sense-
efficacy. So the error dwells in the data and (ii) locality.
region of synthetic activity. Symbolic The sense-data play a double role in
reference is one primitive mode of syn- perception. “In the mode of presenta-
thetic activity. The error of symbolic tional immediacy they are projected to
reference is finally purged by conscious- exhibit the contemporary world in its
ness and critical reason with the aid of a spatial relations. In the mode of
pragmatic appeal to consequences. So causal efficacy they exhibit the almost
by ‘conceptual analysis’ human beings instantaneously precedent bodily organs
can attain freedom from the errors of as imposing their characters on the ex-
the symbolic reference. Let us now con- perience in question. We see the pic-
sider how at all the union of the two per- ture and we see with our eyes.”^“
ceptive modes is possible. “Thus perception in the mode of causal
The world as presented to us in efficacy discloses that the data in the
‘presentational immediacy’ is a geometri- mode of sense-perception are provided
cal world of space and time. It is a by it These sense-data can be
direct appearance of the world outside conceived as constituting the character
us. It is a symbol referring to us some- of a in any-termed relationship betwe<‘i\
thing outside. But if we ask how it is the organisms of the environment past
given, we arc drawn to another mode and those of the contemporary world.
of perception which is causal efficacy or Thus, the very fact of projection of
causal feeling. It clearly points out the sense-data to a locus, signifies a rela-
that the givenness of the sensa, though tion between the symbol and its meaning.
not their existence, due to “the func- is It is nothing but a reaction of a living
tioning of the antecedent physical body organism to its environment. It speaks
of the subject.”^’* “The geometrical of the fact of adaptation of the living
details of the projected sense-percep- organism to the environment. To quote
tion depend on the geometrical strains Whitehead “The bonds of causal efli-
:
in the body, the qualitative sensa cacy arise from without us. They dis-
depend on the })hysiological excitement close the character of the world from
of the requisite cells in the body.”*^ which we issue, an inescapable condition
The different functions of the two round which we shape ourselves. The
modes show that there cannot be sym- bonds of presentational immediacy arise
bolic reference between the percepts from within us, and are subject to in-
of the two modes unless in tensifications and inhibitions and diver-
some way these percepts intersect. sions according as we accept their
“By this intersection I mean challenge or reject it. The sense-data

that a pair of such percepts must have arc not properly to be termed mere im-
elements of structure in common, where- pression except so far as any technical
by they are marked out for the action term will do. They also represent the
of symbolic reference.”^" “There are conditions arising out of the active per-
two elements of common structure, ceptive functioning as conditioned by
which can be shared in common by a our own natures. But our natures must
Process and Rcaliiy, p. 97. Ibid,, p. 59.

Ibid,f p. 190. ” Ibid,, p. 59.
Symbolism, p. 58. ” Ibid,, pp. 62-8.
conform to the causal efficacy. Thus knowledge causal efficacy can be known
the causal efficacy ‘from’ the past is at to be direct, only increase the suspicion
leastone factor giving our presentational that Whitehead’s view of knowing is
immediacy ‘in’ the present. The ‘how’ practically identical with that of critical
of our present experience must conform reali.sm.“'
to the ‘what’ of our past. Our experi- The theory of perception leads us to
ence arises out of the past : it enriches the problem of truth. Truth is always
with emotion and purpose its presenta- spoken of as reality. Reality is neither
tion of the contemporary world: and it true nor false. So the problem of truth
bequeaths its character to the future, in demands a between appear-
distinction
the guise of an effective element for ever ance and reality. We always speak of
adding to, or subs tr acting from, the the truth or falsity of an appearance.
richness of the world. In Whitehead’s philosophy, we find a
According to Charles Morris White- duality in every actual occasion. The
head’s theory of perception wavers mental pole the appearance of the
is
between an insistence on the directness physical pole. So there is always a re-

of knowledge and an admission of the lation of appearance and reality in every
necessity of the meditation in knowledge. occasion. In propositions and in sense-
This is due emphasis either on the
to his perception the activity of the mental
causal efficacy or on the presentational pole becomes very conspicuous. The
immediacy. This double emphasis re- proposition is a suj)position about
lates him either to neo-realism or to actualities. So it stands for a possible
critical realism. realization. In sense-perception this is
realized in an actual experience. Here

The presentational immediacy is re-
garded as exhibiting the extensive struc- there is always a relation between a
ture of the contemporary world. From ‘sensum’ and an external object. Here
this Charles Morris points out the appearance tries to conform to real-
as
follows: “Since there is only a geo- ity. So Miss Dorothy says it is rather
metrical structure common to the datum a particular kind of correspondence
and the contemporary world, Whitehead theory mere coherence of the
than
virtually aeccj)ts the position of Russell appearance and reality in the experience
and certain of the critical realists (such
of the judging subject. But Whitehead
as Sellars) that here reminds us of the ‘aesthetic ideal’
knowledge only grasps
the mathematical structure of the ex- of his philosophy, which is the attain-
ternal world.”-* Whitehead himself ment of ‘beauty.’ Truth is valuable

states that ‘animal faith’ be taken as
if
w'hen it subserves the purpose of beauty.
‘perception in the mode of causal effi- The aim of truth is to attain all-com-
cacy’ Santayana’s doctrine becomes prehensive harmony. This means the
‘perception in the mode conformation of appearance to reality.

of causal effi-
Ilere causal efficacy So truth aims at the realization of
is invoked to keep
a direct contact with the external world, beauty.
hut the But this continual concrescence and
difficulties in the treatment of
this mode and in its relation to presenta- transition in this vast realm of nature
tional immediacy, and the difficulty of reminds us of the ultimate principle of
seeing how on Whitehead’s theory of creativity. God is the non-temporal
principle of concretion. He transcends
Ibid., pp. 68-0. the world and the world transcends
Process and Reality ; pp. 498, 608.
a. n'
Process and Reality p. 215. ;
Sijc Theories of Mind ; p. 194.
—
Him. The world is the consequent with us. The ‘Kingdom of Heaven’ is
nature of God, which is conceptually with us. This is the end of the profound
God.
realized in the primordial nature of philosophy of Whitehead. This is how
He envisages all These
possibilities. he unites science with philosophy and
two natures remedy the defects of each religion. His famous book ReUgion in
other. These explain limitation and the Making shows how “God in the
freedom, determinism and novelty. The world is the perpetual vision of the road
world is not created by God, it is only which leads to the deeper realities”
realized inGod. So God is the poet of (p. U2).
the world, and He is the fellow sufferer (Concluded)
SAINT RABIA
By Bankey Behari
How many are there who can say, she saw His beatific vision and was lost
“I have attained the goal of my quest” in ecstasy. The pathway she too em-
and with confidence walk in front of phasized was through the portals of
Death ? But here was one, the Saint death, and unless one died in this life to
of Arabia, the Mira of the Desert one’s self, it was impossible to tear th(‘
Rabia of Basra, whom they had seen veiland peep behind.

lying on a tattered mat with the Earlier, as a beautiful young orphan
brick for the pillow, and a cracked she had lost her way on the street of
earthen jar to allay the thirst of the Baghdad. An “evil-minded one” sold
parched physical lips. People have her to a Malik, who was astonished at
suffered from many ailments. Here her devotion to the Lord and freed her.
was one, who was a ceasless patient to She wandered as a flute-player in the
the “malady of love,” who knew relief Desert of Arabia. In solitude she learnt
only in those far-separated moments great lessons and afterwards returned to
when He in His infinite kindness bes- a cell where she was t*» many years.
pass
towed the much-coveted grace. But this Her beauty attracted many a devout
came later, after the skin had shown one, and even Hasan, some say,
many a wrinkle and the body was (although historically it seems doubtful
nothing but a bundle of bones strung as Hasan long preceded her) offered his
together. She had struggled. She had hand which she refused. To another
wept. She had cried, “O ! if Thou one she replied, “O sensual one, seek
couldst but show me Thyself;” but re- another like thyself; hast thou seen any
peatedly did the reply come, “One sign of desire in me ?”
earlier than you sought the same boon RaV>ia hated publicity and did not en-
and got it; a particle of our manifesta- courage the visitors, lest after her death
tion burnt the Mount Sinai and sent him many an untrue miracle should be attri-
of
into a swoon. Be content with our buted to her. Her denunciation
of
Name.” But the ever-growing discon- miracle-mongcring was characteristic
tent made even the Lord relax Ilis rule, unostentatious nature. One day
her
and He did bestow on this gracious lady Hasan cast his mat on the surface of
come
the third, the intuitive eye, wherewith the water and beckoned Rabia to
19d8 SAINT RABIA
and pray with him. Rabia smiled and Thee from fear of Hell, burn me in Hell,
said, ‘‘Offer not thyself thus in the and if I worship Thee from hope of
bazzar,” and letting her mat fly in the Paradise, exclude me thence, but if I
air rushed up to it, and said, “Come up; worship Thee for Thine own sake, then
let us pray here.’’ That station was not withhold not from me Thine eternal
for Hasan, who was ashamed of his beauty.”
display of vain miraculous power. Then Lonely she was and in that solitude
just to keep up his heart she said, “O she delighted:
Hasan, that which you did, a flsh can “O my Lord, the stars are shining and
do just the same, and that which I did the eyes of men are closed, and kings
a fly can do. The real work lies beyond have shut their doors and every lover is
these two, and it is necessary for us to alone with his beloved, and here am I
occupy ourselves with the real work.” alone with Thee.”
Wedded to poverty, Rabia lived a life Not even the scenes outside, not even
of self-denial till her old age; she died the blossoming nature diverted her from
at the age of 90 in 801 A.D. Every her repose in the Lord. When her
offer of pecuniary help was graciously maid-servant said, “Mistress, come out
refused in words characteristic of a de- to behold the works of God,” she answer-
votee: “Will He forget the poor because ed, “Come inside that you may
of their poverty or remember the rich behold the Maker. Contemplation of
because of their riches?” And again, the Maker has turned me aside from
“Verily, I should be ashamed to ask contemplating what He has made.”
for worldly things from Him to whom This attitude was carried to the ex-
the world belongs, and why should I
treme and to an extent that wounded the
ask anything from those to whom it
feelings of many an orthodox faithful
does belong?” Her love for her
not
one. When they asked her, “Rabia,
Beloved was deep-rooted and her faith
do you love the Apostle ?” She replied,
gave her support and made her say,
“Verily, I love Him greatly but the love
“Shall He not who provides for those
of the Creator has turned me aside from
who revile Him, provide for those who the love of Ilis creatures.” “And I
love Him ?” have no room left to love or hate any-
Her great teacher was fear, —fear of
body. I am so possessed with God.”
Death. Every time she prayed ‘as if it
In her abounding charity to the
were going to be her last prayer.’ And
seeker, she pointed out the Path when
what did she pray for? Not to be re-
any enquired about it from her, “Think
lieved of her pain, for did she not say :
on Him often, and so you may speedily
“My concern is to accommodate myself
be given that which shall bring you
to His will. He me occupied
has made
rest.” According to her no intermediary
with something other than the tangible
is needed between Him and the aspirant.
things which you see?” And to her
Only he should make no fresh ties but
friend Suflyan she said, “Who it is that
knock off the existing ones.
wills suffering for me?God Is it not
who wills it? Then when you know Leading an austere, celibate and clois-
this, why do you bid me ask for what tered life, she passed her sleepless nights
is contrarj^ to His will ? It is not well thinking only of Him. Enough shall be
1^0 oppose one’s Beloved.” the time to sleep in the grave ; then why
Nor even for a paradise were her waste precious hours of life? And this
prayers directed : “O Lord, if I worship self-denial, this fire of passion for the
394 PitABtJDDHA BHARAPA August
Lord, this ceaseless yearning brought don and faith in His mercy, as she sang
the fruits for her in its wake she gained
;
the song of life:
for herself the acme of spiritual life.

“That which thou lovest, O man, that
“She ceased to exist, passed out too become thou must;
of her
God, if thou lovest God, dust if thou
self, became one with Him and
lovest dust.”t
altogether His.”
This greatest woman mystic of Islam t Quotations in the article are from Rahia,
the Mystic hy Margaret Smith (Cambridge
has shown the Path of utter self-aban- University Press).
THE DESTINY OF A BRAHMAJNANIN

By Prof. P. M. Modi, M.A., Pn.D. (Kiel)
The last topic in the Brahina-Sutra IV. Karya as Prajapatiloka and the Para as
8, “Where does the conductor take
is, Brahmaloka which is called there the
knowers of Brahman ?” The Srutis ^ânatiprasnyd devatiV' —the deity be-
beginning with the rays (nrchis) say that yond which no quesion should be raised.
the conductor leadsthem upto Brahman Similarly, the Kau, Sruti distinguishes
(ChM, Up, IV. upto Brahma-
15. 5) or between the same under the names of
loka (Brih, Up, VI 2. 15). What is Prajapatiloka and Brahmaloka. On the
exactly the meaning of this Brahman or ground oj this distinction, Badari argues
Brahmaloka? The Brahmasutras IV. that the conductor leads the knower of
3. 7-16 deal with this question, though Brahman only upto the Karya (Bra, Su,
the Sutras IV. 3. 15-16 refer to a differ- IV. 3. 8), though this distinction is not
ent topic according to Sankara. In found in the archirndi Sruti, e.g., Chhn.
these Sutras three different views about Up, IV. 15. 5. If it be asked, “IIow
the destination of the Brahmajnanin’s would you explain the Chhd,
journey are given, viz,, those of Badari, Badari replies, it does not mean that
.Taiminiand Badarayana. the conductor leads the knower of
Badari raises the above question on Brahman upto the Para, but in that
the ground of the limits of the conduc- Sruti the Prajapatiloka is called
tor’s capacity to lead the Brahma- ‘Brahman,’ because the former is very
jhanin: “How far is it possible for the near the latter (Bra, Su, IV. 8 . 9.)
conductor to go?” He holds that the spatially, just as this world is said to be
conductor can go only upto a world very remote from Brahman (Bra, Su.
which is an vfject of Brahman. He IV. 4. 17). An express statement like
cannot go beyond it. Therefore the the one in Mu, Up, III. 2. 7 shows that
knower of Brahman can be carried by the knowers of Brahman whom the con-
the conductor only upto a world which ductor carries upto the Prajapatiloka
is an effect (Bra, Su, IV. 3. 7). Bri. Up, as shown in Sutras IV. 8 . 7-8, go further
III. 6, 1 and Kau, Up, 1. 3 distinguish than that in the company of the governor
between this effect-world and the Cause of that loka ‘when that loka comes to an
or the Para, though this distinction
is not end’ (Bra, Su, IV. 8 . 10). And there is
found in the ChM, Upanishad, The Bn- a Smriti text, viz., ‘‘All of them who
haddranyaka Sruti distinguishes the aim of their life
have achieved the
—
1988 THE DESTINY OF A BRAHMAJNANIN 395
enter the supreme abode in the company Su. III. 2. 14, III. 8. 1-11) and others
of Brahman (i.e., Hiranyagarbha) at the who meditate on Purusha the rupavad
end of the Para, when the dissolution of Brahman (Bra. Su. I. 2. 23; Vide my
the universe is at hand.” Thus, in Paper on ‘The Scheme of the Brahma-
addition to the three arguments, vtz., sutras I. 1-3: A Rapproachment,’
(1) the capacity of the conductor to go pp. 112-120 in the Journal of the Bom-
upto the Karya, (2) the mention of the bay University, Vol. IV., Part III,
distinction between the Karya and the November, 1935).- Therefore there is
Para in Bri, Up. III. 6. 1, and (8) the no conflict both ways, i.e., between the
explanation of the word ‘Brahman’ in views of Badari and Jaimini (uhhaya-
the Chhd. Sruti in the sense of ‘Praja- —
thddoshdt Bra. Su. IV. 3. 15). And,
pati’ (Bra. Su. IV. 8. 7-9), Sruti and again, either type of meditator has made
Smriti can be quoted in support of the a specific resolution that ‘he is going to
view that the conductor leads the knowcr be born unto that Brahman after having
of Brahman up to the Karya, the Praja- departed from this world,’ as stated in
patiloka (Bra. Su. IV. 3. 10-11). Chhd. Up. III. 14. 4 (tatkratus cha —
Jaimini holds that the conductor leads Bra. Su. IV. 3. 15). While accepting
the knower of Brahman upto the Para, both the views of Badari and .Jaimini,
because that Para is the chief aspect of the Sutrakara points out what he thinks
Brahman, but the Karya is not the to be the exact difference heicccn the tico
chief aspect (Bra. Su. IV. 3. 12), and aspects of Brahman, because it is on this
because Srutis Up. II. 1.,
like Tait. point that he does not fully agree with
show that he reaches the Para (Bra. Su. either Badari or Jaimini. The Sutra-
IV. 3. 13). Again it is not that the kara appears to depend upon Pra. Upa.
knower of Brahman has simply aimed at V. 2-5 for proving this difference because
knowing (and reaching) the Karya (Bra. that Sruti seems to have been referred
Su. IV. 3. U). to by him in Bra. Su. IV. 3. 16. We
Badarayana, however, believes that have elsewhere shown that the Sutra-
the conductor leads those meditators on kara’s interpretation of this Sruti is
Brahman 7t’ho do not resort to the given by him in Bra, Su. I. 3. 13 and
Symbol ‘Om’ for their meditation on that it is further discussed by him in
Brahman. In the case of the meditators Bra. Su. Ill, 3. 39 (Vide j). 116 of the
who resort to the Symbol ‘Om’, there is above-mentioned paper). In the light of
no need of a conductor because they are these Sutras, the Sutrakara under-
carried to their destination by the stands jtvaghatia in Pra. Upa. V. 5 as
Sdmans (Pra. Upa. V. 5; Bra. Sxi. IV. the Para and Purusha in the same Sruti
3- 15
apratikCihimhandnnayatiti BCida- asA para Brahman. The two arc identical
rdyunah.^ Now, the meditators on and they may be understood as se|)aratc
Brahman not resorting to the Symbol according as the meditator wishes (Bra.
for that purpose are of two types accord- Su. III. 3. 39). This alternative iden-
ing Badarayana, viz., those who
to tity and differentiation between these
meditate on Pradhana the arupavad two aspects of Brahman suggests to us
Brahman, i.e., nirdkdra Brahman (Bra. the view of the Sutrakara about the dis-
tinction between them. He apparently
*
It
interesting to note how the Sruti
is
enan Brahma gamnyati ) is interpreted
by Badari, Jaimini, and Bridarayana. Badari
—
* Only these two aspects are described in
emphasis upon *sah* (i.e. ativdhikah), dctnil in Bra. Su. III. 3. as I propose
ll-.'il,
Jaimini upon ’Brahma*, and Badarayana to show in a book which I hope to publish
upon ’endn* (Brahmajhdninah). soon.
believes that the two are not numeri- seeker in Bra. Su. III. 8. 11-54). The
though they are not necessari-
cally two, two are only two different names of the
ly one and the same; at least for the Para and the difference in the method
purpose of meditation they need not be of meditation on the two is due to those
regarded as the same or identical. In names (Bra. Su. III. 8. 8, 10). The
so far as the two are differentf both two are different like the serpent and the
Badari and Jaimini are correct and coil of a serpent (Bra. Su. III.
2. 27 and
acceptable to the Sutrakara inasmuch III. 8. 8). Badarayana would, there-
as the conductor is required to lead the fore, not regard the Purusha aspect as
knower of Brahman to his destination; a loka or a Karya of Brahman.

and in so far as the two are identical^ As a result of this difference between
Badarayana modifies the views of these three thinkers we find that Badari
Badari and Jaimini regarding the differ- and Jaimini refer to Srutis like Bri. Up.
ence between the Karya and the Para III. 6.1 and Kau. Up. I. 8. in order
(Bra. Su. IV. 8. 16). to prove their view about the difference
Now we may give additional argu- between the Karya and the Para (Bra,
ments in support of what we have said Su. IV. 3. 8.) and Badari even explained
above regarding the main point on the Chhd. and Bri. Srutis beginning with
which Badarayana differs from Badari the rays (archlh), by giving a secondary
and Jaimini, viz,^ the nature of the sense to the words ‘Brahman’ (Chhd,
Karya, or Prajapatiloka. According to Up. IV. 15. 6 and V. 10. 2) and ’Brah-
Badarayana the world of Brahma or maloka’ (Brih. Up. VT. 2. 15). Badari
Prajapati is not a Karya, but it is only a had the real support of Bri. Up. III.
personal or rupavat (sakdra) aspect of 6.1, which places Brahmaloka higher
the Para, the other aspect of which is than Prajapatiloka and says that the
the a~rupavat or nirdkdra one. Jaimini former is the ânatiprasnyd devatd\ This
and Badari distinguished these two phraseology seems to have induced
sdkdra and nirdkdra aspects as Badari and Jaimini to interpret the
Karya and Para which may be called difference between the Karya and the
‘Karana,* but Badarayana takes both of Para in their own way. But
them as Karana-aspccts or two aspects Badarayana who depends upon the
of the Para itself. It is in agree- Chhd. Up. and other archirddi Srutis,
ment with this that he drops the and also upon many other Srutis
mention of the Prajapatiloka in his like Pra. Up. V. 2-5 (Bra. Su.
list of the stations on the Path of gods IV. 8. 16), Kntha Up. III. 10-11, does
(Bra. Su. IV. 3. 8). That he would not not accept their view, but says that both
admit it as a loka at all, is clear from of them are really the aspects of the
the fact that he denies that the Purusha Para. And he further says that because
aspect of the Para is subject to the fault the Para has these two aspects, the
of being regarded as a loka though conductor carries the worshippers or
there is something common to an ordi- meditators of both up to Brahman which
nary loka and Purusha or sdkdra aspect. is both nirdkdra and sdkdra in all the
Moreover this latter aspect in his school states (Bra. Su. III. 2. 11). For this
is on an equal level with the nirdkdra reason he accepts the views of Badari
aspect, both being equally powerful and Jaimani inasmuch as the conductor
means for attaining directly absolute carries the knower of Brahman, but he
liberation, (so much so that an option replies to Badari that the Praj&patiloka
or choice between the two is given to the is not a Karya, but the Para itself in a
1988 THE DESTINY OF A BRAHMAJNANIN 897
way and he also says to Jaimini that, achieved by the knower of Brahman
besides the Para, there is another aspect going to founded upon his own
it, is
of the Para, viz.^ the sakara or Purusha interpretation of any a and gatih in Bra,
aspect to which also a conductor is re- Su. IV, 3. 7 as kuryasya Brahmanah
quired to lead and consequently and gantavyatd respectively. But we
Badari’s view is not inconsistent with believe that asya in the light of the
his own view. Or, in other words, both context refers to the vaidyuta dtivAhika
the views could be justified on the mentioned in Bra. Su. IV. 3. 6 and that
strength of the Upanishads. gatih means “going,” the act of going,
Though these three authorities differ not the possibility of being reached by
regarding the nature of the two aspects going to. Moreover, his main argu-
Brahman, all of them agree that the ments viz.f (1) Brahmanah sarva-
of
attainment of the Para only is the state gatatva —“the omnipresence of Brah-
of liberation. Badari holds that the man,” and (2) Brahmanah pratyagdt-
conductor leads the knower of Brahman
—
matva “Brahman itself being identical
world of Prajapati, but the with the inner soul of the seeker,” are
u])to the
knower goes to or reaches Brahman not given by Badari; nor do we find
higher than this Prajapatiloka, their refutation in the Sutras giving
which is
in the company of Prajapati on the Jaimini’s reply to Badari. These argu-

dissolution of the Prajapatiloka (Bra, ments Sankara are refuted by Sankara
of
Su, IV. «3. 10-11). Jaimini believes himself in hiscommentary on Bra, Su.
that the conductor himself leads the IV. 3. 14, from the standpoint of a
knower of Brahman upto the Para (Bra, supposed opponent. Again, to us Badari
Su. IV. 3. 12-11). This also shows that seems to argue that the Prajapatiloka
in the opinion of all the three ‘going to is near Brahmaloka or Brahman and
thr Piira^ is a necessary prerequisite of thus Badari gives a spatial view of
liberation. Thus, none of them exactly Brahman, would appear from not
as
believes in what Sankara calls liberation-

only the word ^samipyaP in Bra, Su.
by-stages (kramaiauhii) and liberation-

IV. 4. 9., but also from the phrase ‘afa/i
in-this-lifc (jivavunikti). It would ap- paraiiP in Bra, Su. IV. 3. 10 and

pear that Badari’s view upholds krania- âsannihitaivdt^ in Bra. Su. IV. 4. 17.
tiiakii,but it is entirely different from But Sankara interprets it in a secondary

that aspropounded by Sankara, because sense. In order to prove that Badari
Badari believes that from the Prajsipati- believes in liberal ioii-by-stagcs, Sankara
loka the knower of Brahman has to go says that according to Badari those
in the company of Prajapati io Brahman. whom the conductor leads up to the
Moreover, according to Badari the K.arya get the right knowledge of
knower of Brahman first goes to the Brahman in that Karya itself (See
Karya because the conductor is not able ^tatraivotpannadarsandh santalP in Sd.
to go further. It is not that the
Bhdshya on Bra. Su. IV. 3. 10), but from
knower the context Badari seems to believe that
lacks some knowledge of
Brahman and gets it by staying in the
those whom the conductor leads to the
World of Prajapati. He has to wait in
Karya have already attained the perfect
Karya because none could lead him di- knowledge on this earth. The Sruti
rectly to the Para.
Thus Badari does which Badari seems to have referred to
not believe in any kind
of kramamukti. under Sutra IV. 3. 10 (viz. vendntavi-
Sankara’s view that Badari believes in jfi d N as u n is c h i td rt h d h ; Sann y a say o gd-
Ihc dyatayah suddhasatvdh^ Mu. Up. III.
impossibility of Brahman being
PRABtJDDHA BHARATA August
2. 7.) also appears to favour this conclu- Sd. Bhdshya on Bra. Su. IV. 8. 14), but
sion. according to our interpretation, it would
To us it appears that the Adhikarana appear that even Sankara’s predecessor
consisting of Bra. Sti. IV. 3. 7-lG is not was not in the possession of a correct
meant to discuss whether going to the pdtha (reading). That Sutra IV. 3. 15
*Para’ is possible or whethfr only the should be taken to be a modification
‘Karya’ could be reached by going. It of what the Sutrakara has said in Sutra
ismeant by the Sutrakara to decide up- and that Sutra IV. 3. 16 deals
III. 3. 31
on what station or loka the conductor with the k/unya meditations on particu-
can lead the knower of Brahman (asya lar symbols of Bralimaii seems to us to
in Bra. Su. IV. 3. 7 standing for the be impossible both on the ground of the
vaidyuta dtivahika), and if he cannot context and the propriety of the sub-
accompany him to the Para, who can ject-matter in this Adhyaya. Rama-
lead him finally to his destination ? nuja takes all these Sutras as forming
While stating the stations on the Path one Adhikarana. This is quite con-
of gods, the Sutrakara has mentioned
sistent with other places in the Sutras
the vidyut and varuna loka and the dis-
where Badar ay ana’s view is given un-
cussion about the Prajapatiloka and
der the express mention of name. his
Brahmaloka follows in Su. IV. 3. 7-10
A comparison of the Sutras under dis-
by way of the discussion of the function cussion with Bra. Su. IV. 4. 10-14, IV.
and capacity of the conductor mentioned
4. 5-7, shows that this is the case only
in Su. IV. 3. 6. Sutra IV. 3. 1.5 also
when the Sutrakara gives his view after
confirms our view bcoaiise ^^nayalP^ in
discussing the view or views of others
that Sutra refers to the conductor and
also.
Badarayana gives his own view that the
If thus our suggestion about grouping
conductor carries the meditators on (both
all these Sutras (7-10) into one Adhi-
the aspects of) Brahman and thereby he
karana be correct, the view of Bada-
says that he carries them to the Para.
rayana would naturally be the
In his opinion the Sruti and Smriti re-
Siddhanta and consequently Sankara’s
knower of Brahman being
ferring to the
view that the doctrine of Badari is the
accompanied by Brahman (mas.) or the
Siddhanta intended here will be found
governor of the Prajapatiloka deal with
to be untenable. A, he himself says,
the fate of those who belong to the circle
of officers {ndhikurikinuandala — Bra. the general rule is that the preceding

Sutras are the aphorisms of the Purva-
Su. IV. 4-. 18), and have nothing to do
with those who know Brahman in this paksha, the succeeding ones those of the
life on this earth. Thus, we arc led to Siddhanta. The same rule was followed
conclude that the topic of this last Adhi- by Sankara’s predecessor and is followed
karana consisting of Sutras IV. 3. 7-10 is by his successors. And if, as wc have
what Sankara and
quite different from shown, Sutra IV. 8. 7. deals with the
some other commentators take it to be. question about the capacity of the con-
Lastly, Sankara’s putha (reading), ductor to carry the knower of Brahman
according to which Sutras 7-14 and to the destination, Sankara himself
Sutras 15-16 of this Pada form two would not insist upon taking Sutras
different Adhikaranas, has, as he says, IV. 3. 7-11 as the Sutras of the
the support of a predecessor of his (Vide Siddhanta.

SWAMI VIVEKANANJIA: AN APPRECIATION
By CiimsTiNA Albers
I met Swami Vivekananda in San depth of his great soul had sounded
Francisco in California. It was at a forth, and the world felt the vibrations.
lecture in the year 1900. One single man changed the current of
The Swami some twenty
arrived thought of half the globe —that was his
minutes before the lecture and was en- work.
gaged in conversation with some friends. The body is subject to decay. The
I sat at a short distance from him and great strain put upon him, weighed on
was very deeply interested, for I felt he the physical,- his wwk was done.
was one who had something to give to Scarcely forty years of life on earth, but
me. The conversation was of the ordi- they were forty years that outweighed
nary nature, and yet I felt a peculiar centuries. He was sent from higher
force emanating from him. regions to fulfil a great mission, and that
Ilis health was poor at the time, and mission bring fulfilled he returned to his
when he rose to go to the platform, it seat among the gods, whence he had
seemed an effort on his part. He come.
walked with a heavy gait. I noticed Great soul, thy work will live for
that his eyelids were swollen, and he evermore.

looked like one who suffers pain. We felt thy wondrous being from afar.
lie stood for a while in silence before Thou brought the whispers of the
he spoke, and saw a change.I His morning star.
countenance brightened, and I thought The murmur of the waves from greater
his very features were different now. shore.
He began to speak, and there was a I heard thy yoke in torrents bold and
transformation. The soul-force of the free.
great man became visible. I felt the And yet the sweetness that flowed
tremendous force of his speech,- -- through it all
words that were felt more than they Was like the song of sylvan water-fall.
were heard. I was drawn into a sea of Like mui’inur round a cave in Southern
being, of feelings of a higher existence, Sea.
from which it seemed almost like pain Thoirst sent thy message thundering
to emerge when the lecture was finish- through the years.
ed. And then those eyes, how wonder- To hear thee wâs to blend the silver
ful ! They were like shooting stars,- note.
lights shooting forth from them in cons- The nielk)\v warble of the songbird’s
tant flashes. Over thirty years have throat.
elapsed since that day, but the memory With thunderbolt th.at comes from
of it is ever green in my heart and will other spheres.
remain so. His years on earth were not And still we feel the pow’r of that great
âny. But what are years when the love,
value of a life is weighed. Unknowm That noble spirit gently hover near,
and ignored, he entered the lecture hall To give us courage in this darker
of the great sphere,
metropolis of Chicago in
1898. He left that Hall an adored hero. Blessings from realms of greater bliss
He spoke. It was enough. The above.
;
PRACTICAL VEDANTA
By Prof. Hira Lall Chopra, M.A. (Gold Medalist)
Various criticisms have been levelled process of self-expansion eventually re-
against the doctrine of Maya in Vedanta sults in the realization of ultimate'
since the days of great Sankaracharya. Reality.

It has commonly been understood that We see, in the life of Sankaracharya,
Vedanta preaches the renunciation of all the greatest exponent of the theory of
that exists in tangible or perceptible Vedanta and the loftiest thinker of the
form, and that man has got nothing to world, that he did not retire into any
do with this phenomenal world, but solitaryand secluded corner after the
should aspire after something pertaining realizationof Truth, but travel hd
to the other- world. It is on this account throughout the length and breadth of
that Hinduism in general and Vedanta India to preach the universal teachings
in particular has been described as a of Vedanta. His Vedanta was also prac-
religion of inactivity and pessimism. tical. We are aware of the fact that
But all this is based upon the wrong in the four corners of India, he instituted
application of its theories. Hinduism four Maths: .Jyotirmath in the north,

is not a static thing, but it is a dynamic Shringerimath in the south, Govardhan-
force, which leads an aspirant onwards inath in the east and Saradamath in the
to the realization of Truth in his own west. The idea underlying the institu-
self and in the self of the humanity at tion of these Maths was that the j)copl(*
large. The doctrine of Maya is no from one corner of India should conic
doubt a theory of abnegation but that in intimate contact with those living in
abnegation has its practical value as tlie other, so that by sin*h inter-provin-
well. A person has to expand his indivi- cial contacts a Hindu nation may hr
dual self until it gets above all limita- formed. He was considerably success-
tionsand becomes identified with the ful in his venture, as it is obvious from
supreme Self. Tn fact the burden of the pages of history that he was able to
whole humanity is placed on his redirect the people of fndia to their own
shoulders. It is his duty to carry the ancient and glorious religious ideal.
burden cheerfully and direct it towards After Sankaracharya Vedanta was
perfection along with the perfection of greatly misunderstood and many con-
his own individual life. ceptions crept into it. People came from
A person, according to the teaching of outside and invaded India very ()ftcn
practical Vedanta, need not renounce and in most cases settled in India de-
his physical environments and closet taching themselves from the lands of
himself in a lonely cave or sit in a their birth. Massacre and bloodshed be-
jungle to attain the metaphysical Truth came a it was then alone
daily affair and
he may remain in the world, but he that the began
Indians to forget the
must not be of it. He is only to expand inspiring and lofty idealism as embodied
his self to such an extent that he may in the Vedantic literature.
feel identified with everything and every century, the in-
In the nineteenth
being existent in the world. education dealt a
Indeed the fluence of English
of
renunciation that is involved in this serious blow at the cultural heritage
1988 PRACTICAL VEDANTA 401
the Hindus. English education began, Though a spiritual giant, Swami

by slow degrees, to destroy the religious Vivekananda was one of the greatest
fervour of our youngmen and they took patriots India has ever seen. It is said
pleasure in abhorring Indian ideals. about him that while in Amcriea, he was
Hinduism was then, as it were, in the once given a very costly and a comfort-
melting pot. As a reaction there sprang able bedding by a host. But he rolled
up movements in all parts of India out of it sobbing, for he could not afford
preaching the ancient idealism with to have that kind of bedding when his
necessary modifications to stem the pro- fellow brethren in India were dying of
cess of complete denationalisation. starvation. To him the economic pro-
The age needed the appearance of a blem of India was as sacred as the reli-
reformer in India. Sri Ramakrishna gious problem.
Par amah amsa, the Saint of Dakshine- Indeed he was a religious, social, and
shwar, who diagnosed the disease to an educational reformer in one; he
its very core, came out with a practical found that all these different problems
programme. He did not believe in mere of India were closely connected with one
theories of religion which sounded very another. He believed in theories,
high but were useless for humanity, un- mythologies, Vedantic
and doctrines
less their truths were practically realized dogmas, but at the same time he did not
in life. To him the service of man in ignore the physical needs of his suffering
a spirit of worship of the Divine was reli-
countrymen. He openly declared that
gion He was looking for a capable
itself.
a sound mind was not possible without
medium through whom he could ])ro- a sound body. This is one of the distin-
pagate his message, and his far-reaching guishiiig features of his practical philo-
eyes met with no difiieiilty in selecting
soj)hy which has earned for Vivekananda
Narendra Nath Dutta, a brilliant gra-
an abiding place in the hearts of the
duate of the Calcutta University, for
Indians, irrespective of caste, creed and
this sacred mission. Narcndranath, colour.
equii)ped as he was with Eastern and
Lexicographers and litterateurs may
Western learning, after all sorts of tests
inter])ret Vedanta in various ways, but
and examinations, was convinced of the
the interpretation given to it by Sri
genuineness of the spiritual realization
Ramakrishna and Swami Vivekananda
of Sri Ramakrishna and believed that
at the present age stands, with the con-
Ins Master’s universal message was the
ccj)tion of its practical aspect, quite
only panacea needed to save mankind
uni([ue and unchallenged. Vedanta has
from materialism at the present age. lie
also become practical in a happy blending of
realized the sublime truths of
jiinna and knrmu, i,c., in the dynamic
Advaita Vedanta and ])rcachcd the
same to the people at large. He found ideal that teaches the service of human-
the salvation of India in ila practical ity as one of the potent means of self-
application alone. realization : ^TTr*?^ ^ I

SRI-BÂSHYA
By SwAMI VlRESWARANANDA
Chapter I
Section I
The Great Siddhanta
Advaitin’s position refuted
Scriptures do not teach a NON- differentiated Brahman
The Advaitiiis say that the scriptures in the first half all evil qualities of
teach a Brahman which is non- Prakriti in Brahman and in the latter
differcntiated, immutable, self-proved, half ascribes to It all auspicious qua-
eternal and Pure Consciousness and lities. All material objects are perceiv-
quote as authority texts like, “Existence able and graspable and have colour and
alone, my dear, was this in the name and form; but Brahman is quite
beginning. One only without a second” the opposite of material things. It has
(Chh, 6.1.1), which they interpret to neither eyes nor cars nor hands and fed,
mean Brahman has no second, not
that that is, unlike the individual souls It
even by way of attributes. This is not does not depend on these organs for
correct. This text occurs in that sec- knowledge and action.
tion where it is taught how the know- “Existence, Knowledge, Bliss is
ledge of one thing, the Brahman, leads Brahman” (Taitt, 3.1.) docs not ddine
to the knowledge of everything in this Brahman as free from all attributes.
world. That section teaches that The three terms are in co-ordination and
Brahman is both the material and effi- denote the one Brahman. Co-ordina-
cient cause of the world, that It has tion means the existenee of several attri-
infinite attributes of great excellence butes in the same substratum, there
such as omniscience and omnipotence, being a reason or motive for using each
and that its thoughts are true and eter- of the different terms in it. Therefore,
nal and It is the support and ruler of the three terms denote three attributes.
the world and so on, and lastly, that It It cannot be said that the terms have
is the Self of this world of sentient and oneness of meaning and therefore arc the
insentient beings ;
finally, it instructs very nature of Brahman and not attri-
Swetaketu that this Brahman is also his butes, for in that case only one term
Self. The Mundaka text, “That which would have been quite sufficient to
is not perceived, not grasped, without apprehend the nature of Brahman and,
origin, colourless, without eyes or ears or moreov^ such an interpretation would
hands and feet, —that which is eternal conflict with co-ordination, for in co-
yet of Hianifold expressions, all-pervad- ordination there must be different rea-
ing, extremely subtle and undecaying, sons or motives for using these different
the source of all creation —the wise be- terms. It may, however, be objected
hold everywhere” (Mun. 1.1.6), denies that if these terms denote attributes
and since they arc different it would dead possessing attributes and not as non-
to a differentiation of their object and dual. This will not conflict with texts
so there will not be oneness of the object. ^hich describe Brahman as without
In other words, due to difference in these attributes, for those texts deny attri-
attributes, we will have a plurality of butes of Prakriti in Brahman. The texts
Brahmans. This argument, however, that teach that Brahman is knowledge
lias no force in it for, grammarians de- teach that Brahman is by nature essen-
fine that in a co-ordination terms con- tially knowledge but not that
noting different qualities are placed in the ultimate reality is Pure know-
api)osition to refer to one object —the ledge, for Brahman isa know-
very aim of co-ordination is to show ing subject and has knowledge
that one object is qualified by different for its essential nature. That Brahman
attributes. is a knowing subject is learnt from texts
Tlic words, “One only without a like: “It thought” (Chh, 6.3.2.); “It
second” in the ChMndogya text willed, ‘Let me project the worlds’ ”
(6.1.1), the Advaitins say, deny all (Ait. 1.1.1); “Ilis high power is re-
al Brahman and
tributes of establish It vealed as manifold, forming Ilis essential
as homogeneous; they argue that, on the nature which is knowledge, strength and
jirineiple that texts of different Sakhas

action” (Svet. 6.8.); “This Self is free
have the same purport, all the texts from evil, old age, death and sorrow,
dealing with the causality of Brahman without hunger, and thirst, wnth true
should be taken as teaching a non-dual desires and true volitions” (Chh, 8.1.5)
Brahman. This Brahman which is iii-
and so on. These texts show that
dinctly described or defined by the Brahman which is essentially knowledge
is also a knower and possesses other
causality texts is directly defined by the
text as “Existence, Know- infbiitc auspicious qualities like all-know-
T(>itliriff('
ledge, Bliss is Brahman” and so this text ing, with true desires, true volitions, and
also defines It as non-dual, especially as is free from evil qualities like sinfulness,
otherwise these would be in conflict with aging, death, grief, etc. The Nirguna
those tcAts which describe It as without texts deny only evil qualities in
attributt's. All this is not a sound view. Brahman and so there is no conflict
The words “One without a second” es- between the Saguna and the Nirguna
tablish that besides Brahman there is no texts and therefore there is no need to
other efficient cause, and thereby prove take any set as being nullified by the
that Brahman is unique without the other set of texts.
like of It in possessing excellent aus- The “lie who knows
Taittirijfa text,
picious That It has such

qualities. the Bliss of Brahman from where all
attributes is known from texts like, “It speech with mind turns aw'ay without
thought, ‘May I be many, may I grow reaching it” (Taitt. 2-9), describes with
forth’ and It projected fire” (Chh. emphasis the infinite nature of its aus-
6.2. 2-3). The principle that all Sakhas picious qualities. That Brahman has
have the same purport is wrongly attributes is also known from texts like,
applied by the Advaitins, for it in reality “He who knows that supreme Akasa
means that the attributes ‘all-knowing’ ... he realize all his desires a/ong with
etc.,mentioned in other causality texts the Omniscient Brahman” (Taitt, 2-1),
have to be taken in this Chhdndo^ya where ‘desires’ means objects of desire,
text also. Consequently the Tailtiriya that is, the attributes of Brahman which
text (8.1) also teaches Brahman as are desired by the aspirant. The words
.
âlong ivith^ are used to show that the Brahman” {Brih. 8.9.28) shows that
attributes arc of primary importance Knowledge is of the nature of Bliss.
and consequently one has to meditate on Bliss is a congenial state of conscious-
these attributes of Brahman according ness. That the two are one is accepted
to the principle, “as is the meditation so by the Advuitins too, who say that
is the result.’^ Brahman is homogeneous. That Bliss is
The Kenn
text, “It is unknown to different from Brahman, (i.e., Brahman
thosewho know and known to those who has it as an attribute), that Brahman is
do not know” (Kena, 2,3), does not a blissful being is known from texts like,
mean that Brahman is not an object of “A iiundrcdfold bliss of Prajapati is a
knowledge, would contradict
for that unit measure of the bliss of Brahman”
texts like, “The knower of Brahman {Taitt. 2.8); “The knower of that bliss
attains the Highest” (Taitt. 2.1); “lie of Brahman” (Taitt. 2.9).
who knows Brahman becomes Again texts like, “When there is dual-
Brahman” (Mun, 3 2-9), where were” (Urih. 2.4.14); “There is
ity, as it
Brahman is realized to be an object no difference whatsoever in it. He got s

of knowledge. The Taitiiriijn text, from death to dealh who sees differenet
“Whence speech returns” etc., des- as it were, in It” (Brih. 4.4.19); “When
cribes Brahman as possessing an infinite to theknower of Brahman everythin*.*
number of auspicious qualities which has become the Self” (Brih. 2.1.14), do
cannot be grasped by the mind or des- not altogether negate the manifoldiiess
cribed by speech both of which are established by texts like, “It willed,
limited,and in accordance with this the ‘May I 1)0 many’ ” (Chh. (i.2.2), }>ii1
Kcnn text means that Brahman is not negate plurality in so far as it contra-
known by those who view It as this dicts the unity of the world Avhieh is an
much. effect of Brahman and has It as its Se lf
The text, “You cannot know the and Inner Ruler. We cannot possibly
knower of know'ledge, you cannot think imagine that plurality established hy
the thinker of thought” (Urih. 3. 4.2), scriptures in earlier texts is denied by it
docs not deny a knowing and thinking in later texts.
subject as the Advailins say, but only Finally, the text, “When one makes
refutes the view of the Vaislieshikas who the least differentiation in It, then for
say that the Self though a knower is not him there is fear” (Taitt. 2.7), does not
of the nature of knowledge but that mean that for one vho sees differentia
knowledge is an adventitious attribute tion in Brahman there results fear, f(*r
of the Self. The text asks not to think that would eontradiei: the
like that but to consider this knowing text, “All this is Brahman; one ought
and thinking to be also the essential to meditate calmly on all this as
nature of the Self, the knower. Other- beginning, ending and existing in It”
wise the Advaitin’s interpretation would (Chh. 3.14.1), where meditation on the
conflict with the text, “By what should manifoldness is prescribed as a means to
the knower be known” which clearly attaining calmness of mind, i-c., hy
says that It is a knower. knowing Brahman as the Self of this
The Taittiriya text which says, manifoldness one attains peace. Thus
“Brahman is Bliss,” does not mean that the manifoldness as
prescribing to see
Brahman is purely Bliss even as It is not Brahman it cannot possibly deny this
Pure Knowledge but a knowing subject manifoldness later on. What the
as well. “Consciousness, Bliss Taittiriya text, therefore, means is that

is
when one rests in Brahman there is It is the creator, preserver and des-
fearlessness and that fear comes to him troyer of this universe which It per-
when there is a break in this resting in vades and of which It is the Inner Ruler.
Brahman. The entire world, sentient and in-
sentient, forms its body. The indivi-
Smritis also say that Brahman has
dual souls have a real existence and arc
attributes. Vide Gita, 7 0-7 ;
. 9 4- 5 ;
.
essentially of the nature of knowledge

10 3 , 42 ,
. and 15 17 - 18 . . Vishnu Purdna,
which ill Ihe embodied state is obscured
1 . 2 . 10 - 14 ;
1 . 22 53 ;
. 1 . 23 53 - 55 ;
. 0 5 82 -
. .
or contracted due to their past Karma

87 ; 6 7 69 - 71
. . .
as a result of which they regard them-
From all this it follows that Brahman selves as material. In short, Brahman
is not non-dual Pure Consciousness but is a differentiated entity and this world
possesses infinite auspicious attributes of sentient and insentient beings is
and is bereft of all evil attributes that also a reality and forms the body of
are common in Prakriti and its effects. Brahman and of which It is the Self.
NOTES AND COMMENTS

IN THIS NUMBER the supreme entity which people call
by the name of God belongs to the
In the Editorial we have given a plane of relativity. In his thoughtful
reply to the charges that have been article on The American Constitution
recently brought against religion by a Dr. Sudhindra Bose, M.A., Ph.D.,
certain section of Indian thinkers, and Professor Science
of Political in the
pointed out the relative importance State University of Iowa, U. S. A., has
and functions of religion and philosophy dwelt upon the fundamental rights and
as understood by the orthodox school priîlegcs of the American people as
of Indian thinkers as well as by the emliodicd in the Constitution of their
savants of the West, Prof. Jadunath country. Prof. E. P. Ilorrwitz of the
Sinha, M.A., IMl.S., Ph.D., of the
Hunter College, New York City,
Meerut College, in his thoughtful article U. S. A., has thrown light on the
on Tht Philosophy of SandiJya, has
stirrings of a new life that arc dis-
shown in the light of the Sandilya-Sutras West
cernible to-day in the East and the
that Sandilya not only recognises the in his interesting article on the Glimmer
necessity of cultivation of the intellect
(tf a Xexe Daien, Anil Kumar Sarkar,
as a preliminary discipline in religious
M. A., (Gold Medalist), Research Scholar
life, but also gives a philosophical back-
in the University of Patna, concludes
ground to his cult of devotion. In the
his on ]Vhitehead^s Philosophy
article
Relativity and the Hindu Conception of Organism. In Saint Rahia by Bankey
of
God which is an unpublished writing of the “Temple
Beliari, Editor of of
the late Swami Jnaneswarananda of the
Mysticism” of Allahabad, will be found
Vedanta Society of Chicago, U. S. A., and
a delightful account of the life
ithas been demonstrated that the world teachings of the Muslim saint Rabia,
with its variety of phenomena has no the Mira of the desert of Arabia.
separate existence apart from the abso- Dr. P. M. Modi, M. A., Ph.D. (Kiel),
lute reality of Brahman and that even Professor of the Samaldas College,
Bhavnagar, in his article on The Destiny labour on the part of the Indian intel-
of a Brahmajnanin, makes a compara- was due to certain very obvious

lectuals
tive estimate of the views of Badari, reasons which hardly need to be
Jaimini and Badarayana as to the goal mentioned.
of a Brahmajnanin in the light of the It was, therefore, a very appropriate
Brahmasutras, interprets the Sutras advice which Prof. J. B. Haldane gave
from both historical and philosophical to his audience in his inaugural address
points of view and gives his own eon- at the conference of Indian students
elusions. Christina Albers, the well- organized by the Federation of Indian
known author of ‘‘Dramatic Poems,” Student Societies in Great Britain and
“Ancient Tales of Hindustan”, etc., Ireland, which held its first session in
gives her own reminiscences of Swami last April in London. Referring to the
Vivekananda in her article on Sicnmi task that lay ahead of the Indian
Vivekananda : An A'fyim^ciation. In students of the present generation, the
Practical Vedanta Prof. Ilira Lall Professor remarked, “ . . . You will
Chopra, M.A., (Gold Medalist), of the also have to help to build up a new
Sanatana Dharma College, Lahore, points culture, to apply European technology
out some of the prevailing misconcep- to Indian problems without carrying
tions about Vedanta philosophy and over unnecessarily the European ideas
shows how it can be made practical in which go with the technology and arc
human life and society. often very much less important than
the technology which they embody.
INDIA AND TECHNOLOGY You will have to try to make that
synthesis and it will require all your
The progress and greatness of a nation
intelligence and all your devotion.”
to-day are largely measured in terms of
Continuing he emphasized the supreme
its technological advances. If India
need of technology while paying eloquent
wants to attain equality of status with
tributes to the sharpness of the Indian
the rest of the civilized world on the
mind in the field of abstract thinking.
plane of material cfTiciency she cannot
“I must lay,” he said, “particular
do without developing a great amount
emphasis on the extreme importance of
of technological skill among her people.
technology. Many branches of learning
It often strikes a student of Indian
are largely concerned with words and
civilization as an enigma that the Indian
symbols. I would again suggest that
intellect which has exhibited wonderful
the marvellous ability with which the
keenness in the various fields of abstract
average Indian intellectual handles
thinking should be so deficient in
symbols may be to some extent a
technological skill. But the pheno-
danger . . . The greatest achievements
menon is not wholly inexplicable. The
of the Indian thought in the scientific
and
discoveries inventions of science are
and mathematical fields have been in the
not quite due to the workings of a
manipulation of symbols.”
capricious chance. They come to those
The great part that technology has
who use both the head and the hand.
come to play in the life of a modern
For a long time the Indian intellectuals people can be easily grasped if we com-
have fought shy of manual labour; and pare the present position of Japan with
it is this dislike of work with the hand For ages
that of cither India or China.
which is the principal reason for this Japan had been nourishing her mind
deficiency. This abhorrence for manual and soul on the food imported from
India and China; but to-day, thanks become the most necessary of all the
mainly to her technological advances sciences.”
during a period of barely sixty years, If science follows no plan, neither does
she holds her erstwhile teachers in an it create any value. It is mute with
economic vice and is counted among the regard to any ideal to be sought or goal
first-rate powers of the day. India can to be pursued. In consequence the
hardly ignore this lesson of history. power it places in the hand of average
man who is aware of himself more as
IS MAN WHOLLY UNKNOWN? a bundle of selfish impulses and
animal passions and whose conception
The noted scientist, Mr. Alexis Carrel,
of his own weal hardly includes anything
laments in his famous book, Man, the
beyond creature comforts, is used
Unknown, that one of the most un-
practically without any reference to the
fortunate developments of our time has
real interest of humanity.
been the enormous advance gained by
the sciences of inanimate matter over But is man wholly unknown? In
those of living things. Science has spite of the backwardness of the objec-
changed the face of the familiar world tive sciences of life, there is a science of
in which our ancestors lived only a man, which claims to have delivered the
century ago almost beyond recognition. true knowledge of his real nature to
But the unhappy consequences of such persons in the past as well as in the
an one-sided gain have almost proved present. These persons have probed the
one of the major catastrophes ever depths of human life, have discovered
suffered by humanity. ‘‘The environ- its purpose and have discerned the slow
ment which science and technology but steadily progressing drift of civili-
have succeeded in developing for man,’^ zation to that goal. These are the great
says Ml. Carrel, “does not suit him; men of religion. They have claimed
because it has been constructed at their study to be scientific, though they
random, without regard for his true have pointed out that it requires a dis-
self. . . . Science follows no plan. It cipline of a far different sort. Here the
develops random.
at ... It is not instruments of knowledge are not the
at all actuated by a desire to improve senses but the mind, in fact, the whole
the state of human beings. . . . Modern personality of man. Armed with such
civilization finds itself in a difficult a disciplined personality man can gain
position because it does not suit us. It an insight into his real nature. The
has been erected without any knowl- aim, as in objective sciences, is truth;
edge of our real nature. We are the but the method is subjective, for by
victims of the backwardness of the the very nature of the task objective
sciences of life over those of matter. methods can just touch the fringe of the
The only possible remedy for this evil problem. At best the objective sciences
is a much more profound knowledge of of life can land us in speechless wonder
ourselves. The Science of Man has and awe.
REVIEWS AND NOTICES
THE HUMAN FAMILY AND INDIA. By every organ is a stomach or every organ a
Dk, Gualthkkus H. Meks. 1), B, Tarap(yre- brain.” Human equality can only be a
vala So7is Treasure House of Books,
4* matter of the heart, and democracy is funda-
Hornby Road, Bombay, Pp. 171, Pi'ice
Fort, mentally a mystic ideal. Though inequality
paper Re. 1-2, cloth Re. 1-H, is the normal law of society, natural classes
The disturbing social and political condi- should never be confused with hereditary
tions oi‘ the a cause for great
times are castes which arc a travesty of the former
anxiety to the modern man. This short book principle. To-day, however, there seems to
before us is a plea for the re-constru<‘tion be a widespread (ronfusion between social
of the present social order in the light of inequality and spiritual equality not only in
the sociological theories very early advanced, India but all the world over more or less.
and for a long time adhered to, by the A healthy society recognizes not only an
ancient Indians. A
deep student of sociology inequality of classes but also an equality of
Dr. Mees has already made a profound study opportunities for all.
of the ancient Indian social theories, the The author’s remarks on varna-sankara
results of which have been embodied in his merit special attention. Hy a careful study
earlier and bigger work, Dharma and Society, of the teaching on the subject he has c,ome
After writing it the author came to India to the conclusion that the confusion of classes
and saw at first hand the social conditions so dreaded by the writers of the Dharma-
obtaining here. During his stay in this .shdstras indicate the non-correspondence
country he delivered a scries of extension between the social composition and the social
lectures in five Indian universities on the constitution. “Nut a confusion of castes was
social theories in Ancient India and their originally meant to be prevented,” All the
application to modern problems. It is upon great dangers which threaten to overwhelm
some of these that the present work is based. the modern civilization arise, according
to him, out of such a confusion which has
Karely have foreign writers displayed
placed the destinies of humanity in the hands
greater sympathy and understanding in dis-
of cither themass-man or men with intelli-
cussing Oriental subjects. Dr. Mees evidently
gence but without moral and religious disci-
carries a wise head on young shoulders, and
pline and character. And the catastrophes
in his study he brings to bear an essentially
can be averted if only men go back to tasks
commonsense outlook on facts and theories.
for which nature iilleii them.
In the five chapters into which the book is
The same principle which lies at the back
divided the reader is offered a short com-
of the four-fold division of society can be
parative study of the various aspects of the
fruitfully applied curing the malignant
society — theoretical, ideal, and actual
in
Hindu
features of nationalism and in bringing into
—side by side with the Western social system. existence a true internationalism. Towards
The author’s object is to show by this method
the end of the book tin; author grows a little
that “the social science of ancient India
propheticabout the future of civilization.
complemented by modern thought provides
Humanity, he believes, is slowly drifting
the key to the solution of the various social
towards a kind of world-state where men
and political world problems (which are,
and groups will work within the .spheres
therefore, also Indian problems).”
assigned to them by their nature without
The structure of the Hindu Society, at least trying usurp the functions of others.
to
in its ideal aspect, rests upon the principle Hut we have to prepare the way for such an
of chdturvwrnya, which the author regards evolution. An ideological revolution must
as a universal class theory. The contention precede the actual realization of such a goal.
is corroborated by ample reference to early The author, however, has a hearty distaste
scriptures and socio-political treatises. The for political revolutions, though he can
division of mankind into four natural classes, understand and even condone them. But he
he
all related to one another by the ideal of is not prepared to incubate anj*, for
service, is essentially reasonable, for “social believes it is an unnatural way of
bringing
equality is as impossible as a body in which about a desired goal.
We commend this weighty and thoughtful an allegorical manner with the aid of Indian
book to all who aim at a better social re- musical terminology.
adjustment and a healthier nationalism.
HINDI
INDIA AND HER PROBLEMS. By T. R. SRI aurobindo aur unka yoga.
Shankar. P. R, Kama lyar ami Co,, Ltd., Compiled by Laksuman Narayan Garde.
Book-sellers, Publishers and Librarians, Sri Aurobindo Granihamdld, J^, Hare Street,
Opposite Law College, Madras. Pp. 58. Price Caleulta. Pp. 85. Priee As. 8.
8 annas. Sri Aurobindo is without dispute one of

It docs not appear that there is great love the profoundest thinkers of modern India.
between the Congress and the writer of Unfortunately, it is not always easy to get
lost
hold of his writings and even when they are
this booklet, who reviews some of the prob-
gut hold of, they are not always intelli-
lems which face that great organization to-
including socialism, Federation, the gible to the average reader. For this reason
day,
this short and simple introduction to the
Wardha scheme of Education, and the Caste
This is understandable, but what general principles of Aurobindo’s philosophy
System.
is deplorable is the author’s importation of
will be eminently suitable to those Hindi-
personal feelings into the discussion of the
readers who yearn to pick up a fair acquain-
subjeels, which should have been done with-
tance with it.
out passion and prejudice. Specially regrett-

YOGA PRADIP. By Aurobindo. Sri
nble is the writer’s occasional recourse to
Aurobindo Granthamdld, J^, Hare Street,
(irgu7ncntum ad hominem. For example, Calcutta.Pp, 95. Price As. 8,
fvery cultured reader will strongly resent the Hindi translation of Aurobindo’s
It is a
Lights on Yoga, which has been compiled
writer’s wanton diatribe against one of the
noblest sons of India. In discussing the sub- from answer
his letters to the disciples in
ject of socialismremarks
he *‘We may :
to numerous queries regarding the
their
<‘nlist our sympathy and believe in the essen-

practice of Yoga. It contains bright com-
lial sanity, the practical possibilities and ments upon many spiritual problems and
practicality of Socialism if the Socialist Presi- further affords a glimpse into his philosophy.
dent of the Congress who is so much PARIVRAJAKA. By Swami Vivekananda.

ini. rested in the catise of the workers and
Published by Swami Bhaskareswarananda,
peasants will consent to distribute some of
Sri Ramakrishna Ashrama, Dhantoli, Nag-
millions to relieve the grinding poverty
Ills
pur, C. P. Pp. 121.
and for the economic betterment and social
Originally written in Bengali, Parivrdjaka
amelioration of the half-starved millions of
forms in point of style and content one of
India.”
the best books of travel ever written in that
This is silly and absurd to the extreme
language. Its easy and graceful colloquial
and w( uld at once prepossess against him all
diction, scores of witty and humorous
its
sober readers. There is further no reason passagesand penetrating observations on
to be. jubilant over his treatment which is
men and countries make it an ideal book of
none too exhaustive and is slipshod and
its kind in any literature. The present
incoherent at places.
translation which has tried to retain much
of the original flavour of the clever turns of
1. IN AN EASTERN ROSE GARDEN.
Pp. 311.
expression will be an acquisition to the
Hindi literature. We feel confident of its
2. GAYAN. Pp. J07. Botit ry IIazr.at
Inayat Khan. N. V. Uitgevers Maats- — welcome by the Hindi-speaking public.
—
chappij JE E. Kluwer Deventer, Holland.
FRENCH
In An Kasiem Rose Garden embodies the
QUELQUES GRANDS PENSEURS DE
reports of twenty-nine discourses on various
L’INDE MODERNE. By Jean Herbert.
spiritual subjeerts, given at different times Dcpositaircs Generauj:. France : Adrien-
by Hazrat Inayat Khan who has spent long Maisonneuve, 11 rue Saint-Sulpice, Paris.
years in Europe in introducing
the message Suisse ; Delachaux S[‘ Niestle, Neuchdtel.
<^f Sufi
mysticism to a large body of public Inde : Bharaia Shakti Nilayam, Pondi-
there. The discourses
breathe a spirit of chery. Pp. ^5.
peace, beauty and harmony. This is a series of three radio talks given
Gayan seeks to express rythraieally the by Mons. Jean Herbert in June, 1937, on
same author’s philosophical thoughts in five of the most important personalities of
—
modern India, namely, Ramakrishna, Viveka> Suisse ; Delachatuv et Niestle, NeuchdieL

nanda, Kamana Maharshi, Aurobindo, and Inde : Bharata Shakti Nilayam, Pondichery.
Gandhi. These lucid causeries will form a The efforts of Mons. Komain Holland and
valuable primier on Hindu religious and Mons. Jean Herbert have made the message
philosophic thought to a vast number of of Sri Ramakrishna familiar to a consider-
Continental readers who feel attracted by it able body of French-speaking public.
but who are often frightened away by Thanks, however, to this translation the
ponderous scholarly volumes on the subject. Master will now address them for
directly
SRI RAMAKRISHNA : LES PAROLES the first time. The value of these rare coun-
DU MAITRE. Entketiens kecueillis et sels on the various problems of spiritual
PUBTJES PAR SwAMr Braiimananda. Tuauuc- life, recorded by Swami Brahmananda whom
TION FUANCAISE DE MaRIE IIONEC.fiEll-UuRAND, Sri Ramakrishna regarded as his spiritual
Dn.ip Kumar Roy et .Iran Herbert. son, cannot be exaggerated. We
feel no
Deposiiaires Generaux : France : Adrien doubt that they will be eagerly welcomed hy
Maisonneuve, It, rue Suinl-Sulpice, Paris. all sincere aspirants for spiritual life.
NEWS AND REPORTS

SWAMT VLIAYANANDA IN SOUTH the Muslims. The Prahuddha Bhurain, our
AMERICA (AYACUCIIO 2137, BUENOS readers may remember, in its l«sL May
AIRES, R. ARGENTINA) and June issues devoted tw'o editorials to
finding out a solid basis of unity of these
Our readers arc already aware that Swami
two communities fnmi religious and cultural
Vijayaiianda of the Ramakrishna Mission has
points of view. Wc are glad to inform our
been working in South America for the last
readers that so far we have reicived from
seven years and has succeeded in stimulating
different quarters very encouraging responses
a deep interest amongst a large section of
to these articles as a valuable contribution
the Spanish-speaking people of that country
tow’ards an enduring settlement of the ques-
in the universal gospel of Sri Ramakrishna
tion. Wc reproduce below for our readers
and Swami Vivekananda as well as in the
some of the appreciative remjirks which have
lofty ideals of Hindu philosophy. It is really
reached us up till now.
gratifying to learn that his clear exposition
The General Secretary of the B(*ngal Hindu
of the abstruse philosophical subjects and
Sahha has forwanlcd to us a copy of the
the catholic teachings of the Master as also
following resolution passed at a meeting of
his interesting radio-talks in Spanish have
its Executive Council and special nn'mlxTS
been drawing an increasing number of earn-
held under the presidentship of Mr. B. C.
est students to his classes held both in the
Chatterjee, Barrister-at Law, on the 8lh of
morning and evening. The morning class,
July last:
writes the Swami, is regularly attended by
“That this Sabha draws the attention of
about students (both men and women),
all Bengal Hindus and Mahomedans to the
and the evening one by about G5 students,
two articles published in the May and .lune
some of whom come daily from a distance of
numbers of “Prahuddha Bharata*’ on the
even 5 or G miles. The Swami has of late
topic of Hindu-Mahomedan unity and records
removed to the above address and made it
its opinion that they constitute a v.-iluable
the centre of his present activities in S.
contribution to the cause of such unity.”
America. We doubt not that his strenuous
The Secretary to His Highness the Nawab
and whole-souled services in the cause of
Bahadur of Murshidabad, the President of
Vedanta and Indian culture will closely unite
the Hindu-Muslim Unfty Association, Bengal,
tht two lands in cultural fellowship at no
writes under date of the 7th of June last:
—
distant future.
“I acknowledge with thanks the receipt of
your letter of the 8rd instant under which
HINDU-MUSLIM UNITY
you have forwarded the May and June issues
One of the major problems that face India of the Prahuddha Bharatu to His Highness
to-day is the question of establishing harmo- the Nawab Bahadur of Murshidabad, Amir-
nious relationship between the two great K.C.V.O.. in tlie
ul-Omrah, K.C.S.I.,
communities of the country, the Hindus and editorials of which the subject of the unity
— —
of the Hindus and the Muslims has been from many other leading personages includ-
carefully dealt with, and which have been ing the following: Amin-ul-Mulk Sir Mirza
” M. Ismail, Kt., O.B.E., Dewan Bahadur of
perused with interest. . .
Dr. R. Ahmed, D.D.S., of the Hindu- Mysore Principal N. B. Butani of the D. J.

;
Muslim Unity Association, writes from Sindh College, Karachi Maul ana Abul ;
Calcutta under date, June 7, 1038: Kalam Azad of Congress

the All-India
I have read the editorials with
. Parliamentary Committee and Prof. ;
interest and congratulate you on the excel- Humayun Kabir of the Calcutta University.
lent manner you have shown the unity of Needless to say that the question of Ilindu-
Hinduism and Islam. I wish your writings Mu.slim unity demands immediate solution
will be read by those communalists who to ensure the healthy development of the
rave about the differences between religions. national life of India and as such every ;
Our association is also trying to bridge the person, irrespective of caste or creed, who
gulf in the political and cultural fields ...” has the true interest of the country at
Dr.Ziauddin Ahmed, M.A., Ph.D., late heart should address himself seriously to the
Vice-Chancellor of the Aligarh Muslim Uni- task.
versity, writes from Aligiarh :
—
“I thunk you for the two copies of the
RAMAKRISHNA MISSION SEVASIIRAMA,
Prabuddha Bharata which I read with great
KANKHAL (IIAHDWAR)
interest and specially the articles on the Rki'Ort of tiik Kumbha Mela Relief Work
comparison of the teachings of Hindu and IN 1938
Islamic religions . .
.” A account of the Kumbha Mela
short
Sir Shah M. Siilaiman, Judge of the reliefwork carried out by the Kamakrishna
rcdoral Court, Delhi, and present Vicc- Mission Sevashrama, Kankhal, for the
Aligarh Muslim University,
(’liancellor of the mitigation of the distress of the pilgrims
writes under date of the 7th of June, 1938: who assembled at Hardwar and Kankhal
“Many thanks for your letter of the 3rd during the last Kumbha Mela is given here
iiist. as well as copies of the two issues of for general information.
your valuable paper. I have read your 1. The Sevashrama at Kankhal with its
editorials with great interest.” Indoor and Outdoor departments undertook
The Church Standard, a Christian Weekly programme of temporary relief
the following
of Australia (Sydney), in the course of its work and opened branches at different pla(;cs
review of the IMay number of the Prabuddha with a view to give medical aid to the
Bharata writes in its issue of the 10th June suffering pilgrims: —
last as follows: — («)The Branch at Rohri
“The editorial article in the May number The island of Rohri attracted a large
of the Prabuddha Bharata proclaims the number of pilgrims, which necessitated the
glories of redigious tolerance, with sjiecial opening of medical and other relief works
reference to the question of Hindu-Muslim there. We oi)cnod a Branch on the bank of
relationships. is good to
It find the monks the Canges and rendered medical aid to
of the Kamakrishna Order thoroughly so 3,(>-l'2 suffering pilgrims.
imbiH'd with the spirit of their Master w'ho (b) The Branch at Bhimôda
Insisted, in season and out of season, that Till* Udashi Ujiadcshak Sabha generously
each of t.he religions of the world is a path olTered us a place within their compound to
leading to the Truth, and that one should open a charitable dispensary at Bhimgoda
always respect other religions. The editor, and thereby enabled us to give medical aid
a devout Hindu, takes pleasure in calling to the suffering pilgrims and to popularize
attention to the spirit of universal tolera- the spirit of seva among the public. We
tion and harmony
^hi^h animates the started a well-equipped Dispensary in
Qiioran. ‘It is really an insult to human February last, i.c., two months before the
wisdom to suppose that the Prophet of Islam Mela. It treated as many as 6,234 patients
did actually advocate compulsion in reli- till was closed on the 18th of April, 1938.
it
Kion*. He pleads earnestly and eloquently The Dispensary became a very popular and
for mutual love and successful one in the locality which badly
respect between Hindus
ftnd Muslims, and if needs a permanent institution like this.
his plea is heeded a
decisive step forward in the history of the (c) The Branch at Bhuvai’^^^'ciÔ’
Indian peoples will be taken.” Another branch of the Kamakrishna Mission
We have also received encouraging letters was opened at Bhupatwala near Saptadhara,
the northernmost part of Hardwar, about religious were arranged for the
discourses
three miles away from Kankhal. The place benefit of the pilgrims,and a Reading Room
was the busiest part of the Mela where with a number of dailies and periodicals in
mostly the Udasi Sadhus had their camps. different languages was opened for the read-
Our Dispensary was located in a tent, and ing public. There were 9 dailies and 32
rendered medical relief to 8,461 patients of periodicals of which 18 were in Fiiiglish, 11
the locality. in Hindi, 10 in Bengali, 1 in Urdu and 1 in
Tamil. Many of them were supplied fret^
2. Touring Reijef Department
by their kind Editors and Publishers for the
The Sevashrama at Kankhal maintained a period. We are glad to state here that tlie
touring relief department, the doctors and “llindusthan Standard”, the “Madras Mail”,
workers of which went round from camp to “Visala Bharata” and the “Sunday Times”
camp to find out such patients as were are being continued free for the use of our
unable to move and come to our centres. permanent Library.
The department treated 1,143 patients and
rendered various kinds of necessary help to (c) Relief to the Helpless
the pilgrims.
A number of women who lost their rcia
8. The Sevashrama at Kankhal tives in the trains or Mela came to us for

helj). We admitted them into our Sevashrama
The main centre, the Sevashrama at
for the time being and restored them Lo
Kankhal, treated as many ns 9,730 patients their relatives Avho were written to or found
of which 4,590 Avere new cases at the Out- out by our volunteers.
door Dispensary and 222 patients were We offer our hearty thanks to the kind
admitted and treated in its Indoor Depart- public whose generosity and benevolence has
ment. enabled us to carry on Ihi! work of relief to
The total attendance of the patients treated
a successful termination. They adecjuaLely
at the main and branch centre rose, roundly
responded to our appeal for help and eo
speaking, to 27,000. Besides these, the hono-
operation Avhieh alone is responsible for Avhjil
rary service of a Doctor was lent to the has been done by us.
Municipality for inoculating the pilgrims. Our special thanks are due to the honorary
physicians and surgeons Avho gave their
4. ReIiIef other than Medical
valuable services to the institution during
() Accommodation of the Pilfirims the Mela, Mention may be made of the
The pilgrims suffered want of
most for following persons: —Dr. K. Dey, M.B.,
P.
accommodations with proper sanitary and Ch.B. (Edin.) of Rangoon, Dr. K. S.
boarding arrangement. The Sevashrama gave Dharadhar, M.B., B.S. of Bombay, Dr. S. K.
shelter to about GOO pilgrims and provided Ghose, L.M.S. of Chandernagore, Dr. K. N.
a common mess on which every care was Roy, L.M.F., Caleutln, Dr. L. K. IlaUhir,
bestowed. Fortunately there was no Ccase of B.Sc., M.M.P. of Calcutta, Dr. B. P. Biswas.
serious illness among the pilgrims living L.M.F. of .fessore. Dr. J. N. Sen (Homco.) of
under our care. Those to whom Ave could Calcutta, Dr. P. C. Brsu (Homeo.) of Midna
not give shelter for want of accommodation pore, Dr. J. N. Mazumdar, L.M.F. td’
Avere helped by us in securing accommodation Kankhal, and Dr. Gopal Krishna Bardhan,
in tents etc., near our Ashraraa. L.M.F. of Dacca.
() Religious Discourses and the Reading We express our deep gratitude to the
Room volunteers who came from a long distance at
During the Kumbha Mela the 103rd birth- their own expenses and greatly helped us in
day anniversary of Sri Kamakrishna was cele- the work of service to the suffering pilgrims.
brated with great eclat, and a public meet- We also accord our sincere thanks to the
ing was held under a big samiana. It was Editors and Publishers of Dailies an<l
attended by almost all the Mandalcswars Periodicals for the kind and free supply of
(Heads of the Dasnami sects) and Mahants their papers to our Reading Room and also
(Heads of the Ashramas) and Sadhus and to those who helped us in some way or
householders of different provinces number- other.
ing about 2,000. The Mandalcswars paid SwAMi Asimananda,
their glowing tributes to the Saint of Hony, Secretary,
Dakshineswar, which were greatly appreciated Ramakrishna Mission Sevashram,
by the audience. Occasional lectures and Kankhal (Hardwar).
THE HUNDRED AND THIRD BIRTHDAY On the last day, i.e., the 27th March, there
ANNIVERSARY OF SRI RAMAKRISHNA was feeding of the poor when about a thou-
PARAMAIIANSA DEVA sand people of all denominations were enter-
tained with khitchuri, curry, chatney and
At Jamsiiedpijii
sweets.
Under the auspices of the local Viveka-
nanda Society, the Birthday Anniversary of
The hearty response from the Jamshedpur
public throughout the period of the celebra-
Sri Ramakrishna Deva was celebrated during
tion clearly showed the profound influence
8 days from the 20th of March. On the first
of Sri Raniakrishna’s message in the
day a huge procession, which was designed
cosmopolitan city of Jamshedpur.
to signify the Harmony of Religions preached
))y Sri Ramakrishna, started early in the

SRI RAMAKRISHNA ANNIVERSARY
morning from the Society premises with a
AT BARISAL
large number of decorated motor cars carry-
ing the life-size portraits of Swami Viveka- One hundred and third birth anniversary
of Sri Ramakrishna was celebrated with
iianda, Ramachandra, Sri Krishna,
Sri
Zoroaster, Lord Buddha, Jesus Christ, Sri
usual solemnity here. On Friday, the
Sankaracharya, Guru Nanak, Sri Chaitanya
4th March, there were in the forenoon
—
and Sri Ramakrishna all profusely decorated
Puja and lloma in the local Rama-
krishna Ashrama and in the evening Swami
with garlands and flowers. A number of
linnners with suitable mottos headed by the
Jagadiswarananda gave a lantern lecture on
the Life and Sadhana of Sri Ramakrishna.
symbolic representation of different faiths,
viz., the Cross, the Crescent and the Trident,
On Sunday the .I3th March, about two
thousand and five hundred people were fed
Milded lo the picturcsqucncss of the proces-
sion which marched through the principal
and Swami Sharvananda of Delhi delivered
an illuminating speech on *‘Sri Ramakrishna
streets of the city accompanied by band,
and our Modern Problems” before a large
music and Kirtaii parties returning and ter-
and distinguished gathering. Miss Sujata
minating at the Society premises at about
Hoy, an <ught-year old girl, recited a poem
midday when Prasad w’as served to all people
on Sri Ramakrishna very beautifully, which
irrespective of caste, creed or community.
was highly appreciated by the audience.
As many as seven public meetings, includ-
ing special meetings for the ladies and the Swami Sharvananda delivered several
students, were held in different parts of the more lectures in the town : one to the
city, and some distinguished spi’akers of the students of the B. M. College on the ‘‘Need
Hamakrishna Mission, viz., Srimat Swami of Morality in Modern Life” ; two at the
Miidhavananda, Ghanananda, Tapananda, Dharnia Rakshini Sabha on “Sadhana
Srivashananda, Jnanatmanaiula and Gam- Tattwa” two at Jagadish Ashram on “The
;
bhirananda, who came from the Belur Math Gita and the Bhagavat”, and another at
and other branches of the IRission, delivered the Town Hall on “Problems of the Hindu
lectures in Englishand Bengali on the vari- Society and their Remedy.” Swamiji also
ous aspects of the life and teachings of addressed a big gathering of ladies in the
Paramahansha Deva with particular refer- Ramakrishna Ashram premises. Swami
c'lice to the needs and problems of the modern Jagadiswarananda gave three more magic
ago. The meetings wêre all presided over by lantern lectures in the different localities
the leading members of the Jamshedpur of the town, which were very much liked
public including Mr. J. J. Ghandy, General by the general public.
Manager of the Tata Iron and Steel Factory,
and a large number of prizes were distributed BIRTHDAY ANNIVERSARY OF
to the deserving students of the local schools SRI RAMAKRISHNA AT M.iDANAPALLE
managed by the Society and also to the
winners in the essay competitions held among The Hara Bhakta Jana Samajam
local llari
celebrated Birth Day of Bhagavan
the
the students and the public on the life and
teachings of Sri Ramakrishna in different Sri Ramakrishna Paramahamsa in its
languages, viz., English, Bengali and Hindi. promises on the 28th and the 29th instant.
The programme included Padavali Kirtan, On the 28th about 1,000 poor were fed. On
devotional music and Sri Krishna Jatra per- those occasions Swami Ranganathananda of
manccs which drew huge crowds the Sri Ramakrishna Ashrama, Bangalore,
throughout the week. delivered lectures. On the 28th he lectured
on the '^Message of Sri Ramakrishna”, when the ideas as presented by the Swami, and
Dr. D. Gurumurthi, M.A., Ph.ET., Principal regular work was started in the hotel rooms.
of the local Theosophical College, presided. Tuesday meetings were held for the reading
On the 29th he spoke on the “Philosophy and explanation of the Gitd, and Thursdays
of the Gita”, when Mr, P. Venkatasubbiah, for the exposition of Raja-Yoga. After the
Asst. Engineer of P. W, D., presided. Both talks questions were asked and the Swami
the lectures were highly impressive and were answered them at length. The subjects he
chose for his Sunday were as
lectures
SWAMI SATPRAKASIIANANDA’S follows : “The Mystic Word”, “Mental
ACTIVITIES IN AMERICA Relaxation”, “Religion and the Miracle”,
On March 8, Swami Salprakash-
1937, and “The True Nature of Man.” Among
ananda landed in New York City where he the audience some were showing enthusiasm
was met by the Swamis of Providence and for the work and came in close touch with
New York Vedanta Centres, and the same the Swami. Classes continued to the
day he took a train with Swami Akhilananda beginning of June, at which time, due
for Providence, Rhode Island, where he was to the approaching summer heat, they were
to begin his work in the United Stales. closed for the season.
On Sunday, March 14, began the celebra- From Washington he went to Chicago for
tion of Sri Ramakrishna’s birthday, and at a visit with the late lamented Swami
the evening service the Swami delivered his Gnaneswarananda. There he delivered two
firstmessage. He was introduced by Swami Sunday lectures in the Masonic Temple on
Akhilananda and spoke of “Sri Ramakrishna “Spiritual Healing”, and “The Technique of
the Master and the Meaning of His Life.” Meditation”, before large gatherings. He
His talk was enjoyed and appreciated by all. also conducted a class on meditation anil the
Swami Nikhilananda of the New York Rama- Gild for the students. There were dinners
krishiia-Vivckananda Centre was also present and social gatherings to entertain the Swami
and gave an address. The next evening he w'hile he was there. On his return trip to
was present at the functions of the Boston Providence he visited Niagra Falls. Then
Centre and spcike of “The Inspiration of he stopped in New York City and spoke
Sri Ramakrishna.” The night following, a before the audiences in both the centres of
dinner was held at the Providence Centre the Ramakrishna Order. At the end of Jiim*
which was attended by many students and he returned to Providence, all activities
friends, and the Swami delivered a talk on being cldMcd for the summer.
“The Significance of the Master’s Message.” Swami Akhilananda sailed for India on
Two days later he returned to Boston to August 27, leaving Swami SaLprakash-
be present at a dinner and again spoke on ananda in ctharge of his work in Provitlericc.
Sri Ramakrishna to the people there, thus He opened the work with a Sunday night
bringing to a close the festivities of the talk on “Spiritual Awakening”. Besides
week. Sunday lectures, there wore two more services
On the 27th of March, he visited the Rama- every week discourses on the Gitd, and the
krishna-Vivekananda Centre in New York as —
exposition of the Upnnishads the latter was
the guest of Swami Nikhilananda, and deli- preceded by lessons on meditation. He began
vered an after-dinner speech at the birthday with a series of four illuminating Sunday
celebration of Sri Ramakrishna. The follow- night talks concerning the body, mind, and
ing morning he spoke on “The Cultural soul, showing their interrelation, proving the
Heritage of India”, bringing to his American underlying existence of the soul, and indicat-
audience the background against which Sri ing how we can realize it and hear “The
Ramakrishna and the pre.sent Vedanta move- Music of Soul,” which formed the subject
ment stand. of the concluding lecture. Another interesl-
On April 25th, he reopened the Vedanta ing scries of lectures were given by him on
work in the Nation’s capital, Washington. “The Social Life and Culture of India”. The
Swami Akhilananda, the organizer of the week of the Divine Mother’s worship in
work, introduced him to the audience. He October, he gave a talk on “The Meaning
gave a scries of lectures at the Grafton Hotel of Mother Worship” at the Vedanta Centre,
on “The Practice of Yoga”, “Is Death the in Boston. In Providence he chose as his
End”, “The Secret of Power”, and “The subject on the same occasion, “Is God Our
Search after Happiness”, which were well Mother?” In the middle of November the
attended. The people became interested in Swami went to Chicago for a few days on
receiving the sad news of Swami Gnaneswar- Swami, who later in the evening spoke on
ananda’s death, to attend the funeral services Sri Ramakrishna’s birth and early life. The
with Swami Nikhilananda of New York. following Sunday he talked on “Sri Rama-
In December and January the Swami gave krishna’s Contact with Jesus”. On Swami
a course of lectures on “The Practice of Akhilananda’s return from India on the 11th
Meditation/* These were followed by lec- of March, Swami Satprakashananda brought
tures on such other subjects as Intuition, to a close his first year’s work in America,
Jlcason, Faith,, and Instinct. Also during having endeared himself to all who came
December there were several services, com- to know him, and who counted it a privilege
mencing with the talk on “The Divine to listen to his lectures.
Incarnation** at the beginning of Christmas
week. The following Sunday night he spoke THE RAMAKRISHNA MISSION ASHRAMA
on “The Blessed Life of Jesus** which termi- BANKIPORK, PATNA
nated the Christmas season. On December Rei'OUT for 1937
:U he spoke in honour of Holy Mother’s
The activities of the Ramakrishna Mission
birthday, reviewing her saintly life from Askrama, Rankipore, fell, during the period
rhildhood to later years, as the fulfilment uniler review, under the following heads :
of Indian womanhood. and

Religious and Mtssionarij : Classes
New Year’s day he was invited by llabbi discourses on the Upanishads, the Gita; and
(h}ldman to speak at the opening session of the Bhdgavalarn were regularly held at the
a Parliament of Jleligions held at the Temple Ashrama and at several other places in the
Kinanuel on the occasion of its anniversary. town and the suburbs. The Swamis of the
He spoke on “What is Hinduism.?” which Ashrama also granted private interviews to
was followed by questions from the audience, a number of persons and helped to settle
and answers from the Swami. At the end many of their doubts and problems as
(jf the lecture a young Jewish lady of regards religion. The Ashrama further
Montreal, Canada, expressed a desire to be organized special lectures for the benefit of
IIHindu. The Swami told her to be a the public in the town and also arranged
Hindu in spirit rather than in name. lecturing tours in various parts of the pro-
In February a few of the students gathered vince. Specially notable was the Cente-
fora luncheon of Hindu food in honour of nary celebralions organized by the Ashrama,
Swami Vivekananda’s birthday. The sacra- which were a great success.
mental food prepared by the Swami was Educational and Philanthropic : The
relished by all as well as his vivid stories Ashrama conducted a free primary school
of the foremost desciplc of Sri Ramakrishna. for the boys of the peasants and the
The next evening a special Sunday service labourers the school contained at the end
;
was held, the Swami delivering an inspir- of the year .38 boys on its roll. The Ashrama
ing address on “Swami Vivekananda’s also conducted a day school in a neighbour-
Message to the Modern World.” Refresh- ing village which was attended by girls and
cooked by the Swami were also served
inciils boys from the depressed classes as well.
lo audience.
Llie He also gave an address .At the end of the year it had 35 students
on Swami Vivekaiianda at the Boston Centre on its roll. The Ashrama further helped the
during the celebration there. Then follow- poor scholars with books and other reciuisites
ed three more lectures on Swami Viveka- from time to time.
iuinda dealing with his mission in America The Ashrama runs a Student’s Home for
fis theHindu teacher and founder of
first the students Patna University, its
of the
Ihc Vedanta Movement in America. This principal object to supplement the
being
led to a talk on “The Religion that America
university education by a sort of home-
Needs”. Then followed a talk on “What is training as was prevalent under the brahma-
^cdanta?” in the course of which the Swami charya system of the ancient Gurukula.
expounded the essential character of Vedan- During the year under review the Home
thought and culture. A special service —
contained two students one Bengali and
was also February in honour of
held in other Behari, who were supplied with free
Swami Brahmananda’s birthday when a talk board and lodging.
was given on his life and great personality. The present needs of the Ashrama are
On the occasion of Sri Raroakrishna’s not many. It wants now a contribution of
>irthday on the 4th of March, some students about Rs. 7,500/- only to help it stand on a
iid a dinner of Hindu food prepared by the permanent basis.
THE RAMAKRISHNA MISSION donors can also endow sums for the mainten-
VIDYAPITH, DEOGHAR ance of poor scholars and teachers.
Rkport fok 1937 THE RAMAKRISHNA MISSION

The Ramakrishna Mission Vidyapith which ASHRAMA, SARGACHI, MURSHIDABAD
stepped into the 17th year of its existence in
1938 is., a residential high school for boys. Report for 1937
Run on the Brahmacharya line, the institu- The Sargachi Ashrama was founded far
tion aims at training the boys in habits of back in 1897 by Srimat Swami Akhand-
self-help and self-discipline and corporate anandaji of revered memory, who had been
activities by providing ample facilities in deeply moved by the spectacle of poverty,
these directions. The Boys lake part in vari- disease, and ignorance of the people of the
ous games and scientific physical exercises locality, in the course of his wanderings.
with or without instruments. Among the The Ashrama, however, was originally start-
extra-academic activities of the institution ed in a nearby village and came to be shifted
may be noted the following, namely, “Boys’ to its present site some years after. The
Court”, manuscript and printed periodicals, Ashrama rose from its very humble begin-
literary societies, vocal and instrumental nings to its present position, thanks to the
music, type-writing, gardening, and <lairying. selfless labour of the Swami, which attracted
Apart from these, daily worship, religious the attention and symi>alhy of those who
services and classes and, above all, the asso- became actquaintcd with it.
ciation with a band of sclf-lc.ss workers, It is primarily an orphanage for homeless
instill into the boys’ hearts a love for high boys who find shelter here irrespective of
ideals and a passion for service. their caste or creed and wdio receive proper
During the period under review the number education. The Ashrama runs one free
of boys rose to 139 as against 132 in 1936, upper primary school and a night school for
though a good many had to be refused the poor. It also organizes religious lectures
admission for want of accommodation. Of now and then by the Swamis of the Mission
these two were free, twenty-three concession in neighbouring places and gives occasional
holders and the rest paying. All the seven rtdief to the destitute in cash or in kind.
boys who had been sent up for the Matri- At present Lhcrt* are seven orphans in the
culation Examination in 1937 came out Ashrama receiving education. The boys on
successful. the rolls in the tw’o schools w'ere 47 and 20
Some of the urgent needs of the IiiHtitutioii respectively, at the end of the year under
at present arc (/) a sum of Ks. 2,250 for a
: review. Kurlhcr, about 5 mds. of rice and
gymnasium, (iV) Hs. 15,000 for a prayer hall, Bs. 9 were given to helpless ijcrsoiis as
(m) Rs. 10,000 for a library building. Willing U'mporary relief.
THE RAMAKRISHNA MISSION RELIEF WOUK

Appeal For Funds
Swami Madhavnnandu, Secretary, Ramakrishna Mission wrile.s :

—
The public is already aware of the terrible distrc.ss caused by heavy floods in several
districts in and outside Bengal. Thousands of people have been Tendered homeless in
the affected areas. Great scarcity of food and fodder prevails. For want of food the
afflicted poor arc facing starvation.
The affected area is very vast. We are beginning work in Gopalgunj sub-division
in Faridpur District. We have already deputed three Swamis there to inspect and
commence relief. We are starting the work with the slender resources at our disposal.
Funds arc urgently required. Work will be extended as money comes, and reports will
apper4.r in the dailies from time to time.
Contributions will be thankfully received and acknowledged by
(1) The President, Ramakrishna Mission, Belur Math P.O., Dt. Howrah; ^
(2) The Manager, Advaita Ashrama, 4, Wellington Lane, Calcutta.

PRABUDDHA BHARATA
VOL. XLiii SEPTEMBER, 1938 No. 9
STTJRI sn^ l”
Arise ! A^vake ! And stop not till the Goal is reached.’*
SWAMI VIVEKANANDA
By Dorothy Kruger
Vivckananda, Mahadev,
God of the lowest of the low,
For love of harlots, lepers, thieves,
Leaving the Silence and the snow.
For pity of the pain of man.

Being on earth, at once all -where,
Touching with quiet hand the heart
Made breathless by its own despair.
Vivekananda, Mahadev,
Shadowless, shining, like the sun,
Drawing the lower self of each
Into the stainless higher one.
Loosing no wrist in the ascent,

Though some, through terror, fight your hold
Before Himalayan lift of peaks,
So distant and so blue-white cold.
Vivekananda, Mahadev,
What matter scratches, kicks, to you,
Who drank black poison from your hand,
Whose throat will always be dark blue.
a —
PILGRIMAGE TO THE UNKNOWN

By the Editor
I the realization of our immortal heritage
The quest of truth is not the monopoly

—our divine potentiality that — very
often upsets all our cold-blooded calcula-
of any particular individual. Consci-
tions and shatters to pieces the rosy
ously or unconsciously, every person — dreams of life or at times catches us uj)
peasant or a prince, a poet or an artist, a
to heightened levels of consciousness in
philosopher or a scientist — is marching
which wonder and mystery speak to us
silently towards the realization of the alike even in ‘'the little speedwell’s darl-
infinite potentiality of his being through ing blue.’ The human soul can neviT
the particular vocation to which he is
remain permanently satisfied with the
born. Butmost cases the limited
in gaudy baubles and gewgaws of this
human intellect, gross and unrefined as Vanity Fair. Like a chrysalis maturing
it is, picks up from the flow of life only in the cocoon of matter, the soul of man
those bits which arc considered signi- must one day burst forth and spread its
ficant and useful for practical purpovses wings in the sun of pure reality. It
in this earthly sojourn. In fact this in- feels an instinctive longing for its home
ordinate fascination for things mundane its place of rest — in the realm of the
more makes the unwary
often than not Infinite, the realization of
which is the
pilgrim forgetful of his real destiny, and sumniuin boniirn, the ultimate end of
as a result he stumbles and gets severe human life and quest. In fact it is the
knocks in the course of his arduous Infinite within, that stimulates and
journey through the vast wilderness of colours all our strivings on earth, and
worldly life. But such is the constitution quickens into life an insatiable urge for
of the human mind that, despite this the boundless expansion of our thought
temporary set-back and self-forgetful- and aspiration. Nothing short of realiza-
ness, it cannot help reacting to the faint tion of the infinite glory of our being
but audible messages from the Unknown, can silence the throbbing aspiration of
eternally hammering at the door. It the soul ; for that v hich is infinite is bliss
begins to feel a growing discontent; and peace everlasting, which it is but

and time comes when even the bounties vain to seek in the finite objects of
of Nature — ^the plenty and profusion Nature. So does the Sruti say, “That
of life — fail to carry consolation to which is finite is mortal but that which is
the soul that yearns for something infinite is bliss immortal. It is this Infi-
nobler and more permanent than nite which is to be sought after and not
the fleeting phenomena of earthly the finite” (Chh. Up.). Indeed this
existence. For, in the words of Mr. Infinite is the Soul of all souls and is
Boyce, “lost though we seem to be in the nearest and dearest to us all, —a fact
woods or in the wide air’s wilderness, in which has been eloquently proclaimed
this world of time and of chance, we in the Vedanta, the crown of Indian
have still, like strayed animals or like philosophy. In the interesting dialogue
migratory birds, our homing instinct.” between Maitreyi and the Sage Yajna-
‘‘It is not
It is this spontaneous inner urge for valkya it h^^s been declared,
1038 PILGRIMAGE TO THE UNKNOWN 419
for the sake of the husband, my dear, appreciate it. So, even on the utilitarian
that he is loved, but for one’s own sake ground that man is to seek pleasure, he
that he is loved. It is not for the sake of should cultivate religious thought, for it
the wife, my dear, that she is loved, but is the highest pleasure that exists. The
for one’s own sake that she is loved. It attainment of infinite bliss, or for the
is not for the sake of the sons, my dear, matter of that, of the ‘Soul which is Bliss
that they are loved, but for one’s own Itself’ (Tail. Up.), is the ultimate end
sake that they are loved. It is not for of human life. For, pleasures that are
the sake of wealth, my dear, that it is short-lived and are sought in the ever-
loved, but for one’s own sake that it is changing world of phenomena bring in
loved. ... It is not for the sake of all, their train only misery, both mental and
my dear, that all is loved, but for one’s physical, and do never lead to the sur-
own sake that it is loved. The Self, my cease of suffering in life or in death. The
dear, should be realized, should be heard Sruti scans the different degrees of bliss
of, reflected on and meditated upon. ordinarily manifested in the ascending

When the Self, my dear, is realized by order of beings in the universe from man
being heard of, reflected on and medi- up to Prajapati, the creator of the world,
tated upon, all this is known” (Brih. and points out with unerring precision
Up,). Indeed it is this inherent love for that even ‘a hundred-fold of this bliss
the Atman — the Existence-Knowledge- of Prajapati (the macrocosmic being) is
Bliss absolute, whieh is the Soul of all only the unit measure of the dnanda of
souls, that makes everything else in the Brahmii (Iliranyagarbha whose plane
world so near and dear unto us. This is of existence is The Sruti
the Satyaloka).
the goal, the glorious object of our quest makes it perfectly clear that even this
in life. When this Supreme Self — the dnanda of Brahma is but an infinitesimal
infinite potentiality of our being — is part of that infinite bliss that arises from
realized, ‘‘all the knots of the heart are the knowledge of Brahman, and that the
torn asunder, all doubts are dissolved person who has been blessed with this
and works good or bad, arc
all effects of supreme illumination is no longer smitten
destroyed once for all” (Mund, Up.). by the prick of any enjoyment
desire for
Rightly did Swami Vivekananda point here or in the life and is not
hereafter,
out that this pursuit of the Tnlinite, this also alllicted by the tliought ‘why I have
struggle to grasp the Infinite, this effort omitted what is good or why I have com-
to getbeyond the limitations of the mitted sin; as the person who knows the
senses, and to evolve the spiritual man, Atman, considers them both (virtue and
this striving day and night to make the sin) as the Soul Itself’ (Tail. Up.).
Infinite one with our being —this struggle
itself is the soundest and most glori- II
ous that man can make. The lower the
organization, the greater the ])leasure in But the question is asked If the :
the senses. The lower types of humanity attainment of this Supreme Bliss is the
in all nations find pleasure in the senses, sninwum honam of human existence,
while the cultured and the educated what is that element that deflects the
find it in thought and philosophy, in arts course of his mind and intellect from the
and the sciences. Spirituality is a still pursuif of this lofty spiritual ideal ? The
higher plane. The subject being infinite, scriptures of the Hindus have given a
that plane is the highest, and the plea- pointed and unequivocal answer to this
sure there is the higher for those who can oft-repeated query of humanity. In the
PRABUDDHA BHARATA September
Gitd it has been declared that this \7orld short when the jiva comes to realize the
of beings, deluded by the threefold dis- transcendent majesty of his own Self
positions of Nature (i.c,, saliva, rajas which is the lord of all beings and is
and lamas), is not able to know Him untouched by the passing humours of
who is transcendent and eternal. Indeed life, even as the sun is not really tarnish-
the divine spell or muyd (the veil of ed by the dirt of the materials on which
nescience) is hard to transcend. But it reflects, then the dreams of his suffer-
those who take refuge in Him, the Soul ing and enjoyment disappear, and he
of all souls, shall get beyond the limita- enjoys the unbroken, eternal bliss of his
tions of time, space and causation, and own Self. He then comes to realize that
become ultimately united with Him. In it is his Self —the all-pervasive Atman,
fact the consciousness of a separate indi- that interlooms, like the warp and woof,
viduality distinct from Brahman, the all the diverse objects of Nature. As a
Supreme Self, is the source of all bond- matter of fact it is this self-knowledge
age. This false ego or individuality, as that enables him ultimately to transcend
Acharya Sankara has pointed out, is but all pairs of opposites and overcome all
a mere reflection of the Self on the fear. For fear is begotten of a sense of
intellect (buddhi) like the reflection of differentiation. “When there is duality,
the sun on the water in a vessel or a as it were,’’ so says the Sruti, “then one
lake, and is known in Vedantic termino- secssomething, one speaks something,
logy as jivdtman that feels a differentiat- one hears something, one thinks some-
ed existence apart from the Universal. thing, one knows something. But when
Needless to say, the jiva, by the very to the knower of Brahman everything
fact of his self-imposed limitations and has become the Self, what should one see
assumed separateness, creates manifold and through what, what should one
wants and miseries for himself, and by speak and through what, what should
his false identification with intellect and one hear and through what, what should
body, he raises spectres of fear around one think and through what, what
him and drags on a miserable existence should one know and through what.^”
on earth till the dawn of Knowledge. {Brill. Vp.). Fear exists for him who
The Sruti beautifully illustrates this (through ignorance) makes even the
phenomenon by means of a simile ‘‘Two : slightest differentiation between him and
birds (the Supreme and the individual the Supreme Soul {Tail. Up-).
souls) of beautiful plumage closely imited
in friendship reside on the self-same tree Ill
(the body). One of them (the individual The question has often been asked and
soul, the jivdtman) enjoys the sweet (and is still being asked how the apogee of
bitter) fruits thereof (the effects of good spiritual life can be reached. “The self-
and sinful deeds); the other (the existent God has rendered the senses so
Supreme Soul) looks round as a Witness defective that they go outward, and
(without eating). Being seated on the hence man sees the external and not the
same tree (with the Supreme Soul), the internal” (Katha Up.). Innumerable
deluded one (the individual soul) im-
'
are the pitfalls on the way and countless
mersed (in the relations of the world) is are the desires that lurk in the human
grieved for his helplessness. But when heart. Indeed the bewildering array of
it beholds the other, the long worsliipped adverse forces on the way cannot but
Lord and His glory, he becomes free dishearten even the boldest of pilgrims
from all grieP’ {Sweldswatara VpJ), In in march to the realm of peace
his
1938 PILGRIMAGE TO THE UNKNOWN 421
everlasting. But the Sruti, like an mental concentration, and unflinching

unerring shown
guide, has and un- faith in thewords of the spiritual guide
folded before humanity the real trail and the scriptures) are the sine qua non
to be pursued for the achievement of a happy consummation of spiritual
of the highest end of human existence. life. It is but a truism that in this
What is needed, she says, is the arduous and perilous journey the careful
unyielding tenacity of a Nachiketas guidance of an adept is of primary
who had the courage to knock even at importance; for how can the fools who,
the very portal of Death to wrench from themselves being plunged in ignorance
him all the secrets of life and the saving and oppressed by misery, go round and
knowledge of the Self. No blandish- round, can guide the erring and the
ments, no prospects of earthly glory and ignorant through the vast wilderness of
pleasures could dislodge him from life to the final destination? So it has
his iron determination to envisage the been said, “Soul (Atman) can never be
Truth. He rejected with a profound comprehended, if taught by an inferior
disdain all the magnificent offers made (ignorant) person, as it is thought of in
by the Lord of Death, and boldly told various ways; but when it is taught by
the Tempter, “All these enjoyments are a teacher (seer) who beholds no di-
short-lived. They wear out the glory of fference, then there is no doubt concern-
the senses. And, moreover, the span ing it; otherwise the Soul that is subtler
of life of all is limited. With Thee, than the subtlest, is not realized by mere
remain Thy horses, with Thee Thy vain ratiocination based on limited un-
(lance and song” (Katha Up.). A sincere derstanding. Wonderful is indeed the
aspirant after Truth is therefore called speaker of the Soul, equally ingenious
upon at the very outset to distinguish the pupil; wonderful indeed is he who
between what is good (srcijas) and what comprehends it taught by an able
is pleasant (prrtjas), inasmuch as the teacher” (Katha Up,).
latter with its fleeting charms forges new
fc'tters for the human soul and makes it

IV
‘whirl u])on the wheel, and hug and kiss But such is the constitution of the
its spokes of agony, its tire of tears, human mind that one single method can
its nave of nothingness’. So does the hardly be set down as the sole avenue of
Sruti say, “One what is good
thing is approach for all to the acme of perfec-
(srcifas) and another what is pleasant tion in spiritual life. Temperamental
(prcjfos). Both, having different objects, differences in men have led to the pro-
chain a man. Blessed is he who, be- mulgation of different methods in the
tween them, chooses the good alone, but scriptures for the realization of the
he that takes to what is pleasant, loses ultimate Reality. Thus the paths of
the goal” (Katha Up.). The Sruti has judna, karwa, bhakti and yoâ^ as en-
therefore sounded the tocsin of alarm joined in the Smritis and the Sruti,
at the very beginning and declared that reflect the need of humanity for suitable
this discrimination between the real and means to the realization of their ideal,
the unreal, the renunciation of desire according to the mental predilections of
for the enjoyment of the fruits of action It will be doing a
different individuals.
h(Te and hereafter, the possession of violence to human nature to boil down
sixfold wealth (i.c., the control of the all methods into a single hide-bound
internal and external organs, withdrawal system and to prescribe it for all tem-
of mind from sense-objects, forbearance, peraments. The Hindu philosophical
a
422 PRABUDDHA BHARATA September
thought has therefore accommodated in whence none

controlled, reaches the Goal
its comprehensive scheme a sparkling is born Thus the wise relin-
again.
variety of systems and methods for the quish both joy and sorrow, after having
apprehension of the fundamental truths realized by means of meditation on the
of life. But whatever be the technical inner self that ancient effulgent One
differences in the processes, the scrip- who is hard to be seen, who is subtle and
tures unanimous that the highest
are immanent and who resides in the
realization will never become an actuality sanctuary of (Katha Up.),
heart”
unless the seeker after Truth practises This is indeed a realization which gives
self-control and endeavours to acquire a quietus to cravings for ever, and
all
the wealth of mental purification and brings eternal comfort to the soul of
concentration. What is needed therefore man. This pure comprehension does
is infinite patience to get a complete not come in a fragmentary or truncated
mastery over all the creative ideations form demaTiding completion by some-
of the mind. “Like unto the emptying thing else. It is sovereign in its own
of ocean (drop by drop) with the tip of rights and carries its own credentials.
a kusa-grass, the human mind is to be In short, it is a state which, in the words
controlled with untiring zeal,” so says of Rabindranath, is beyond all limits of
Gaudapada (in MancL Kdrikd), It is personality, divested of all moral or
only by constant practice (ahhtjdsa) of aesthetic distinctions; it is the pure
meditation and renunciation (vaird^ynm) consciousness of Being, llic ultimate
of all desire for enjoyment that this un- Reality, which has an illiiniination of
ruly and turbulent mind can be brought bliss. Though seienee brings our
under control. A clarified mind— thoughts to the utmost limit of mind’s
mind that has been chastened and sub- territory it cannot transcend its own
dued by means of either unselfish work, creation made of a harmony of logical
devotion to the Lord, discrimination symbols. In it the chick has come out
between and the unreal, or
the real of its shell, but not out of the definition
constant meditation becomes the suit- — of its chiekenhood. But so far as the
able medium for the manifestation of final freedom of spirit as visualized by
the supreme light of Truth. Therefore the Indian mind is concemed, our con-
it is that it has been so emphatically sciousness, through an intensive process
declared in the Sruti, “Through the of concentration anJ quietude, reaclifs
(purified) mind, the Soul is to be that infinity wh(‘rc knowledge ceases to
realized” (Brih. Up.). It cannot be be knowledge, subject and object

denied that, in whatever sphere one become one —a state of existence that
may struggle for the grasp of the ulti- cannot be defined. It is only in such
mate Reality according to his tempera- a state of realization that our earthly
mental bias, one-pointedness of mind pilgrimage comes to an end, and the
which is the natural outcome of mental pilgrim becomes united with the much-
purification is an indispensable pre-re- coveted Object of his syuritual quest.
quisite for the solution of the intricate “As pure water poured into pure water
problems of life. Indeed “neither the becomes the same, so the self of the
one who has not ceased from wickedness, sage, which has been purged of its dross,
nor the UDrestrained, nor the unmedi- the ego, by right knowledge, becomes
tative, nor one with unpacified mind one with the universal Self, Brahman”
can attain this (Knowledge). He who {Katha Up.). “As the flowing streams
is intelligent, ever pure and with mind having relinquished their names and
1988 SACRED MEMORIES OF SRI RAMAKRISHNA 428
forms, merge in the ocean, so does the {Mundaka Up,), This is the end of the
illumined soul, being free from the journey ; this is the consummation
tentacles of name and form attains to the devoutly to be wished by every seeker
effulgent One,^—the Supreme Purusha” after peace everlasting.
SACRED MEMORIES OF SRI RAMAKRISHNA*

By Swamt Akhandananda
It was the summer of 1883-84. I was When I was returning home next
in my teens, being about 15 to 16. The morning, he said smilingly, “Come again
first went to the Master, he
day that I on Saturday.”
very smilingly and lovingly seated me He would
Saturday. not allow me to
beside him and the first question he come back. After evening Arati, he
asked was, “Hast thou seen me before ?” gave a mat to me and said, “Spread it,”
T answered, “Yes, I was then a little (on the round portico facing the Ganges).
boy. I sjiw you once in the house of a He lay down and “As
said, if a child
(ievotee.” (During a small function with its and asked me to
mother,”
there I saw’ him very much emaciated, meditate in an easy posture and said,
and ])assing into Samadhi after a word “Take your meal ready before you in
or two. No pulse could be felt, nor did any way; it will appease your hunger,”
his body became stiff.
eyes wnnk, and the and that was the day he initiated me.
His mind would come down to the body Then he spread his legs over my lap and
only if the approi)riate name and idea asked me to massage them. I was an
of God with ‘Om- would be repeated into athlete then, so I did it a bit vigorously.
his ears, but this would be immediately He exclaimed, “What do you do } What
followed by his again returning into are you doing ? My legs will be bruised
Samadhi). Calling out to Gopal-da, the and broken. Do it gracefully, softly
Master said smilingly, “Listen, listen, he and slowly.” Then I found how soft
says he saw me when he was a little
—
the body was, as if butter was spread
boy ! O when he was a boy !” over the bones.
At his request I spent that night at At that time I practised many austeri-
Dakshineswar. With the decline of day ties, —cooking my food, bathing in the
he asked me to go to the Panchavati Ganges four times a day, and keeping
after making my obeisance in the Kali long,unkempt hair. One day the Master
and Vishnu temples. In the evening I told me, ^‘You are a little boy, why are
came back to the Master’s room. The you so old-fashioned? So much is not
hell of Arati was ringing, the spacious good.”
Kalibari was vibrating with its peals, Even before going to the^ Master I
incense was burning and the room was practised the daily breathing exercises,
so dark that the Master could not be so much so that some of the signs were
seen. He was sitting still, losing all experienced by me, t.c., perspiring,
outer consciousness. trembling, etc. I used to hold my breath
Translated from the original Bengali Smritikathd,

!
with a dip in the Ganges for some time coming back asked, “You went to the
daily. When the Master heard this he Master? Come again.”
prevented me from doing all these, be- The Master, “You went to Naren?”
cause they might result in an incurable “Yes, whatever you said is too true.”
disease. He said, “Repeat the Gayatri “How do you know so much at the very
daily.” first sight ?” “I found his big eyes, with
mind nowhere out, as if he was not in
The Master knew ^Jiat I was austere
this world. He was reading big volumes
and orthodox and would take that food
of The room was ill-
English books.
only which was cooked by myself and
arranged.” The Master, “Go to him
that was why I always went to him
again, make the most of his company.”
during the afternoon, stayed with him
When alone, I thought, “Should I
for the night and would come back in the
then give up my austerities?” One
morning. So in order to make me less
afternoon some householder devotees
austere and more liberal, one morning
were asking the Master, “Sir, these little
he did not allow me to come back. I
boys come to you to become monks,
clearly placed before him my difficulties,
leaving the worldly life. Is it good ?”
to which he said, “Go and
take the
The Master, “You see only this life of
sacramental food of the Mother, which
theirs and not their previous ones, in
is very pure ; then again it is cooked with
which they have finished everything.
Ganges water.” At length I agreed and
One mother has four sons. Three are
proceeded to take it. Looking back after
mad with enjoyment and one is eager to
a few steps, I found the Master watch-
renounce. Look at that boy. Such arc
ing whether I was going to the Kali or
the tendencies when suitv(i-}iuva (divine
Vishnu temple. I took the dishes of
qualities) blossoms forth.” These words
the offerings without meat. Coming back
of the Master doubled my devotion to
I foimd him waiting for me with a betel
my austerities.
in his hand, but this I would never take.
The Master used to say, “Perform
Again he insisted, “Take it. It is
your Japa and more on
meditation
always very good to take one or two
Saturday and Tuesday. Saturday is
after a meal. That removes
smell from the mouth. What harm
all foul
if
Honey-day. ” (Sani-bar Madhubar). —
Sometimes I saw him talking to
you take it? Look at Naren —he cats
devotees, at others singing and dancing,
hundreds of betels; he cats whatever he
or weeping bitterly, and sometimes lost
gets, but what of that ? Such large
in rapture, or in Samadhi. Time flew
eyes always turned inwards He passes !
on without our knowing its passage.

through the streets of Calcutta and sees
He used to make us sit in meditation
the houses, carriages and everything full
and ask afterwards, “Well, while pray-
of Narayana (God). Just meet him.”
ing, did tears roll down thine eyes?”
So did I the^very next day and found Once I said, “Yes.” He was so glad
him on the bed in one of the outer Next he explained, “Tears of repentance
apartments reading a big volume on come from the corners of the eyes
^Budh-Gaya’. The room was untidy, so nearer to the nose, and tears of love
also the bed. But I was charmed to find flow down from the opposite corners.
‘Naren’ —a little bearded, serious-look- Do you know how to pray ?” So saying
ing and divinely formed. I told him, he spread his legs like a little child and
“Master has sent me to you.” “Sit began to cry aloud, “Mother, give me
down,” he said. Then he went in and knowledge, give me devotional love.
1988 SACRED MEMORIES OF SRI RAMAKRISHNA 425
Mother, I don’t want anything else. I where he remained in Samadhi for a long
can’t live without Thee, Mother !”
O time. What shall I speak of that day?
The knot of his cloth gave way and he I could not feel how the day passed on !
then looked just like a little child. With —meditating all the time on what the
melting tears overflooding his breast he Master had shown me. The Master sang
passed into deep Samadhi. At this the so many songs that day while his mind
idea rose strong in me that the Master mused on some inner object.
had prayed thus all for the sake of me. Another day, from a Sadhu I learnt a
About dreams he said, “If in a dream couplet meaning, ‘Everything is
somebody comes and lights lamps one Brahman, whether in ant or in elephant.’
after another, or fire breaks out, or if I quoted this to the Master. He smiled
one out his own name, these are

calls and said, “But the Sakti (energy) is not
good. The last one is the best sign.” the same in both. Brahman is one, but
Somebody reported to him that Col. is there no variety in the manifestation
Olcott, anAmerican of the Theosophical of Sakti?”
Society,had left everything and had One evening at Dakshineswar, the
become a Hindu. We looked at his face Master, with mind indrawn, was speak-
to see if he were pleased. Much ing at intervals, “The Ishtam is Atman,
annoyed, the Master said, “Why did he Vision of the Ishtam is realization of
leave his own religion ?” Atman.”
One day he remarked, “Little boys Early morning the Master was
in the
find everything and conscious-
full of life in his room ‘Om, Om, Om’
repeating,
ness, e.g., when the leaves are moving, and the whole room was as if spell-bound
the boy says, ‘Stop, stop, I will catch in Samadhi. God was realized in and
the grass-hopper’. The lightning flashes out.
and dazzles, and he says, ‘Look, look, it
One day in the house of a devotee,
is striking fire out of flint’.” the Master, talking with the Mother, was
One morning (I spent the previous saying, “Mother, how can I give my
night with him) the Master took me into mind and life unto Thee (when) Thou
the Kali (never before had I
temple art the mind, and Thou the life?”
entered and showing me the image of
it) After that with his eyes half-shut and
Shiva, said, “Look, this is Shiva full of talking to himself, he was saying, “Fie,
consciousness !” I felt as if Shiva was ficon those whose minds arc attached
breathing. The Master said again, “See to ]\(hnitii and kdnehana (lust and
how the conscious is lying down as if gold). Mother, they won’t have any-
unconscious !” I was silent and spell- thing.” So saying he began to spit
bound and felt had
so. So long I on the —
palm so much so, that it
thought this was an ordinary image rolled down and wetted his sleeves and
just as elsewhere. But what is this? then the mattress. The whole scene of
\t is living ! What a great joy the wonderful ideas impressed me and others
Master pumped into my heart ! It and till to this day it is the prop and
cannot be expressed, it can only be support of my entire life.
felt.
Another day. Overnight I was with
The Master then arranged all the him. In the morning very lovingly he
ornaments of the Mother each in its talked with those that came. I was
place. In the meantime his cloth fell off loitering in the temples. In every Shiva
and he looked intoxicated. With great temple, I was bowing down and repeat-
difficulty could I bring him to his room ing ‘Namah Sivaya Santaya etc.’ Then
8
1 came back to him, when he asked me “Wash your hands with Ganges water.”
to accompany him for a bath in the This I did. Then the Master took me to
Ganges. There the accountant of the a picture of Mother Kali and for a long
Temple-Garden was rubbing his cracked time he made me clap my hands and
feet, with one foot in the Ganges and repeat ‘Hari-bol, Hari-bol’ and he him-
the other on the steps. He did not even self did the same. With this incident he
care to glance at the Master. The screwed into my mind this idea for ever
Master slowly stepped into the Ganges that ‘money is to be hated more than
up to his thighs and gently putting filth and excreta*. Since then I have
water on the head, he took some travelled for 14 years and throughout I
water in his mouth, gargled, and have never touched a single pice, and
then let the water fall into the even now, if I shrink from money, it is
hollow of his palm. It was this due to that fact. Now it seems to me
which made it clear to me how deeply that he did so much for me. For the
he felt that ‘Gangabari is Brahmabari’ good of the world he undertook the
—‘the water of the Ganges is that of bondage of the body, that is why he
Brahman.’ For him it was as if very did so much for us.
painful even to step into it. That man from the Ganges steps came
A rustic rushed in and inquired of the and asked ,“Is Harish there ? Harish ?”
accountant as to the number of fishes in
Far from answering, the Master said,
the pond, of the fruits in the orchard
“Well, you arc a Brahmin, with 6
and the cost thereof, and so on. The
quarters of your life spent away. Over
Master looked at him with a sideward
and above, this is the bank of the
glance and with a bit of annoyance in
Ganges, and here you are not reminded
his face.
of your chosen Deity ! You talk of
After bathing we came back to his
fish in the pond, fruit in the garden
room; I sprinkled a little of Ganges
water on the dry cloth which he put on. and net income from them all. Fie, fic
Next he took some prasdd. on you.” The Brahmin, instead of
Just then a man asked for some pice. being repentant, got annoyed and went
The Master “Take those four
told me, away. Thakur asked me to sprinkle
pice on the shelf and give them to him.” Ganges water on the ground where he
After I had given them to him he said. stood.
THE FULFILMENT OF BEAUTY

By Dr. J. H. Cousins, D.Litt.
In approaching the problem of the ful- as well as of painting. But we shall do

filment of beauty, that is, the carrying small credit to our intelligence if we fall
of beauty into life as a refining social into mental paralysis before the tyranny
influence and individual release, we shall that is sometimes assumed by words,
recognize the modern aesthetical dogmas and before the notion that nothing can
that beauty is not limited to objects of exist that is not clearly defined. It
art, and that art is not all necessarily true that intellectual arffuinfi gets no-
beautiful. There is beauty in nature as where unless terms are clarified. Bid
experience either in the
well as in art. There is an art of l)dng aesthetical
;
1988 THE FULFILMENT OF BEAUTY 427
creation or contemplation of a work of teristics which must “always be the aim

art is a vital experience, and the col- of young men who are to fulfil their
lateral experience of beauty is its recalling,” Socrates says:
ward. Definition is here detrimental to “And I suppose the art of design is
reality. We cannot allow ourselves to full of such qualities; and so are all
drift into the syllogism that, because similar crafts, weaving,
embroidery
there can be beauty without art, and and and the fashioning
architecture,
art without beauty, therefore there of other useful things. For all . .
is no relationship between art and these are graceful or clumsy. And

beauty. The poetry of wordless nature clumsiness and harshness and discord
does not invalidate the poetry of poetry arc akin to a vulgar style and a
neither does the recognition of “life” in vulgar temper, while their opposites
a dead statue deny life in a living being. are akin to the opposite, to a steady
It is plain to experience that there is a and noble temper. . Then, is it only
.
recognizable activity that may be our poets whom we must

order and
identified as art-activity, though there compel to print the images of noble
are other activities that may be termed character in their poems ? Rather . . .
artistic. It is equally plain that there we must seek out artists, who by
. . .
are objects that express more fully than their own virtuous nature can divine
others a quality identifiable as beauty, the true nature of beauty and grace,
though there arc objects not specifically so that our young men, dwelling in a
artistic that arc in some way beautiful. wholesome region, may profit every
Wc can bring the matter into a fairly way, if every way there strike upon
accurate and short yet comprehensive their eyes and ears from works of
statement, as follows; “Beauty receives beauty a breeze, as it were, bringing
an expression in the art that has a health from kindly places, and from
speciallydynamic influence and direc- earliest childhood leading them quietly
tion; and art attains a special quality, into likeness and fellowship and har-
power and endurance when it expresses mony with the beauty of reasonable-
beauty.” We need not here summarise ness. ...”
the characteristics associated with beau- In that paragraph is contained the
tiful objects. We are concerned not whole case for art in education.
with ideas of beauty, but with the gain- A somewhat similar idea of the influ-
ing some idea of the power that
of ence of and particularly the art of
art,
beauty may become in moulding the poetry, is expressed by a writer, John
materials and activities of daily life to Dennis, whose small work, The Advance-
the excellence of one or other of its uient and Reformation of Modern
aspects. Poetry, is little read today, but exerted
On the influences that can be exerted an effect on Shelley’s unforgettable De-
by the arts, we have Plato’s report of fence of Poetry. “As the misery of
the idea of Socrates, as given in The man proceeds from the discord and
Republic. Discussing the idea that those civil jars that are maintained
“good style and harmony and grace and within him, it follows that nothing can
I’hythm spring naturally from goodness make him happy but what can remove
of nature —not the good nature we that discord, and restore the harinony of
politelyspeak of when we really mean the human faculties. So that must be
—
weakness but from a truly good and the best and the nobler art, which makes
beautiful character of mind,” charac- the best provision at the same time for
:
the satisfaction of all the faculties, the fied.** And this is the acid test of affairs
reason, the passions, the senses. . . In in theworld to-day, when the blindness
a sublime and accomplished poem, the to beauty in life is so widespread as to
reason and passions and senses are threaten a universal stumbling into the
pleased at the same time superlatively.** darkness and ugliness of world-wide
Of the service of beauty in history strife.
Emerson, in his essay on Art, says Wc shall realize that this threat is no
“As far as the spiritual character of mere fancy if we seek out some of the
the period overpowers the artist and predisposing causes of the non-fulfilment
finds expression in his work, so far it of beauty. In doing so we shall also
will retain a certain grandeur, and uncover the ways and means towards
will represent to future beholders the its fulfilment.
Unknown, the Inevitable, the Divine 1. One predisposing influence to-
. . . that which is inevitable in the wards the non-fulfilment of beauty
work has a higher charm than indivi- through the arts, as pointed out by
dual talent can ever give, inasmuch Croce (Aesthetic as Science of Expres-
as the artist*s pen or chisel seems to sion and General Lin ffvistic), is the sepa-
have been held and guided by a gigan- ration of art from the general cultural
tic hand to inscribe a line in the life. This is much the same complaint
history of the human race. Thus, . . as Tolstoy’s (What is Art?) against the
historically viewed, it has been the deprivement of the people of participa-
office of art to educate the perception tion in art-activity, and the setting up of
of beauty. We are immersed in a false superiority between artists and
beauty, but our eyes have no clear people.
.**
vision. .
It is this separation between art and
In view of the situation in the world life that has led in our time to the appa-
to-day as between various strata and rent contradiction of the beneficent
groups of humanity, with the growing effects of art-activity, which education-
negation of the fundamental characteris- ists and physicians have noted, by
tics beauty (unity, design, balance,
of nations in both hemispheres that have
proportion, rhythmical sequence) it can- in their past contributed immortalities to
not be claimed that art has made a suc- the history of art. The contradiction is
cess of its office. This failure, as Emer- based on a double error of thought. No
son indicates, is due to man’s lack of nation, as nation, has yet been a com-
capacity to respond to the vision of plete “aesthetic phenomenon.” All that
beauty. But the response, let it be said, has happened has been the creation of
must not end with responding. It is master-pieces by individual artists.
only a cultured blindness if it docs not These have been given superficial appre-
translate its vision into the stuff and ciation by the nations in which the
movement of life. This is the open artists were born because they have
secret of the passing of Greece and gratified national pride. The test of the
Rome, of theMauryan and Mughal depth of appreciation of art comes when
empires. They passed because they hatred and violence, awakened by small
offended against one or other of the groups within the nations, lay bare the
“holy laws” of beauty, for there is a not yet outgrown “ape and tiger” ele-
deep truth underlying Nietzsche’s saying ments in unregenerate human nature.

that “only as an aesthetic phenomenon Art can transform the disunity of life?
is existence and the world eternally justi- its lack of design, its want of balance, its
—
defective proportions, its spasmodic the consciousness from the dictatorship

movements, into the likeness of the of its physical agents, into the aristo-
essential characteristics of beauty; and democracy of the spirit, it may be re-
we can prophesy with lamentable garded as of greater importance than
assurance the ultimate disappearance realism. Realism concerns itself with
of nations, no matter how physically the objective things in life, which, by
powerful they appear to be, that their intimacy with time and space,
do not respond to the full re- partake of the transiency of the latter,
quirements of art. These reqtlffe- and by their preoccupation with the
ments are not fulfilled in the occasional modes and implements of expression,
production of masterpieces, or even in a and the relatively lower things of life,
nation-wide following of tradition. They tend to reduce the consciousness to servi-
will only begin to be fulfilled by the tude under its own agents.
nation that realizes that life without But w^hen idealism turns itself out-
art is as dead as art without life; and wards towards expression, when it im-
that art, to make life a living reality, merses itself in the successively denser
must be universal and continuous ex- strata of feeling, thought, succession,
perience. When this is achieved, there design, language verbal or artistic, and
will be no separation such as Croce instrumentality, it cannot retain its
observed between art and life, for all idealistic ])urity, for its expression must
life will be raised to the level of the take on the inevitable limitations of its
and beautiful
artistic and there will ; media. It is in order that the limita-
be no separation between artists and tions of expression — limitations of de-
people, such as Tolstoy deplored, for the finiteness as well as of indefinitencss
[jcoydc will express the divine creative may be surmounted, that the utter-
impulse that is in all nature. ances of vision and intuition have to be
2. A L,ccond predisposing infiuence interpreted and reinterpreted; that the
towards the non-fullilment of beauty is Sermon on the Mount has to be followed
the falling away in the arts from ideal- by the Epistles and Commentaries; and
ism, with its stretch towards the higher the Vedas by the Upanishads and
and purer aspects of beauty; and the Puranas. Neither can expressive ideal-
])ursiiit of art either as a cold-blooded ism ignore the available media of ex-
copying of the external appearances of pression and their natural limitations,
life in the manner called realism, or in a otherwise it would not find expression.
hot-blooded expression of the lower im- Idealism cannot exist without realism.
pulses and desires in human nature. On the other hand, realism can have
Two terms are involved in this dia- no relationship to reality while it seeks
gnoses (idealism and realism) that have to live without the imagination and the
mixed and erroneous connotations in higher experiences of consciousness.
their general use. The attempt to eliminate everything
Both idealism and realism, as gene- but direct perception of objects cannot
rally thought of, involve a mutual defi- make even a beginning in the visual arts,
ciency, in the exclusiveness of the one sculpture and painting, since we literally
towards the other. To the extent that “walk by faith,” faith in experience
idealism concerns itself with the rclative- that enables us to correct the upside-
•y permanent things of life- with aspira- down and inside-out retinal pictures,
tion, intuition, imagination, and the and through an incalculable number of
higher mind —those things that liberate inferences put the world in its proper
position. This is a subjective experi- life that is sometimes too frank for
ence. A purely objective thing is an even those who are accustomed to the
impossibility : realism cannot exist reserve of the American talkie and
without idealism. the London monthly magazine cover !
Further, to lay undue emphasis on But Indian art developed also a con-
technique is to make a disproportion as sciousness of the use of its productions
between what is expressed and how it is in the stimulating of personal and social
expressed. If any weighting of the scales idealism. The temple arts, even in their
is allowable at all, it should be in favour “realistic” phases, were used as means
of the inner realities of expression, not of development of the idealistic side of
the external symbols. Emphasis on human nature. They presented cosmic
technique means undue attention to rules ideas in deific figures which, in addition
and regulations, and negatives any claim to their theological appeal to Hindu
to real objectivity through the intrusion devotion, embodied principles of
of technical abstractions. Objects created universal import. They delineated
under such conditions and modern art — incidents that may be treated as
is largely of this kind arc not. Pro- — allegory, and interpreted into psycho-
fessor C. J. Ducasse says, “the objec- logical experience, literally “sermons
tification of artistic feeling, but in truth in stones.” But, in addition to
only the objectification of a recipe. . . * the mass use of art, Indian aesthetics
When we hear much mention of ‘techni- advocated the use of pictures for the
cally very fine painting,’ it is salutary higher development of the individual
not to forget that there can be also such both as individual and social unit. In
a thing as a technically very fine the Vifihvxidhannottaram (an aesthctical
murder” {PhilosophAj of Art). appendix to the Viahnu Piirdna) it is
The arts in India have never laid down that a good picture can be
moved far from idealism. Mughal used for the fulfilment of one’s dhanna
art in its prime, in architecture (duty) and the attainment of iiioksha
plus decoration, and in painting, though (liberation). That is to say, the contem-
it renounced religious themes, had a plation of a picture expressing a worthy
respect, amounting to devotion, for idea or admirable feeling will gradually
delicacy and dignity, and was thus call the same idea or feeling out of
aesthetically idealistic. latency into conscioiisncss, and ultimate-
Buddhist architecture and painting ly make it dynamij in the individual’s
had the same dignity, though not the life, and thus subtly elevate the tone ami
same aesthctical cxquisitencss, as capacity of the individual’s discharge of
Mughal art; and it extended its reach duty to the family, the municipality, the
towards a fuller idealism in its delinea- nation, or humanity at large. Simul-
tion of the personal attainmnent of spiri- taneously with this social transforma-
tual illumination and liberation. tion, the individual will experience a
Hindu has added
art, in all its phases, parallel transformation of inner desire
to the range of Mughal and Buddhist art and taste; for the companionship of an
a psychological and cosmic stretch that object that speaks beautifully in any of
gives it the rank of the most inclusive art the accents of beauty, spiritual, sestheti-
of humanity. So all-embracing is it, in- cal or intellectual, will release the indivi-
deed, that it has included within its dual who looks on it purposively from
iconographical idealism a realism in the the bondage of ugliness, with its attach-
depiction of certain aspects of human ments to its instruments, into the

freedom of beauty in feeling, thought, Nalhalia Crane, expressed her response

and action. to th(i eternal contemporaneousness of
Other cultures have set high value on beauty. Re-visions will naturally come
the use of art as the expressor of beauty. in adaptations of the outer appearnces
The expectant mothers of ancient Greece of things to changed ways of looking at
looked with intent on the sculptured re- them. The unchanging thing is the
presentations of the Olympians in the ruby that outwears all crowns and rings,
hope that their coming children might and the rose that survives the garden of
look like Gods. Modern America uses arts Sadi and the vases of ancient Greece.
and crafts in the treatment of juvenile Emerson speaks up for modernity in
delinquency; and advanced educators in his essay on “Art,” where he says:
various parts of the world arc doing the “Beauty will not come at the c^l
same not only for the curing of delin- of a legislature, nor will it repeat in
quency but for its eradication by the in- England or America its history in
clusion of creative activity as an integral Greece. . . It is in vain that we look
element of school education, a substitute for genius to reiterate its miracles in
adventure in creation for the adventures the old arts; it is its instinct to find
in destruction that youth will make just beauty and liolincss in new and neces-
so long as education does not provide it sary facts. . . Proceeding from a
with the incentive and opportunity and religious heart, it will raise to a divine
materials for satisfying its inherent but use the railroad, the insurance office,
frustrated crcativencss. But it is to the the joint stock company, our law, our
credit of India that, in the evaluation primary assemblies, our commerce,
of the use of art just mentioned, she has the galvanic battery, the electric jar,
given to humanity the loftiest, most in- the prism, and the chemist’s retort, in
clusive, and most effective formula for which we seek now only an economical
the fulfilment of beauty, and for the use. .
attainment of a true and beautiful res- Emerson is here thinking of the crea-
ponsiveness to the idealistic impulses by genius. But a much
tions of beauty
behind life. more modern, and everlasting, and uni-
It may be well to say here, that in all versal, way of looking at beauty and
such considerations, involving refer- art is not as special manifestations of
ences to authors past and present by genius, but as a right of every human
way of substantiation and illustration of being, no matter removed from how far
our study, no special value is attached the category of genius the right to have ;
to the old or the new as such. Ancient the opportunity of becoming artistic,
and modern are the Janus faces of one though not necessarily of becoming pro-
experience that is forever new to the fessional artists, just as everyone has the
percipient, though as old as humanity. fight to be given the opportunity to be-
“When you return, the youngest of come literate, though not necessarily to
the seers, become litterateurs.
Released from fetters of ancestral It is notable, for its significance,
pose, though it is natural to Emerson, that
There will be beauty waiting down his modernity, as expressed in the fore-
the years. going quotation, proceeds from “a reli-
Re-visions of the ruby and the gious heart.” In the same essay he has
rose.” said that “as soon as beauty is sought,
That is how an American girl of nine, not from religion and love, but from
pleasure, it degrades the seeker.” But not only has art thus made a
Behind this statement there is the prin- more than adequate compensating move-
ciple that the satisfaction of the lower ment away from the merely economical
pleasures attaches the individual to the use of modern things, to which Emerson
organs of satisfaction, and thus degrades referred ; it has even been reduced to the
him, whereas the satisfaction of the humiliation of acting as a pander to
higher pleasures, such as are derived human vanity, greed and sensuality by
from true religious and true
activity being used in the always excessive and
love, sets the individual free from lower frequently mendacious effort to make
desires. This is ultimately the most people spend their small supply of
searching test of the fulfilment of money on things for which they have no
beauty. real need. When excess and falsehood
3. A third predisposing influence to- arc given a spurious elevation in being
wards the non-fulfilment of beauty tricked out in the appearances of
through the arts in life, is the modern beauty, they arc capable of exerting a
commercializing of certain of them as much more serious influence towards
publicity allurements to sense-gratifica- moral and intellectual ugliness and de-
tion and the cultivation of luxiiriousness. basement than “plain unvarnished”
Emerson, in the passage already quoted, lies; for those who are capable of utiliz-
listed modern expedients in
certain ing power for gain through stimulating
which, in his time two generations ago, unnecessary and mainly deleterious
only an “economical use” was sought. appetites in their fellows, are capable
Since then the Occident has attempted to also of inflicting destruction and death
make an an economi-
artistic, as well as on their fellows in ])ursuit of any end
cal use of modern mechanical inventions, that they may deem suflicient excuse for
by making them subjects of poetry, exercising their j)ower over the forces of
music, sculpture and painting. This re- nature.
cognition of the aesthetical potentialities Aesthetical teleology, that is, the study
of modern inventions probably began of ultimates of art and beauty, points
with Tennyson’s oblique and mistaken towards the fulfilment of beauty through
reference to railways as running in the arts in life. The elevation of life,
“ringing grooves.” Since then, every the building of “Jerusalem in England’s

addition to the “gadgets” of sensuous green and pleasant land,” the im])Ie-
life has been made either the direct sub- menting of idealism in “the daily round,
ject or an illustrative expedient of Occi- the common task,” the organization of
dental verse. European and American society on the basis of “the unity of life
painting and sculpture have reacted and the community of its forms,” these
somewhat similarly; and even architec- arc but expressional variants of an un-
ture, in certain buildings labelled “mo- derlying effort to make life artistic —eco-
dernistic,” has aped the appearance of nomically artistic, socially artistic, phy-
steamers and engine-rooms. In this sically artistic, culturally artistic. Such
and in other ways the special power of an effort is integral in human necessity,
the arts has been used, not in its high and must ultimately be successful
service of the annunciation of the despite obstruction and deflection; and

creative spirit in humanity, but as an its agents must be in full affinity with its
infective agent of the debilitating sugges- purpose, they must themselves be “aes-
tion that humanity’s destiny is to become thetic phenomena.”
a slave to its own fabrications. We recall the idea of Socrates that
artists must be found who are fitted to have not had a glimmer of the sagacity
surround the young men (who would be of the ancient kings in China who put
the leaders in the proposed Re- music into the education of the people
public) with reminders of and in- because of its power to purify the mind.
centives to beauty in character Some day Indian educational authorities
and conduct. In this, Greek and willdo so; and when they do, they will
Vedantic thought are at one in their re- be wise to bear in mind the hint of
cognition of the influence of the arts on Confucius on the relationship between
humanity and its institutions: we re- virtue and music as an important point
member the teaching of the Vishnudhar- in educational technique. Confucius
mottaram regarding the use of a good said that a man who did not possess the
painting as a means to fulfilling one’s human virtues had nothing to do with
duty and achieving liberation into one’s music. The aphorism is true in two
higher nature. But the incongruity of directions. A musician, or teacher of

slavery in Greece and of group exclusive- music, who lacks the human virtues, is
ness in India, despite the eternal verities liable, positively, to turn the emotional
that each expressed in its highest potency of music into the stimulation of
thought, prevented the fulfilment of sentimentality and over-sensuousness,
their vision of the high uses of art. The or, negatively, for want of higher sym-
limitation in Grecian life is seen in the pathies, to neutralize the power of music
very idea of choosing artists to conform both to raise “a mortal to the skies”
to an intellectually seen formula of a and to draw “an angel down.” In the
particular type of human organization. other direction, the choice of music to
Perhaps the most serious flaw in the be used in education is a matter calling
Socratic application of art to the influ- for keen judgment, in view of the power
encing of psychological conditions of music to add a special intensity to
(a matter brought to the perfec- normal feeling and thinking, and thus to
tion of degradation in modern ad- increase the possibilities of both good
vertizing) was the restriction of its and evil in the character and action of
service, in a socalled “Republic”, the individual. And what applies to
to “young rulers”; for the divisions music and character applies to all the
between them and the people, and also arts in some measure.
the women, of Greece, would tend to As a concluding general consideration,
ciincel the “fellowship and harmony” we take it that the two most threatening
intended to be inculcated by carefully features of life today, in the world at
chosen artists, by inducing a cultural large, are the falling away of reverence
priggishness which is one of the least and the slackening of discipline. In the
artistic of human characteristics. Christian world it has taken five cen-
In order to meet the needs of our turies to bring the reaction from the
time, we have to better the exclusive- millennium of religious mediaevalism to
ness of the “Republic,” though we its fullest expression. In the Vedic
cannot better its method : indeed, India world the reaction from circumstances
has not yet begun even to try either this roughly similar to those of the “Dark
or the parallel Upanishadic use of Ages” of Europe has only recently
pictures in the de velopment of artistic begun, but is moving at an ever acce-
character, individual and social. The lerating pace as increased facilities for
Indian States and Provinces, though cultural invasion bring both challenge to
their individual members enjoy music, and allurement away from traditional
modes of thought, feeling and conduct. objective for another. Life without
It is characteristic of such reactions that something of enlargement of desire
they have little time and less inclination beyond bodily satisfactions can only
to look into the implications of impulse. become an articulate animalism; and
They cast away religion because certain without discipline can only relapse into
historical creedal modes and institutions savagery. But reverence and discipline
have not been prophetic enough to adapt can no longer be imposed from outside.
themselves to enlarging knowledge they : They must rest upon inherent worth,
renounce strict morality because certain and arise inevitably out of the nature of
of its inhibitions have become irksome circumstances.
to a growing sense of freedom. But We believe that humanity has, in the
this, to those who realise that the hunger universal participation in creative art-
of the spirit is at least as real as the activity, first in education and after-
hungers of the body, and that all life

wards in life, the surest and most effec-
moves within essential law, is as unwise tive means of bringing into life the sense
of enlargement, the glimpse of perfection,
as giving up eating because some foods
the touch of universality, that trans-
have become distasteful, or demolishing
forms apparently insignificant things
a house because it has restraining walls
into hieroglyphs and codes of illuminat-
between its liberating doors.
ing and inspiring and purifying revela-
But when such crises arise out of the
tion and discovery and achievement.
depths of human nature, argument is of
Such activity, which yields up its joy to
no more avail than lecturing on the
the participant under accepted inevitable
inconsiderateness, not to mention the
laws governing each particular art-form,
dangers, of seismic upheaval to an
produces in the participant a parallel
erupting volcano; and suppression is
understanding of the laws of individual
only calculated to aggravate matters,
and social life, and, by reducing egoistic
even as compression can turn the mild deflections away from creative purpose,
and beneficent air into a devasting ex- as well as by increasing responsiveness
plosive. The days of enforced reverence and effectiveness, makes the individual a
for religions have passed: Europe has, much more accessible receiver and com-
indeed, entered on a phase of enforced municator of the Will behind life thac is
irreverence. The new Humanism seems forever seeking instruments for its ful-
to be but the usual substitution of one filment.
ECONOMIC TIT-BITS
By Shib Chandra Dutt, M.A., B.L.
The Economic Situation in France of hereconomic situation can be derived

from the article on that topic in the
France is a great Republic and is one “International Affairs” (London) for
of the Oreat Powers of the world. It is March, April, 1988 by the Hon. George
,
a pity therefore to see how she is pass- Peel. The main points in his article
ing through a series of financial troubles are put down here in a nut-shell.
of the first magnitude, A good idea It may cause surprise to many but it
1988 ECONOMIC TIT-BITS 485
is a fact that proportionately to her cost of living has risen practically pari
revenue the debt of France is the passu. Hence, the rise in the wage level
heaviest in the world. Great difficulty has not brought forth any substantial
has been experienced by a series of benefit. The world depression of 1929
Governments in balancing her budget. affected her in 1932, but because of the
Even if the ordinary Budget of 1988 is fluctuations in the value of the franc,
balanced, it is doubtful if the Extra- France has not been able to share in the
ordinary Budget can be balanced. The world recovery which set in in 1985.
difficulty in her budgetory position has The uncertainty of the economic situa-
arisen from the fact that since 1870 tion has accentuated the hoarding habit
France has devoted herself to the crea- and has caused fluctuations in the rate
tion of a Colonial Empire. She has also of interest. Production has been greatly
had to increase her military forces and affected. Even now it is much below
preparations to meet a possible onslaught the 1929 figure. Fall in production has
from Germany. Expenses in connec- caused trade balance to be adverse.
tion with the Great War and those Her economic ills arc deep-rooted and
consequent upon the reconstruction of numerous. All those may be traced to
northern France were met with borrowed (1) the pressure of military expenditure
money. The realizaion of reparations and (2) the lack of able financiers. It
from Germany was not suflicient to has been aptly said, “She has had great
enable her to meet the expenses conse- statesmen, fine soldiers, but few eminent
quent upon the reconstruction. Since .
financiers.”
after Germany tore up Part V of the
Economic Germany in 1037
Treaty of Versailles and occupied the
Rhineland, her military expenditure has The information communicated by
had to be further added to. French Dr. M. J. Elsas and published in Memo-
economic life is practically on a War randum No. 70 of the Royal Economic
footing for the last 40 to (X) years. Society (London) contains very useful
Considering the ordinary and the Extra- details about the economic situation in
ordinary Budgets together, out of a Germany.
total expenditure of 78 milliards in 1938, Wc learn from the information that
42 milliards would go for military the Four Year Plan for making Germany
purposes. self-sufficient as regards raw materials
Although the Chautemps Government has been going ahead. Artificial petrol
has been imposing extra taxation, the and rubber have been produced.
French are usually averse to extra taxa- Methods have been found out for
tion, asa result of which debts increase making wool substitutes from straw
more and more and a good deal of the and from fish albumen and for making
revenue goes to meet the debt charges. oil from grape pips. New methods
Her present fiscalsystem is outwardly are being introduced in all sorts of
uneconomic. She mainly relics upon a manufactures.
large number of indirect taxes, many of The State is becoming more and more
which yield little revenue. Direct taxes responsible for enterprise and employ-
were given up by Napoleon and have ment. As regards the supply of labour
begun to be re-imposed since 1914. and materials private industry is more
Because of evasions and fraud, the yield than e^'cr dependent on State action.
from her income-tax is meagre. She has State income in 1987 was nearly
tried to raise the wage level, but the double that in 1982. Because of the
very favourable unemployment figures, tember. If the number of unemploy-

expenditure on unemployment relief has ables be excluded it can be said that
come down considerably. But the con- virtually there was no unemployment in
tributions to the unemployment insur- Germany in September, 1987.
ance funds have not been reduced.
The acknowledged part of the Reich The Nutrition Report
debt increased by 2,500 Mn. marks. The Final Report of the Mixed Com-
The unacknowledged portion
size of the mittee on the Problem of Nutrition
of it is unknown. appointed by the Council of the League
The gold and foreign exchange holding of Nations was published in 1937.
of the Reich sbank remained within the The Report covers a very wide field
limits of 74 to 7(3 Mn. marks throughout and contains a wealth of statistical data
the year. The official mark rate of and several practical recommendations
exchange remained practically un- of first-class importance.
changed throughout the year. It is confined to the study of the
In spite of the programme for problem in the western countries. Asia
economic self-sufficiency, because of the and Africa had to be excluded from the
rearmament programme and the heavy scope of inquiry for the reason that
building of factories, the demand for much preliminary work is necessary in
foreign raw materials actually rose those continents before the investigation
during that year. Because of poor can be carried on there.
harvest and because of a small carry- We understand with interest that in
over from the previous year, the the western countries there has been an
import of foreign food stuffs also rose. increase in the consumption of relatively
The index of share prices rose during costly goods such as eggs, fruit, vege-
the first eight months of the year, and tables, dairy products, etc. This is due
in the last quarter it fell very slightly. to change in the physiological require-
This shows that Germany was substan- ments of the people. Due to reduction
tially unaffected by the declines in the in hours ofwork, the number of people
other western countries. It also shows in the quasi-sedentary group has in-
that industry is expected to be well creased, thereby reducing the demand
employed for a long time ahead. for energy-producing food necessary for
Wholesale prices rose during the first manual workers. Greater appreciation
half of the year. In the second half of food-values, increase in national
of the year they fell slightly in response income, etc., are also some of the reasons
to the fall of world prices. which have led to the increase in the
The cost of living figure at the end consumption of relatively costly food.
of December, 1937, was the same as a The question of influence of the price
year before. Because of improvement policy and the price structure, the family
in the quality of food, the cost of living income and educational propaganda on
must be considered as having risen. the problem of nutrition has been ex-
Money wages and wage rates have been haustively discussed.
practically the same during the last ^‘Improvement in the quality of the
ex-
five years. The number of the employ- diet usually accompanies increased
ed reached the maximum figure of penditure, consumption of bread, cereals
pro-
20,146,000 in July, 1937. The number and margarine tends to fall, and of
tective foods to rise. When income
is
of the unemployed was 1,8.58,000 in
January. It fell to 469,000 in Sep- limited, the more numerous the family
;;
1988 ECONOMIC TIT-BITS 487
the less is the absolute food expenditure change gold for paper money. All the
per consumption unit, and perhaps the gold of the country should not be con-
most significant feature is the decline in centrated in the Government treasury.
the use of milk. Different measures have The best reserve of a country’s gold is
been applied for the purpose of supple- in the vaults of the banks and in the
menting incomes in the lower income houses of the citizens. Whenever neces-
—
groups for example, through different sary gold may be attracted to the
methods of regulating wage incomes Treasury by offering higher prices. To
through public works, unemployment relieve the pressure upon the demand
subsidies, tax subsidies, tax remissions, for gold, goods and services should be
etc., and through the provision of essen- allowed to freely flow between country
tial foods, such as milk, to mothers, and country.
infants and children.”
“The nutrition of a people , it is Swedish Iron Ore
stressed, “is a matter of ^rave puhlic Sweden has vast reserves of iron ore.
rnneern.” “It is not sufficient for She is the world’s biggest exporter of
doctors and scientists to lay down the that commodity. Tlie mining district in
requirements of an adequate dietary northern Lapland is estimated to possess
producers of foodstuffs must be able to more than two billion tons of iron ore
provide the necessary constituents in or over nine-tenths of the total high
sufficient quantity at reasonable prices, percentage iron ore in Europe.
and that production depends not only on The situation as regards the exports
the competence of agriculturists, but of Sweden’s iron ore will be realized from
also on the assistance given to them to the following figures (in millions of
overcome economic and political diffi- tons)
culties outside their own control.”
1929—10.9
1982—2.2
Stabilizing the Exchanges
1984—6.S
111 on “Stabilizing the Ex-
his article
198()— 11.2
changes” “Foreign
in Affairs”
Tlu‘ figure for 1987 bids fair to exceed
(New York) for January, 1988, Mr.
James D. Mooney, President of the 18 million tons.
General Motor Export Company, tries The increase in the exports since 1982
to drive home a few homely truths about reflccls the increasing importance in the
money and monetary affairs. role that Swedish iron ore has been
He stresses the points very vigorous- playing in the armament race in the
ly that no stabilization of exchanges is

world.
possible unless there is stabilization at For many years, on an average, three

home and also that all endeavours for quarters of her total iron ore exports
stabilization of exchanges are useless have gone to Germany. For more than
unless the tendencies towards economic fifty per cent, of its requirements the
nationalism are curbed. German armament industry is dependent
In order that exchange rates may be on Swedish ore. The less martial
stabilized branches of the German steel industry

it is necessary that within
the country paper currency should have depend on domestic and French ores.
a fixed value in terms of gold. The Before the war Britain used to
civil
Government should be prepared to ex- get the biggest supply of iron ore from
6
the Spanish market. Her supply from amounted to 7,990,000 tons. Germany,
Spain having suffered Britain is making therefore, undoubtedly yet the biggest
is
good the loss in Sweden. In 1935 and customer of Swedish iron ore. But the
1936 Swedish iron ore exports to Britain importance of Britain as a customer in
were 773,478 and 1,231,520 tons res- the Swedish iron ore market has been
pectively. In 1936 exports to Germany increasing.
PSYCHOLOGY IN THE GITA

By Drui’Ad S. Desai, M.A., LL.B.
To keep up the ancient metaphor as it Men have kept on churning this Occnii
is : Just as the cows are, so is of Knowledge ever and anon, and
the milkman —both eternal and im- obtained gems of the purest ray serene
perishable entities. The Divine Hand therefrom. Some have sought for the
touches, and there flow forth streams illumination of the Divine knowledge
of milk. They, in their turn, unite from it, some have visualized in it a
into one big ocean of milk, —the shining torchlight, ever leading men to
roaring billows whereof, to conti- heights of philosophical knowledge, some
nue the metaphor, echo forth the have found therein aptly summarized
din of the Music of the Spheres, the conduct to which men
rules of ethical
music that is sung in the “Song must conform, and some have discerned
Celestial.” What man, having but once lurking in it germs of social science, c\ cn
gone up to the brink of that milky socialism not excepted. Such is the all-
Ocean, would be so unfortunate as not embracing spirit of the teaching of the

to take even a sip out of that? (ritd that it appears to comprehend all
Indeed, this world-revered book of sorts of logics’ and all shades of ‘isms'
the Aryas, the Bha^nvad-Gitd, pre- within its wide range. Try to concen-
sents an endless expanse of knowledge. trate on any one of these; keep your
Not a decade, not a century, but several angle of vision steady; try to bring the
thousands of years have elapsed since various views embodied in the Gita into
this Divine Song was first sung ; and still the ambit of your vision —
and you have
to-day it rings in our cars as if it were a new vista opciud up before you.
sung but yesterday. Pundits and Attempt is made in the present article
savants of all climes and times have not to see whether principles of psychology
been few who have spoken or written can be shown to have been interwoven
authoritatively on the Book. Literature into the fine texture of the doctrines of
round the same has grown to such an the Bhagavad-Gitd. For this purpose,
enormous extent that, if collected it will, doubtless, be necessary to start
together at one place, it would run into with the assumption that the Gitd, in its
a big library by itself. And yet the primary essence, being a Book aiming
attraction for the study of the same has not exactly at expounding principles of
not the least abated; new and ever new Psychology as such, can hardly be ex-
layers of thought are being unearthed pected to deal with the same in as order-
everyday. Such is the unrivalled ex- ly and methodical a manner as we find
cellence of that “Song Celestial.” it ordinarily done in text books on the
1988 PSYCHOLOGY IN THE GITA 489
same. When we open any ordinary text having experiences of all those processes.
book on Psychology, we find discussed, We “I think,” “I experience
say, e.g.,
in its very opening chapters, topics such pleasure,” “I act,” and so on, and so
as “The Nature of the Science,’ *Its forth. Whereas, if it were really “the
scope,’ ‘Its relations with kindred Soul” that experienced all those pro-
and the like.
sciences,’ But in the cesses, grapimatically, the Third Person
“Song Celestial” no musings of the kind Singular Pronoun would have, most
above-mentioned can anywhere be naturally, been used. Our mode of
heard. Yet, the line of labour the speech, in that case, would have been
western philosophers and psychologists “The Soul thinks,” “The Soul experi-
have pursued in drawing out a distinct ences pleasure,” “The Soul acts,” and
definition of the science, as such, and the so on. But the latter mode, on the very
interesting discussions made to range face of it, sounds absurd. What does
round the same, till about so late as the that show } This, verily, shows that
beginning of the twentieth century, may Soul can never be a subject for Psy-
very well be discerned, however dimly chology.
that may be, running through the teach- The significance of this seemingly
ings of the Gita, simple and slight variation in the ordi-
A whole history may be said to have nary use of grammatical expressions, can
gathered round this attempt of arriving hardly be sufficiently estimated. Viewed
at a correct and up-to-date definition of in its proper perspective, to all intents
Ihc science. If we were to confine our- and purposes, it is but a prelude to the
selves to tracing that alone, from the promulgation of that most important of
times of the ancient Greeks down to the all 23 hiloso 2 )hical 2>rinciples —the doctrine
|)resciit-day psycho-analysts, we might of llie Soul w’hich is finding its way of
be able to collect material enough for a acce2)tance with the
Westerners only
sufficiently large volume by itself. Such very recently, but which the Easterners,
a treatment, howêver, being irrelevant be it said to their credit, had acclaimed
for the purposes of the present article, as their own, some thousands of years
we might rest satisfied with giving, in ago — the princi2)lc, what is
viz,^ that
what follows, broad outlines of the same. known “Soul” is One, Indivisible,
as the
Originally, Psychology was defined as Eternal Being independent of, and un-
“a Science of the Psyche the Soul.” — perturbed by, the manifold experiences
Derivatively, the definition sounds ap- that we, as human beings, ordinarily
pealing; but its hollowmess becomes undergo.
evident,if wc just go a little deep down, Later on, Psychology seems to have
inasmuch as all the internal processes, been defined in a still cruder way.
with which Psychology, as a science, is According to this conception of it, all
concerned, are the least connected with our internal processes are supposed to
what is known as “the Soul.” The Soul, have inde2)cndent and separate seats of
as a matter of fact, has nothing to do their own, in the constitution of the
whatsoever with these processes. This brain, which, being stimulated from
Will become patent, if we keep in view without, result in the types of experi-
even the very ordinary expressions of ences WT have. This is technically
language, in which all our experiences known as Faculty Psychology. But such
of the same are couched up. Grammati- a definition, or belief, howsoever it be
cally, it is the First Person Singular denominated, sounds most unintelligent
Pronoun “I” which is spoken of as and ridiculous. Reasons are not far to
seek. The number of such processes is, for psychological investigation. They,
indeed, countless ; and for all and every
therefore, tried to narrow down the
one of them to have a definite and dis- definition. Psychology, accordingly,
tinct place allotted to it in the sphere came to be defined as a “Science of the
of the brain is a conception which would states of consciousness.”
stagger almost all thought. At the same leanings and scientific in-
Scientific
time, if we accept this view, it would sight were bound to probe a little too
not be possible for us to account for the deep, and tackle the subject more
continuity and connectedness of all our analytically and experimentally. Ex-
internal which hold up our
processes, perimental methods began to be employ-
experiences into one intelligible whole. ed more and more in the study of this
Perhaps, it was mostly because there was science, Psycho-Analysis being the most
this sort of confusion, writ large on its interesting and important outcome of
face, that the belief could not hold good these all. Mental processes were actually
for long, and was ruled out of court al- being weighed in the balance and tested
most as immediately as it was born. like tangible concrete objects. Thus,
The attempt at defining Psychology fresh fields began to be explored, and
seems to be assuming some concrete and new regions of study came to the fore*,
reasoned shape in the period that so far as the science of Psychology was
followed. concerned.
Psychology, in this period, was It is needless to recount the history of
beginning to be defined as ‘‘a Science all these. Still, in the last analysis, the
of the mind, — mental processes.’^ It (piestion comes uppermost to our minds,
was during this period that Psychology “What is the ultimate result of all these
was definitely marked out and styled a attempts of Western philosophers?”
mental science. By the bye, it may be That result actually may be there or
interesting to note that even to this day, not; as a matter of fact, that may or
the notion does not seem to have died may not be the end in view of all those
out, inasmuch as Professors of Philo- attempts, still, the inference is irresist-
sophy are, more accurately speaking, ible that they all seem leading to only
designated as Professors of Mental and one and all-embracing principle that
Moral Philosophy. what we call the “Soul” is not
Till the end of the 19th century, nay, a fit subject for Psychology, and
till the dawn of the 20th century, this is not in any way concerned with
was considered to be the most apt and our internal processes. The Soul in
accredited definition of the science. The the midst of all these processes is like
saw the pre-
20th century,
eminence of science
however,
in every phase of
a lotus in the pond —untouched by the
very waters in which it grows.
life. Scientific notions, scientific
And that is exactly the burthen of the
methods, scientific researches loomed
“Song Celestial.” The feeling of utter
laige everywhere. Study of Psychology
despondency that obsessed the mind of
could remain no exception to this.
Students of Psychology, under its in-

Arjuna, the Man par excellence^ at a
fluence, began to feel that even this de- time when judgment and action were
finition was too wide of the mark. most urgently required of him, could
by a preaching that
“Mind,’’ they thought, included the sub- only be shaken off
conscious and even the unconscious as amounted to a searching psychological

^wcll — and all these presented no subjects analysis. And the most thoroughgoing
1988 ASTRONOMY AND ASTROLOGY 441
exposition of the Doctrine of the Soul, the scope and extent of the Science of
resorted to in Chapter Second, aims at Psychology, in a strain of thought some-
supplying the same. In other words, what similar to that, already hinted at,
the chapter may well be said to define in the foregoing pages.
HINDU ASTRONOMY AND ASTROLOGY

By Jyotirbhushan Dr. V. V. Ramana Sastri, M.A., Ph.D., F.R.A.S.,
M.R.A.S.
In India, as in the ancient West, the India lost the opportunity of living eon-
study of astronomy was never disso- taet with contemporary astronomical
ciated from astrology, whether calendric, and astrological culture of Egypt and
natural or judicial. It is now presumed, Syria, then under Roman domination,
according to the trend of the latest re- and was sure to have drifted into a con-
searches, that the archetypes of the dition of listless inanition, wereit not
Indian Solar Zodiac, with all that it im- for the dogged endeavour, on the part
plies, of the so-called ‘false’ co-ordinates of a handful of half-Grcck polyhistors,
employed measurements
in the celestial desecmlants of old Tndo-Greek poten-
of Indian astronomy and alslrology, and tates and princes, or
colonists, to keep
of the other fundamentals of Indian by constant teaching and writing,
aliv«*,
astronomical theory, including the sex- the tradition of Berossus, Epigenes and
agesimal measures of time and space, the Artcniidor, of Eudoxus, Manetho and
system eccentric
of deferents and Serapion, of Hypsikles, Hipparchus and
(‘picyclesand the canon of sines, were the Snh)U‘shhoi}iiak(i {(iinelhlialoîa)
taken over from Babylonia, towards the attributed to Hermes Thrismegistos, of
middle of the (ilh century B.C., if not the Aslrolouounu'tia of Ncchcpso-
earlier, when the North-Western regions Petosiris, Naburiannu, Kidinnu and
of
of India formed a satrapy of the Achao- Cleostratus, and of a whole body of
menid Persian Empire extending its other authors and wTitings on astronomy
coniines as far West as beyond Egypt and astrology, imported into India du-
and Ionia. This astronomical, witli its ring the springtide of Greek ascendancy,
associated astrological, lore continued to and were it not also for the seasonable,
leaven India down to tlie days of fresli lilli]) which the Indo-Scythians,
Darius, and thereby rendered it fit to known sometimes as the Mins, gave to
relieve the comparatively fuller Hellen- the study of astronomy and astrology,
i/iCd or Hellenistic teaching which start- when once they finally established them-
ed flowing into it, without cease, from selves as rulers of the Punjab and Doab,
the Lagide Egypt and the Soleucid Syria, about 7S A.D. The Indo-Scythians of
sôon after
Alexander’s expedition to those days Avere great astronomers, and
India, later
than the middle of the Ith brainy admirers of the Hellenistic star-
century B.C. When the Tndo-Greek love, and they, in conjunction with the
rule gradually came to a close, as a rc- surviving half-Grcck descendants of the
Siult of slow attrition, both internal and moribund, if not defunct, Iiido-Grecks,
external, somewhere about the middle of were mainly responsible for the renais-
fbe 1st century A.D., or perhaps earlier, sance of astronomy and astrology in
7
India, by bringing about, as a first step, the 8th century A.D., and is relied on
the systematization of a novel corpus^ as an unerring by the
authority both
in Sanskrit, of technique and exposi- Hindu royal author, Kalyana-varmman
tion, relative to the available pre-Chris- (floruit 775 A.D.), and by the Baghdad
tian material, in astronomy and astro- writer on astronomy and astrology,
of the Indo-Greek period, under Abu-Masar (805-880 A.D.). Abu-Masar
the names of the Siddhdntns, the Sam- and his celebrated confrere Alkindi 9
hitds and the Hnras, throiigli the second (who was first introduced to Hindu
and third centuries of the Christian era. astrology by Saraarasimha at the
From the fourth century A. D. onwards, beginning of the thirteenth century
India was content to get on with this A.D.), arc flowers of the later eclectic
rebuilt learning, begotten of Ihe said culture of Baghdad in astronomy and
renaissance, without any exotic cullural astrology, which, being the outcome of
aid, but, that learning was maintained an apt absorption of the recent Hindu,
at a high level of efiieienc}- in theory and Persian and Greek (.st/7. Roman and
practice, by means of sedulous atten- Jlyzaiiline) material, reached the apogee
tion to the cultivation of its several of its luillianec during the time of these
phases. When, however, the Muslim two Muslim writers 011 astronomy and
rule was first established in India, in astrology. And it was this culture, of
Sindh, in A.D. 712 under Muhanimad- which Albenmi (mnnajjiin of Mahmud
bin-Kasim, that is to say, SO years of Ghazni) is such a well-known product,
after the Prophet’s death, and even- that, in its new-flanged, attractive'
tually spread all over India, she wâs phases, under the aegis of the Moghal
forced into touch, in one way or sway in India, sporadically excited the
another, wiHi the tea.ehing and the deve- production of the TdjikaUintmsdra (also
lopments of the Baghdad school of astro- known as the Mannsipi-jdtaka) of
nomy and astrology, a school modelled Samarasinha (G. 1225 A.U.), a digest of
primarily on the sum-total of the later the Persi-Arabie reliabilitation of Ptole-
Greek culture of the Roman Egypt, the maic astrology, of Mahcndrasuri’s
Roman Syria and the Roman Greece, Ynntraruja (1870 A.D.), a work of value
during the first four centuries oF the for observational astronomy, of Maka-
Christian era ;
but far from being randa’s Makarandn (1478 A. D.), a use-
taken up with the learning that ful handbook of tables for determining
thus was available at her door, she the places of the sun, moon and planets,
sought as a rule to fight shy of whatever much affected by both astronomers and
was finally traceable to the intellectual astrologers in India, of Jnanaraja’s
activity Baghdad, though, on the
of Siddhihitasundnra (1508 A.D.), of
other hand, she was not chary of giving Ganesa’s (irahaldghava (1520 A.D.),
the Baghdad school of the best of the a first-rate treatise on practical astro-
had made her own, since she
culture she nomy of the so-called karana class, said
became a part of the Achaemenid to have been written by its author when
empire. The first Indian astronomer he was but thirteen years old, of Nitya-
and astrologer of distinction to leave nanda’s Siddhdntardja (1639 A.D.), a
India, and live in learned exile at work sui generis by reason of its whole-
sale rejection of the nirayana mode

Baghdad, as the rnunajjim of Harun- of
of
al-Rashid (786-808 A.D.), was Kanaka, reckoning, and its complete adoption
a native of Sindh. He was apparently the tropical sphere, so unmistakably ad-
born round about the middle of umbrated by the extant rehash of the
Romaka-Siddhdnta of pre-Christian Pardsarnjdtaka (known to Varahamihira

lineage, of Munisvara’s SiddhdntaStir- in the middle of the 6th century A.D.,
vahhauma (1040 A.D.), a whole-hearted but unknown to Bhattotpala of Kashmir,
vindication of Rhaskara’s Siddhdnta- towards the end of the 10th century
siromam (1100 A.D.), against the on- A.U.), Maya, the redactor of the Saura-
slaughts and superior pretensions of siddliduta (also called the S??r?/rt-
authors nurtured on the Persi-Arahie siddhd)il(i), the Mayasamhitd and the
teaching, of Kamalakara’s Siddhdntn- Mdijahora, Garga II, the redactor of the
faitvaviveka (1058 A.D.), a weighty, PaulisasiddJidnla, the Paulisahard, the
full-dress exposition of the current Cfir^îisutnlutd and the Garâhord^ and
Persi-Arabic asiroiiomy as elucidative one who was thoroughly at home in the
of the doctrines of the old-time Surifa- (ircck astronomy and astrology of the
Siddhdnta^ managing as frequently as Hellenistic period, Romaka (a prota-
possible to lind occasion to severely gonist of the tropical sphere in India for
and methods of the
criticize the li?Klings astronomical and astrological reckoning),
Shldhdntfmrnnmni (IKJO A.D.), and of flic redactor of the Rowakasiddhdnta
Jagannatha’s SiddhduUi-Htimrdj^ a para- and the Roiuaknhord, the so-called
phrase into Sanskrit of the Arabic Puranuyavanacharyau, the putative
version of Ptolemy’s great astronomical joint-authors of the Jdtakasandraha, the
work of the ‘2nd century A.D. Yavanaguru who is the compiler of a
Rut these s])oradic fulmiiiations on Yuvanasiddiuhiid, the Minaraja who is
the ]iart of Indian aut])f)rs, brought the author of a Vriddhnuavnnajdtakn,

al>oi]t by their enforced combustible and Asjihujiddhvaja, the compiler of a
roTitact with the astronomical and Ydvandjdtdkd, a metrical metaphrase of
astrological culture of Raglulad and its an earlier text-book on Greek astrology,
developments and connexions, did not eom])iled from Greek, by a certain
materially alter the prevah nt Hellenistic Yavanesvara ( Asphujiddhvaja himself
character of the rebuilt learning of Indo- being a half-Grcek prince), on through
Scythian initiative, a learning which has Aryabhata, the father of the epicyclic
never ceased to claim the ])ar amount system of Hindu astronomy in the
allegiance of the best Hindu, and sense that he methodized the application
possibly half-Hindu, intellects of post- of it in practical work, and the author
Sakan India, /run?, for instance, of the Arjiabhatiya (199 A.D.), Lata
VasisLha, the redactor of the Paitdtna- (e. 505 A.D.), an astronomer of distinct
hai<iddhdiitn (sometimes called the renown and the commentator on the
Brahinafdddhdntii^ and based, according Roinakdsiddhduta and the PauUsa^
to orthodox conceptions, on the pre- siddhduta, the world-known Varaha-
HellcnisticCorpus of the IVdr/??gn- mihira (oh, 587 A.D.), the author of the
JyuUsa, both Area and Ydjusa), Para- earliest extant karana-Wke astronomical
sara, the redactor of the Vdshfha- digest, the Paurhasiddhantikd, Lalla
siddhdntn (of ancient Babylonian (r. 638 A.D.), author of the Sishya-
flavour,and containing the earliest ad- dhivriddhidaiautra and a manual of
umbration of the puzzlingly facile, adroit astrology, Aryabhata II, the author of
and withal accurate, processes of the the Anjabhatdsiddhdnta, alleged to be
South Indian \ dkijaâuana^ generally based on a redaction of the Pardsnra-
associated with Aryabhatta III and siddhdnia, Srishena, a remodeller of the
Vararuchi), as well as of the Pardsara-^ Rowakasiddhduta on eclectic lines, albeit
îddhanta, the Pardsarasamhitd and the deleter iously so, Vishnuchandra, a

remodeller likewise of the Vdsishtha-- Manu, Bhoja, the versatile royal author
siddhunta^ Brahmagupta, the idol of and ardent Saivagamic, who also wrote
Bhaskardchdrya, and the author of the (c. 1042 A.D.) the karana, the Raja-
celebrated Sphuiasiddhunta (628 A.D.), viri^dnka, Brahmadeva, the author of
a work which, in the course of the the Karanaprakdsa (c. 1092 A.D.),
eleventh century A.D., called forth a Satananda, who wrote the karana-
classical, commentary from
cyclopaedic treatise known as the Bhdsvati, distinct-
Prithudakasvamin, surnamed honoris ly related to the school of the Surya-
causa Chaturvedacharya, and of the siddhdnta in current redaction, and
its
valuable karana, the Khanda-khddya having for epoch 1099 A.D., and the
its
(665 A.D.), expounded by Bhattotpala magistral Bhaskara, who wrote his

about 950 A.D., as also by Amaraja, and Siddhdnlnsiromani in two parts, the
addressed in the main to an amplifica- Grahaîanitddhydya and the Gold-
tion of Aryabhata’s drdhardtrika system dhydya, in 1150 A.D. (though it is a
of measuring the nyathcmcroii, a system standing reproach to the character of
not however to be met with in the the present-day indigenous scholarship in
received Iryahhatiya, Bhattotpala (r. Sanskrit astronomy and astrology, that
950 A.D.), whose extant commentaries verses from both the (i raha ânii ddh ydya
on the works of Varaha-Mihira, Prithu- and the Golddhydya should be allowed
yasas and Brahmagupta, form inter alia to blatantly masquerade, in the printed
finished florilegia of extracts from, or non-Madras editions of Bhattotpala’s

chrestomathies of, astronomical and classical commentary, of S)60 A.D., on
astrological authors, known otherwise, the Urihajjdtaka, as citations from a

for the most part, only by name, and so-called lihdslatrasiddhdnta, seeming
who quotes (apnd the Brihajjdtaka, VII, anonymous and therefore hoarily
9) a verse from Asphujiddhvaja, in the antique, the misleadingly intriguing,

nature of a veritable chronographie and clever iK'ologism, Hhdskarasiddhdnta,
semantic crux interprctuin, which, if easily lending itself to throw aiiaehroni-
duly verified with an authentic ancient smatical dust in the eyes of the unwary
codex, like that reported from the or the credulous, and to make them
Nepal Durbar Library by the late think of it as the name of a work
Kara Prasad Sastri of Calcutta; actually handled by Bhattotpala, by
and puzzled out, will not fail to throw reason of the all-round reputability of
a flood of welcome light on the Bhattot])ala as an unfailing store-house
ticklish question of Saka chrono- of accurate, astronomical and astrologi-
logy in general, and on that of cal tradition) and liis karana, the Brah-
a plurality of Saka eras, once in matulya, otherwise known as the Karan-
vogue, in particular, but which scholars kutuhala, in 1183 A.D., douii to the late
have thus far been content only to funk, V. B. Ketkar (the author of the Jfiotir-
unable to be on their mettle and face ânita, a practical work on astronomy,
the problem in a workmanlike spirit, by avowedly allied to Bhaskara, but exhibit-
discerningly unravelling and interpreting ing a lot of original skill and up-to-date
the verse and Bhattotpala’s observations knowledge, and published in Poona in
thereon, Munjala (c. 962 A.D.), the 1898) of our own time, in the gale of
author of a karava named the Luffhu- the crushing political vicissitudes, which
rndmisa which, in the opinion of some, it has been the lot of India t(»
pass
is but a resume of an earlier work of through, during this long interval.

larger compass, the Mdnasn of a certain Indeed, the deep passion for Hellenistic
culture, which inspired the Indo- made out from the cuneiform tablets
Scythians, comprising the Sakas and the l>egin, like the Vedic asterismal series
Kushanas, in their active patronage to associated with the lunar zodiac,
the Hindus for the cultivation of astro- only with Pleiades (inuLmul in
nomy and astrology, did not fail to show Babylonian and Krittika in Sanskrit),
itself also in their inscriptions in North- and contain in all seventeen or
Western India, which they went the
in eighteen consLcllalions
“on the track of
glaring employing the very
length of the moon.” Kuglcr’s labours are ably
names of the Macedonian months, along- continued by Schaumberger, and the
side of those of the Indian. concluding supplemental part of the
For considerably longer than two epoch-making “Sternkundc Und Sterndi-
millenniums before the dawn of a eiist in Babel,” which is in preparation,
knowledge of the solar zodiac upon it, is sure to assemble and marshal a mass
India seems to have had as her subs- of illuminative material otherwise hard
tantial heritage, in astronomy and of access to the student of Indian astro-
astrology, a lunar zodiac, which, with nomy and astrology. At this point it
its twenty-seven or twenty-eight star- willbe Avorlh while cpioting the follow-
groups headed by Pleiades, iinding such ing from a recent, inlcresling writer, as
conspicuous mention in the Taiiiiruja- germane to the chronologically probative
Samhita and the Tfiittiriija-lirdhtnana value of I be bearings of the Hindu lunar
of the Kriahtia-Yujur-Veda, and with zodiac : “The ndlxslmtras are certain
the system of time-measure by lunar conspicuous asterisms lying more or less
reckoning, which is the staple of the in the neighbourhood of the ecliptic

Vedanga-Jyautisha, is, after close study, (Avhieh is divided into equal divisions).
alliliated,by recent Assyriologists of The principal star in the asterism is
discernment and repute, to the scheme called the Yoga-tara, and is connected
of Babylonian “moon-stations,” revealed Avith the “first point” on the ecliptic of
by cuneiform tablets of considerable its nah’shatra^ by a small arc of the
antiquity. The period when India came apparent difference of longitude between
under the intellectual influence of Baby- them, called its bhofin. A century or
lonia, and took over from it the proto- more ago, Colebrookc formed from the
type of the extant asterismal series that A’arious Siddhaiitas (Surya and Brahma-
roughly define the Indian lunar zodiac, Siddhantas etc.) the longitudes and lati-
which, in its turn, subsumes the tudes of the Yogataras, and later
characteristic graduation of the lunar Bentley and Burgess gave similar lists
orbit into as many isometric arcs as there (all giving identifications which I have
arc roughly days in the course of a single by no moans alwâys accepted). These
sidereal revolution of the moon, begin- longitudes give an unmistakable indica-
ning from the first point of the lunar tion of the date at Avhich they came into
zodiac, with the help of the asterismal being. The first nakahatra is Asvini,
series as landmarks, in order to whose “first point” coincides with the
use the lunar orbit ns a fixed scale for “first point” of Mesha, the first month
measuring by daily observation the of the year ;
according to the Siddhantas
extent of the mooiPs sidereal revolution Asvini’s Yogatara has longitude 8°, and
from time to time, must be earlier than latitude lO'^N. The last nakshatra is
that of the Taittiraya-Brdhwana and ReA-ati, with Yogatara at 3.59° 50' and
that of the Taittiriya-Samhitd. The 0°. It is obvious that these two first
Babylonian “moon-stations” that are and last stars are a and 54 Arietis
;
PRABUDDHA BHARATA September
respectively. Now the astrologer who did this was author both of the
Vettius Valens, who wrote under the and of the nakshatras
signs of the zodiac
Aiitonines, tells us that he attempted to and he must have been active close to
make for himself a canon of the sun and 700 B.C.” It is strange that the author
themoon for the purpose of determining of the above extract should betray such
eclipses, but as time failed him he a colossal ignorance of the fact that the
resolved to make use of Hipparchus for cited longitudes and latitudes of the
the sun, and Soudines, Kideiias and Yogataras of Asvini and Revati are the
Apollonius for the moon, putting in their so-called false ones, like those employed
proper places the equinoxes and solstices by Hipparchus in his commentary on
at the eighth degree of the sigris of the
Aratus, and by Varahamihira in his
Zodiac. Kidcnas, as the Greeks called
PanchasiddhAntikd^ and that they must
him, was a famous Babylonian astro-
be reduced to the true ones before they
nomer living in the latter half of the
could be put to the use so egregiously
8rd century B.C., and there is a lunar
made of them in the course of the
table extent, bearing in cuncifrom
extract : the conclusions reached are thus
characters his signature, Ki-din~nu this
to a large extent vitiated, and carry with
same table placing the equinoiics mid
them their own condemnation. But it
the aohiicea at the Sth degree of the
is of value to note that the non-tropical
signs of the Zodiac, as did Valens, who
Zodiac of signs which took kindly to the
quotes the canons of Kidcnas. In the
soil of India under Hellenistic sway had
same way the Roman calendars
for its permanent point of departure
conlinued to adopt the 8th degree long
a ])ortion on the ecliptic which is 8“ west
after the Christian era, just as the earlier
of a Arietis (Hamal). This is testified
Babylonians did, even though Hippar-
to not only by Soudines, Kidcnas,
chus had found that the zero of longi-
Apollonius, Hipparchus and Vettius
tude had moved from the 8th degree
Valens, but also by Menilius, Manatho,
(Hamal) to the border of the constella-
tion of Aries where this lies on the
Vitruvius and others. The false celestial
ecliptic. It is this tradition of the longitudes and latitudes were made use
Vernal Equinox coinciding with the 8th of in India as a matter of routine for as-
degree of the sign and of the constella- tronomical and astrological purposes, in
tion of Aries (whose ‘‘first points” on citing the positions of both stars and
the ecliptic are for this epoch coincident) planets. The first points of the non-
that is found in the Siddhantas. The tropical signs, Aries, Les and Sagittarius
man in India who made this observation are always respectively coincident with
must have been an astronomer of the the first points of the non-tropical moon-
first order. It was no astrologer or mere stations, Asvini, Magha and Mula.
almanac-makcr who was capable at that Varahamihira’s non-tropical Zodiac of
period of observing the longitude of the signs which is the same as Garga’s can-
Cth magnitude star, 54 Arietis, to within not be anything different to what we arc
10' of arc. The unknown astronomer considering here.
THE STORY OF THE INDIAN KING AND
THE CORPSE*
By Prof. H. Zimmer
‘‘My spectre around me night and of Hansel and Gretel,— is this not too a
day” (Blake). house of enigma, this jicrfcct dream of
Fairy tales are built upon a founda- childhood fashioned of sweetmeats and
tion of miracle. It is this miraculous tit-bits ? How did such an innocent
element in them which not only forms litlle house come to be built in this
the base of their structure but builds sinister forest ? The answer to its
their highest pinnacles of fantasy. This enigma is the cannibal witch who wishes
miracle within them, however, is an to fatten the two children like geese for
enigma to every-day life. That is why her table.
enigmas play such an important part in Such riddles are questions: What is
fairy tale events. The fortunes of their the real beneath the given semblance?
characters become entangled in enig- What is the true essence hidden under
matical situations; their destiny breath- the character of the princess “white as
lessly resolves itself; but the real snoAV, red as blood, with hair as black as
Lurning point, the true triumjihant end- ebony,” that portrayal of life lying so
ing is attained by the solution of the long yet so imperisha]>ly in the coffin
enigma itself. And, too, besides the mourned by the dwarfs ? Is she truly
main narrative question and its answer, dead forever, or is there some miracle by
the main enigma and its solution which which she may be recalled from apparent
si and out like knots in the tissue of I he death into real life? And the Sleeping
(ale, the whole network of a fairy tale is Beauty- is her slumber the whole
woven and interwoven witli lesser reality ? Is Ihere not another secret
enigmas. The tasks, for example, that hidden therein as a kernel is hidden
block the way of its characters, are beneath ])ul]) and sliell ?
each an enigma w^hich must be solved. To solve an enigma is to take away the
Each situation, too, is an enigma whose outer semblance and extract from under
happy solution brings release, whose the iridesroit surface covering the core
wrong, disaster. The princess in the of reality. This striving for the truth
glass cothn is an enigma, for, in spite of whieli own outward semblance de-
by its
her deathlike appearance, she is not wc must win ever anew,

ceives us; which
dead. The question to solve is: IIow not only from itself but from our own
may she be recalled to life ? Plunged in selves, from our indolence, our predilec-
enigmatical sleep lies the castle of the tion for externals, from our satisfaction
Sleeping Beauty. How did this death- in the apparent, our instinct for the
like slumber come to pass was it ? Who customary, this striving belongs actually
that had spun this impenetrable magic to the deepest moral duties that our
barrier of secrecy and dream around its human existence incessantly presents.
walls? Who is to break the enigma- That is why fairy tales delight so parti-
spell ? And the little gingerbread cottage cularly in the setting of tasks and the
Translated from German by Ruth Tenney and Anneliese Braun.

struggle to overcome them. This delight puzzle about them all through our life.
seems to be by the
justified only exist- The virgin, for example, is a riddle to
ence of something deeper. The clever hereslf. Not yet having been “known
solving of difficulties, the appreciation by man,” as the Bible puts it, she does
of sagacity, the insatiable thirst for the not know herself. This is one of the
extraordinary, all these are not enough truths contained in the story of
in themselves; for the strange and sur- Turandot.
prising grows stale in time with change The only child of Altum Khan, a
and repetition; it is bound to its own princess of the blood, is heiress to the
time and space; it fades with them and Dragon Throne of China. Among her
darkens into the unrecognizable ; but the splendid princely suitors, only he who
core of the fairy tale remains imperish- excels in true manly superiority may
ably fresh. win her hand. He must be wise; he
To snatch the real from the apparent must know the answer to all riddles, be
is the eternal duty ofman, if he wishes able to fathom the hidden meaning, the
to fulfil his destiny and not drift toward reality beneath the semblance. Cruel
death only as a shadow of himself, as and smiling like the Sphinx in the
an uprooted tree drifts upon a torrent. Ocdi])us myth, she sets her riddle-ques-
This is the duty that man is faced with tions. So it is she guards her virginity
all overcome the
his life, to be real, to from the desire of princely wooers.
semblance both wdthin and outside him- Only he who unriddles her question may
self. The expression of this duty in be allowed to be her lover, us Oedipus
fairy tale enigmas and enigmatic situa- wins .locasla after he has discovered the
tions touches always upon a mysterious riddle of the S])hinx. And as it happens
hidden depth in man. This depth is re- to those others of .Tocasta’s wooers, those
moved from his conscious will as though who braved the riddle monster in vain,
encased in glass find as though hemmed so it is wath Tnrandot’s suitors, the un-
in by thorns in the guise of slumber. successful are condemned to death. The
Who will break into it ? The magic of difference s(‘(‘ms to })e, how’cver, that,
the tale drifts in like sound, and the whereas Turandot plays the part
hidden depth listens. It comprehends, herself of S])hinx in her own enigma,
without our quite realizing it ourselves, .Toeasta keeps her enigma lying at the
the riddles set before us wdien they are threshold of her lowm in the form of the
attired in this fairylike form, and it animal itself. In Oedipus’ life at least
nourishes its dream with this related Jocasta remains forever a riddle. How
substance. These talcs and fables arc may she be to him both his raotlier and
symbols of its own riddle-situation his wife ? How is it that she gives to him
written by an invisible hand on the w’all children who are at the same time his
of man’s innermost precincts. There brothers and sisters ? This is the

are always riddles to be solved. Life enigma-fate of his life and it is embodied
sets us riddles every hour. We arc en- in her. That is why the Sphinx lets pass
compassed by the most wonderful ques- no one till Oedipus appears. Winning
tions whose solution would bring Jocasta’s hand, he wins kingdom, crown
enlightenment and guidance, if onlywe and kingly sword of Thebes. It is to
could perceive the enigmas within them the fulfilment of his own mysterious
and comprehend them as such. We destiny that the Sphinx opens the path.
seldom suspect their existence, however, Jocasta being the enigma of his life as he
and we remain enigmas to ourselves and is of hers, he is the one allowed to “loose
1988 THE STORY OF THE INDIAN KING AND THE CORPSE 449
her girdle of virginity.” The womb it thing higher than the all-wise intelligence
guards is the secret of their mutual end- with which it conceals
itself. So Turan-
lessly interwoven destiny. It is the fate- dot needs to have her riddle solved
womb of Oedipus, the womb from which before she may give herself; so Kalaf,
him all fulfilment, all
breeds for fatality. who easily solves her riddles, wishes to
In the same way Turandot, rich in have his own riddle solved. He generous-
enigmas, is the destiny of the foreign ly permits her to guess herself free of his
Prince, Timmir’s son, who passes in- claim upon her. He, the unknown
cognito through her kingdom. Ever prince, wishes to be recognized for what
since he has seen her picture, and has he is. Not only is he a prince from a
heard of her cruel sport with the heads foreign country, led to Turandot along
of her suitors, “Death or Turandot” is a miraculous path, not only is he a
his motto. But just as Turandot is prince like others, he is himself, and that
Kalaf’s fate, so is he her own, for only means something special in itself, his
he is able to solve her riddle. secret as well as his reality. To pene-
Beauty and worth have various needs. trate this secret means to conquer him as
Not only have they those of being he has conquered Turandot. Only in
admired and enjoyed, of giving and con- the understanding of another’s secret,
tenting (Turandot’s charm could gua- may one being have power to bind
rantee for her the fulfilment of those another. out of one’s secret depths
It is
needs, for did not each one of her wooers that one emerges and lives and sub-
risk his very head but for her sake?). merges again. Two forces working one
Beauty has another need more deeply upon the other, poised in equally
urgent still than these, the need of being levelled balance daily them-
fulfilling
vanquished in its own superiority, of selves anew, ever newly infiamed one
being recognized in the secret of its own upon the other, this is love. Assuredly
force. Brunhildc at the Iscnstein, for to penetrate another’s secret means to
example, gives herself only to the hero destroy his power. What is fully ex-
who outrivals her in the arts of spear- plained its enchantment.
loses The
throwing, stone-propelling, and high charm unknown is that it may
of the
jump. It is not only that she wishes to withdraw from us and mock us. When
be admired for her manlike actions and we give it a name, we break its spell.
desired as heroic woman, but in all that Now just as Turandot gives herself
she doe;?, he must go further. There against her will into Kalaf’s hand,
must be no hidden forces in her that re- because he had found the solution to her
main undiscovered and unexcelled by riddle, so is he willing to return to her
him. She wishes to come to him freedom, if she discovers his secret. If
weakened by his superior strength, she pronounces his name, he will not
obvious in her weakness, with no trace only be without secret but without
ofmiraculous force or mysterious supre- povrer, like a genie who is conjured into
macy held back. service by his name, like Rumpelstilzken
Amongst prehistoric Nordic peoples, in the fairy tale. The magic spell cast
the miraculous and enigmatic in by love over two human beings, binding
Women is epitomized by heroism them together and attracting them so
and physical male force. In China, forcibly and inextricably one to the
full of ancient wisdom, the miracle other, is simply that they are for one
hes which another unfathomable depths. If one
rather in the mind
feels the need of acknowledging some- could entirely sound the secret deeps of
:
450 PRABUDDHA BHAHATA September
another’s being, the discovered one an inexhaustible depth for life. This is
would soon be abandoned for another . his destiny, part of his innermost being,
more, mysterious partner. With the to forsake Turandot never, even if he
bare repetition of the known, pleasant is not to possess her, even though he
and respectable though it may be, a may die by her hand. Her treachery and
lifelong comradeship is possible perhaps, ingratitude may kill him, but his claim,
one based on duty and usage, but not a his generosity must express itself. It
love-relation, for Eros is attracted only is this complete compliance with the ful-
by what is hidden the secret of the— filment of his destiny, “Death or

body and the mystery of the personality Turandot,” which constitutes the true
— Eros, the swift-winged, whom even a force within him. This is the magic;
beam from Psyche’s lamp dispels. this, not his riddle-solving power,
Now Turandot discovers Kalaf’s name breaks at last her demoniacal resistance.
in the following way Here is no ordinary man, powerless and
A princess in her suite, imprisoned for presumptuous, who utters the dangerous
some fault, is herself jealously in love word as the other wooers have done
with the prince. She plots to make him before him, but a chosen one. His
flee with from prison during the
her incantation turns against the others, as
night by means of a lie. She tells him magic ever turns against those who have
that Turandot would prefer to have him not the right to use
it. The timid novice
murdered on the way to the answer- in consumed by the super-
occultism is
ceremony next morning than appear be- natural powers he invokes. For the
fore him not knowing his name. The others of Turandot’s wooers, the judg-
prince then, in an outburst of disillusion ment of destiny is also accomplished in
over his beloved, utters the name him- a sense; but it is only Kalaf who in his
self. The girl perceiving her plot power can conjure fate evoking its happy
scorned, tells the name to Turandot. accomplishment, the happy ending that
Knowing Kalaf’s name, Turandot is now all those others had wished for them-
in possession of his secret, but by this selves.
very happening the mystery in him Kalaf’s riddle, the inner secret of his
deepens and becomes other than it was. being, is far beyond the secret of his
To certain death he stalks. In every name, it cannot be ])ut into words. In
court and hall of the palace death the same way Turandot’s inner being
threatens him. Every sentinel, every is something beyond Kalaf’s understand-
dignitary and sword-bearer who hems his ing of her when he believes her capable
path and guides his step is for him an of having him murdered. It is from the
enemy. Every moment he imagines a mouth of the treacherous princess who
murderous sword-flash in his back. Each killed herself from disappointed love that
look that meets his or hides itself under this false valuation of Turandot came.
heavy lids is that of a murderer. Turandot did not plan such a perfidious
Nevertheless he stalks on, surrendering betrayal. She even refuses the freedom
himself completely with each step to a she obtains by knowing Kalaf’s name.
goal that withdraws yet lures him on, Vanquished by this persistent willingness
that spells death yet promises fulfilment to fulfil his destiny, she gives herself to
of life, this fidelity to his doom, ‘‘Death him. “Death or Turandot,” to be
or Turandot,” grown out of all propor- ready to die for het* without possessing
tion, this singleness of purpose is the her, this is what conquers her in the end.
true secret of his existence and remains Always they remkin for each other both
1988 LIFE AND TEACHINGS OF SRI RAMAKRISHNA 451
recognized and mysterious, elective affi- From India comes such a tale, the
nities, equal in the impenetrability of tale of a king with a strange doom, that
their natures, in their attitude of of fetching the body of a hanged man
truth towards themselves and their from the gallows. Within that body
essential beings. That is why a union of dwells a ghost who contrives always by
these two is Beneath all com-
possible. means of his skill in witchcraft ever and
prehending of the one by the other, again to return the corpse to the place
glows a secret depth, a miraculous im- where it was hanging. Twenty-four
penetrable light. times the brave king is forced to wander
Just as Turandot needs her prince, so to the execution-ground above the burial
we all need another being to solve the place of his city. To and fro he must
enigma of ourselves. When will he go, passing on his way the dead and the
come, that one who will know how to ghosts of the dead, on the night of the
rescue us from the spell of our own witches* Sabbath, on the infamous night
natures, that same form of spell which of new moon.
the And twenty-four
forced Turandot to breathe death instead taleshe must hear from the mouth of the
of love? Long, long is the slumber of ghost as he goes, each one of which ends
the Sleeping Beauty. Snowwhite sleeps in a riddle for him to solve. What is it
too and her mystical sister Brunhilde that so fascinates us in this king, and
enclosed by flames. With closed eyes what has so fascinated India that amid
they sleep toward their own destinies, all the wealth of her legends, she has
that reality which calls them from this preserved his story through ten cen-
death-semblance into real life. turies, so that it falls at last into the
In the fairy tales of our soul, he takes “Ocean of Tales,** to which the poet
many forms, the shining liberator, the Somadeva from Kashmir gave its final
prince who breaks from the world of imperishable form in the 11th century?
life shadow wôrld.
into the spell-bound What brought this tale that India tells
To the virgin soul it must be a prince in many guises across her borders to
who comes to kiss awake a sleeping other peoples, to us as well as to the
maiden. The experienced heart knows Kalmucks ?
it otherwise. To him the awakencr may

come as a ghost. (To he Continued)
RECONCILIATION OF CONTRADICTORIES IN THE

LIFE AND TEACHINGS OF SRI RAMAKRISHNA
By Prof. P. S. Naidu, M.A.
They who are enamoured of the rigorous discipline, which insists upon
achievements of the materialistic the complete absence of all contradiction
sciences of the West speak of the absence from its first principles, as well as from
of contradiction as the supreme test of its method of deduction from those prin-
rationality or reasonableness. In their ciples. And as all sciences worth the
contention they holcPthat they are sup- name depend more or less on mathe-
ported by the most exact of all sciences, matics, the more the dependence the
mathematics. Pure llliathematics is a greater is their claim to be called pure
—
science and the absence of contradiction compromising of moral purists, he

is postulated as the supreme test of would, at the same time, look with
rationality. Yet, within our own ex- compassion upon the fallen and promise
perience, we have witnessed the passing them redemption from this world.
away of several principles so dear to the Great minds have always displayed
heart of the rationalist. The growth of this remarkable trait of accepting a pro-
non-Euclidean geometries of various position and its contradictory at the

types, the development of quantum same time. They did so, not because
dynamics, the establishment of the they saw them as contradictories, but
principle of relativity, and lastbut not because they were able to grasp the
least the formulation of the law of inner unity invisible to the ordinary
uncertainty by the brilliant young minds which revel in rationalisn).
mathematical physicist, Heisenberg, are Divine Avataras went further and were
so many indications of the fact that the able, so to say, to live contradictories in
human mind holds within its inscrutable on earth.
their life
depths mysteries of an unfathomable SriRamakrishna, being an Avatara,

nature. The very laws of thought are was able to demonstrate in a practical
being called into question, and the law way the illusory nature of the so-
of contradiction is wincing most pain- called contradictories of the man of
fully under the blinding beam of higher the world, who by the false
is allured
criticism thrown upon it. He who speaks scale of values which he has built up for
so glibly of the so-callcd ‘reason’ being himself and which he worships as his
the guiding principle of life finds himself god. It is well nigh impossible to com-
moored to an anchor which seems to be prehend the divine personality of an
adrift in the wide ocean of experience. Avatara in all its fulness. We shall,
Several years ago the writer of this therefore, confine ourselves to the study
articlehad the good fortune to listen to of one or two aspects which our limited
a short but delectable sermon delivered intelligence can understand.
in a Wesleyan Methodist Chapel on the The first important pair of contradic-
‘Apparent contradictions in the life of tions which Sri Ramakrishna compre-

Christ.’ The P]nglish divine, who was hended in his daily practice was the
deputed by the Student Christian personal and impersonal aspect of God.

Organisation to tour India, spoke of the God iswith form and is also without
manner in which .Tesus embraced, with form. The greatest of Advaitic Siddhas,
equal zest, principles which appeared to Sri Ramakrishna had realised the
be irreconcilable to the ordinary mind. supreme aspectGod, yet in his
of
He stressed three points in particular daily life he worshipped at the various
speed and rest ; tolerance and in- shrines, specially at the Radhakanta
tolerance ; extreme rigour and extreme temple, sang songs, and took part in
lenience. Quoting freely from the Vaishnava devotional dances. He made
gospels, the lecturer showed how Christ his guru Totapuri, the confirmed
was capable of hurrying himself and monist who could not sec how love
others at terrific speed, and was at the would lead man to God, realise
same time capable of possessing himself the Blissful Mother with all her aus-
in perfect calm and peace. He would be picious Our Master was
attributes.
very impatient with a disciple at one never tired of saying that God is without
time, but put up with intolerable any attributes, and yet He is full of aus-
conduct at another time. The most un- picious attributed. ‘What aspect of God
1938 LIFE AND TEACHINGS OF SRI RAMAKRISHNA 453
appeals to you —with form or without The second great pair of contradic-
form?’ he asked Mahendra. Mahendra tories which the Master comprehended
was puzzled to think how He could be in his own life was the one relating to
both, as it involved a contradiction. woman. He makes no secret of the fact

But he answered, ‘His formless aspect, that the only true and universal ideal
Sir.^ ‘Very well,’ said the Master, ‘one of marriage is the ideal that he himself
should hold to one ideal. It is excellent practised in hislife. He denounces vehe-
that you believe in the impersonal God. mently the usual notion of marriage that
it is an institution meant for begetting
But you must not have the idea that
your view alone is right and all others huiuuicruble progeny. Somewhere he
arc wrong. You must knnxo that both remarks that a few flowers and the
aspects are equally true ’ chanting of a few hymns cannot glorify
Mahendra was surprised to hear this.* what is in itself an inglorious thing.

Men and women may marry in order to
Our Master was not merely expound-
keep off the of the
evil influences
ing some spceulative truth but some-
environment, social and material, but the
thing that he had realised in a practieal
idea of physical contact, the idea of sex
manner. The Blissful Mother and the
should not enter into marital relation-
various Avataras, all of whom he had
shi]). The aim of the husband and wife
realisedduring the various stages of his
should be to realise God through this
sddhand, represented God with form, marital and to seek a speedy deliver-
life
while the highest stage of unspeakable ance from this unhappy world. But he
bliss which also was reached by him, was who can live without any such relation-
God the formless. ship with the other sex is thrice blessed.
In a far distant land, surrounded by If he cannot do so let him marry, seeing
an entirely different environment, there that the institution of marriage is a
lived a mystic of the highest order who neecssary evil in the present state of the
gave expression to the same truth. Did evolution of the world, but let him and
not the blessed Spinoza declare that God his wife gradually dc-sex themselves.
is without attributes, and yet lie is full Despite the very rigorous principle,
of innumerable auspicious attributes ? which our Master himself followed in his

Ilis ultra-rational critics failing to recog- own life, Sri Ramakrishna made con-
nise the fact that the Benedict was siderable allowances in favour of the men
speaking from practical personal experi- of Once again we see the
the world.
ence of God which he had during his

mastermind comprehending contradic-
mystical life, accuse him of self-contra-
tories in an inscrutable manner. The
diction and trace the so-called defects in
man of the wwld may live the life of
so-called conventional respectability

Spinozistic Philosophy to what they con-
sider to
until one or two children are born, and
be a rift in the lute, namely,
then follow the ideal set up by the
accepting God with form and without
form at the same time.
Master. When Sri Ramakrishna, at
Very few
the first meeting with Mahendra, learnt
Western students of Spinoza have rea-
that the latter was married and had
lised was Spinoza the Mystic who
that it
children, he was immensely pained at
was speaking through the mouth of
heart, but he said that he discerned cer-
Spinoza the philosoi)her.
tain very favourable snmskdras in M’s
physiognomy which would lead him God-
A
lâmakriahna. The Advaita
Ashrama edition, p. 486 . ward. Devendranath Tagore had several
very young children in his advanced age, seems to have realised was that he was
yet Sri Ramakrishna remarked that like causing pain by wrenching off the
king Janaka of old, the sage was in this blossoms from the plants. Yet we are
world and at the same time was God- told that when he was troubled by bugs
consoious. he took them out of his pillow one by
Here is a scriptural lesson which is of one and squeezed them. Once he
immense value to our countrymen at this directed a young disciple to kill a cock-
particular moment in our history. The
roach, and when the latter, out of
misery and poverty in our country can be
sentimentality, failed to carry out the
traced ultimately to the peculiar ideas
Master’s command, he was very severe-
we have of marriage, and to the over-
ly reproved for his disobedience. How
population resulting therefrom. The
are we to reconcile these incidents with
various measures which economists,
his extremely tender feeling for Nature ?
social workers, and the Congress govern-
The answer is to be found in a remark-
ments are advocating for the ameliora-
able vision which our Master had. ‘The
tion of the condition of the masses will
Universal Mother steps out of the river
merely touch the superficial symptom of
Ganges and walks into the grove. Tt
the deep-seated malady; they will not go
looks as though she is cnccintc. Pre-
down to the root of the disease and
sently the child is born and is nursed
attack it at its very source. The only
with the greatest care and tenderness by
remedy that would do so is the one
drawn from the precepts of our Master the Mother. A little while after, Molhcr
and the most effective way of attacking assumes her terrific form and crushes
the fell disease is to begin with the the tender child between her awful
younger generation. teeth.’ Let him, who has the capacity,

Sri Ramakrishna displayed the understand the meaning of this vision.
greatest solicitude for the feelings of The‘se and a score of other contradic-
Nature. In a beautiful little interlude tories may be cited by critics of small
he tells us that while he was plucking ]inderstanding to inveigh against the
flowers for worship he suddenly saw that mystic way of life. But we should
these flowers were a part of the Mother remember that only he who has scaled
and that there was no need to pluck the heights of the mystic life can uikUt-
them to offer them to Her. What he sland the mystic’s life.
THE PHILOSOPHY OF SELF-SURRENDER

By Sridhar Mazumdar, M.A.
Full surrender to the All-pervading cause of the all unforeseen sorrows, and
Infinite Spirit makes a man fit to lead prevention of such union in any way,
a liberated life even in this world. whatsoever, as the sumvnini boninn of
Srimad Bhagavad-Gitn enjoins (Chap. life. The effect of resignation to the
XVTII, 66) the taking of refuge in Him Spirit Infinite has also been described
in every way, with a view to attain therein {Siifra 4,5, Sddhana P(id(i) to be
and this
supreme peace and eternal resting place. ‘absorption in the Spirit’;
causes preven-
Union of matter with Spirit has been absorption necessarily
thus
described in PdtanjaJa Yoga-Sutra as the tion of union with matter, and
1988 THE PHILOSOPHY OF SELF-SURRENDER 455
leads to thesurnmum bonurn of life, as the ultimate effect of surrender is reali-

laid down by Patanjali. zation of the Supreme Soul, the foun-
Vedanta proclaims that mind alone tain of Bliss Immense {Brahma-Sutra^
is the cause of bondage or emancipa- Chap. 1. 1. 18); and this realization has
tion for a human being, that bondage been described in Vedanta as the
is attachment to the objects of the minimum bonum of life.
senses, and emancipation is freedom Surrender to the Supreme Soul begets

from such attachment (Brahrna-vhidu- renunciation of everything mundane and
paniskad I, 2). Surrender makes the makes the resigner indifferent to pros-
mind one-pointed to the Infinite Spirit perity or adversity, cold or heat, attrac-
and forgetful of all other objects includ- tion or repulsion, good or evil, pleasure
ing the objects of the senses, and thereby or pain, honour or dishonour, fear or
leads into the way to salvation. wrath, and similar opposite feelings.
There arc, broadly speaking, two The resign (T remains focussed on the
processes for the realization of the All- Supreme Soul only, when all his sorrows
pervading Infinite Spirit which is des- are destroyed and his intellect is soon
cribed in Vedanta as the Supreme established in firmness {Srimad Bhaga-
Spirit, the sole cause of the universe, V(id~Giin, Chaj). II, 65) ; he lives and
the only reality, the immutable subs- moves free from all desires and the
tratum behind the phenomenal world. sense of ‘I’ and ‘mine’, his intellect is
These two processes are, as they say, absorbed in Him,
is in Him, his
his ego
‘knowledge’ and Mevotion’. The fol- steadfastness Him, and his perfec-
is in
lowers these two alleged different

of tion ill life is in Him, and he sees Him
schools of thought display their ])rodigi- in all things and sees all things in Him.
ous intellectual power to establish the The highest good for a human being,
superiority of the one over the other; as promulgated in the Sankhya system,
but they forget that these two so-called is prevention of the union of Spirit with
processes arc in reality two stages of matter and Vedanta goes a step further
;
the one and the same process, —one and proclaims that the highest good for
being concomitant with the other, and a human being is absorption in the
that both are essential for the attain- Spirit. The difference in the two
ment of success ;
that firmness in know- systems is only verbal, but the ultimate
ledge produces firmness in devotion, effect is the same. When the heart
and that supreme devotion is the ripened eomes to be unattached to external
stage of knowledge (vidr SnndUija Sutm^ objects, a glimpse of joy, inherent in
Chap. . 1 , 15, as well as Sriinad the Spirit, becomes perceptible; this is
Bhasiavad-GUd, Chap. XVTIT, 51), and the effect suggested in the Sankhya
that knowledge in reality again, arises system. But the inevitable effect of
out of devotion (Srimnd Bha^nvad- continuous perception of such joy
Gitdy Chap. XVIII, .55). Resignation of the Spirit is absorption in
begets implicit faith ;

implicit faith leads the Spirit which is the effect
to knowledge {Srimad Bhnâvnd-Gitn, suggested in Vedanta. That the

Chap. IV., 89); and with knowledge latter is the inevitable effect of the
eomes supreme devotion as said before, former is proved in the Yoga system
leading ultimately to the realization of also, where it is shown that it is through
the Supreme Spirit. So both knowledge the principle of meditation, that is, by
and devotion are concomitant and both constant thought of one thing, that the
”iay arise out of resignation. Hence, thought loses its own character and
assumes the state of the thing thought without change, without beginning and
of (Pdtanjdla Yoâ-SAtra, BibhutiPdda^ without end; who is the permanent
8), The difference may be well under- same time, superior
reality and, at the
stood from Srhnad Bhcifâvad-Gita to by knowing
15) the prolific nature, and
(Chap. V. 21), where it is stated that whom one becomes released from the
one unattached to external objects, grip of Death {Katha Up., Chap. 1. 3.
realizes the bliss in the Spirit and that ; who is incomprehensible, unspeak-
he, when absorbed in the Spirit, enjoys able, infinite in form, all-good, all-peace,
immortal bliss. The one advocates immortal, the parent of the universe,
separation from matter, and the other without rival, all-pervading, all-consci-
absorption in the Spirit, but the ultimate ous, all-bliss, invisible and inscrutable
effect of separation from matter cannot (Kaivahjopanishadf Part 1. 6). This is
but be absorption in the Spirit; so the a state which cannot be described in
ultimate effect in both the systems is words nor apprehended by the senses
the same. The resigner to the Supreme but can be realized by the enlightened
Spirit also becomes indifferent to matter only; “When the seer sees the Glorious
and is gradually led to the absorption Lord, the Maker and the Cause of the
in the Spirit; he lives in cosmic con- universe, the Great God, then the en-
sciousness, in consciousness of the lightened seer has his virtues and vices
Spirit described in the Sruti as washed away and becoming purified,
‘‘the Indwelling Spirit of all the attains the excellent state of equilibrium
living beings,whose head is the bright — the highest tranquillit}^’ (Mundaka,
sky, whose eyes are the sun and the Chap. Ill, 1. 3); “When the Supreme
moon, whose ears are the quarters of Spirit, in both His superior and inferior
the horizon, whose utterances are the aspects, is realized, the knot of the heart
Vedas, whose breath is the air, whose (egoism)
16) is pierced through, all doubts
heart is the universe, and from whose arc dispelledand effects of works arc
feet has sprung the earth” (Mundahn, destroyed (Mnndnkn, Chap. II. 2. S).
Chap. II. 1. 4), This is not a negative or unconscious

By the practice of constant resigna- state, but a state beyond dullness, where
tion to the Supreme Spirit the mind all nescience is burnt down and the
loses its own identity and attains to the Reality is revealed in all Its pristine
state of the Supreme Spirit, “where glory, Acharya Badarayana also proves
the sun shines not, nor the moon, nor the same to be true, in his Brahtna-Hulrn
the stars, nor these flashes of lighten- (Chap. I, 3, 8 as well as Chap. IV. 4,
ing, what to speak of the fire ?” —where . This is our goal; this is the
all idea of relativity vanishes, and only suwinuin homim of our life, which
the Absolute reigns, who is beyond the every one should aspire after, at
reach of the ear, the touch, the eye, the any cost whatsoever, under the guidance
taste and the smell; who is eternal, of a worthy spiritual guide.
SRI-BHASHYA
Chapter I
Section I
The Great Siddhanta

Advaitin^s iwsition reiuted
Nescience cannot be proved to Nescience and the other not. The

nature of Brahman, proved by this
The Advaitins say: “The non-dual
second knowledge, itself shines forth
Brahman alone is the reality and this
since It is self-luminous and so we
manifoldiiess brought about by Nesci-
cannot differentiate between the two
ence which covers the true nature of
kinds of knowledge. Moreover, knowl-
Brahman and makes It see this manifold-
edge about Brahman’s true nature is not
iiess in Itself is unreal. Scriptures too
possible, for that would make Brahman
uphold this view. ‘By the unreal is all
an object of knowledge and the Advaitins
this covered’ {Chh, 8. 3. ‘2). This deny it. So if knowledge is opposed to
Nescience is removed by the full com- Ncscienee, then the true nature of
prehension of Vcdic texts like, ‘That Brahman which is knowledge itself is
thou art.’ Though a positive entity, also opposed to Nescience and so it
Nescience is neither real nor unreal but cannot exist in Brahman. Brahman’s
unspeakable (anirvachaniyd),*^ All this nature being self-luminous and self-
is untenable. What is the scat or sub- proved It appears to Itself as It is
and
strate of this Nescience or ignorance? so opposed to Nescience or ignorance
is
Does it inhere in the individual soul or and therefore it cannot exist in Brahman.
Brahman ? It cannot be the former for But the case of the rope and the snake
the individual soul (jiva) comes into is different, for there the rope is not self-
existence only after Brahman is covered luminous and therefore is not contradic-
by ignorance. Neither can it be tory to ignorance of itself and therefore
Brahmfin, for It is self-proved and of such ignorance is removed by some other

the nature of knowledge and so opposed knowledge. Brahman being self-lumin-
to ignorance. Since Nescience is des- ous is opposed to ignorance of Itself
troyed by Knowledge the two cannot and therefore does not depend on
co-exist. It cannot be said that what another knowledge for the destruction of
is opposed to Nescienceis not the know- that ignorance.
ledge which Brahman’s nature but the
is If it be said that what destroys
knowledge that Brahman is Pure Know- Nescience is the knowledge of the un-
ledge, for there is no difference between reality of manifoldiiess, then such
the two, viz.f the knowledge which is knowledge cannot destroy the ignorance
Brahman’s nature and the knowledge about the true nature of Brahman, for
about Brahman’s true nature, both this knowledge and Nescience do not
being self-luminous and so the latter refer to the same object. The knowledge
cannot be said to be particularly opposed of the unreality about one object cannot
destroy the ignorance with respect to the It is not real since the Advaitins
nature of another object. To be nulli- do not accept it. Nor can it be
fiedknowledge and ignorance must refer imreal, for must be
in that case it
to the same substrate. Knowledge of either the knower, the object known or
the unreality of the manifoldness can perception or Pure Knowledge. It can-
only destroy the notion of the reality of not be knowledge, for in that case it
the manifoldncss and not the ignorance must be cither identical with or different
about Brahman’s nature. It may, how- from it. It cannot be identical, for in
ever, be argued that ignorance about that would be identical with
case it
Brahman’s nature is nothing but regard- Brahman which is Pure Knowledge and
ing that there arc other real things as a result, since Nescience is unreal,
besides Brahman and therefore this Brahman too would be unreal. It can-
ignorance is destroyed when other not also be non-identical, for knowledge
objects are shown to be unreal. But this according to the Advaitins is non-
is not correct, for the non-dual nature of differentiated. If Nescience is of the
Brahman being self-proved no notion nature of consciousness and at the same
contradictory in nature to it, viz.^ the time unreal, it would mean we have two
reality of the manifoldness, can arise. kinds of consciousness and this would
Moreover, this non -duality must be contradict the Ad v ait a doctrine of one-
cither Brahman’s nature or Its attri- ness. The unreal Nescience cannot be
bute. It cannot be Its nature, for in that the knower, the object known or the
case it cannot be the object of knowl- perception connecting the two, for in
edge. Nor can non-duality be an attri- that case there must be some other
bute of Brahman for the Advaitiiis say Nescience which is the cause of this un-
that Brahman which is Pure Conscious- real Nescience even as this first Nescience
ness is from attributes which are
free is the cause of the unreal world. That
objects of consciousness and this non- second Nescience must have a third
duality is perceived and so cannot be Its Nescience which gives rise to the second
attribute. and so on ad infinitum. To get over this
So Brahman which is Pure Knowledge regressus if it be said that Brahman It-
cannot be the substrate of Nescience. self is the defect, viz., Nescience, then
Again when the Advaitins say that Brahman Itself can be the cause of this
Brahman which is self-luminous Pure universe and there is no need to imagine
Consciousness is covered by Nescience, a Nescience for this. Again, if Brahman

they only establish that Brahman is is this imperfection (Avidya), then since
destroyed ; for this covering means either Brahman is eternal this Nescience will
an obstruction to the origination of also be eternaland so can never be des-
consciousness or the destruction of what troyed and consequently liberation would
exists. It is not the former, for the be impossible. So unless some real
Advaitins do not accept the origination defect besides Brahman is accepted

of consciousness and therefore it means erroneous perception of this world can-
the destruction of consciousness which not be accounted for.
exists, and this consciousness ds the Again the Advaitins say that Avidya
very nature of Brahman and therefore (Nescience) is anirvachaniyd, i-e., it is
its destruction means the destruction of neither real nor unreal — it is unspeak-
Brahman. Further, is this Nescience able. Now
our perception which charac-
which makes the non-dual Brahman terizes the nature of objects in this world
appear as manifold real or unreal ? classifies them as either existing or non-
existing. So if we should have to accept counter entity of non-knowledge, even as

that perception has for its objects things in the case of non-existence of the pot
which are neither real or unreal it would I must have a knowledge

of the pot and
lead to the fact that every perception theground where it is non-existent.
will be capable of cognizing all things. Now if I have knowledge of myself and
The Advaitins^ view with respect to Nes- of knowledge, the counter entity of non-
cience can be summed up as follows: knowledge, then a statement like, ‘I am

Nescience is an entity that is experi- ignorant of myself’, cannot possibly be
enced by direct perception and whose made. If there is no knowledge of
existence can also be inferred. It is myself and of the counter entity, know-
perceived directly us can be known from ledge, then since these are necessary for
expressions like, ‘T am ignorant’ (non- the perception of non-knowledge there
knowing) which is an expression like, cannot be perception of non-knowledge

‘I am happy’ where happiness is directly and so the statement, ‘I am ignorant
experienced. This Nescience has a two- (non-knowing); I do not know myself or
fold function or capacity. It covers the anything else’, cannot be made. In the
object Brahman and thus prevents It first case kowledge and non-knowledge
from appearing as It is and creates the of myself cannot exist in me at the same
manifold world of internal and external time and in the second the conditions
objects by its dvanwa and vilcshcpa necessary for the perception of the non-
powers respectively. It is neither real knowledge do not exist and so we cannot
nor unreal but anirvdcharnijd. It ‘s have perception of this non-knowledge.
antagonistic to knowledge and therefore The same even if non-ex-
difiiculty exists
is removed by the knowledge of Brah- istence knowledge be an object of

of
man. ‘Antagonistic to knowledge,’ how- inference or minpalabdhi, for even here
ever, does not mean non-knowledge or though the object to be experienced need
previous non-existence of knowledge not exist at the time yet this non-
(Prdfi(ibhdva), for it is not a negative knowledge is expressed as a present
entity but a positive one. It cannot object. But if wc regard Nescience as a
mean non-existence for such non-exist- y)ositivc entity and not mere non-
ence Oi knowledge is experienced through knowlcdgc, a negative entity, then we
nnupalahdhi (one of the means to can get over this difTieulty, for there will
knowledge accepted by the Advaita be no conflict between this Nescience and
Vedanlins) and not by direct perception the knowledge of myself and knowledge.
as is Nescience. Even if wc regard non- The perception, ‘I am ignorant etc.,’ has
existence as an object of perception still this ignorance or Nescience for its object
Nescience and non-knowledge cannot be while the object of knowledge would be

identical. To have a knowledge of the myself something different from it. It
non-existence of a pot for example, we may be objected that the positive entity,
must have a knowledge of the pot and of Nescience, conflicts with Consciousness
the place where its absence is experi- (Brahman) whose nature is to manifest
enced. So in the experience, ‘I am the true nature of things. This is not
ignorant; I do not know myself or any- correct. The witnessing Consciousness is
thing else’, if ignorance means mere non- what manifests objects and produces
knowledge then it would mean, ‘there knowledge in us. No mental function
isnoiT-knowledge in me.’ To know this can illumine an object unless it has the
non-knowledge I must have knowledge Self at its back. Every object is known
about myself and of knowledge, f.c., the in and through the Self. It is the Wit-
ness of all our knowledge and without darkness is destroyed and all objects are
it we cannot have knowledge. It mani- revealed as well as the lamp. Here
which the intellect pre-
fests all objects darkness which had its seat in the lamp
sents before it whether real or unreal. before it was lighted covered all objects
But since there is no reality except the in the room which were revealed later
Self and this Self is self-luminous and by the lamp. This darkness which
therefore never an object, all objects of covers all objects is not mere absence of
this witnessing Consciousness are false light but something positive as is known
things. So this Witness has not the true from statements like ‘pitch dark’ and
nature of things for objects but only ‘darkness visible’ which show different
Nescience. Otherwise it would be diffi- states of this darkness as dense or light.
cult to explain unreal things like the It has form and therefore is something
world. Knowledge which has for its positive. From this it follows that in
object Nescience does not put an end to all cases where things come into exist-
Nescience. Hence there is no conflict ence and on coming into existence mani-
between Consciousness and Nescience. fest objects which were not known
A fresh objection may be raised: before there was before the origination of
Nescience becomes an object of percep- such things a certain something at these
tion only as limited by an object which particular places which was capable of
is known through some means of being destroyed by the thing which came
knowledge (prawdnas). Therefore, in into existence later and which something
the perception, H
do not know myself,’ covered all objects that were later re-
as Nescience is limited by the Self, the vealed by that which was originated
Self also becomes an object of percep- later. This something is not the mere
tion. But since this is not accepted by previous non-existence of the thing that
the Advaitins, how can such a percep- is originated but a positive entity.
tion separate merely Nescience as its Taking the analogy in the case of Nes-
object from the Self? This objection is cience we can also infer it as a positive
not valid. All things are objects of entity. When objects are brought into
knowledge, some as known and some as contact with our senses we perceive them
not known, and in them again those and have knowledge of those things.
which are material and are perceived This knowledge when it originates mani-
only through some means of knowledge, fests objects which were not known
depend on some means of knowledge. before. So before the origination of this
That which is not material, viz., the Self, knowledge there was something which
is self-luminous and does not depend on was capable of being destroyed by this
those means and, therefore, can always knowledge and which kept all objects
shine as different from Nescience. covered. It was inherent in the Self
Therefore, consciousness of Nescience is where also true knowledge is produced
always possible even in the perception and this something is not mere non-
do not know myself’, since the Wit- existence of knowledge but a positive
ness is always capable of limiting the entity. This entity is what is perceived
Nescience. Hence Nescience is perceived in a perception like, ‘I am ignorant; I
through perception as a positive entity. do not know myself or anything else.’
Inference also leads to the same con- (Refutation): All this is untenable.
clusion. The inference is as follows: In the perception, ‘I am ignorant; I do
In a dark room where there are many not know myself’. Nescience is not per-
objects, when a bright light is lit, the ceived as a positive entity. The defects
shown with respect to Nescience being exist. Whether Nescience is taken as a

non-knowledge equally apply to Nes- positive entity or the negation of
cience taken as a positive entity and not knowledge, it means nothing but non-
a mere negation of knowledge. In this knowledge and so there is the need of
perception cited above, is there know- the counter entity, knowledge, for its
ledge of the Self or not? If there is, perception. It means cither non-
then ignorance and knowledge cannot knowledge, something different from
exist in the Self at the same time since knowledge or antagonistic to knowledge
they are antagonistic. If there is no —in all these cases its perception de-
knowledge of the Self then we cannot pends on the knowledge of the counter
predicate where this Nescience exists and entity, knowledge. Though darkness is
with respect to what and so ignorance capable of being known independently
cannot be perceived at all. Even if it yet to know it as antagonistic to light
be said that what is antagonistic to the knowledge of light is essential. The
ignorance is the knowledge of the real ignorance of the Advaitins is not known
Self and not of the Self which is the seat independently but merely as antagonistic
and object of Nescience which is an to knowledge and therefore depends on
obscured vision of the Self due to the the counter entity, knowledge, like the
])resence of ignorance (i.e., being conta- non-knowledge which is the negation of
minated by ignorance) and so there is no knowledge. Previous non-existence of
contradiction between the knowledge of kowledge or the negation of knowledge
this obscure Self and Nescience per- is recognised by the Advaitins, for
ceived, yet this docs not prove ignorance knowledge which removes Avidya was
as a positive entity, for even where absent previously. If it were not so,
Nescience is taken as the previous non- knowledge wôuld be permanent and con-
existence of knowledge (prdâhhdva) it sequently there would be no Avidya.
relates to the real Self and the know- Hence it is more reasonable to accept
ledge of the scat and the object of non- that this non-know^ledge or negation of
knowledge is only this obscure Self and knowledge alone is what is perceived and
not the real Self and hence the difficul- not any positive entity called Nescience
ties pointed out by the Advaitins do not in perceptions like, ‘I am non-knowing.’
NOTES AND COMMENTS

IN THIS NUMBER reminiscences of the Master. In The
Fulfil incut of Beauty Dr. James H.
In the Editorial wc have attempted
Cousins, D. Litt., formerly Principal of
to give a pen-picture of the pilgrimage
the Madanapalle College, S. India, and
of the human soul to the realm of
a well-known writer on Oriental art and
eternal felicity, and have pointed out, literature, has shown in his character-
in the light of the Vedantic scriptures, istic classical style the significant role
the essential requisites for such a spiri- human life and society. He
art plays in
tual Swami Akhandananda,
sojourn. says that, to make life and culture a
one of the direct Sanny&sin-disoiples of living reality and to enable human
Sri Ramalrishna, gives la the Sacred beings to express the divine creative
Memories of Sri Ramakrishna his early impulse that is in all nature, art must
m PRABUDDHA bharata September
be universal and continuous experience. THE SPIRIT OF INDIAN CULTURE

The readers will get a fair idea of the AND PHILOSOPHY
present economic condition of some of Presiding over the Philosophical Sec-
the leading States of Europe from the tion of the Indian Cultural Conference,
article on Economic Tit-hits by Shib held in December last in Calcutta,
Chandra Dutt, M.A., B.L. In the Dr. Prabhu Dutt Shastri, I.E.S., has
Psycholo^fy in the Gita, Drupad S. very ably drawn our attention to the
Desai, M.A., LL.B., of Baroda, points meaning of culture and the true spirit
out that though the principles of of Indian philosophy. Culture is often
psychology are found woven into the confused with material achievements,
fine texture of the doctrines of the Gita, and the worth of a civilization is not
the one and all-embracing principle infrequently rated in terms of its com-
called Soul is not the fit subject for mand of the forces of external nature
psychology, inasmuch as it is not in and the amenities of life. This is scarce-
any way connected with our internal ly correct. Says the Doctor : “The
processes. The article on Hindu Astro- world today may boast of progressive
nomif and Astrolofiy by Jyotirbhusan inasmuch as we have by our
civilization
Dr. V. V.Ramana Sastri, M.A., Ph.D., knowledge achieved a great
scientific
F.R.A.S., M.R.A.S., of Vedaraniam, measure of conquest over nature. Our
Tanjorc, is a graphic historical survey passion for work has achieved greater
of the evolution of Indian astronomy and greater triumphs and wc may be
and astrology from the earliest times to and comfort
said to live in greater ease
the end of the Mughal period. Prof. today. But all this is not culture. A
Heinrich Zimmer, a great Indologist and peaceful organization of our worldly
Professor of Sanskrit in the University existence may be an indication of our
Germany, in his thought-
of Heidelberg, ‘civilization’ but this civilization is not
ful on The story of the
contribution culture. Culturally we may be said to
Jndlan Kin^ and the Corpse, has made have retarded our progress. Culture is
a critical study of the interesting anec- indicated by the evolution of our spiri-
dotes embodied in Somadeva’s Katha- tual life, while the so-called civilization
saritsagara, in the light of the psycho- has a direct bearing on our external life
logy of the unconscious, and has inter- only.”

preted them according to their religious Recently we have learnt to refer to
and philosophical meaning. In the our philosophical heritage with an ele-
Reconciliation of Contradictories in the ment of pride. But this abstract pride
JAfe and Teachings of Sri Rarnakrishna, is not enough. If we desire a bright

Prof. P. S. Naidu, M.A., of the future before us, we have to make our
Annamalai University, shows the under- philosophical heritage living; we have
lyingharmony in some of the apparent to return to the original source of our
contradictories in the life of Sri Rama- inspiration. What is that ? It has been
krishna. Sridhar Majumdar, M.A., the admirably set forth by the Doctor in
author of the Vedanta Philosophy and the following words :
formerly Professor of the B. M. College, “What is the spirit of our culture and
Barisal, points out in his article on The philosophy ? Is it not possible to revive
this spirit in its present setting, so
that
Philosophy of Self -surrender how,
through complete resignation to the we may make a still greater contribu-
Lord, an aspirant after Truth can attain tion to world-culture and world-peace?
by not forgetting
to supreme devotion and knowledge. Yes, we can do so
1988 NOTES AND CX)MMENTS 463
the essential characteristic of our philo- plation, in self-control, and in bringing

sophy which is that in this country all about a true consistency between our
our philosophy has been and ought to thoughts and deeds. That is the way to
be a philosophy of life, that our culture progress, and that is the way to peace,”
has always put to the forefront the A philosophy of life is the unseen
claims of our spiritual which shapes
life, foundation of every civilization, and
us from within and transforms the whole each culture is the embodiment in con-
of our existence whereby we rise above crete forms of its outlook on life and
all divisions and separations and realize the universe. A people which repudiates
the depth of our being. It is this con- its source of culture dies. In recent
tact with our inner spiritual nature years there has been in evidence an
which vitalizes our whole life and makes imitation of the methods of the West
it possible for us to go beyond ourselves by Indian writers in approaching philo-
in the ultimate unity of spirit. Each sophical problems. In spite of a few
one of us is potentially divine, we have anii-intellectualistic tendencies, philoso-
it and demonstrate it in
only to realize phical speculations in the West have
our That is the task of our true
life. tried to solve the mysteries of existence
culture and our true philosophy. We rationally by organizing in a logical and
may talk a good deal, but no substan- coherent system the data presented to
tial progress in the sphere of culture the senses in our normal consciousness.
and philosophy could be made unless we But life escapes logic and overflows the
have a will to Mive’ our philosophy, and narrow limits of our normal conscious-
mirror forth in our conduct the depth of ness. Every system which has been built
our spiritual being. We have rich trea- upon reason offers points which are
sures of philosophy in the Upanishads, exposed to most damaging criticisms.
the Bha<f(iva(UGitd, and innumerable The Indians, however, approached the
other books. Let all be students of mysteries of life with life. They realized
])hilosophy but let only such of them that Reality is seen, as it were, through
profess and teach philosophy as are a slit from the our normal
jilarie of
really serious-minded and pledged to live consciousness and that to pursue the
the philosophy they teach. Until that meaning of existence with the help of
is done, we cannot expect that philoso- reason is a wild goose chase. But if
phers would be consulted by statesmen reason is barren, shall we bid adieu
with regard to the conditions of the to all speculation ? Far from it. For,
possibility of ‘a public peace’, as was the ineffable always cries for expression
advocated by Kant. The world yearns however feeble that be, and the human
after peace but peace shall not be estab- mind always yearns to have a glimpse
lished so long as freedom is fettered by into that reserve of truth which it can-
hypocrisy, suspicion, moral conventions, not fully comprehend. Speculation
pedantry, prejudice and selfishness. The should spring from a vision of the real,
life of the spirit demands truth, honesty, it has to be related to tin* integrated
sincerity and good-will. Can it be said experience of onr life. If we do not
that these demands are being met.? want that onr culture should become
“Let us alitry to live up to the great atrophied due to lack of individual
ideal of the Bhagavad-GitCi by cultivat- quality and inspiration, we must return
ing a spirit of renunciation while taking to the original spirit of our philosophy.
part in the struggles of our life, by We shall create our own methods, our
developing our spiritual life in contem- own systems.
REVIEWS AND NOTICES
THE POSITIVE BACKGROUND OF two reasons. In the first place, the code of
HINDU SOCIOLOGY, BOOK I. INTRO- Sukracharya as well as the data of Hindu
DUCTION TO HINDU POSITIVISM. By life portrayed in it could not be presented
Benoy Kumar Sarkar. Published by in their proper perspective, and their dates
Dr, Lalii Mohan Das, Panini Office, as well as locales could not be ascertained
49 ,
unless Indian literature were studied chrono-
Leader Road, Allahabad. Pp. 697. Price
Rs. 16. logically as well as in a comparative manner.
In the second place, an acquaintance with
Nineteenth eentiny IndoloKY represented
the landmarks in the history of Western
the ancient Hindus as pre-dominantly a race
science is a desideratum for the proper
of self-riiminaling and meta-
life-denying
appraisement of the Hindu achievements in
physicians who scarcely troubled themselves
science, abstract or applied. ‘‘For all Indo-
about secular questions. This cramped
logists should remember that the wonderful
view of Indian civilization is by no means
achievements of the Western nations in
defunct now as recent literature on Indian
science, technocracy, industrialism, demo-
Weltanschauung and eigenart by writers like
cracy and so forth are, strictly speaking,
Ileimann, Geiger, and Schweitzer shows.
more or less but a century old. So that if,
Still a change of outlook is evident in the
while instituting a comptarison between Hindu
writings of many Indologists of reputation,
and Occidental cultures on the score of phy-
who are recognizing the extensive contribu-
properly so-called and applied
sical ‘sciences’
tions of the ancient Hindus in the various
arts and industries, care were taken to
branches of positivistic knowledge. The
eliminate from one’s consideration the
enlarged vision of the twentieth century
triumphs and discoveries of the last few
Indology is not a little due to the early
generations, the Hindu scientific intellect and
writings of scholars like Prof. Sarkar, whose
materialistic genius w'ould be found to have
aim in bringing out the first edition of the
been more or less similar to the Western.
work in 1912-1914 was to supply a much-
A chief corrective of false notions jiboiit
needed corrective to that kind of Indological
Hindu civilization is this ‘sense of historic
researches which emphasized the idealistic
perspective’, which for the present genera-
trends of the Hindu culture to the exclusion
tion of Indologists should be tantamount to
of its valuable contribution to positive
a thorough familiarity with the history of
.sciences.
European thought, which as a rule is absent
Originally written ns an introduction to even among Wcslcrn Indologists.” The fair-
the author’s translation of the Sukraniti, the ness of the observation will be evident to
book based on an analytical study of
v'as one who has perused the recent monumental
the code. It reflects those phases of Hindu work of Peter Sorokin, Social and Cultural
culture w'hich have left their impress upon Dynamics (1937), where the author forgets
the writers of the Sukra cycle. In the to take note of this preliminary considera-
treatment of his subject the author has tion in instituting a comparison between
pursued the historico-comparalive method Indian and Western cultures.
which has displayed within a short compas.s This comprehensive presentation of the
the main strands of Hindu positivistic think- Hindu socio-cultural data and the applica-
ing from the remotest period of history right tion of a correct methodology for their eluci-
up advent of the modern epoch in
to the dation and interpretation are sure to react
India, which was heralded by Raja forcefully on the vigorous growth of a
Rammohan Roy. The recourse to this “new Indology”, whose signs are already
methodology has been found necessary for discernible.
NEWS AND REPORTS
MAYAVATl CHARITABLE DISPENSARY
Report for 1937
Swami Vivekananda, the “Patriot-Saint of No. of Patients

Modern India,” started the Advaita Ashrama Year Outdoor Indoor
at Mayavati, in the interior of the Hima- 1915 ... 1,173 ...
layas, to be a centre for practising and 1925 ... 3,162 35

disseminating the Highest Truth in life. The 1930 ... 5,014 203
Mayavati Charitable Dispensary, however, 1933 ... 7,900 140
came into being as a sheer necessity —in 1936 ... 9,060 130
fulfilment of the local needs. The condition 1937 ... 14,407 280
of the villagers, mostly ignorant and poor, The total number of patients relieved
is so helpless in times of disease and sick-
during the year at the Outdoor Dispensary
ness that even the stoniest of hearts will be
was 14,407 of which 11,121 were new cases
moved to do something for them. The and 3,286 repeated cases. Of these new
regular dispensary was
opened in 1903.
cases, 4,760 were men, 2,365 women and
Since then it has been growing in size and
3,996 children. In the Indoor Hospital the
importance. Now quite a large number of
total number treated was 280, of which 224
patients come from a distance of even 30
were cured and discharged, 11 left treat-
or 40 miles.
ment, 38 were relieved, and 7 died. Of
The dispensary stands within the precincts those 181 were men, 62 women, and 37
of the Ashrama, and is in charge of a children.
monastic member qualified for the task. He STATEMENT OF DISEASES
has often to go to the villages to call on
(Indoor Included)
patients who cannot come to the hospital.
Dysentery ... ... ... 272
Service is done in a spirit of worship, and
Diarrhcea ... ... ... 281
as such irrespective of caste or creed. The
Enteric Fever ... ... ... 59
cfiiciency with which the work is done has
Syphilis ... ... ... 75
elicited admiration from one and all.
(onorrhiea ... ... ... 53
Especij^lly medical persons having the practi-
liifiuenza ... ... ... 298
cal knowledge of running a hospital have
appreciated the inanagernenL of the institu-
Leprosy ... ... ... 13
tion
Malaria ... ... ... 1,029
situated in such a distant corner of
the Himalayas.
Pneumonia ... ... ... 23
Rheumatic Fever ... ... 11
year we had to construct a new
Last
T. B. of the Lungs ... ... 15
building -with 12 beds and an operation
Pyrexia of uncertain origin and other
—
room as the one already existing w'as found
diseases due to infection ... 166
too incommodious for the purpose. But now Other forms of T. B. ... ... 21
we find even this new building is too small
Intestinal Worms ... ... 153
for the high demand on the hospital. For Scabies ... ... ... 1,307
about six months of the year we had to
Other diseases due to Metazoan
make arrangement for about 20 indoor Parasites ... ... ... 270
patients, though there are regular beds for
Diseases of the Nervous System ... 863
only 12 of them. In the Indoor Department
Diseases of the Eye ... ... 2,900
the number of patients has been more than
Diseases of the Ear ... ... 199
double of what was last year, while in the
Diseases of the Nose ... ... 75
Outdoor Department the number is about
Diseases of the Circulatory System 8
the double.
Diseases of the Blood and Spleen ... 82
The following comparative chart will indi- Inflammation of the Lymphatic
cate the gradual evolution of the dis- Glands and System ... ... 38
pensary. Goiter ... ... ... 128
:
Other diseases of the Ductless Injuries (Local and General) ... 123
Glands ... ... ... 37 Other diseases of the Respiratory
Rickets ... ... ... 5 System ... ... ... 657
Diseases of the Teeth and Gum ... 183
Other diseases due to disorder of
Diseases of the Stomach ... ... 176
Nutrition and Metabolism ... 67
Diseases of the Intestine ... 263
Diseases of the Generative System ... 100
Diseases of the Liver ... ... 214
Diseases of the Bone, Joint, Muscles,
Other diseases of the Digestive
etc. ... ... ... 568
System ... ... ... 466
Other diseases of the Areolar
Tissues ... ... ... 178
Total ... 11,401
Ulcerative inflammation ... ... 483
Nephritis ... ... ... 27
Surgical operations ... ... ll.'S
Stone in the Bladder ... ... 7 Injections intravenous ... ... 165
Other diseases of the Urinary Sys- Injections intramuscular and sub-
tem ... ... ... 58 cutaneous ... ... ... 1,.561
SUMMARY OF ACCOUNTS FOR 1937
Receipts Expenditure
General Fund : Rs. a. p. Rs. a. p. General Fund Rs. a. p. Rs. a. p.
Last Year's Medicines, In-

Balance ... 2,156 2 7 struments,
Advance (o u t etc. ... 868 4 0
of the loan Doctor's main-
Rs. 2,650-8-9) tenance and
paid by the Travelling ... 437 11 6
Building Fund 1,483 11 3 Establishment 33 0 0
Subscriptions ik Equipment ... 108 2 0
Donations ... 8M> 3 0 Miscellaneous
Interest ... 523 8 0 (including
5,009 8 10 postage,
printing and
Building Fund :
stationery) ... 289 14 3
J. M. Billimoria 1,060 0 0
1,736 15 9
Thakore Saheb
Building Finid :
of Limbdi ... 500 0 0
Building Mate-
Sale proceeds
ri.ils ... 9 12 6
o f Building
Masons ... 2 8 0
materials ... 65 5 3
Labour ... 30 11 0
1,565 5 3
Miscellaneous 38 10 0
Endowments : Loan (out of
Last Year’s Rs. 2,650-8-9)
Balance ... 7,500 0 0 repaid to the
Maharaja General Fund 1,483 11 3
Saheb of 1,565 5 3
Morvi ... 1,10,000 0 0 Investments ... ... 19,498 5 2
Remain Rol- Closing Balance ;

land (25 % In Current
profit of his A/c of the
books from Central Bank
Jan. 1935 to of India, Ltd. 1,02,000 0 0*
April 1937) ... 777 0 0 Cash in hand ... 51 3 11
1,18,277 0 0 1,02,051 3 11
Total ... 1^^851. 14 1 Total ... ^4^14 l
* Out of this. Government Securities fm*

1988.
Rs. 1,00,000 were purchased in February,
Details of Investments thanks are specially due to His Highness

Rs. A. p. the Maharaja Saheb of Morvi for creating
Fixed Deposit in Bengal Pro- a Permanent Endowment of Rs. 1,10,000,
vincial Co-operative Bank the interest which should be spent for
of
Ltd., Calcutta ... ... 2, .500 0 0 general expenses and any other work of the
Martin Co.’s H. A. L. Railway Dispensary ; Mr. J. M. Billimoria and His
Debenture ... ... 1,000 0 0 Highness the Thakore Saheb of Limbdi for
Behar Bank Shares ... 500 0 0 donations of Rs. 1,000 and Rs. 500 respec-
Govt. Securities 4 p.c. Loan of tively towards the Building Fund Mr. ;
1960-70 ... ... 1,498 5 2 P. K. Nair, Ferokc, for a donation^ of

In the Savings Bank of the Rs. 300 ; Mr. P. C. Bhargava, Lahore, for a
Central Bank of India donation of Rs. 150.
Ltd., Calcutta ... ... 9,000 0 0 Our thanks are also due to Messrs. Anglo-
In the Savings Bank of the French Drug Co. Ltd., (Eastern) Bombay ;
Bengal Provl. Co-operative E. Mer(!k (Germany) Bengal Immunity Co.

;
Bank Ltd., Calcutta ... 5,000 0 0 Ltd. (Calcutta) Calcutta Chemical Co. Ltd.
;
(Calcutta) Lister Antiseptics and Dressing

;
Total ... 19,408 5 2 Co. Ltd. (Calcutta) Medical Supply Con-

;
cern Ltd. (Calcutta) Bengal Chemical and

;
Pharmaceutical Works Ltd. (Calcutta) ;
Details of Endowments Alembic Chemical Works Ltd. (Baroda) ;

Vax-Tnstitute L<aboratory (Calcutta) Sarker ;
Rs. A. P.
Gupta & Co. Ltd. (Calcutta) Hadensa- ;
Sm. Chandi Devi Memorial
Gesellsehaft.m.B.H. (Germany) Bombay ;
Endowment for I Bed, by
Surgical Co. (Bombay) Zandu Pharmaceu-
;
her husband Mr. Brijnan-
tical Works Ltd. (Bombay) Oriental Re- ;
dnn Prasad, Moradabad ... 1,500 0 0
search & Chemical Laboratory (Howrah) ;
Ilatnavclu Chettiar Memorial
Chemical Works of Gedeon Richter Ltd.
Endowment for 1 Bed, by
(Hungary) Ilavero
; Trading Co. Ltd.
his son Mr. Ratnasabha-
(Calcutta) Byk-Guldcnwcrke (Germany)
; ;
pathy Chettiar, Madras ... 1,5(K) 0 0
Bengal Enamel Works Ltd. (Calcutta) Sur ;
Swami Vivekananda Memorial
Enamel & Stamping Works Ltd. (Calcutta) ;
Endowment for 1 Bed, by
Bengal Water Proof Wôrks Ltd.
a devotee ... ... 1,500 0 0
(Calcutta) Cawnpore Woollen Mills Ltd.
;
Sm. Kali Dasi Devi Memorial
(Cawnpore), for supplying us with their
P]ndowmcnt for 1 Bed, by
preparations and produces free and ;
he’ hn.sband Mr. Durga
to the Editors of The Indian Medical
Charjin Chat ter jee, Benares 1,.500 0 0
Gazette, Calcutta, The Indian Medical Jour-
Sri Ramakrishna Centenary
nal, Madras, The Antiseptic, Madras, The
Memorial Endowment for
Suchikitsa, Calcutta, for giving us their
1 Bed, by a devotee ... 1,500 0 0
journals free.
The Maharaja Saheb of Morvi
Endowment ... ... 1,10,000 0 0 And wc hope we shall receive from them
Romain Rolland Endowment 777 0 0 such support and help even in future.
Total ... 1,18,277 0 0 contributions, however small, will be

thankfully received and acknowledged by
the undersigned.
We cordially thank all our donors, who by
their continued support have made it possi- Swami Pavitrananda,
hie for us to carry on this humanitarian President, Advaita Ashrama,
Work in such an out-of-the-way place. Our P. 0. Mayavati, Dt. Almora, U. P.
^0
—
BAMAKRISHNA MISSION FLOOD RELIEF WORK

APPEAL FOR FUNDS
The public is doubtless aware of the terrible distress caused by floods in
several districts in and outside Bengal. On receiving accounts of the acute
sufferings through the newspapers as well as from letters and appeals addressed
to us, we deputed some of our workers to the Gopalganj Sub-division of the
Faridpur District. They inspected the area and seeing the heart-rending
condition of the people, started relief work last month.
Our workers inform us that the distress is as acute as ever. The water is
still rising. Thousands of poor people who have been rendered homeless are
undergoing the severest trials for want of food. The floods have invaded even
the compounds of many homes, and it is all one vast sheet of water all around.
There is not a single trace of the Ans paddy, which was completely destroyed
before it was ripe. The cultivators who form the major part of the population
as well as the labourers who are absolutely without work at present, have not
even a single morsel of food. The larger part of the Aninn paddy which was
to ripen in October, has been destroyed and what is still seen above
the water has been mostly infested with insects which feed on the ears. Even
those who own 10 bighas of land arc in wânt of food. The afflicted poor live
on the stalks of water-lilies, palmyra fruits or jute leaves boiled in water.
Many of them are also suffering from beriberi in a virulent form. The condition
of the cattle is even more pitiable. There is absolutely no fodder for them.
They have to stand in the water that surrounds them on all sides. The
peasants feed them with water hyacinth to keep them alive, but where this is
not available, the cattle are beginning to die.
Our relief centres at Nijra and Silna in unions Raghunathpur and Ulpur-
and-Satpara which were started last month have already made three weekly
distributions. During the week ending 18th August, over 07 mds, of rice were
distributed among 2,500 recipients belonging to 38 villages. More villages have
to be taken up and a larger number of recipients enrolled in the most severely
affedted villages within the present area. More than 100 mds. of rice have to be
distributed weekly.
For the carrying on of the relief work funds are most urgently needed.
Even on a modest computation we require Rs. 500/- per week for this area
alone. This is but the beginning of the relief work, which will have to be
continued for a few months at least. Should sufficient funds be forthcoming,
we shall extend this service to other areas.
The success of the work depends entirely on the sympathy and co-operation
of the generous public. We appeal to our countrymen to come to the rescue of
tens of thousands of their afflicted sisters and brothers in their hour of dire
peril. We
hope our appeal at this critical hour will find a ready response.
Contributions will be thankfully received and acknowledged by
(1) The President, Ramakrishna Mission, Belur Math P.O., Howrah Dt.
(2) The Manager, Advaita Ashrama, 4, Wellington Lane, Calcutta.
(8) The Manager, Udbodhan Office, 1, Mukherjee Lane, Calcutta.
(Sd.) SwAMi Madhavananda

Secretary, Ramakrishna Mission
mth August, 1938

PRABUDDHA BHARATA
VOL. XLiii OCTOBER, 1938 No. lo
snsra snwf i”
‘Arise I Awake I And stop not till the Goal is reached.”
“SODAR” SONG*
r
By Guru Nanak
Stately is Your abode from whence
You mind Your wondrous works.
A thousand symphonies pay tribute eternal to You,
Countless melodies from angels divine.
All elements, the waters, the winds, and the fire,
And the Seraph arbiter of the fates of men,

And the unrelenting scribes of the deeds of mortals
Pay their homage to You, Almighty.
Brahma and Shiva, the lords of creation and of destruction,

And the Queens of the Heavens celestial.
And Indra, the Lord Preserver, with all his pomp of Court,
Are all but adornments unto You.
Oh, the wise, sages meditate on but You,

The self-denying, the righteous and knights ever triumphant too,
Oh, the Pandits, rich with their lore of ages,
And the Rishis, but sing of You, Almighty.
Enchanting houris that allure the heart in Heaven, the Earth and Hell,
And the purifying shrines, sixty-eight in number.
That stand ransom for all temptation and sin.
All but bring glory unto You.
* Translated by Professor Bindra of the Khalsa College, Amritsar.

Cfikranjit Sinsh
—
470 PRABUDDHA BHARATA October
The warriors brave who stand unrivalled in strength,

And all the sources of creation, high and low.
And the Regions, immense vastnesses of space,
Bow in adoration but to You, Almighty,
Blessed are they who bring glory to You,

For You have granted them the Love celestial.
’Tis not for Nanak to count them all,
The countless millions blessed by You.
You, You alone are eternal. Master,

Though the creation be but transient.
Truth needs must prevail at all times :
Nature may cease to be, not You, Almighty.
The varied genera and the multitude of species,

O Lord, You have created to Your glory !
Do You revel in the joy of creation?

Bounteous Nature but bears testimony unto You !
Whatever be in Your Grace, O Lord,

Let that be ordained for naught else can avail.
You are the King, aye, the grantor of Kingships !
Nanak supplicates but for grace of You, Almighty.
A NEW ERA IN INDIA

By the Editor
I and philosophical theory.”* In fact in

the realms of art and literature, history
India stands to-day on the threshold and philosophy, music and painting,
of a new era. The teeming millions of arehicology and medicine, the genius of
her soil are waking up from their deep the Indian people stands revealed afresh
slumber of centuries to the renewed in all its richness and glory. Even the
apprehension of their national ideals. An Indian schools of physics and chemistry,
unprecedented enthusiasm for gaining mathematics and botany have already
back their pristine glory is witnessed in got over the deadening psychology of
the corporate life of the people. In the inferiority complex and arc taking front-
words of Dr. Benoy Kumar Sarkar, “In bench seats in the world’s academic
every phase of life in India to-day, politi- thought
halls. In short, every field of
cal or cultural, economic or artistic,
in India is now crammed with changes
everybody who is anybody is a fighter,
of great national importance. That
a fighter against some social obscurant- once great nation
the history of this
ism, whether Hindu or Moslem, some is being made anew before our very eyes
alien chauvinism, some vassalage in art,
some industrial thraldom or some subjec- The Cultural Heritage of India, Vol.
IH.
tion in scientific, sociological, economic P. 884.
—
1988 A NEW ERA IN INDIA 471
can hardly he gainsaid. For, when the to the stimulation of its political and
white lights of the happy morn fall on spiritual imagination, —were the inestim-
the woods and rivers, hills and dales, able services rendered by a brilliant
and the rustling of leaves and the galaxy of India’s noblest sons who were
twittering of birds are heard in sup- born a few decades ago with all the
pressed undertones of dreamlike wealth of their cultural genius to stem
mystery, none can doubt that the cities the tide of Westernisation that was going
and villages from one end of the land on in India. Christianity, one of the
to the other are all astir and the spirit greatest proselytising religions in the
of the people is awake with the break Avorld, served as a handmaid of British
of day to the grim realities of life. imperialism and accelerated the progress
of this silent cultural concpicst of India.
But the history of a nation is not made But, thanks to the bold stand made by
in a day. It is the result of the silent the Brahmo Samaj, the Arya Samaj and
working of the manifold creative forces the Indian Thcosophieal Society, this
for centuries. The modern life of India process of Westernisation was arrested
proves with unerring certitude that a to an appreciable extent, and time
nation that can stand loyal to the stimu- became ripe for the inauguration of a
lating principles of its historic growth synthetic movement that wôuld har-
—
and exi)ansion to its cultural genius monize the two fundamental instincts of
and tradition— can, like the pha'nix of India’s social organism- the instinct of
old, spring back into a life of renewed conservatism and that of expansion, the
aelivity from the ashes of the past. bubbling of life that ahvays strives to
Inclced it is the elasticity of India’s break down all barriers. And this need
spiritual culture that has ever kept was fulfilled in the double personality of
ablaze the Proinelliean fire of her people Sri Bamakrishna and Sw\ami Vivekanan-
even in the midst of the baflling variety da, who appeared in the arena with their
of trials and tribul.ilions of ages. elarion-eall to look back to the treasures

The secret of this magiiifieciit ofilore- of their indigenous culture on the one
sccnee of India’s cultural genius after hand anil with their gospel of manhood
cataclysms of centuries is to be sought and world-conquest on tlic other. Thus
not so much in extraneous circumstances ill fact tile spirit of aggressiveness that
as in the spiritual instincts of the people was imîarted to Hindu thought and cul-
themselves. For, it is a striking pheno- ture successfully fought the reactionary
menon in the annals of India that every forces that were playing havoc in Indian
great national revival has always been life and society. The people became
preceded or aceompcini(d by a spiritual alert and self-ecniseious and realized the
renaissance. No doubt the neo-cultiiral hollov, ness of the pragmatic philosophy
forces that have flowed into the stream ot the V/cst and began to appreciate the
of Indian thought as a result of the richness of their own spiritual idealism.
contact between the East and the West As a result, every limb of India’s
have much to do with the creation of a national organism has to-day become
new ferment in India; for ‘the civiliza- instinct with a new life. For, “in
tional role of borrowing is fundamental India,” rightly said Swami Vivekananda,
and the culture contact is the veritable “religious life forms the centre, the key-
yeast of history,’ as Goldcnwciser has note of the wdiole music of national life.
remarked. But still what actually led In India social reform has to be
to the revitalization of this preached by showing how much more
dying race,
spiritual a life the new system will bring, cannot also be gainsaid that the contact
and politics has to be preached by show- life and thought
of India with Occidental
ing how much it will improve the one has also served in no small measure to
thing that the nation wants, — its spiri- stimulate in us a spirit of enquiry and
tuality/’ Thus ‘‘every improvement in broaden our outlook on our socio-politi-
India requires first of all an upheaval in cal philosophy. The spread of European
religion.” For, “of all the forces that literature, philosophy, history and
have worked and are still working to science through the medium of English
mould the destinies of the human race, translations has kindled new hopes and
none certainly is more potent than that aspirations in the Indian mind. The
the manifestation of which we call reli- history of the freedom movements of the
gion. All social organisations have as a West cannot be read to-day without the
background the working of that peculiar imagination being thrilled and stimulated
force, and the greatest cohesive impulse by the heroic deeds and adventures of
ever brought into play among human her great patriots. We cannot expect
units has been derived from this power. the Indian people to go through the
It is the greatest motive power that inspiring stories of Marathon, Thermo-
moves the human mind.” Indeed it is pylae or Salamis, without a stir of
this spiritual awakening that has opened emotion in their hearts nor can we cons-
a new chapter in the history of modern true, as Professor Radhakrishnau has
India. aptly said, the march of Garibaldi from
Palermo to Naples as a mere walking
II exercise round the fort. As a matter of
fact the contact belvvcen the East and
In the wake of this spiritual palin- the West on various fronts, while kind-
genesis there have appeared in recent ling a new as[)iration for novelties, has
years on the theatre of Indian life a served as well to rouse in the soul of the
brilliant group whose con-
of individuals Indian people a s[)irit of emulation and
tributions to the all-round growth of struggle for the recovery of their ])ristinc
our national life are none the less great. greatness.There is no Indian to-day
The sterling achievements of such bold whose mind does not feel the yjoignaiif y
fightersand builders of Modern India as of his present position of helplessness
Sir Syed Ahmed, the great energizer of and an inner urge for liberation, when
Indian Islam, Dadabhai Naoroji, the his neighbours — the Japanese and the
hierophant of Swaraj movement in Chinese, the Turks and the Persians, the
India, Bal Gangadhar Tilak, the hero of Afghans and the Egyptians are found to
Maharashtra and the champion of ‘the be bold citizens of independent terri
categorical im])erative’ of the Giln, tories. It is refreshing to find that the
Lajpat Rai, the lion of the Punjab, Sir first shock of reaction brought on b}
Surendranath, Chittaranjan and Sir this cultural contact has been got over
Ashutosh of Bengal, and above all, by the triumphant spiritual genius of
Mahatma Gandhi, the prophet of the Indian people and they have once
Ahimsa and non-violence, to mention again begun their epic march towards
only a few, demonstrate the strength and the goal of freedom in tune with the
alertness of the Indian mind to respond glorious traditions of their past history.
manfully to the spirit of the times, as Besides these diverse forces that have
also the constructive genius and assimila- contributed to the growth of genuine
tive challenge of the Oriental soul. It love amongst the Indians for their own
1988 A NEW ERA IN INDIA 473
cultural heritage, the great litterateurs Ill

of Bengal (not to speak of those of
other provinces) from the days of Along with this urge for social recons-
Dinabandhu and Girish Chandra down truction we witness as well a great in-
to the time of Dwijendra Lai and dustrial revolution that is going on

Rabindranath have also played a throughout the length and breadth of the
very significant role in moulding the country. Never in human history has
thoughts and aspirations of the people. there an era so crowded with
been
A spirit of patriotism, a deep regard for mechanical inventions and geographical
historic past, and a sense of nationality discoveries. This is indeed an age in
characterize to-day not only the litera- which large-scale production has been
ture of Bengal but also the literatures rendered an imperious necessity to meet
of other provinces as well. The spiritual the fast growing demands of mechanized
ideas and the liberal forces, released and life. India can no longer stand aside
diffused through these literary activities, as a mere silent onlooker in the titanic
struggle thatis going on for self-assertion
have worked a phenomenal change in
the socio-religious outlook of the people. and industrial development in the world
Blind orthodoxy and conservatism that around und(T her very nose. Indus-
generally batten on ignorance, tradi- trialisation of her material resources with
tionalcustoms and outworn usages is adequate safeguards proN ided against the
almost a thing of the past. Healthy attendant evils can hardly be tabooed
made by the Indian

jittempts are being at this stage of world economic pro-
National Congress and many philan- gress without undermining our national
thropic organisations to liquidate mass ctlicieney. But at the same time the
illiteracy so as to rescue the dumb importance and usefulness of cottage
millions from the eidola of su])erstition industry in India cannot be overlooked.
and What is more encouraging is

fear. If properly organized, as it is being done
that the Indian womanhood have also to-day under the auspices of the Indian
begun to feel the actualities of the situa- National Congress, this cottage industry
tion and are struggling for new measures would also provide ample scope for the
to emuncipale them to a reasonable ex- solution of the problem of unemployment

tent from the galling fugitivciiess of to a great exU nt and save the suffering
their present social life. A movement is millions from the grip of abject poverty.
ab'ady on foot to abolish polygamy But, to say the least, industrial revolu-
and child marriage altogether, and tion that has already made an appreci-
stringent legislative measures have been able progress in India is a dire necessity
adopted to combat these long-standing to stand the keen competition of the
evils in the land. Suggestions arc also greedy commercial races of the outside
being made in some quarters to test how world. The labour should be effectively
far the institution of inter-caste or inter- organized and given more voice in the
provincial marriage would contribute to management of industries. Moreover,
the growth of a virile race in India and introduction of a radical change in the
break down the barriers of exclusiveness antiquated land tenure and revenue
and parochialism. This is indeed a system; abolition of all feudal dues and
problem which levies as also of all kinds of forced
is left for solution to the
consideration of those experts in social labour; levelling up the communities
biology, who are vitally interested in who are educationally and economically
the matter. backward by the provision of special
;
educational facilities for them; introduc- tomy, embryology, metallurgy, chemis-

tion of free compulsory education with- try, physics, and descriptive zoology. . .
out taxation ; increase of irrigational Hindu intellect independently appre-

facilities ;
raising the standard of livipg ciated the dignity of objective facts,
fighting the evil ofunemployment and, devised the methods of observation and
above all, establishment of communal experiment, elaborated the machinery of
peace and harmony are but some of the — logical analysis and truth investigation,
burning problems of the day which attacked the external universe as a
demand immediate solution and a care- system of secrets to be unravelled, and
ful handling in the interest of the future wrung out of Nature the knowledge
social and political evolution of India. which constitutes the foundations of
The poverty of the country has become science.”^ In these days when new
proverbial and has to our misfortune forces arc at W'ork to shape the course
been looked upon as an integral factor of of our history, we must not give the
our cultural life ! But, as Professor go-by to our glorious past — to the rich-
Radhakrishnan has rightly pointed out, ness of the cultural achievements of the
‘a spiritual civilisation is not necessarily ancient Indian genius; for any future
one of poverty and disease, man-drawn growth and evolution of the country
rickshaw and the hand-cart. Poverty is must be in tune with the spirit and the
spiritual only when it is voluntary, but cultural tradition of the children of the
the crass poverty of our people is a sign soil. Hut this wôrship of the past must
of slothand failure.’ Adequate measures not be allowed to s(‘rve as a permanent
must immediately be taken to eradicate drag on our career of progress. For,
this canker of poverty that has been every great acliievement is a vision in
eating into the vitals of the peoy)lc. the soul before it becomes a fact of
Needless to say, a great responsibility history, ‘‘Our minds,” rightly says
lies in this respect with the university Professor Whiteliead, “build cathedrals
authorities; for inspitc of many a handi- before the workmen have moved a stone,
cap much done through
can still be and our minds destroy them before the
educational institutions towards the solu- elements ha\e worn dorvu their arches.”
tion of Ibis problem. Our visit)!! must therefore })c k(*pt wide.
With the proliferation of scientific It is the vision of the future destiny,
knowledge and the advance of arch a o- the creative urge of our national genius,
logical researches, many lost treasures of which will be the forniativc factor in the
Indian life have been unearthed. The days to come.
recovery of the splendid monuments of
Indian culture of the pre-Vcdic and post- IV
Vedic ages as well as of the Buddhistic
days has unrolled before humanity a
In conclusion we cannot but accen-
glorious chapter of Indian history and
tuate the fact that what is needed at
stimulated a healthy spirit of self-
this hour is not merely a slavish imitation
confidence and legitimate pride amongst
of Western ideology but a synthesis of
the people of India in the greatness of
the cultures of the East and the West
the creative powers of their forbears.
in the light of the eternal wisdom of the
‘‘Some of their investigations were solid
seers and sages of India. Let us hope
achievements in positive knowledge, tnz.,
that in this age of our national renaiss-
in materia medica, therapeutics, ana-
ance, the young and the old, the rich
^ Creative India, pp. 15 - 16 .
and the poor, the high and the low must
:
liveup to the glorious tradition of their destiny their long-cherished freedom of

forefathersand forge ahead with the first life. India of to-day is the India of the
glimmer of the new dawn that has centuries. She has never moved far
broken upon the horizon of India. The from the central theme of her being. Her
progressive elements in the fold of Islam past is not a mere source of archaeo-
have also manfully responded to the call logical pride. Her entire past has
of the hour. “For the last two become the The
living present to-day.
generations, we have been watching a spirit of India has once again woke up
among the
genuine renaissance or rebirth from its slumber and will sleep no more.
Mussulmans. The Moslem past is
. . And rightly did Swami Vivekananda
being reborn under new conditions, and proclaim, “The longest night seems to
the present is being reconstructed under be passing away, the sorest trouble seems
the inspiration of past ideals to help to be coming to an end, and a voice is
forward the supply of the pressing wants coming unto us, gentle, firm, and yet
of to-day. The past is thus being re- unmistakable in its utterance, and is
interpreted and transformed to serve as gaining volume as days pass away.
a plank for ‘futurism’. The ideological Like a breeze from the Himalayas, it is
foundations of a deeper solidarism bringing life into the almost dead bones
between the Hindus and Mussalmans are and muscles, the lethargy is passing
being laid wide and deep”* in the away, and only the blind cannot see, or
country. It is time that the Hindus and Ihe perverted will not see, that she is
Muslims, the Buddhists and Jains, the awakening, this motherland of ours, from
Parsis and the Christians joined their her deep long sleep. None can resist
hands to snatch from the hands of her any more, no outward powers can
hold her back any more, for the infinite
"
Creative India, pp. 475-76. giant is rising to her feet.”
GOSPEL OF SRI UAJtAKRISHNA
Thf: Devotee jrom Bcl^har: Sir, be of Behula; not so, however, the cobra.
gracious to us. There is another indication ;
the true
Sri Rdviokrishna He dwells within devotee develops comprehension. Plain
all. But then, apply to the Gas Com- glass does not take impressions of
pany; and your house will be connected objects, while you can take pictures
with the supply. You should, however, with filmed plates, such as photographs.
pray with earnestness. It is said that Devotion is. as it were, the film.
God can be seen if the three attachments There is yet another sign. The true
unite, namely, the child’s affection for devotee has controlled passions ; he has
the mother, the chaste wife’s love for conquered lust. The Gopies never felt
the husband, and the worldly man’s lust.
attachment to his fortune. You are in the world, but what

There are marks of a true devotee. does it matter.? This is rather more
He gets quiet as he listens to the advantageous for spiritual exertions,
counsels of the Guru. Venomous snakes like fighting from a fort. In that
become still when they hear the songs kind of spiritual exercise which requires
sitting on a corpse, the latter opens its Muladhara, Swadhishthana, and Mani-
mouth from time to time in order to pur a centres. Mind dwells on these three
frighten the aspirant. So he has to keep planes. When it rises to the fourth
ready a quantity of fried rice or gram plane, that is, the Anahata centre, the
and to throw them into its mouth now individual soul is seen like a flame, and
and then. For, he will be able to it has visions of luminous forms. The
devote himself to spiritual exercises with aspirant exclaims in wonder, “What’s
a care-free mind, when the corpse shall this? What’s this?”
be quiet. So the family should be kept When the mind ascends to the fifth
in good humour. They should be pro- plane, it longs to hear about the Lord
vided for; only then can one take to alone. Herethe Visuddha centre.
is
spiritual practices with ease. The sixth plane and the Ajna centre are
Those who have a little enjoyment left one. One realizes God, when the mind
will call on Him, remaining in the world. reaches this. But like a flame inside a
The case of those who have genuinely lantern, the mind cannot touch Him yet,
renounced the world is different; bees as there is glass between.
would never alight upon anything but It is from the fifth plane that King
flowers. All water is turbid to the
.Tanaka spoke knowledge of
on the
Chataka bird. It will not take any
Brahman. Sometimes he used to dwell
water, and it keeps waiting for the rain- on the fifth and sometimes on the sixth
water which falls when the star Swati
plane.
is in the ascendant. Men of true
After the piercing of the six centres
renunciation would not take delight in
there is the seventh plane. On reaching
anything except God. The bee sits on
it the mind The individual
dissolves.
flowers only. Monks of true renuncia-
soul unites with the Supreme Self; and
tion arc like bees ;
while the householder
there ensues Samadlii. The conscious-
devotees are like theseflics which settle
ness of body disappears, and one loses
on sweets and festering sores as well.
sense of the outer world. The kmjwledge
You have taken so much trouble to
of manifoldness dies, and discrimination
come here; and you are searching after
stops.
God. Most men arc content with visit-
ing the garden, few seek for its owner. Trailanga Swaini said that discrimina-
Men gaze upon the beauty of the world tion gives rise to the knowledge of the
and do not seek the creator. many, —of difference. Death comes on
Sri Ramakrhhna (pointing to the the 21st day after the Samadhi.
singer): He has sung about the six There are marks for one who has
centres. These pertain to Yoga, -Hatha realized God. He behaves like a boy,
and Raja. The Hatha Yogi does a num- a mad man, an inert object or like an
ber of physical postures the aim is to ; unclean being. And he feels truly, ‘‘I
develop the eight occult powers, gain a am the machine. He is the machinist;
long and similar other objects. The
life He alone is the agent and all else are
object of the Raja Yoga is devotion, non-agent.” As the Sikh visitors said,
love, knowledge, and dispassion. Raja “Even a leaf moves according to God’s
Yoga is better. will.” It is like feeling that everything
The seven planes of the. Vedanta and happens as Rama As the weaver
wills.
the six centres of the Yoga scriptures said, “It is due to Rama’s will that
largely agree. The first three planes the piece of cloth costs one rupee and
of the Vedanta correspond to the six annas the dacoity took place accord-
;
1988 TIIE study of INDIA IN AMERICA 477
ing to Rama’s will and it was due to me away in, accordance with the will of
Rama’s will that the dacoits were Rama, and agîii due to Rama’s will
caught. The police arrested and toolr they let me off.”
THE STUDY OF INDIA IN AMERICA

By Professor W. Norman Bfown, Ph.D.
My cbnnections with India are more even most superficially at human history,
those of an observer and a student than wc see that a number of great cultures
of one who feels and then wishes to have arisen — great which
civilizations
promote some very special personal have liad an inner unity of thinking and
spiritual message which he receives from of applying their thinking to life. In
his contact with India.The gratifications the ancient world, there was the Egypto-
which I receive from the wôrk that Babylonian culture, w'hich has been
I follow are perhaps more intellectual continued through the Grceo-Christian in
than spiritual and* therefore, in an the great Oeeidental culture, and
Indian sense,- more earthy or physi- through the Islamic culture in Asia.
cal. One yfho is engaged in the kind of There is the civilization of the Far East,
profession in which I am, that is, the which has been continuous again for
study and teaching about India, needs some five thousand years. There is also
to come in contact with those who are the great culture of India.
outside the academic wwld but who are Although we arc all aware of India’s
also interested in India and in the cultural eminence, we might suppose
message and the value it has for this from a glance at the educational pro-
country. We who are in the educational gram in our universities and colleges
business have a tendency to restrict our- that India had not been a great country
selves to facts without considering their and that Indian civilization has not been
application to human experience. The important. The fact is that it is scarce-
two should go hand in hand. There ly studied. Even when wc deal with
should be greater effort to make a liaison history or philosophy, with the clash
between those who arc engfiged in the between our o'wn Western tradition, our
study and instruction about India and owui Western culture, and the culture of
those who are engaged directly and India, or of other Oriental countries, w’e
perhaps solely in trying to w'in from scarcely bother to find out why the
their acquaintanceship with India some Indians or the Chinese or the .Japanese
guide for their own personal life and an or the Mohammedans, in w’hatcver part
inner peace. of Asia it may have been, have acted as
Some of us who are engaged in Indie they did when they came into conflict
studies feel that India should occupy a with us Europeans. We have thought
position in htlmanistic education in this only of w’hat our owm thoughts were and
country. When we speak of the humani- —
what WT did what motivated us. We
tiesand humanistic studies, w’e are con- have drawn our picture of history in one
cerned at once with the whole problem dimension, if it is possible to do that.
of the history of civilization, the êvelop- To make any such presentation of the
nicnt of thought among men, and the situation, even with allowance for over-
applicaticJh of thought by men to all the statement, and there is here some over-
various phases of their life. If we look statement, is to reveal tlio fallacy of it.
—
47g PRA5UDDHA BHARATA October
If humanistic education in, this country those secular occupations with the
,
is really to study munkiiid, the thoughts expectation that through studying them
of mankind, the achievemejnts of man- they would somehow fulfil a religi-
kind, and to think of the future of ous duty or function and themselves
mankind, it cannot neglect the Orient receive a religious benefit from so doing.
it cannot neglect the civilization of the We ourselves, in spite of generally
350 million people of India. I am sure, ignoring Indian philosophy, nevertheless
of course, that no person engaged in the have received some small benefits from
study of the humanities in this country Indian religion and philosophy in this
would say that India has been negligible country. The discovery
of the Vedas,
in the history of the world and that we especially Rig-Veda, by European
the
need not think about her in connection scholars at the end of the eigJiteenth
with the future of the world. Yet it is century was responsible for a great deal
true that departments of philosophy in of the German romantic movement of the
many institutions teach the history of nineteenth century. That discovery was
philosophy with no reference to the responsible for the seicntilic study of the
philosophy of India. Departments of history of religion and the eomf)arisou of
fine arts still give courses in the history religions. It gave us in America some
of the fine arts which ignore India, of the main curreiiLS of the transcen-
though most of them have now dis- dental school of ]>hilosophy, which was
covered China. Anthropology depart- perhaps the most notable dcveloi)nienf
ments in some of our best known institu- of ])hilosophy in our country during the
tions have no one competent to speak on nineteen h I century. In our own day,
the anthropology of India. Sociology such an iinportai'd writer as Aldoiis
in America hardly knows India. Yet Huxley, in his most recent work, Ends
there can be no doubt that all the depait- and Means, has been profoundly iiilhi-
ments of human interest which I have eiieed by the thought and social practiei'
mentioned are worthy of the most proof India.
found study in connection with their In religion, India shares the honours
development in India. with the Semitic world. I should not
The first aspect of India's culture that want to try to diserimiiiate bctwee]i tin*
mind 4s philosophy, Semitic and tlie Indie religions; some
comes to anyone's
and ivith it religion, Nou'hcre else have may prefer the one to the other. The
fact remains that it is from those two
these tivo been so closely joined in a
civilizations that the world’s great reli-
team, — philosophy being nhcays sub-
gions have come. We eauiiot believe
servient to religion. Nowhere have
that religion will cense moulding people's
philosophy and religion been reflected
opinions and directing their actions; and
upon by so many people in so many
for that reason we must continue to
different ways with so many different
study it, and to study it as developed in
results, yet again, with a general under-
India.
lying unity of results. Of course, this
Other departments of civilization in
is not to say that every coolie in the India are even less known to the West
streets of Calcutta can discuss the than Indian philosophy and religion. I
Upanishads. But it is t6 say that might talk about Indian art an art —
nowhere in the world have, so many quite out of the tradition of our own
people engaged in particular secular which, speaking generally, is Greek.
occupations, devoted themselves to The art of India is distinctly an art of
1088 THE STUDY OF INDIA IN AMERICA 470
symbolism and was meant to serve a that some of the characteristic features
The very subservience
religious purpose. of the historic Indian civilization which
of naturalism to the ideal and to symbol- I mentioned already existed at that
ism is so characteristic of Indian art that earlier time. You have heard mention
in itself it demands that we should give of the practice of meditation according
our attention to that art. This is to say to Yoga. We cannot say for certain
nothing at all of the technical and that Yoga was known at the time of the
aesthetic characteristics of that art. Indie civilization, but we can note the
might also speak of the great
I very striking fact that a number of
developments in India in the fields of figures, evidently of religious character,
law, or again in the fields of medicine, have been found on certain seals from
great for their own time -not for to-day. that period —figures seated in postures
I could talk of matters social, call the wdiieh arc knowui and practised in Yogic
attention of all to the fact that in India, meditation. I should not want to be so
in the system of caste, social distinctions incautious as to say that they are actual
have become so great as to make the figures of Yoga practice; they merely
system as a whole unique, allhough not look more like Yogic postures than
entirely unparalleled in scattered detail, anything else. It may be that the
;is, for instance, in this country in the practice of this type of meditation,
diffcrenliation between the white and the in some rudimentary form, was
negro. The system of caste in India, known long ago in India. — and it
which directs the social thinking and may not be, too. India to-day has
|)ractice of the larger part of her popula- as its chief religious figure the God Shiva.
iion, must be studied if we are concern- Curiously enough, one of those seals
ed about the future of the world and from the Indus valley wliich I have just
about what Indians arc going to do with- mentioned shows a figure, like that of
in the next halt century. the God Shiva, surrounded by animals
All these various departments which as is the ease of Shiva in bis representa-
I have mentioned, and others which I tion as Lord of all creatures, seated in
have not mentioned, if taken together, meditation— and Shiva is to the Hindu
would constitute historic Indian civiliza- the ideal type of Yogi. Was it Shiva?
tion. A curious thing about this civiliza- A proto-type of Shiva ? I do not know,
tion is that it has been valid in India over but it arouses the thought that perhaps
a tremendous stretch of lime at least — some of the eharacteristics, the most im-
‘2,500 years, ])erhaps even 5,000. We portant features of Indian civilization,
know tliat there was a high state of civi- were existing back at that period.
lization in prehistoric India in the third It also reminds us that, although Indie
millennium before Christ, about 2,500 to civilization has been met by hostile civi-
ibOOO B.C. At that time in the great lizations with generally hostile ideology,
cities of the Indus valley, and possibly in Indian ideas have continued to exist.
other parts of India at the same time, The alien ideas wdiich have come into the
that civilization was similar to those country have been the ones to succumb.
farther to the west, perhaps also to that Even the Aryans, who gave to India the
of the same period in China. Although Sanskrit language, in which the country’s
there is a great deal about this early ideas arc now expressed, had no such
Indie civilization which we do not know ideas when they came into India. They
we cannot read its writing, for exam-, may have cultivated their ideas there.
pie yet we know enough to have a hint Or they may even have acquired them
from other Indians who were there before ifbt account for India’s traditional
they themselves came. Whichever was culture, but tacitly ignores it, is by that
the case, it is significant in later times very fact inadequate, indeed viciously
that these ideas which were characteris- negligent.
tically Indian, stood out against the I should not like to try to analyze the
attack of Hellenistic civilization, one of fundamental Indian civilization.
spirit of
the great civilizations of the world, one Perhaps ifwere to stress one single
I
whose close relative, the Greek civiliza- thing, I should mention the respect and
tion, hasconquered us in the Occident. tolerance which it has for the opinions
Yet, although Hellenism seemed for a of others —a thing which is a little
while to carry the day in India, especi- strange to us in the West, where we are
ally in the northwest, when it appeared familiar with wars of heresy, where
to capture the stronger half of Bud- wrong religious belief was formerly
dhism and to sweep everything before a matter of hanging or burning,
it, it nevertheless in the end failed. as wrong political belief
In is now.
There was a period of some hundreds India, with only very minor exceptions
of years when in northwest India art indeed, religious persecution has not
forms were Hellenic, coins were struck existed. There may be profound
with Greek devices, even in the Greek differences of opinion as to what the in-
language. These Hellenistic traits have dividual should do, but there is a pro-
long since all vanished. In Indian art, found unanimity of opinion that no two
Inclian philosophy, Indian religion, individuals are able to do exactly the
there is nothing of the Greek now and same thing and that no absolute doctrine
has not been for some fourteen hundred or dogma can appeal to all. Human
years. intelligence is and cannot com-
limited
At a later time, Islamic civilization prehend that which is unlimited, and
came and swept the country from
in this positon of relativity is a characteris-
end to end, and it might have seemed tic position of all Indian religions and
that Indie culture must give way before philosophies. You have learned of that
it, but again the Indie was strong directly through Ramakrishna, xehuse
enough to resist and maintain itself. vicssage was, in jmrt, that all men could
To-day the European-Christian civiliza- seek in their separate ivays, but that
tion is in India. It and the Islamic each vian ivas seeking in the end
together are both hostile to the native what his neighbour zvas seeking, (d-
Indie culture. But Hindu culture has though the roads might he difjerent.
resisted them, and I should say is now This kind of tolerance and respect and
carrying the day. decency towards one’s fellow beings is
Indie civilization has not only been a something quite characteristic of India
great one, but a strong one as well. and a thing which we need more here.
You may have your choice as to whether Another idea existing in India whicli
you prefer European civilization or the world needs to-day is the ethical
Indian civilization, but you cannot claim doctrine of non-injury (ahimsd) to
that the European is stronger than ‘the others. Now we can be realistic and
Indie. Although subjected to severe can say that ahimsd has been dishonored
attacks by these foreign cultures, Indian Inany times in India. That is true. Yet
culture has nevertheless succeeded in probably nowhere in the world has it
maintaining itself. Any preparation, had so much honour too. It is some-

therefore, for a future world that does thing which even the followers of other
1038 THE STUDY OF INDIA IN AMERICA 481
religions that do not emphasize it have the country where there is no Indie
come, after some generations in India, Chair ? Yet it is important that students
to feel as part of their religious duty. of to-day should know of India. Are we
Toleration and non-violence toward one’s to wait until some cataclysm occurs
fellows are matters which we in the West before they are introduced to that
could learn of from India, to our un- country’s civilization? It may then be
doubted profit. too late. Those students who are with
There are two general reasons why we us now who very likely will
arc the ones
should study Indian civilization here in have to deal with the problems which
the West. One is for our own protec- the West will some day have to answer
tion. It is important for our own about India. In a few decades, these
good relations with a tremendous section students will be the men who will be
of the world’s population that we should controlling our Government, directing
come to know what that portion of the public opinion.
world thinks. We need to know so that There must be at least two kinds of
we may understand how they will react persons prepared and put into our insti-
when they are thrown into even closer tutions for introducing American
contact with the Western world than students to India. We need to establish
they are at present, and they surely are in some institutions Indie Chairs such as
going to be thrown into that closer already exist in eight universities. We
contact. We need to know that we may need, just as much, students of philo-
deal with them. We also need to learn sophy, fine arts, sociology, who have
from India things which will help save studied the philosophy of India, the fine
ns from ourselves. arts of India, the social questions of
If you concede all this, and much more India. They will acquaint their students
you will wonder what
that I could say, with the achievements of India in their
are the by which we should

steps own departments and so with India as a
endeavour to promote in this country w^hole. They are the teachers who
knowledge of India. I myself think of should come into contact with the great-
the problem from the academic side. est number of our students.
There are in America eight institutions Publicists and diplomats may perhaps
which have Indie Chairs: Harvard, have other ideas of increasing knowledge
Yale, Columbia, Prince t«)n, Pennsyl- of India than those which I have ex-
vania, Johns Hopkins, Chicago, and pressed. IJnfortuiialcly wt have not in
California. At those institutions, al- who
our day great interjireters of India
though there arc Indie Chairs, there are, can command large public audiences.
with only occasional exceptions, no When SAvami Vivekananda was in our
])eoplc on the staff, in disciplines such as country, at the time of the Chicago Fair
f)hilosophy or history, who are compet- and for years later, he was such an inter-
ent in the Indie phase of their fields. preter. We hardly haVc one such in a
What that means is that the occupants generation. It remains, therefore, for
of the Indie Chairs are the only persons those of us who have not any such gift
there in touch with students who are also as his to do what we can in a small way,
in touch with India. It is, therefore, hoping that all of us in operating
only by the merest chance that a student together may succeed in achieving an
even in those institutions comes to know effect. important that we should
It is
anything about India. What of other —

make the effort Americans and Indians
institutions —some hundreds of them in who come to America as well— making
the effort, of course, always with the one we are going to have with India during
clear understanding that we do it objec- the next half century.
These differences
tively with no feeling on the part of between the West and India, already in
cither that it is superior to the other. existence, will become issues within a few
We must introduce into our public decades, perhaps within only one. Let
consciousness the questions that must us hope that we may settle them with
arise from the contact which we already the knowledge that leads to understand-
have, and the still greater contact that ing, tolerance, and co-operation.
RELIGION AND MODERN DOUBTS

By SwAMi Nirvedananda
Religion has the sanction of ages thought, and in its perspective the
behind it. It is as old as human civili- ancients appear like little children with
zation. Yet one cannot be expected an overwlielmingly bigger share of
to accept it simply because it is old. credulity than reason. Wc readily

Dors convey any truth icorth possess-
it imagine that their curiosity regarding
inffp Can it serve any useful purpose, the mysteries of nature would perhaps
of the modern xcorld ? Docs it hold be satisfied as soon as some one would
out any promise of peace and happi- come up to explain these mysteries in
ness here on earth ? Moderners xcant terms of more mysterious things. Hence
straight and satisfactory an steers to we sometimes hasten to conclude that
these simple queries before Mey may be must have derived its existence
religion
expected to do anything ivith religion. through some such process. Who
And for this moderners are not to blame. knows if God is not an assumption of
This age ushered in England by George some ingenious ancients to explain the
Bernard Shaw, as Mr. Ward has put it, mysteries of nature ? Then what about
is precisely an age of critical judgment. the myriads of angels, the heaven and
Things have to be weighed, analysed, hell and the ridiculous stories of crea-
tested and assessed properly before they tion found in religious texts? Are these
may be accepted by the or rejected not drawn purely from imagination for
enlightened people of this age. The tickling the fancy of puerile minds?
sanction of ages cannot make them There are many among us who honestly
swallow ideas and ideals about whose believe that the eighteenth century
worth they arc absolutely in the dark. French encyclopaedist, Hollbach, was
Very naturally, therefore, religion, how- right when he said, ‘Hf we go back to
ever old it may be, has to pass through the beginning, wc shall find that ignor-
this ordeal of critical judgment. There ance and fear created the gods; that
cannot be any question of avoiding this fancy, enthusiasm or deceit adorned or
issue. disfigured them that weakness wor-
;
Now, there are many among us who ships them and that custom respects
;
are apt to discard religion simply be- and tyranny supports them in order to
causeit is old. Our Theory of Evolution make the blindness of men serve its own
vaguely suggests that we, moderners, interests.” Somehow these moderners
compose the vanguard of progressive arc possessed by the idea that rcligk’*^
1988 RELIGION AND MODERN DOUBTS 488
born of fantastic dreams was ushered on either side should be allowed to

into society simply by the weight of vitiate our judgment.
authority. The Church and the State First of all, we should note the fact
combined to declare from the housetop that these doubts regarding the truth
that the validity of religion was beyond and efficacy of religion are neither new
question and this was all that forced nor peculiar to our age only. These
people to swallow its teachings. With may be said to be at least as old as the
such a stuff the modern world cannot age of the Greek Sophists. And we had
have any business. Relief ion , they our own Charvaka. However, since the
declare, is old, rusty and useless. It days of the Sophists in the Western
does not rest on lofîc, science, nor even world, successive waves of scepticism,
on common sense. Obviously it must though at irregular intervals, have left
00 to the scrap-heaj}. This in short is a clear impress on the pages of history.

the demand of those iiioderners, who A regular tug-of-war between faith and
do not find any light or substance in reason has been going on throughout the
religion. entire period ofwhich history claims to
have an authentic record. And India
Moreover, some hold that religion is
can boast of a religion whose existence
a dangerous commodity. It gives rise
can be traced at least to the fifth
to crusades and jehads, communal dis-
millennium B.C. without doing any in-
sensions and sectarian, squabbles, riots
justice to the honest scruples of histo-
and breaking of heads. There is some-
rians, How is it then that in spite of
thing in it that lets loose antisocial
the onslaughts of fact-finding reason in
forces jeopardising the solidarity of a
different ages and different climes reli-
iUition having many religions. Further
gion has succeeded in surviving so long ?
it enervates the people by converting
This is a question that should not be
them, into dreamers concerned more
passed over lightly. Our ideas of evolu-
icith the next icorld than with the pre-
tion suggest that survival presupposes
sent. Free will is cramped by thoughts
fitness. Following the lead of Herbert
of pn dcstination ;
enthusiasm is diverted
Spencer, who applied the principles of
through unproductive channels to win
evolution to every department of human
rewards in heaven, while the horrors of
knowledge, wc may conclude that religion
hell remain sitting on the hearts like a
has the fitness to survive the onslaughts
terrible nightmare. And all these com-
of reason. A little scrutiny will show
bine to bring down the zeal for earthly
that after each attack religion comes out
ends very close to the zero-point. On
stronger than before. Doubts help reli-
the top of this, the church, allied some-
gion to clear the mist and confusion
times with the autocratic state, cxjdoils
about it and compel it to restate its
this weakness of the masses in order to
fundamentals clearly and logically in
aggrandize itself. These considerations
terms of the requirements of contem-
lead sotne moddrners to eondetnn religion
porary reason. It was to meet the
as the opiate of the people, positively
challenge of reason that Buddha,
detrimental to the groxeth of a nation.
Sankara, Ramanuja, and many others in
But, has religion really no solid ideo- India restated the old religion in terms
logical ground to stand upon ? And, of contemporary thoughts. It was to
does it really injure the best interests of meet the challenge of reason that
a nation? These two questions require Socrates, Plato, Aristotle, Spinoza,
a very careful scrutiny. No prejudice Martin Luther, Berkeley, Kant, Hegel,
Schopenhauer and many others enuncia- now take up the ideological question,
ted their theistic philosophies so that the namely, whether religion conveys any
established religions might be purged of truth worth possessing. Most certainly
their crudities and brought in line with we do want facts and not Action to
the contemporary way of thinking. In solve the enigma of nature. And facts
the present age we have our Realists, have to be ascertained thoroughly by
Behaviourists and Marxists and yet experiment, observation and mathe-
perhaps to meet this very situation we matical reasoning, because it is our
have on the other side our Pragmatists, almost instinctive conviction that first-
Intuitionists and, If Imay be permitted hand experience combined with sound
to say so, the Vedantists. Who can say logic cannot but yield correct know-
if this time also religion will not keep ledge. The findings of science arc
up its tradition by emerging from the obtained through such a procedure and
tussle through a neeessary and thorough- that is why science commands our
ly up-to-date restatement of its funda- faith. How we wish that the ultimate
mentals ? realities could be discovered through
So caution should be our watchword the scientific process, for then notliing
before we pass our verdict on religion. would possibly stand in the path of our
We must draw a line between critical belief. But as things stand now, science
judgment and a hasty verdict based on is not yet in a position to say the last
thoughtlessness or sheer prejudice. word about nature. The deeper

Our business is to detect the flaws, if mysteries of nature remain unsolved.
any, of religion with the help of pure As a matter of fact even now tlic
reason and not with the aid of an ultimate scientific ideas can hardly be
up-to-date set of fallacies, dogmas, half- brought within the scope of rational
truths or slogans. No hasty generaliza- conception, and one may reasonably

tion will help us in the matter. We doubt whether we shall ever be able to
must beware of the craze for novelty comprehend them although we may
that very often forces our thoughts into vaguely apprehend them through tin*
a vicious circle that leads nowhere. If medium of mathematical abstractions.
we seriously want light or substance Herbert Spencer appears to be perfectly

from any quarter, we have to guard right when he says, “Ultimate scieiitilic
ourselves against the glamour of wip- ideas are all representation of realities
ing out the past and creating a brand that cannot be comprehended . . •
new world out of our imagination. In all directions the scientist’s investi-
This is not an easy job. Voltaire was gations bring him face to face with an
perhaps right in believing that society insoluble enigma. He learns at once
is a growth in time, not a syllogism in the greatness and the littleness of the
Logie; and ‘when the past is put out human intellect — its power in dealing
through the door comes in at the
it with all that comes within the range of
window\ So we must be doubly sure experience, its impotence in dealing with

of our position before we decide to take all that transcends experience.” Take
up the Herculean task of banishing an for instance the fact that science has so
institution like religion that has its long defined force in terms of matter
roots in the hoary past and that has and that now it has begun to explain
survived many an onslaught of sceptical matter terms of force. This makes a
in
thoughts. rational conception of force or of matter
With this necessary caution, let us impossible. Just as the ultimate nature
of force and hence of matter is inscrut- Reality. Yet this Ultimate Reality is
able so also is that of time and space; the core of truth in every religion as
yet science has so much to do with Herbert Spencer has put it.
motion which involves the ‘triple Now the question that confronts us
obscurities of matter, time and space\ is, —how can religion concern itself with
Then again regarding the fundamentals the Ultimate Reality which transcends
that transcend direct experience science the limits of our intellectual compre-
advances only theories and hypotheses, hension ? It is refreshing to find that
and these also in terms of mathematical some of the Western philosophers have
abstractions and one must not !orget the contributed substantially towards the
fact that these theories and hy])otheses solution of this problem. Even Imma-
do not bear the stamp of finality on nuel Kant, who discovered the limits of
them. They are liable to correction by the intellect, pointed out in his Critique
further research and one may reason- of Practicdl Rcasion that our reason
ably doubt with Herbert Spencer leaves us free to believe that behind
whether they will ever lead to a clear the Thing-in-itsclf there is a just God
and definite knowledge of the ultimate because our moral sense commands us
and fundamental verities of life and to believe it. When Pascal said that
existence. Yet it is a fact that the the heart has reasons of its owm, which
popular mind of our age is in a mood to the head can never understand, or w'hcn
swallow as gospel truth whatever may Rousseau announced that above the logic
ajipear with the hall-mark of science, be of the head is the feeling of the heart,
it a hypothesis or a theory. Is it not a or when Bergson attracts our attention
new tyi>e of superstition against which to the possibilities of intuition as a con-
we have to guard ourselves before we veyer of direct knowledge, these reputed
proceed to pass our critical judgment thinkers mean to suggest that there is
on religion? ill man some other door leading to the

The conclusions of Herbert Spencer as realities of a higher plane where the
put down by Durant arc to
Prof. Will intellect has no access. Moral sense,
the point “Let science admit that its
: feeling, heart, io tuition appear to be
‘I.aws’ ttpj)ly only to the phenomena ])robable clues to this secret door of
and the relative; . . . Let science transcendental knowledge.
cease to deny deity, or to take This hypothesis is confirmed by the
materialism for granted. Mind and findings of Swami Vivekananda. The
matter are,* equally, relative pheno- Swami worked on the data furnished by
mena, the double effect of an ultimate Sri Raniakrishna’s epoch-making spiri-
cause whose nature must remain un- tual experience as well as by his own
known. The recognition of this In- observation and then explained the
scrutable power is the core of truth in subtle facts and laws of the spiritual
every religion, and the beginning of all plane. On the strength of his own
philosophy.” Indeed since the days of observation he said that it is through
Immanuel Kant rational philosophy has the heart that all realizations come.
made it perfectly clear that it is not .When the heart is thoroughly purified
given to the intellect to jump out of its one develops something like a sixth
limitation and grasp the Absolute. sense, namely, the intuition of a pure
Caught within its own meshes of time, heart, through which comes the experi-
space and causation, intellect can never ence of supersensuous realities that lie
aspire to get hold of the Transcendental beyond the ken of intellect. This
experience is no less valid than that of same thing when he uttered,

the intellect on the lower plane. Puri-
fication of the heart and the develop- Then, is it not
the same truth upheld by the prophet
ment of the pure intuition is a tangible
process for a quite normal expansion of of Nazareth when he said, “Blessed are
man’s range of knowledge. It is only the pure in heart for they shall see
a changing of tools, a grosser tool with God.” These utterances convey neither
a finer one, in order to work with finer clever assumptions nor poetic imagina-
things. There is nothing of abnorma- tions ; these are clear statements of
lity or supernaturalism in mystic facts of the spiritual realm. It is up to
experience, because the intuition of a anyone to test the truth of the state-
pure heart, through which it comes, is ment that through the intuition of the
a normal and natural faculty of man as pure heart one can come into closer
much as his intellect. Of course it has touch with Divinity and get a direct
to be developed through the purifica- knowledge of the basic truths of life

tion of the heart, but our intellect also One thing has to be made clear.
has to be developed by proper training Even philosophers may smile at the
before we may rely on its findings. idea of seeing God. But one has to
Swami Vivekananda pointed out that remember the fact that the' intuition of
a pure heart is also a faculty of the
this fact was discovered ages ago by
the Hindu seers and that the Pntanjal
mind and like the intellect it has also
to work within the limitations of
Yoga-Sutras may very well be looked
subject-object rc'lations and time, space
upon as a compendium of the science of
mystic experience dealing with the and causation. The Thing-in-itsclf, (he
possibilities of expanding our range of Absolute, which is beyond both mind

knowledge through the development of and matter, is certainly beyond the
reach even of pure intuition. .Just as
pure intuition.
the Absolute appears before our sense-
The Swami pointed out that all reli-
perception as the panorama of gross
gions were fundamentally based on the nature, so also before the intuitive per-
data gleaned by the intuition of pure ception it a])pears as a no less exten-
hearts, that is, by the first-hand experi- sive panorama of irystic experience.
ence of seers. ‘‘Go to the source of any The difference lies in the fact that
religion,” he would say, “and you are through the latter it gives a surer and
sure to find it emanating from the lips clearer glimpse of the ultimate Reality.
of one or more seers, those who stood Thus, Formless God is perceived by pure
face to face with truth.” God was no intuitioTi through various forms. More-
assumption of the wily ancients for be- over it transforms the observer’s charac-
fooling their ignorant comrades, as ter by thoroughly purging his heart of
many of us so readily imagine. God all and rousing his disinterested
crudities
had been actually realized before He love for God and His creation and
was announced. In our age, Sri steeps his mind in ineffable peace.
Ramakrishna, standing on the bed-rock Lastly, this intuition of a pure heart is
of his spiritual experience, has assured the corridor that leads one on to the
us over and over again that it is open direct experience of the very core of
to everybody to see God provided he Reality.A time comes when the entire
can purify the mind. In ages long mind including both the faculties of
gone by; the Upanishadic Rishi said the thought and feeling, intellect and intui'
tion, hushed into silence, the body

is war are certainly not related to the phy-
remains fixed like an inert substance mysterious electric units, nor do
sicists’
and the real self of man realizes its they spring from unintelligible mathema-
identity with the Absolute. The tical They are all evidently
formulae.
Vedanta teaches us that the real self related to the fabricwoven by our mind.
of man is neither the body, nor the Again this fabric, as wc all know, varies
mind, nor a combination of both; it is with the range and number of senses of
beyond both mind and matter and no the observer. A slight change in the
other than the philosopher’s puzzling number and range of the senses is bound
Thing-in-itself, the Absolute. This find- to change the entire kaleidoscopic view
ing of the Vedanta was based on the of nature beyond recognition. This
fact of self-realization by the Hindu identical objective world of the physicists
sages of old. And it has been confirmed calls up different views of nature before
in our days by the realizations of Sri the vision of the different classes of
Ramakrishna and Swami Vivekananda. beings. Thus our view of nature is not
Thus the Absolute, that cannot be an absolute and universal reality. Of
course it may be safely admitted that
known by the mind,
through evolution wc, of all animals,
WRT R5 docs in a sense be-
have attained the capability of getting
come more than known through self- the widest and richest view of nature.
consciousness when the mind is stilled Yet can anybody say that the process of
in the complete silence of Nirvikalpa evolution has come to a stop? Who
Simiadhi. This is how religion concerns knows that wc shall not evolve further
itself with the ultimate Reality as the and have yet wider, richer and more
core of its Truth — first through intuitive significant views of nature? Professor
glimpses and then through transcenden- James Harvard University, the
of the
tal self-knowledge. celebrated sponsor of Pragmatism, is
worth quoting. He says, “I firmly
II disbelieve, myself, that our human
Let as now come down to the common experience is the highest form of
sense view of nature. Can we accept the experience extant in the universe.
world as it stands ? Is there no riddle I believe rather that we stand in
behind it waiting for a solution ? Are not much the same relation to the whole of
our senses deluding us all the while? Do the universe as our canine and feline
they convey to us exactly what lies out- pets do to the whole of human life. They
side or do they add something substan- inhabit our drawing-rooms and libraries.
tially to what they receive? Are we to They take part in scenes of whose signi-
believe the scientists or our senses ? The ficance they have no inkling; they are
physicists have discovered that there merely tangent to curves of history, the
IS nothing but electric forces and vast beginnings and ends and forms of which
empty spaces in the universe. Is it not a pass wholly beyond their ken. So we are
âct that these formless and colourless tangent to the wider life of things.”
entities aresomehow transformed by our Thus our view of nature is, firstly, a
niind beautiful panorama of
into this dream spun out by our mind from the
nature and endowed by it with moral and suggestions received from the physicist’s
aesthetic values ? Our love and hatred, objective world of electric forces and
joy and sorrow, philanthropy and empty space. Secondly, though this
oppression, world-federation and class- view of nature is universal with all

; ;
normal human units, it is undoubtedly dogmatism but it can never prove our
a relative affair compared to the pos- sanity.
sibilities of vision of other animals Not only is the seer’s view of nature
thirdly, it may quite reasonably be as much real as our view, there is plenty
supposed to be an ever-widening and of corroborative evidence to prove that
ever-changing affair along with the it is more real. It is wider,

in a sense
stages of evolution. Our common sense richer and more useful than our view of
logic brings us so far. nature. Its aesthetic and moral values
Now, may it not be reasonably sug- far surpass those of our view. Our view
gested that the seers are individual makes us proud, selfish, discontented,
specimens of the higher order towards restless, acquisitive, pugnacious, oppres-
which humanity is cpnsciously or un- sive and unscrupulous, —their view
consciously advancing through the pro- makes them humble, selfless, happy,
cess of evolution.^ These seers claim to calm, all-renouncing, benign, altruistic
have a different view of nature and they and righteous. Our view emphasizes the
do also tell us something about the evolu- diversity and concomitant discord on
tion of their mind along a definite line the surface of nature, while their view
that makes it them to get
possible for discloses the unity and harmony reigning
a different view of nature. With one eternally within the core of the universe.
voice they declare that when the mind That is why, in spite of the superficial
becomes pure and concentrated one can diversity and discord of nature, it is
sec things that lie beyond the range of possible for the seers to stand for uni-
the common human vision. Why call versal peace and well-being.
these seers dreamers They are no more? And this leads us on to the question of
dreamers than we are. They only des- the usefulness of religion. Not only is
cribe what they experience, just as we religion a quest for the Ultimate Reality,
do. Their view may differ from ours, not only does it lead an individual to-
just as our view may differ from that of wards peace and perfection, but also it
the members of any sub-human species. docs contribute substantially towards
Nor can their view be lightly dismissed the establishment of amity and harmony
by equating it with hallucination simply in social relations. The path of religion
because it is rare. Because, they show is the path of gradual sclf-effacemcnt, for
us the way to climb up to their observa- this alone chastens the heart and pre-
tion-tower from where we may also pares it for the realization of the spiritual
visualize their perspective. Hence, it is truth. The novice who treads this path
at least as much real as our own view of and wants seriously to reach the goal has
nature, and wc should remember the fact to curb his baser instincts, and pre-
that our view has no absolute character cisely for this reason it is not for him to
or value. If we question the sanity of contribute to the disruptive and dis-

the seers for their different view of integrating forces of the world. He has
nature we have to admit that the beasts to expand his heart, to love and serve
have as much right on precisely the his neighbour as his own self. And the
same ground to question our sanity. Yet, seer, the goal and reali-
who has reached
if w *
ignore the visions of the beasts as zed the fundamental unity of the uni-
un-
well as of the seers and obstinately stick verse, cannot know anything but
to our own view of nature as the only bounded, unconditioned and universal
love as the very essence of his own
being.
correct one, this attitude may show our
eliminate
intellectual snobbery and unwarranted Hence, religion, that goes to
the baser instincts of man and manifest the people of one particular country
the Divinity within him, is surely the stand up and say, ‘We arc taking the
greatest of all civilizing forces. only right kind of food necessary for the
How docs then religion bring about body-building of man, all other peoples
jrh/uh and crusades, communal riots and on earth have to imitate us in their
breaking of heads It looks almost like choice of food, else they will die;’ surely
a paradox, yet it is a fact that can never wc shall all laugh at this ridiculous utter-
be ignored. But the answer is quite ance. And why ? Because both hi^tory
simple. It is not religion, but ignorance and science prove the absurdity of this
and perversion of religion that is at the utterance. History shows how" different
root of all these evils. Voltaire clears people with different food-charts have
Ibis point when addressing Hollbach he been living through centuries; and
writes, “Religion, you say, lias produced science sho\vs how underneath the super-
countless misfortunes; say rather the ficial diversities of food we have the same
superstition which reigns on our unhappy group of chemical ingredients essential
globe. This is the cruellest enemy of the for the ])hy,sieal growth of man. So long
pure worship due to the Supre me Being. as the essentials are all right, llie food is
L(‘t us detest this monster wdiieh has quite good for ils jairpose, liowcver much
nlways torn the bosom of its mother: it may be modilied on the surface to suit
1hf)se who combat it are the benefactors I be ^ ariel.ies of taste and other exigen-
the human race; it is a seriicnt which cies. This is exactly the case with
chokes religion in its we must
em))race ;
religion, wdiieh may be d( scribed as our
cri!sh its head without wounding the spiritual food. History proves that
ir.f)!her whom it devours.” Indeed it is every religion has succeeded in producing
superstition, or rather pcr\’ersion of re- great saints and seers within its fold.
ligion due to ignorance regarding its And the seieiice of religion will show
fundamentals that is to be bold responsi- that it has been possilde simply because
Me for all the iniquities carried on in the underlying the diversities of religion \\v
name of religion. have llie same group of essentials
flumaiiity may take some time to unnecessary for the s])irilual giowrh of
derstand and assimilate the fact that all man. Much light has been throAvn on
r( ligions are based primarily on the em~ lliispoint by the life and message of
piiical observation of seers and as such Sri Uamakiishna, and signs are not
'
aeh and every one of them is true, and WMutiiig to show that the enlightened
leads alike to the same goal, namely, believers of the world are gradually
realizalion of God and eonsecpient mani- becoming aw’arc of this essential unily of
festation of Divinity in man. Ignorance all religioTis.
of this fundamental unity of all religions However, ignorauee regarding this

divides humanity into waning camps. essential unily has been at the root of all
But the se/enee of rrliii'ton that is about communal and sectarian squabbles.
take shape is sure to dispel this ignor- Moreover, we fight, simply because we
J'Jiee and transform these mutually are piigiiaeious by nature. And surely
destructive camps into a magnificent for these, nliîon cannot be held res-
federation of all religions. Consider for ponsible, Can Newton or Faraday be
moment how our small earth has deve- blamed for the scientific ravages of
loped so many varieties of physical food modern wârs ? Or should we ban science,
human consumption. Each country because it has produced engines of des-
kas its own special variety. Now, if truction? Well, science is a search for
6
truth ;
it does not ask man to fight. Men not blush ! Rather we go so far as to
fight,because they are goaded to do so boast of our power, our organization and
by their baser instincts. And so long as our civilization ! We cannot help it,
this condition obtains, they will make because it is yet in our nature, in spite
science yield what they require for their of the much-vaunted process of civiliza-
nefarious work. So also with religion. tion through millenniums of human

Instead of submitting themselves to the history. And for this, religion is surely
chastening process of religion, men not to blame.
goaded by their baser instincts some- Rather it is from religion that we get
times turn round and proceed to make an a genuine incentive for transcending the
organized display of their passions under brute-plane and manifesting the Divinity
the cover of the sacred name of religion. in us. Religion, honestly and sincerely
They deceive themselves by thinking pursued, opens our eyes to detect the
that when they fight in the name of vagaries of our mind leading to self-
religion they cease to be brutish. Little deception. It inspires us to rise above

do they know that they are thus played the crudities of the primitive man and
upon by their baser instincts in order urges us forward along the u]3ward path
to nullify by their unworthy acts the of civilization. This religion shouhl
sanctity of the very religion that they never be confused with its perversion.
want so eagerly to uphold. Really, Lastly, it is a folly to think tliat
egoism and its breed have no place in religion enervates the masses. Far
religion. When these are active under from that. The path of love, truth and
the banner of religion, we have nothing selflessness alone makes us strong. Look
but a monstrous perversion of religion. at Mahatma Gandhi and sec what a
And for this, religion is not to blame. mighty power descends unto the man
The fact is that we are not yet who sincerely treads this path. Oiiv
civilized. We love to be led by our scriptures hold out this truth. In the
baser instincts. The brute within us TJpaiiishad we find that Janaka was
is rampant. The thin veneer of declared to have reached the stage of
ethical and aesthetic sense that we absolute fearlessness when he aftnined
have been able to develop since the self-knowledge Slimsfe I
first appearance of the cave-man does Our Bhaâvad-ditv is not a gospel of
not go very far to curb the brute within imbecility. It infuses life even into dead
us. The meagre demand of our ethical bones. Indeed, who is more fearless
and aesthetic sense is often satisfied as than he who hugs truth, throws self over-
soon as we succeed in bringing up a board and loves everything in creation ?
plausible cause for which the brute in Death has no horror for him. He alone
us may have a free play. Thus we arc can stand on the cross and yet bless the
ready to play the brute for a lofty cause persecutors. It is for him alone to offer
and we are proud of it. We declare his head for the life of a goat. Such
without any compunction that the end personages may be rare, yet they re-
justifies the play of our baser instincts. present the ideal which the men of
And this happens alike whether we stand religion are to try sincerely to approach.
for religion, or for the country, or for a Religion that produces such ideal lives
particular social, political or economic can never be said to have an enervating
programme. We then let loose the influence. Of course, here also it is mis-
brutes in us to suck our brothers’ blood construed, misunderstood and perverted
and to devour their flesh. And we do religion that may be said to be ^perniei-
ous trash.’ Kill this monster by all else does.Here also it is misunderstood
means as Voltaire has enjoined, but do and perverted religion that generates
not touch its mother, namely, religion. other-worldliness.
Nor can religion be condemned on the In this connection arises the question
ground that it makes people indifferent of fear associated with religion. Surely
to the world about them. This is a the massess have some amount of fear
sweeping and unwarranted generaliza- involved in their religious belief. The
tion, and is no more than a new dogma, fear of Divine Scourge or of the Law of
a new There have been

superstition. Karma bringing unto them retributions
hundreds and thousands of men and of their misdeeds either in this life or in
women with whom love for the ideal of the next is no doubt a serious factor of
perfection has been the only urge for the religion of the mass-mind. Yet, un-
religious lifeand who have contributed less this fear is exploited by interested
substantially to the world about them people with sordid motives, it cannot be
through their selfless service to the said to be entirely useless. Is not the
suffering humanity. Then, if the fear of the police and the military still
life after death be a fact and considered a necessity for checking the
if it be causally linked with our anti-social propensities of the average
present life just like all things in nature, human mind ? So also fear of the here-
why should w^c shut our eyes to it ? Wc after does serve the useful purpose of
have perforce to adjust our present to curbing theevil propensities of the mass-
our needs of the future. Can anybody mind. Of the two kinds of check, it
prove that there cannot be life after may be noticed that the first is imposed
death ? We
have yet to find such a from outside, namely from the State,
person, though there arc many who may while the second is completely a self-
dogmatize on the issue. But, even determined one. Religion teaches one
Bertrand Russell in his What I believe to check one’s baser impulses of the
admits the worth of the scientific present moment for getting brighter
achievements as well as the future moments in future. It is one’s own urge
possi)>ilities of the proceedings of the for future happiness or fear of undesir-
Psychic Research Society. He confesses able consequences that determines one’s

that in the near future when the volume opposition to baser impulses. This self-
of evidence will increase quantitatively, imposed and self-determined moral

we shall have to revise our opinion and disci[)liiie is more thorough and compre-
conic ill line with the findings of religion hensive than anything else. This
which are so often branded as arrant explains the high pitch of mass-morality
trash. Religion stands on empiric in the days of Buddhism in India and
observation through pure intuition when of Confucius in China.
it acquaints us with the fact of our Yet one may ask, “Why do you bring
continued existence. Yet religion does in fictitious things like heaven and hell
not teach us to ignore our present life. to govern the impulses of the human
Anyone going through the Rhnganat- mind ? Cannot the earth supply us with
Gifd^ particularly Sri Krishna’s exhorta- truer and worthier motives for the
tion to Arjuna at the beginning, can purposes?” Heaven and hell may
never say that religion makes one other- not be as fictitious as we are tempted to
worldly. Religion, rather, teaches us to think. Our view of nature, as we have
love and serve the present world more already seen, is neither exhaustive nor
sincerely and thoroughly than anything absolute. Hamlet was perhaps right
when he said, “There are more things in and prepare it for spiritual realization by
Heaven and earth, Horatio, than are opening up the channel of pure intuition.
dreamt of in your philosophy.” Heaven This was why Swami Vivekananda
and hell may have as much objective wanted each man to believe things
reality as our human view of nature. If according to the stage of his spiritual
there be life after death it is in the growth. The religion of the masses
fitness of things that there should be may appear to the intellectual man
deviecs of rewards and punishments in to be very crude, yet we may safely
the scheme of nature for our gradual let them start from where they
refinement even beyond this world. Of stand and all that we have to
course the thoughts of these rewards and do is to enlighten them regarding the
punishments arc necessary only for the essentials of pure religion so that instead
beginners in religion.And we have to of perverting religion they may work
remember the fact that many of us arc their way up. We have only to eliminate
no more than mere beginners in religion, all that lead to a perversion of religion
because in spite of our well-refined and the rest is all right. Tbrrr is
intellect we have to start with the uith religion. It is neither nn-

A.B.C. of the intuition of the pure heart. scientiliCf nor illogical, nor jjernirious in
This is why in the spiritual school most its effect^ unless^ of course, tee make the
of us like little children have to think mistake of niduinif it hij the fruits of
of rewards and punishments and go its perversion. Rather the lives and
through a little bit of kindergarten teachings of Sri Kamakrishna and Swami
exercise as well. In this lie the truth Vivekananda and Mahatma Gandhi go
and utility of all rituals. ])arablcs, stories to establish the view that it is religion
and mythologies. The idea behind all alone that illumines the ujmard path of
these is to gradually chasten the mind human civilization.
THEORY AND ART OF MYSTICISM*

By D. Mitra, m.a.
Religious mysticism is still regarded in a study of social inheritance” was

a doubtful light in the West. The one of the earliest ones of its owfi
scholars there have weighed it in the kind. But excluding such stray writings
balance and found it wanting. They the idea that Mysticism can be an active
emphasise what they call its ôther-
agency for good, a definite power that
worldly’ aspect. The late Mr. Victor
can help us in the solution of the pro-
Branford, a sociologist of great repute
blems of life, capable of meeting with
had begun to think and write on
the requirements of “human nature’s
the effects on society of mystical
daily food” is still regarded as utopian
thought. His book on ‘‘St. Columba :
or at least visionary in the extreme. The

^Theory and Artof MyslirAsm ; By present reviewer of Dr. Mukerjee’s book
Radhakamal Miikerjee, M.A., Ph.D., Pro-
and Head
fessor of the Department of Eco-
on Theory and Art of Mysticism re-
nomics and Sociology, Lucknow University. members the attitude of horror assumed
Published by Longmans, Green and Co., by the late Professor Patrick Geddes
39, Paternoster Row, London, E.C.4. Pages
(including Index) 308. when some one tried to make him under-
1938 THEORY AND ART OF MYSTICISM 498
stand our Eastern point of view of social that it is this which forms the bed-rock
progress in relation to Mysticism, of human society. Even the primitive
In spite of the fact that the professor savage who worships stock or stone does
was a man of most liberal outlook he not worship it as such but as something
characterised Philosophy, Religion and higher in essence, something to which the
Mysticism in a rather eleemosynary spirit group-mind of his type of tribal organisa-
as mere individual problems to use his — tion pays reverence as a mysterious
own expression, “auto-drama.” In this power making for social integration and
lie illustrated only the typical Western as a helpful medium, therefore, in the
outlook in such matters. Catholic organisation of all its thought and acti-
Europe in the Middle Ages instituted a vities. Mysticism in its highest aspect is
dualism of thought in the realm of no douV>t a matter of individual growth

matter and spirit which modern from within but at the same time it is an
European speculation in spite of its integrating force helping social growdh
liberalism has not yet been able to shake and social development. This cannot be
off altogether. The idea that that which denied now after all the able exposition
is a matter of inner growth— ordinarily we have here. The Mystic’s eager
called ‘mystical’ —can guide our external search for Reality and his attainment of
activities even in the common spheres of it have a beneficent radiation that is
life is being only slowly understood and never lost on the society at large. As a
{issimilatcd by the West. In the East matter of fact it is round such personali-
ic has a long tradition at its back and ties only that society in India still
our life as we live it every day is easily revolves and social institutions are
and popularly regarded as the shadow shaped and )noulded by the light of their
j)f a greater life that is beyond. Apart intuition. The mendicant Sadhu in
frean any theological conception of the East is not considered as a parasite
lieavc ri, with which it is but remotely but a great social asset in spite of the
associated, there is a living belief that fact that there has been much abuse of
cM’ii our material social life with all its religious life here in the past as well as
Iristitutioiis and conception of duty, has in the ])resent time.
no significance whatso(‘ver when it is Religious mysticism, therefore, does
een detached from the greater life of not necessarily imply exclusiveness or
ihe Soul, towards which all our aspira- isolation in any form. It has a dynamic
tion and progress should be mainly quality of its ow'ii implying a widening
directed. and expansion of the heart that embraces
Comte andôllowdng him many others, all erealures and all forms of life and
•he pioneers of sociological thought in i7ieor]KTales that which is diffused and
Europe, considered religion to be so scattered into one. A broad humanism
inueh dead lumber, or at least a mere is, if not always the basis, the apex of
cumbrous relic of the past that clogged such mysticism and its true test.
• he onward march of the wheels of social The ITanuman (Mahavir)
story told of
IJrogrcss. Dr. Mukerjee has very ably has been aptly quoted by our author in
refuted the mistakes of such theorists in this context: — “A wretched scavenger
his present volume. He has pointed out in the grip of a loathsome disease, lay
that at every stage of life, form in foul filth crying: ‘Ah God! God!’
in every
it there has been a strain of mysti- Hanuman, flying by, angrily kicked the
(’sm however crude and primitive some sufTcrer on the breast. That night as
its earlier
forms may have been and — lie shampooed the God’s body, he was
7
horrified to find a dreadful wound on the formula can damage the wholeness and
same place. How had it happened ? integrity of his experience. His mind
‘You kicked a poor man on the breast,* responds more freely, more fully, more
explained God, ‘as he called upon my finely to all possible situations than docs
name, and what you did to the vilest of the ordinary mind. Hence the supreme
my children you did to me.* ** place and function of religion in human
Analyzing this story from the point life ; for it is from religion that the
of view of a sociologist the author points ordinary person obtains his modes and
out that ‘Hanuman might have been a patterns of response.** Of the later
totemic deity worshipped by the abori- chapters may be mentioned ‘Primitive

ginal inhabitants of India, but as the and Ritual,* ‘Religion
Religion,* ‘Magic
apotheosis of moral purity, energy and and Economic life,* ‘Belief in Cosmic
self-surrender, as he is described to be Order,’ ‘Symbols of Religion,* ‘Social
by Valmiki and Tulsidas, he is at once conception of Religion,* ‘Mysticism of
a bridge between Aryanism and Dravi- Sex and Love.* By far the most im-
dian culture, and a symbol of a most portant chapters arc on the ‘Social values
ethical type of theistic Avorship among of Mysticism,* ‘Unity of Mystical Ex-
millions of people in Northern India.* periences* and the last chapter on
The worshij) of Sri Ramachandra ‘Modern and Eastern Mysti-
thought
stresses a great many social virtues cism.* Here we have a list of the most
which he possessed — virtues that are still a[)petizing intellectual pabulum the
regarded here as the most covetable modern mind can get hold of and
ones in spite of much of the disintegrat- Dr. Mukerjee is highly stimulating and
ing influence of modern civilization. suggestive in every detail he offers. His
Ramachandra is not merely worshipped method is strictly scientific supj)leniented
as divinity but as the perfect specimen by introspective details culled from tin*
of humanity. best mystic literature of both the East
In the first book
chapter of his and West. His wide range of rcadinjt*
Dr. Mukerjee writes on the ‘Forms and and deep insight into the greatest truths
Functions of Mysticism.* Here he estab- revealed to the severs of old make his
lishes the normality of Religion and book a veritable mine of information.

provides us with a psycho-physical study There is nothing ‘parochial* or ‘partisan*
of the phenomenon of Mysticism. In the ill it, for the book is valuable primarily
chapter on ‘The Roots of Religion,’ he on its merit as a scientific appraisement
has some very deeply reflective remarks of the value of Mysticism and Religion
on Imagination as the co-ordinator. He for society. It may not appeal at once

distinguishes very clearly between the to a particular type of thinkers who still
symbols of Religion and Art, He somehow adhere to the idea that Religion
writes: “In art the symbols arc mere is only a prop for the feeble-minded and
symbols while in Religion these arc real that much of it is sentimental nonsense'
as well as figurative. Unlike the artist, or even merely suppressed sexuality; but
the religious mystic does not live in the to those vigorous thinkers of the new
realm of his imagination, he lives in the school who arc gradually feeling tlnd
all, be something
i’’
realm of essence.** Here we find a study there may, after
onl}
of the orderly growth of the mind of a Religion, Dr. Jung for example, if
matiei
mystic. “The Mystic’s attitude-adjust- we could look to the root of the
great
ment,** he says, “is the most plastic; a little, this book will come as a
neither a set emotion nor an intellectual enlightener of the soul. If they think
1938 THEORY AND ART OF MYSTICISM 495
that they cannot yet go the whole length dancer in all-engulfing Space and Time.
with Dr. Mukerjec then it is exactly Life and Death, Creation and Destruc-
there that they will find his suggestions tion are rhythmically pulsating patterns
regarding the art and practice of in His cvcr-supple, ever-flowing dance.
Mysticism helpful. They will have to Whilst He sweeps majestically over dark
evolve what is already within them unfathomable space, a thousand worlds
in order to understand that the nature and beings spring up like lotuses and
of which they cannot yet realise. God lingers amongst them in a kiss and
We cannot but mention one other His kiss is the hope and beauty of
merit of this book. It is written in a creation. When He swiftly turns back in
charming literary style. This makes the the grandeur of sheer aimlessness a
book to be of absorbing interest even to thousand worlds and beings return after
a lay-reader. There is many a scattered their little day to Ilis all-devouring
passage in this book where the balanced mouth and God is left alone and un-
clauses, the gracefulness, the lyric charm partnered. Then there is neither uni-
and suavity of expressions employed verse nor man, and God neither feels, nor
make one feel that these can vie in their thinks, nor dreams.”
feeling-tone with the best emotional Wc have no doubt that Dr.
passages in modern literature. Here is Mukerjec’s present volume will serve as
one: “For the ignorant God is fetish, a valuable contriV3ution towards the
image or ritual; for the wise God is bridging of the gulf that unfortunately
mysterious and bears a thousand names. still exists between the intellectual out-
For the child God is a playmate; for the look on Mysticism in the East and the
}’outh God is the swet^t coy maiden of West. The book contains a highly appre-
love and beauty. For the worldly God ciative foreword by Professor William
is the consecration of the flesh, and the Ernest Hocking of the Harvard Uni-
art and ritual of the satisfaction of versity, in which he has quite accurately
desires. For the leaders of men, God is pointed out that “it is of high import-
the supreme embodiment of renunciation ance for the ra]>idly changing East that
and self-sacrifice. For the aged God is a light so adequate should be thrown
the All and the Alone. upon its ancient and perennial sources
“God’s body is made up of man’s of strength.” Dr. Mukerjee speaks here
deepest and most fervent desires and not only as an eminent scholar in his own
aspirations. In the depth of ])assion, in rights as a Sociologist but also as a
the st'rcnity of knowledge, in the tensest Psychologist of great insight into the
moments of activity God is with man. minute workings of the mystical mind
And when passion is frustrated, and and its relations with the world of sense-
activity is baffled by cruel fate and death bound reality. Western scholars like
and man finds himself a castaway on the .Tames, Rudolf Otto, .J. B. Pratt and Von
sands of time, he still worships God as Hiigel have studied such problems
the All-good. When his knowdedge from their own angles of vision. A
quails before the thought that this uni- contribution of a substantial type like
verse, the scene of his many triumphs this from an authoritative scholar of the
and sufferings, must share tl:c inevitable East was long overdue. Our thanks
f‘xtinction of the solar system, God is therefore go to Professor Mukerjee for
still the All-true. God is the eternal removing this great need.
.
THE STORY OF THE INDIAN KING AND THE CORPSE

By Prof. II. Zimmer
(Continued froii the laH issue)
II is the tale of a night full of gruesome jewels. The king, much pleased, bes-
and strange happenings, and strangely tows the whole upon his treasurer.
is the king ensnared within them. Every Now he longs to have a word with the
day there comes to his audience a man mysterious giver of such gifts; so next
clad in the gown of a beggar-priest who morning, when the holy man returns,
offers him a fruit. Thoughtlessly the and wôrdlessly presenting his fruit is
king receives his gift and thoughtlessly about to depart, the king refuses to
he liands it to his treasurer who is accept the gift unless the man stop and
standing beside him at the throne. speak with him. At this, the ascetic
Without a word, without a single peti- begs for an interview with the king
tion or request, the man in the holy alone, and upon obtaining it, brings
gown withdraws. Showing not a sign of forth his request. He requires, he says,
impatience or disappointment he loses an intrepid man to help him in an
himself in the crowd of exacting and enterprise of magic, for arc not the
petitioning people and disappears. Thus weapons of heroes renowned for their
it continues for ten years, till one day it great exorcising The king
])owers
happens that a tame monkey who has promises his assistance. The magician
escaped from his keepers in the inner then asks him to come upon the next
apartments of the palace leaps into night of the new moon to the great
the hall on to the throne of his master. burial-ground where all the dead of the
The king hands to him, as a ])lay- city arc burned. There he 'will await
thing, the fruit which as usual the him. The king gives his word, and the
holy man has just presented to him ascetic v/ho luis the beautiful name of
in silence. The monkey bites into “Rich-i n -ratience ” , w i thd r aws
it, and behold ! out falls its kernel, The night of the new' moon falls. Un-
a gem of rarest value. Already, recognizable, enwra])ped in a dark cloak,
however, the giver of that marvellous his great sword in his hand, the king
fruit has disappeared into the crowd. sots out u])on his secret quest. Fear-
Much astonished, the king asks: ‘‘What lessly stepping over the dread place, in
has become of the others The the dim light of the smouldering funeral
treasurer then confesses that he has not pyres, his eyes half sec, half guess, dim
even looked at the fruits but, without skeletons and skulls blackened and
even as much as unlocking the door, he charred, while his ears throb to the wild
has thrown them through an open tumult of ghosts and demons. These
window into the treasure house. Now hover ever about such a place upon siieli
hastily he goes in search of them, and a night. At the appointed place, the
unlocking the door, he finds those fruits. king finds the holy man busied in drawl-
Crumbled and decayed upon the floor, ing a magic circle.
they lie those gifts of many years, but “Here I am,’’ he calls, «What
beside them glistens a great heap of may I do for you ?”
The sorcerer scarce looking up from consumed with longing for his unknown
his task, replies, “First as a proof of love. She has told him, says the wise
your good grace, go to the far end of the friend, her name, the name of her
burial-ground and there cut down from family, and the kingdom in which she
a tree the body of a hanged man and lives; also she has eonfessed to him her
bring it me.” The king promises to
to love.
do as he was bid. Fearlessly, by the Under the pretext of going for hunt-
dim flickering glimmer of death pyres, ing again, the two friends arise, and
in the now moonless night, he steps. escaping from their suite, they reach the
Horrible ghouls and goblins beset his town of the maiden. There, incognito,
path; but at last he reaches the tree, they find rooms in the house of an
and seeing the hanged man dangling old woman, who is willing to serve
from it, he climbs upon and cuts him as a messenger to the beloved.
down. As the body falls it moans as The maiden is overjoyed to hear
though hurt. The king, thinking there of their arrival. She does not give
must still be life in the cor])se, is just herself away, go-
however, to the
beginning to grope over it when suddenly between, but by new signals (again only
out of the dead man’s throat sounds a divined by the wise friend) she arranges
shrill The king realizing that in
laugh. a Iryst, delays it, and finally through
the body th(‘re must lodge a ghost, the unsuspecling old woman reveals to
asks: “At what are you laughing?” the young prince a ])atli'way leading to
Hut even as he speaks the dead man has herself. In the house of the maiden, the
disap])cared, and again he is dangling lovers meet at last and are happy
from the branch above him. Once together. But the cunning and pas-
more, for the hearts of heroes arc firm sionate girl learns from her lover
as diamonds, the king climbs the tree that he had not understood even
and fetches him down. Resolutely he one of her signals ;
that everything
lifts the corpse again, and bearing it
had been achieved through the friend
upon his na])c. he walks silently forth. wdio seems to direct his e\'ery step.
And body the
as he walks, out of tlic Now the lovc-strieken girl, in her
ghost begins to speak to him “Oh :
jealous rage, tries to poison the minis-
king, T will shorten the way for you with ter's son. She wishes her prince to be
a talc.” deiiendent on her alone. The clever
Til ere upon the ghost recounts to the friend guesses her scheme, for in the arts
king the strange adventures of a j)rince of intrigue he is her su])crior. He takes
who goes for hunting with his friend, the the two lovers by force, carries them off
son of a minister, through a wuld tvood. to his own lioinc, and arranges a punish-
Resting beside a lake, he perceives on ment for the girl. He makes up his
the far bank a beautiful maiden bathing. mind that she is to pay for the final
As each beholds the other, both are hap])iness with agony and despair. To
stricken with love. Unseen by her own attain this end, he prepares the perform-
suite, the maiden signals from her side ance of a dangerous play. He himself
nf the but the young prince
stream, takes the part of a beggar-priest. To
cannot understand the meaning of her the prince he gives a role of the priest’s
signals. His wise friend does, however, pupil, and on the maiden he forces the
and after the tantalizing vision has dis- part of a witch. Before the king of the
appeared, and they have returned home, land he accuses her of having brought
ke interprets them to the prince, who is about the death of the king’s son whose
:
sudden decease the father is just then foryou with a story. Hear !” And so
lamenting. Evidence is brought against he him another, a second tale
tells
the maid and she is condemned to a “Once upon a time there were three
terrible death. Naked, before the town, young Brahmins who dwelt in the house
she is exposed to the mercy of wild of their teacher. All three were in love
beasts, but just in time the prince and beautiful daughter, but the
with his
his friend reach the place. Unmasking father dared not bestow his daughter on
themselves, they flee with the girl upon one of them for fear the hearts of the
swift horses to make her the prince’s other two would break. Suddenly the
bride. Now grief over the terrible fate maiden, stricken with an illness, died.
of their daughter breaks the hearts of Despairing, the three burned the corpse.
the girl’s parents, and they die. The first then wandered through the
“Who is guilty of the death of these world as a beggar-priest; the second,
two?” suddenly asks the ghost speaking carrying with him the limbs of his
out of the corpse the king is carrying. beloved, betook himself to an ancient
“If you know the answer and are silent, pilgrimage to the life-giving waters of
then your head will burst into a hundred the holy Ganges. The third, erecting a
pieces.” The king knows the answer, hermitage over her last resting-place,
and the fear of the curse loosens his sleptupon the ashes of his love.
tongue: “Neither the maiden nor the He who wandered through the world
prince are guilty,” he replies. “Both begging witnessed on a day a wondrous
were inflamed by the fiery arrow of love happening. With his own eyes he be-
and so ivere not responsible for their held a man who, by means of a magic
actions. The son of the minister acted charm from a book, called back to life
in the service of his master and not upon a child from its own ashes. Stealing the
his own responsibility. Guilty only was book, he hastened back to the ashes of
the king who let such things befall with- his beloved, arriving at the spot simul-
in his country; who did not see through taneously with the second, who had
the subtle trickery; who did not unmask dipped the limbs of the maiden in the
the beggar-priest; who did not notice life-giving waters of the sacred river.
the deeds of these strangers within his Above the and the bones, the
ashes
land; who did not even know they were magic was accomplished. There stood
there ; who punishably failed in his duty, the adored maid even more lovely than
as all-penetrating, all-seeing eye of his before. Now a conflict arose between
kingdom.” the three. One
htid guarded her ashes;
So the king, ever shouldering his one had dipped her limbs in the waters
strange burden, passes judgment upon of life; the third had learned and uttered
that other king so culpably duped by an the magic spell. To whom then did she
imposter in the gown of a begging belong ?
ascetic. But even while he speaks, the “Well, to whom does she belong?”
corpse has disappeared from his nape shrills the ghost. “Burst will be your
and groaning hangs once more beneath head you know and do not speak.”
if
the tree. Resolutely the king returns The king knows and speaks: “He
and fetches it. Again he shoulders the who recalled her to life with little pains
strange load and again the ghost speaks in the doing ofher father; he who
it is
to him: “You have encumbered your- rendered the kindly services to her limbs
self with a difficult and unusual charge, is her son; but he who sleeping
upon
dear Sir. Let me while away the time her ashes at the burial-ground, devoted
and affections to her, he

his life it is who of the king’s palace. This king is child-
must be termed her spouse.” less. It happens that he dreams that
A wise judgment, but before the king same night of a child at his threshold.
has finished pronouncing it, again the Finding dream come true, he brings
his
corpse has vanished from his shoulder. up the foundling as his son and heir.
Again he fetches it, and again he tells Years later, however, after the king’s
him a tale, to shorten the way for him, death, when the young prince is about
or to dupe him, as he says. Again he to make a sacrificial offering to his father
gives him a riddle to solve, and again at at a spring where the dead stretch forth
the solving of it he vanishes away.
So ghostly hands to receive the sacrifice,
the ghost drives the king; hither and there lift, instead of one, three hands for
thither he drives him. Tale upon talc his gift; the hand of an impaled thief,
falls from his mouth, of twisted destinies the hand of a Brahmin and the hand of
and tangled lives ever newly presented. a king. Which one is his father.^ The
All of life he tells with its joy and its young prince does not know in which
horror, and ever the thread of his fanta- hand to place his gift. Even the priests
sies twist into knots of right and wrong, attending him do not know.
ofdemands and failures which the king “Well,” asks the ghost of the king,
must disentangle. Where in all this “in which hand ought he to lay his
intricacy lies the essential core ? offering ?”
There is the talc of the posthumous “In the hand of the thief,” replies the
son of a thief who wished to offer up a king. “The Brahmin had sold himself.
dead father at a spring.
sacrifice to his The king also, because of the thousand
A certain woman whose inheritance has gold coins, had received compensation.
been seized by her relatives owing to It was the thief who had made it possible
Ihc death of her husband has been for the son to be born; it w’as he who
obliged to flee from her home with her because of his marriage had owned the
daughter. During their noctiunal child. For him was the child con-
escape they came upon a thief impaled ceived.”
and on the verge of death. With his So spoke the king, and again the
last breath the thief expresses the wish corpse wâs gone.
to marry the daughter, for he thinks When will this ghostly ordeal end?
then that a future son of hers, even What is it then, the height of mockery
though engendered by another, would or the end of a long trial ? In the poem
belong to him, and would therefore lies no indication of the meaning.
make for him the necessary offerings In the end, after twTiity-thrcc riddles
after his death. In return for this have been put to him, the king at last
service, he tells the woman 'where lies hears one for which his wisdom knows no
his stolen treasure. Later the maiden answer.
falls in handsome young
love with a A prince and his son who are out
Brahmin and prevails upon him to be hunting one day come upon the foot-
her lover. He agrees but insists upon prints of two w’omen evidently fugitives
being paid for the service, as he in turn from some noble house. The son sug-
loves a whose favour
courtesan he gests that if they succeed in overtaking
wishes to purchase. In due course the the women, he and his father each take
maiden bears a son, and after a vision one of them as wife. Ob\dously the two
she has had, leads him, together with are mother and daughter, the smaller
a thousand gold coins, to the threshold footprint belonging presumably to the
:
daughter, the larger to the mother. The of hesitation. The miracle of your stead-
son, after some argument, prevails upon fastness has made me glad. Now take
his father to take the woman with the the corpse with you. I am leaving
larger footprints, while he will have the him.”
other. Having taken a solemn oath in If this were the last word of the ghost,
this decision, they finally come upon all that he had done
would to the king
the two women who prove to be indeed have been but a futile and meaningless
a beautiful (pieen and her beautiful jest. W'hat binds the two together is
daughter, fleeing from their kingdom more than just the malicious pleasure
after the king’s death. The prince and of a spirit in duping a living man. More
his son fulfil what they have sworn lo too is there than just the common shar-
do, but the smaller feet belong to the ing of a corpse the one fetching it, the
mother, the larger to the daughter. It other living within it.
is the father, therefore, who marries the What is the tic between them that
daughter, Ihc son the lovely mother. compels the spirit ceaselessly to test \hv
13o1h then have children, dust how arc steadfastness of the man with endless
these children related to each other? talcs? Is it a mutual destiny? Is it a
What arc the one to the other and what common danger? Now the sjM-etre
are they not ? cautions the king against the beggar-

This enigma strikes the king dumb. priest. llnder the garment of Iraii-
For the exact eluc lo their relationship ([uillity, he warns him, is ecaieealed
he can find no word; so he walks silently thirst for powiT and blood. Me has
on, the corpse upon his shoulder. Tliese ( hosen fhe king not only as an aeeorn-
children are all things to each other at pliee in his great enti'rprise of magic but
once. To each singh* definition another also as a victim to his power.
is contrary, yet bolh are correeL They “Hear what I am about lo tell you,
are to one another in every respeet both oh, King ! and for your welfare aet
the one and the other. Is this not
accordingly. Tlie beggar-jiriest is a
always so? fs not always the one also
dangerous deceiver. By means of his
the other ? And is not each thing every-
spells he intemis to [ovei* me lo enter into
thing at one and the same lime? And the corpse once nion ; then he will wor-
all judgments passed so astutely over
ship me and try to offer you to me as
right and over wrong, are they not too
saerifiee. He will tell you to fall upon
all in each ? Does not there lie con-
your knees before me and Avheii you will
cealed a secret unkingliiiess in the king-
be lying prone with your head and
ly, a hidden nnhoHiu ss in the holy ? Is
hands upon I he earth , he will t ry to
this the meaning of the tale that silences
sever your head from your body wilh
the king at last as he v/ends Ids way
your owm sword. Therefore say to
forth, wiser now in his silence than in
him : ‘Do you worship first that T
his former clever solvings ?
The ghost admires him as he walks may imitate the posture;’ then when
he is lying prostrate so, cut off his
lightfootedly along, and enjoys his
silence. Now it is vdth a new voice he head. When this has been accom-
plished, lo you will fall the ])0wcr
speaks to him
“You seem cheerful in spite of this that he, by means of his magic
weird nocturnal wandering, this passing spells, so ardently desires to possess.
to and fro over the gruesome burial- May it be yours indeed !”

ground. You do not know the meaning So saying, the spectre vanishes from
the corpse and the king bears the body twenty-four riddle-tales the ghost has
at last to the sorcerer-priest. told him, and, too, he asks that the story
Meanwhile the latter seems scarcely to of the night itself be made known upon
have found the time lagging. He shows the earth and respected among men.
no sign of disappointment or impatience The spectre grants him the fulfilment
for that the king has not come sooner of his wish. “Not only will all twenty-
with his burden. He only seems filled five tales be recognized by the world, but
with admiration for the hero who has so even Shiva, the great god himself,
gruesome task set
fearlessly fulfilled the master of ghosts and demons, the great
for him. Now the magic circle is com- Yogi, the ascetic among the gods, even
pleted. Ingeniously decorated with he will honour them. Neither ghosts nor
whatever horrible materials the unholy demons shall have power where they are
spot offered —
ground up bones, blood of told, and he who in sincere devotion
dead bodies, etc., the whole is horribly recites even one of them shall be free of
alight in the flickering of burning corpse sin.”

fat. So speaking, the spectre departs.
Taking the body, he washes and Now, surrounded by the gods, Shiva
embalms it and decorating it like an idol, himself appears. Aeclaiming the king,
places it in the centre of the magic circle. he thanks him with high praises for
Then by means of Yoga spells he calls having saved the spirit world from the
the ghost to the place and, forcing him impure hands of the demons.
to return into the corpse, he adores him Soon now the ghosts will serve him,
like a god. their new master who has delivered them
Now the king, instead of obeying the from a gross imposter and a wicked
order of the magician to fall upon his abuse of ghostly domination. But before
koccs and worship, docs as the ghost has this befalls, all the earth will be his. The
told him. This is not diflicult, for great sword, Invincible, given to him by
scarcely can a priest expect a king to be Shiva’s hand, grants him power over all
familiar with this slavish posture of the world. For this great office the king
obeisance. Now from hisbody the king is chosen, for he is in truth a higher
cuts the sorcerer’s head, and tearing the personage than he himself knows. The
heart from his breast, he sacrifices both god lifts the veil from the gaping abyss
bead and heart to the spectre in the that parts the realms of man and god,
corpse. Thereupon a sound of jubilation revealing to the king that he is himself
bursts from every side out of the night. a portion of the divine omnipotence.
Tt is the ghost-troop acclaiming him. He, the all-god, is in him the king.
And now the spectre in the corpse, A part of his being he has sent down
elated, speaks from his lodging place: upon the earth, and, masquerading as a
“Power over the ghosts; that was the human being, he will combat the evil
supreme wish of the beggar-priest. Now forces in human shape and prepare the
it will when your
be yours, oh, King ! way for the reign of the gods upon the
bfe ended; but before that time,
is earth.
domination over the whole earth is After the king has enjoyed domina-
given to you. I have tormented you, tion over all the spirit-world, he will
therefore I shall atone. Speak your return into the all-god from where he
wish and it shall be granted.” sprang.
The king then asks as compensation So elected, the king returns to his city.
for thi^ strangest The day
of all his nights, the is breaking. Keenly aware of
— “
the marvellous fulfilment of all the pro- one awakening, looks back upon what
phecies just revealed to him, he performs was confusion to him the day before,
his earthly day. Building a bridge into seeing it to be still deeper confusion
the spirit-world, homeward he steps to than he had guessed and so, changed by
the high source whence he came. As in his revealing dream, is able now to take
dream, as through a succession of up a and outside himself,
reality within
dreams that endlessly unfurl yet take a reality which hitherto had been denied
place in the space of but a few moments, him, so this king returns an altered and
the king walks to and fro over the a wiser man out of his night into his
burial-ground. world of day.
Just as a dreamer tosses hither and
thither upon his couch, he goes; and as (To be continued)
SOME VEDANTIC VIEWS ON UNIVERSAL

CAUSATION
By Prof. Asiiokanatii Shastri, Vedantatirtha, M.A., P.R.S.
In a previous article,* we have tried the object is to be regarded as falsely

to show how the author of the Paddrthu- superimposed on the subject.^ In other
tattvnnirnaua has established his theory words, the subject appears as the
of twofold universal causation. In the object, or the Ultimate Reality (i.r.
present article, we shall attempt to Consciousness) is the apparent cause of

analyse the views of other Advaita the universe.
writers on the subject ;
and this neces- Maya, on the other hand, is the
sitates a brief recapitulation of the view really changing cause, since the insenti-
of the Paddrthatnttvanirnaya, which is ent objects of the world arc but the
given below. direct modifleations of the non-in telli-
It is held by the Advaitins that the gent formative cause — Maya.

substratum consciousness (adhisthdna- Thus according to the author of the
chaitanya) by itself cannot remove the Paddrthataftvanirnuija, a twofold mate-
individual nescience, for it manifests rial cause of the world (Brahman— the
ignorance also. But when reflected apparent cause - vivartopdddna and
through the modification of the internal Maya — the formative cause parindm-
organ (vritti), the veil of ignorance is

opdddna) is finally established.
easily lifted. The Advaitins have

Vivarana view : Ishvara (and not
pointed out that there can exist no rela-
tion [such as contact (i.e. sarnyogu) or
Brahman) — the upadana
inherence (i.e. samavdya)] between the The author of the Vivarana, however,
opines that Personal God (Ishvara) and
object (phenomenal creations) and the
subjeet (consciousness); for the subject
^
Chitsukhi, Nirnayasagar Edition, PP*
and the object have one identical
44r47.
reality. The subject, however, possesses *
“Atrahuh padarthatattvanirnayakiirah—
independent reality; and consequently brahma mtlyS. chetyubhayam upadanain . •
tatra brahma vivartamanataya

upadanam,
avidyA parinamamanataya.''—
* Vide 72.
Prahuddha Bharata, June, 1938. leshasamgraha, Benares Edition, p.
— — — — — —
:
1988 SOME VEDANTIC VIEWS ON UNIVERSAL CAUSATION 508
not the Absolute (Brahman) is the sub- ness is the Pure Absolute {i.c. Shuddha-
stantive cause.'* This position of the chaitanya), and its reflection {prati-
Vivarana is not fundamentally different bhiiba) in the Maya is held to be the
from that of the Paddrthatattvanirnaya Personal God or Ishvara. It is the Pure
(îven above), inasmuch as Ishvara is Absolute that is held to be the sub-
not represented to undergo any consti- stantive cause and not Ishvara, who is
tutional change in the process. If we rather a product of Maya."^

analyse the entity —Ishvara (which is
The position, therefore, comes to this
regarded as Birnbachaitanya — original According to the Vivarana —
Consciousness, and not the pratihhnba
(a) Ishvara, i.c., Brahman in associa-
- reflection, as the author of the Sam-
tion with Mfiya (rndydsabalam) and not
lishrpasdrlraka thinks), we find Him to
its reflection, is the causa rnaicrialis
be Pure Consciousness associated with
Maya. Only the limiting adjunct Maya (b) Maya is always located in pure
changes into the form of the world, self-luminous Consciousness, and never
while Pure Consciousness undergoes no in Ishvara, Who is rather a concrete
transformation whatsoever, but only whole having Pure Consciousness and

appears to have changed into the world. Maya as His constituent factors
While Padarthatattvanirnayakara fol- (c) the entire entity Ishvara is not the
lows the analytical process, Vivarana- apparent cause; the associated Maya is
kara adopts the synthetical one. the formative cause, while Conscious-
Dr. Das Gupta, however, is of opinion ness alone appears as the world.
that “Prakasatman, Akhandananda and
According to the Sainkshcpasdrirakn —
Mruihava hold that Brahman in associa-
Pure Absolute, which is the final
tion with Maya, /.c., the Maya-reflected
objective and goal of philosophical
form of Brahman as Ishvara should be
enquiry, is the original and is regarded
regarded as the cause of the w-orld-
as the cause of the world-appearance.
appearancc. The world-appcarance is
Of course, at first sight, this position
an evolution or parindma of the Maya
seems to contradict the position of the
as located in Ishvara, whereas Ishvara
Vivarana. But a compromise may be
(God) is the vivarta causal matter.”'
somehow^ effected, inasmuch as the
We are afraid that this position is not causality altribuLed to Ishvara is cap-
in consonance with the original position able of being extended to the Pure Con-
of the Vivarana. In the Vivarana the sciousness forming His background, the
original Consciousness {Birnbachaitanya),
as opposed to the reflected one (prati- Ajhanopiihitam bimbachailany.ini Ishvamh;
.n nt ahka ran a t at sam ska ra va chchlii n na jh ana-
birnbachaitanya), is said to be the cau'C,
pratihimbitani fhaitnnyam jiva iti Vivarana-
And this ultimate Consciousness, as the
karah.'* Siddhantahindu. 109.
originalcounterpart of reflection (/.«., ‘‘Ajhanapratibinibitam chailanyam Ishvarah;
Phnbachaitanya), is Ishvara, i.c., Con- buddhipratibimbilam fhaitaiiyam jivah ;
ajnanopahilam bimbachaitanyani suddham

sciousness as associated with Maya as iti Samkshopasarirakakarah.** Ibid. 110.
an adjunct. According to the Sam-
®
“Mayasabalam Ishvararupam eva brahma
bshepamriraka, the original Conscious- uptadanam” S, L. S. “Mayopadhinirupita-
bimbatvavisishtam sarvajnatvadiguiiayuktam
cha yad Ishvararupam brahmachaitanyam”
T u
tu . . . mayasabalam S. L. S.-Tikd. p. 59.
shvararupam eva brahma upadanam.” '
“Napi svasrayadiitprakasena virudhyate
S..
Das Gupta,
p. 59. jhanam’^ — Fiuarana, viz., S. S., p. 43.
A History of Indian Philoso- “Svayamprakasasyavidyasrayalvam iipapan-
Vol. I, pp. 468-9 . nam ityiiktam*’ Ibid. P. 46.
— —
associated MILya serving only as an Here the question naturally arises, if
indicator (upalakshana).^ Brahman alone is the material cause,

wherefrom then does the inscntience
Samkshepasaiitraka view : pure (jadatn) of the world come in? The

Brahman— THE upadana from the
effect derives its characteristics
material cause alone and not from any

The view of the Sainkshepasdrtraka other conditions. But the difficulty is
thus deserves our attention next. In it, only apparent, as it is not at all an
Brahman itself has been described as unusual occurrence that the effect may
the substantive cause, and Maya is derivesome of its characteristics from
regarded as a cause by courtesy only, even what is only a helping condition.
because it serves as the medium.® The This is seen to be the fact in the case
service of Maya is postulated as Pure of a pot produced from clay. The clay
Consciousness in and by itself is not is made smooth and glossy by a parti-
susceptible of any change, which is cular process of kneading and these
made possible by Maya serving as an adventitious attributes are seen to be
auxiliary. produced in the pot made of such
seasoned clay, though the original attri-
^
“Ishvaragatam api karanatvam tadanu- butes of the clay cannot be believed
galani akhandachaitanyam sakhachandra- to be the cause. So the world may
inasam iva tatnsLhatayopalakshayitum sak-
derive its character of insentieiicc from
noti iti iasya jneyabrahinalakslianalvoktir
iti” S. li, p. GtJ. Mdya, though it is merely a helping
*
“Sarnkshepiisarirakakritas tu brahmaiva condition.
upadanam, kutasthasya karanatvanupa-
patteh maya dvarakaranam’* S. L, S., ‘Âkaranjim api dvaram krirye’niigach-
;
pp. 75-6. “Atra Samkshepasarirakanusarinah —S. L. S., p. 76. The

chbati’^ cornmen tutor
—
kechid ahull siiddham evopadanam” Ibid,, — —
explains ‘‘akaranam api” as “aiipadanam
p. 58. api” — L. S.-Tika, p. 76.
iS'.
THE ASCENT
(Diary Leaves)
By Prof. Nicholas Roerich
On ancient finger rings can be seen in Eastern and Western literatures from
two spirals, one of ascent and one of the most ancient times. In the form of
descent. It is said that even a very poetic productions, in epics and tales
lofty spirit can descend just as rapidly and novels —everywhere in varied as-
as it can ascend. This forewarning is pects has been noted this truth. Evi-
very severe and just. dently the popular wisdom has had a
have long understood that
People premonition as to how often it is need-
both ascent and descent can be extreme- ful to remind people both about the
ly rapid. Nothing keeps even lofty necessity of ascent and about the danger
beings from descent if they allow them- of downfall.
selves to admit the baser desires. This Sometimes people ask ‘‘But what :
path or rather leap into the abyss has then, at downfall, becomes of all the
more than once been dealt with both attained refinements and perceptions?
1988 THE ASCENT 505
It would certainly seem that the once saying : “To govern means to antici-
realized and assimilated could not pate.” Yet in order to anticipate,
one
become non-existent. In what manner has to be able to see into the distance.
are already accomplished attainments Even so some may be confused and mis-
displaced into an abased state?” take a distinction of horizon for self-
Such a question is entirely logical and exaltation, for an excuse to boast of his
touches upon complex considerations. present cognitions.
One has to assimilate very clearly the If foresight and illumination can be
principle of transformation, both up- rapidly acquired, just as speedily may
wards and downwards. During up- come obfuscation and confusion. Man
ward transformation all possibilities and can discover a treasure all of a
attainments are, as it were, unrolled, as sudden, but so many times it has hap-
in a triumphal procession the banners are pened that people lose their treasure
unrolled and their inner signs made also suddenly and irrevocably.
manifest. Likewise at transgression and A great artist and worker told me
downfall the banners are rolled up and about how he lost a ring, which he
the signs which were recently so gleam- valued very much, in a perfectly defi-
ing are plunged into profound darkness. nite place on a smooth sea-shore, where
Often people are amazed at the there were no passers-by. In his own
cleverness and the skill of the servants words, he sifted every grain of
of darkness. Butno one has
of course sand in I his })lace. He made note of
said that they have always been servants the place and went over it repeatedly
of darkness. Perhaps they have taken but he never found his memorable ring.
tli(^ downward plunge, about which And another case is well-known, when
the above symbol has been given. In a valued ring unexpectedly disappeared
the downfall their attainments have in a house and after three weeks was
been rolled up and transformed down- found glittering on the vehet seat of
wards. True, their cleverness has a divan.
remained but it has been changed into Both discoveries and losses arc very
evil. During ascent everything en- remarkable if we consider them together
countered, everything recognized is with their surroundings.
transformed into good. And just The possibility of ascent, — can it
precisely is it in the opposite process, make a man conceited ? It does not.
—everything already attained is chang- It makes him observant, courageous,
ed into evil, changed into injury.
is and untiring. The danger of descent,
It will darken, confuse, and turn into — can it turn a man into a suspicious
chaos. coward, a tremulous fugitive? It does
In the end it is not so difficult even not. It only sharpens his memory,
for the human reason to scrutinize what multiplies his circumspcctness, and re-
is proceeding towards manifestation and minds him how joyful it is to hasten
creation, and what towards dissolution ahead. possible to adduce
It is from
and chaos. Precisely as has been different
it literatures beautiful words
said “Examine the sum total and
:
devoted to the great concept, “fore-
then each particularity will stand out ward”.
conspicuously.” Precisely action continuously carried
But judgement in perspective docs on protects one against many dangers.
not come so easily. What
wise rulers An arrow does not so easily reach one
they were, who left behind them the who is striving impetuously. He passes
between the terrors without noticing remind continually about the possibi-
them and he increases and preserves his both upward and downward.
lities,
forces by his immutable aspiration. In Itwould seem that if descent is so often

his striving there will be no needless mentioned, people would have to take
luxury. In his striving he refers good- every precaution in order to avoid it.
natiu'edly to the jostling in the un- But it does not work out that way in
avoidable crowd. In his impetuousness life.
he more easily forgives much, which Of the loftiest and most beautiful
for a loiterer is the object of endless symbols people manage to make objects
carpings. which tell no one anything about life.
Likewise it was long ago said that And therefore in the movements of life
in action it is easier to pardon. Of itself so terrible is the necrosis, the

course in general this accustoms one to vulgarization, which is embedded in the
one of the most bcnclicent qualities, whole meaning of existence, dominates

that of forgiveness. The blossoms of the entire tenor of thought, and leaves
forgiveness are beautiful, but a garden upon everything its infamous seal.
of affronts is an extremely repulsive Those who observe this would be pessi-
spectacle. The commensurateness of mists if they should think only about

great responsibility, of great prepared- this side. But surely the first spiral,
ness for labours, and in general, of large that of ascent, must remain the first,
measures, will also yield great effects. the most attractive and the most
Any limitation, whether it emanates inspiring.
from inconsiderateness, light-mindedness, Descending from a mountain always

indolence, immobility — no matter which, produces a sort of sadness, but the
it will still continue to grow steadily. ascent is attended with great joy.
The progressions of growths are re- When we speak of ascent, we always
markable. In all the laws of motion have before us two powerful lofty
can be seen the same basis. So too the examples : Sri Uamakrishna and Swanii
progression of thinking or of not think- Vivekanaiida. The very fact of the
ing, of seeing or of not seeing —all this existence of such giants of thought is
moves and grows exactly the same. already a true benefaction for mankind.
Courage, a quality which can be grown, How many sufferers have found often
is also multiplied in action. ,Tust as by unexpected ways relief in the say-

quickly can fear be multiplied — a shame- ings and writings of these great sages
ful timorousness which is terribly domi- and thus a new ascent had its beginning.
nant in inaction. People should be full of gratitude to
Whoever placed upon the rings the those who by their example le<l them
spirals of ascent and descent wislied to to the summits.
WOMAN’S PLACE IN BUDDHISM AND JAINISM
By Dr. A. S. Altekar, M.A., LL.B., D.Litt.
We dwelt at leuyth upon the position the monks and nuns ; new monks how-
occupied by women in Hindu religion ever could be admitted without consult-
in the June issue. Wc shall now dis- ing the nuns at all. Nuns were to go
cuss what place was assigned to women out to beg only when led by an experi-
ill Buddhism and Jainism. Both these enced matron. The climax is however
were ascetic religions and they have not reached by the rule which lays down
devoted attention to the duties and that a nun, though 100 years old, must
ideals of lay women. The founders and stand in reverence before a monk
leaders of both these religions shared though he may have been just initiated
the indifference to or contempt for in the Church. The reader will not now
women, which is almost universal among be surprised to learn that a nun could
the advocates of the ascetic ideal. The never preach before a congregation of
Buddha was reluctant to admit women monks, though the selected ones among
to his Church and the Digambara Jains the latter could preach before a congre-
held that women can never get salva- gation of nuns.‘ It may be here added
tion except by first being reborn as men. that early Christian Fathers shared
It may be added here that Buddhism similar views; they held that it was
did not subscribe to this dogma. contrary to nature that women should
Owing to the pressing request of his be allowed to preach. The Council of
foster mother, the Buddha eventually Laodicea closed the doors of the preach-
decided with great reluctance to admit ing order to women in 365 A.D., and
nuns into his Church. Mahavira is not not all feminist agitation has succeeded
known to have raised any objection in even to-day in getting them reopened.
the matter. But both Buddhism and Islam permits women to read the
Jainism placed nuns under a more Kor(w, but not to preach from it.“
rigorous discipline than monks. Some The above rules betray the inherent
of the restrictions placed upon the nuns air of superiority which man usually
w’crc no doubt reasonable ones. Thus finds it difficult to renounce with refer-
it was laid down that they should not ence to the woman. Not all of them
stay alone without the protection of were always followed in practice ;
thus
monks that they should avoid the
;
the theory that nuns could under no
company of men of questionable charac- circumstances preach to monks did not
ter; that only monks of unquestioned stand in the way of Rajimati, the wife
purity and integrity should be allowed of Ncminatha, in delivering a sermon to

to preach before nuns ; that nuns should her brother-in-law, Rathanemi, when
always live together in groups of twos the latter had lost self-control (Uttar-
and threes, ete. Some other rules, how- adhtjaijnndsui ra, 2‘2).
tiver, betray u lack of confidence in the In spite of some discriminative rules

character and judgment of women.
Thus the admission of a new nun was ^
rirni/ya, Chullavagg*!, X. i. i ; Mulachara
of Vattakcra, pp. 177-79.
to be sanctioned
by a joint meeting of * Lnngdon Davis, p. 238.
referred to above the permission that who eventually became very famous
was given to women to join the Church preachers (I'heHgdthd^ 54, 56, 73).
by these two religions raised a new and Jayanti, a daughter of king Sahasranika
attractive prospect before them. In ofKausambi, doffed her royal robe and
Brahmanic religion also there were some became a shaven nun the moment her
nuns like Sulabha, Gargi and Vachak- questions about the nature of jiva, the
navi; their number seems to have been ideals in life, etc., were satisfactorily
much larger in Buddhist and Jain answered by Mahavira. Some ladies
circles. Buddhism declared that woman- like Abhirffpa Nanda and Sumangala no
hood was no bar to salvation® and doubt joined the Church as a welcome
Svetambara sect concurred with the escape from household tyranny, but
view. Marriage was not necessary for their number does not seem to have
women nay, it was a fetter which
;
been large.
women were advised to avoid. Among When discipline became slack and un-
the nuns of the Therignthd the majority worthy persons began to be admitted
consists of ladies, who had renounced into monasteries and nunneries, the tone
the world during their maidenhood. of moral life deteriorated. It hastened
The career of preaching and evangelis- the process of the downfall of Buddhism.
ing that was thus opened before women Later Hinduism took a lesson from
by Jainism and Buddhism attracted a what it saw in Buddhist monasteries
large number of talented ladies, who and nunneries and prohibited women
distinguished themselves as teachers and from renouncing life and becoming nuns.
preachers. We find rich heiresses, It declared that due discharge of family
refusing tempting marriage offers and responsibilities was the most sacred
joining the preaching army of the new duty of women.^ Nuns, therefore, have
religions. Such for instance was the almost disappeared from Hinduism
case of Gutta, Anopama and Sumedha, during the last 1500 years.
*
Therigdthd, 61. *
Yama in SCV, p. 596.
PATH TO PEACE
By Anilbakan Roy
“Make your surrender true and into us and show us the recalcitrant
complete, then only will all else be done parts; we must again and again sacrifn’c.
for you.” — Sri Aurobindo. them to Her and earnestly support all
Our surrender to the Divine Mother Her work in us until our whole realm is
must come from our inmost soul and be made free and brought absolutely under
made complete and integral. We know Her rule.
all the parts in us have not yet wholly The arch rebel in us is our ego whicli
submitted to the Mother; we know they seems to have an everlasting life. With
will not all surrender without a its army of desires, it hides under the
struggle; but they will ultimately have cover of our ignorance and inevitably
to submit if lasting peace is desired. comes back to life as many times as it
We must always keep ourselves open to is apparently killed by Her force in us.
of
the Mother, so that Her light may enter As long as a vestige, even a little seed
1088 PATH TO PEACE 509
it will be left, so long it will revive again inner surrender that is required so that
and again. Annihilate it completely, the integral transformation may take
leaving no trace, no seed of it in us. place. In our egoistic ignorance and
Once this conquest is achieved, our souPs blind habitwe think that unless we form
aspiration will be fulfilled; we shall find plans with our mind we cannot do any
our highest life by completely merging work, that unless we reason and argue
ourselves in the Mother. with our mind wc cannot know any-
The requirement of surrender to the thing; so a ceaseless activity goes on in
Mother is an indispensable condition of the mind. So the body continues its old
our own real peace and happiness. artificial movements thinking them to be
Desires of the lower nature are pulling indispensable for the realisation of
us in all directions and that is the root dnanda.
of all trouble. Our ordinary life is really But those who can wholly depend on
a life of surrender to these blind hanker- the MoLlicr, giving up all personal effort
ings of Nature. Let these utterly cease and She takes their entire
initiative.
in us, let us surrender ourselves wholly to charge and does whatever is needful for
the Mother Divine. We should not them in Her own perfect divine manner.
bother about work; we should give up Yet the ignorant human soul hesitates to
all idea of duty and responsibility but surrender itself and tenaciously clings to
should allow Her will to work in us un- the poor egoistic effort to which it is
hampered. We must not hanker after habituated. Merely surrendering the

knowledge but should calmly receive external life will not do; the inner
whatever light comes from Her. We determination of every thought and feel-
should not run blindly after the limited ing and action must be absolutely given
joys of the world but should gratefully up to the Mother Divine. Only then the
accept whatever joy and pleasure comes surrender will be complete and She will
directly from Her. Entrusting our take iq^ the whole life into Her own
whole life into the hands of the Mother, being. Her own consciousness. This
let from all care and anxiety,
us be free surrender is not easy and requires a
from alland pain. Tf one can
effort determined ffddhand with great patience
cc Mse to rely on the poor efforts of the and iK'vsevcrance. The pure conscious-
ego and depend wholly on the Mother, ness of the Purusha is within us, it is
he can get infinitely more than the ego sustaining all our life, it underlies all our
can ever bring. Yet the physical mind thoughts and feelings and actions, yet we
will not believe in the divine possibilities do not see it, do not recognise it, just
and will obstinately stand in the way of as a blind man docs not feel the existence
perfect surrender ! Let our silent devo- of the light which covers and pervades
tion personally to the Mother increase him. The thoughts and habits of our
more and more, so that this obstinacy lower consciousness constitute our blind-
of the physical mind may melt awây and ness. When we are able to withdraw
we may surrender ourselves completely from the lowTr consciousness and turn
to Her. towards the calm, immutable, silent,
It is not mere external surrender that pure consciousness of the Purusha in us,
is required; it is not suflicicnt that we only then it becomes possible to com-
cut off all our relations with the external plete our surrender to the Mother, who
World and depend wholly on the Mother is the supreme Divine consciousness
for all our worldly containing and pervading everything
needs. That is a pre-
paration, an external symbol, of the that is in the universe.
SRI-BHASHYA
By Swami Vireswakananda
Chapter I
Section I
The Great Siddhanta
Advaitin^s volition refuted
Moreover, Brahman which is self- ed, then it would mean that Brahman
luminous Consciousness cannot experi- Itself is destroyed. Even as the miscon-
ence Nescience, for ‘self-luminous’ means ception of silver in mother-of-pearls
It is conscious of Itself always. If it be along with the false silver is destroyed by
said that Brahman which has conscious- the knowledge of mother-of-pearls so also
ness of Itself, yet Its nature being knowledge which destroys Nescience will
covered by Nescience, experiences this destroy Brahman also which sees this
Nescience and that this covering takes Nescience by nature. If it experiences
place by something else than Itself, it Nescience through some other agency
would mean nothing but destruction of then, what is It ? It cannot be another
Brahman, for if II s nature which is self- Nescience, for that would lead to a
cffiilgencc is ever covered by something rcfircssus ad infinitinn. If it be said
then It ceases to exist. Moreover, this that Brahman is first covered by Nes-
view is defective, for according to this cience and then is experienced by It,
view Brahman cannot experience Nes- then in that case Nescience by its essen-
cience till It is covered by it and tial being covers Brahman and so it is
Nescience cannot cover Brahman till It real like the cataract in the eye and
experiences this Nescience. Again, does cannot be destroyed by knowledge.
this Nescience first become known and .Just as cataract in the eye prevenis
then cover Brahman or docs it first vision and is not destroyed by know-
cover Brahman and then is experienced ? ledge, so also Nescience which exists in
In the former case, since. Brahman with- Brahman will not be destroyed by
out Its nature being covered is able to knowledge.
cognize Neseience, It can also cognize If it be said that this Nescience is
this manifold world, the product of this beginninglcss and that it simultaneously
Nescience, and therefore there is no need covers Brahman and is experienced by It
to regard It as covered by Nescience nor which would avoid a regrafaus ad hi-
even to imagine an ignorance of this —
finitum such a thing is not possible,
kind. Again docs Brahman experience for Brahman which is essentially con-
Nescience by Itself or through some scious of Itself cannot possibly be a
other agency? If by Itself, then such witness and experience Nescience with-
covered first.
consciousness results from Its nature and out Its nature being
therefore can never be destroyed and Unless this nature ceases to shine It
there would be no release. If still it cannot see anything else. If it be said
elseand
should be maintained that it is destroy- that it is covered by something
not by Nescience and then experiences does, then what is Brahman’s nature?
Nescience, then Nescience would cease to Does Its essentially vivid nature exist
be bcginningless for it is experienced only before the destruction of the dimness by
after that something has covered knowledge or not? If it does, then It
Brahman and not before and, moreover, cannot be dimmed by Nescience nor
this will also lead to a regrefism ad would it be necessary to remove it by
infinitum. If, however, it be said that knowledge. If it docs not exist, then
Brahman experiences Nescience with- the vivid is something newly
shining
out Its nature being covered, then it will brought about and therefore something
not be true that Brahman is conscious originating and consequently it would be
of Itself.
perishable and not eternal, which would
Again, when Brahman is covered by mean that Liberation (Moksha) is non-
ignorance, does It not shine at all or does permament. Nescience cannot be proved
It shine somewhat? In the former case as its substrate cannot be determined.
since Brahman
is mere light (Prakasha) Moreover, if wrong perception results
It will cease to exist. The latter case is from a defect (Nescience) which is unreal
not possible in a Brahman which has no it will be diiricult to shov/ that it cannot
parts or attributes but is homogeneous. take place without a real substrate.
It is only an object which has parts and Even as it is ])ossible to have wrong per-
Mttributes that can shine to some ex lent, ception due to an unreal defect, it is
of the parts or attributes arc possible to have it even w^hen there

no
as some is
covered while the rest shine. But such real base which would make Brahman as
not possible in a homogeneous a reality doubtful thus leading to the
a thing is
Brahman which cannot have two forms. theory of a universal void of the
Therefore shining and not shining cannot Buddhists.
co-exist Ml It. Even if it be said that Again, in the inference that was made
Brahman’s nature is covered by it wâs proved, rather was attempted it
Nescience and therefore It shines dimly, to prove, I hat the Neseienee which is a
il is not quite eonccivable. When all positive entity rests in Brahman and
attributes or ])arts shine in a thing it is covers It and is later destroyed by true
said to shine vividly and \vhen some knowledge. But this Nescience cannot
parts or attributes alone shine it is said have Brahman for its substratum, for
to shine dimly and in this case in those ignorance has as its substrate a knower
purls or attributes which do not shine, and not that w'hich is Pure Knowledge,
the light is altogether absent and those as it is antagonistic to knowledge.
which shine, shine vividly and there can Where silver is seen in a shell the
be no dimness when there is light. In an ignorance with respect to the shell exists
object which is cognizable, dimness may in the person who experiences the silver
take place with respect to certain parts and not in knowledge. Since Brahman
or attributes which are not experienced. is Knowledge according to the
Pure
So in a Brahman which is pure light and Advaitins and not a ‘knower,’ Nescience
without attributes and not an object of cannot have its seat in Brahman.
sense perception such a dimness is not Secondly, Nescience cannot cover
possible and so cannot be an effect of Brahman, for ignorance covers the ob-
Nescience. ject which is cognizable and with respect
Moreover, does this dimness disappear to which there is ignorance and does not
or not when knowledge dawns? If it cover knowledge. When shell is taken
does not, release is not possible. If it for silver, ignorance covers the object,
shell, which is cognizable and not ledge dawns the snake disappears and
knowledge. Inasmuch as Brahman is the cause of the fear being removed no
never an object of knowledge, Nescience more fear is generated, and the fear that
cannot cover It. To admit that It is so was generated before, being momentary,
covered is to accept that It is an object meets destruction by itself and the per-
of knowledge. Again, the positive son is free from fear, and not because
Nescience cannot be destroyed by knowledge has destroyed fear. That
knowledge, for ignorance which covers fear like perception is momentary is
an object of knowledge alone is destroyed known from the faet that it exists so
by knowledge. Ignorance which is so long as its cause exists and not after.
destroyed by knowledge is only with Moreover, if it were not momentary then
respect to objects of perception. But the stream of perceptions which causes it
Braliman is not an object of knowledge would produce a fear for each perception
and therefore the ignorance with respect and as a result w’e would be experienc-
to It cannot be destroyed by knowledge. ing different kinds of fear. The fact,
Fourthly, all knowledge which proceeds however, is that we do not experience a
from valid proof is not preceded by a number of fears and consequently it is
non-knowledge which is a positive entity, momentary. So Avidijn is not proved
t.e., something different from the mere even by inference.
negation of knowledge, for in that case it Again, merely from the fact that a
would not be valid proof. Proof which thing is perceived which is later sublaUnl
gives a knowledge as to the positive by new knowledge which shows that the
nature of your non- knowledge^ would be first })erce])lion was erroneous wc cannot
preceded by such positive non- conclude that an auirvachaniifn thing

knowledge, and proof which precedes exists. What is perceived is alone the
non-knowledge cannot be a valid object of pcrce])tion, error and sublalion,
proof. There Tore, Nescience as a posi- and the object is not percei\ed as
tive entity cannot be established by such anirviicfuiniija and so we cannot imagiiu'
proof. Non-knowledge which is mere such an object wiiich is not j)erceived by
negation of knowledge (prntfahhava) these stat(*s of consciousness or any
alone exists before knowledge and is des- other. Whatever becomes an object of
troyed when knowledge dawns. Fifthly, perception, error or sublation is capable

knowledge cannot destroy anything of being described as such and such, and
because it is mere knowledge and des- if the Nescience is capable, of being des-
truction can be accomplished only by cribed like this it cannot be ntiirvarfui-
some other agency. No positive entity and if it is not capable of being de-
is destroyed by knowledge, as for fined like this it cannot be an object (»f
example, the knowledge of a pot does perception.

not destroy it. So knowledge cannot The Advaitins may say that in the case
destroy Nescience if it is a positive of the rope and the snake, the rope is
entity. It may, however, be said here experienced as a snake and there is fear,
that positive things like fear generated but later knowledge shows that the snake
by seeing a snake in a rope is destroyed did not exist at the time and place and
by the knowledge of the rope. This exit is not possible for the rope to become
planation however is not correct, for a snake and so we are forced to the con-
fear meets destruction by its own nature clusion that for the time being there
into existence a snake which
is
because it is momentary and not by the came
knowledge of the rope. When know- neither real nor unreal. That is why the
person perceiving it became afraid and Perception cannot be the cause of this
later got rid of this wrong perception by unique snake, for it cannot come into
the knowledge of the rope. All this existence before the snake is perceived
could not take place without a snake and therefore the snake must exist
and therefore we have to accept an already before perception takes place.

anirvachanuja snake as the object of Nor can the organs create it, for they
wrong pcrcei)tion. This, however, is un- generate only knowledge and not its
ion able. In a wrong or erroneous per- objects. Nor can the snake be created
ception one thing appears as another and by defects in the sense organs, the eyes,
this element in wrong perceptions has to etc., of the perceiver, for such defects
be admitted by the Advaitins also. affect only the knowledge of the per-
This element by itself is sunieient to ex- eeiver and do not create any object and
plain wrong pcrcey)tion and consequent the Advaitins hold that an anirvachaniya
fear and its final sublation, and therefore object is created Avherc a wrong percep-
(here is no need to accept any inexpli- tion takes place. That beginningless
cability w'hich is neither ex])crienccd nor ignorance cannot be its cause has already
can be proved by any iiicans of knoAV- been shown.
Icilgc. The perception is not that tlie Assuming that a unique silver is
snake is inexplicable but as real. In created, why is it experienced and

the former case there would be no wrong spoken of as real silver and not as any
]Hrce])tion or fear or sublation by later other objcjt? It cannot be due to the
knowledge. So wc have to conclude similarity or likeness between it and the
Ihat the rope ap])cnrcd as the snake, for real silver, for in that case the perception
olherwise the perception, the fear gene- would have been, ‘It is like real silver.’
rated and subsequent sublation, cannot If it is pcreeiAed as real silver then it
he explained. Whatever be the explana- Avoiild be u case of one thing appearing

tion given by the various schools of phi- as another (auifathdkhifdii) and not in-
l()so])hy with respect to wrong percep- oxplai liable (anirvachaniya hhyuti).
tion, this element, viz., the one thing Neither can it be said that it is the genus
a]>pearing as another is common to all (jdti) which is in both the unique and the
of them. They have to accept finally real silver, for in that case, is this genus
this and therefore there
(inijathdkhifufi (jdti) real or unreal ? If it is real, then
is no use putting forward any other exit cannot exist in the unreal silver. If
l)lanation {hhifdti). it is unreal, then it cannot exist in the
Moreover, before we accept the crea- actual real silver existing elsewhere.
tion of an inexplicable snake we must So this tluMiry of anirvachaniyd khijdti
show the cause from which it originated. is untenable from all standpoints.
NOTES AND COMMENTS
IN THIS NUMBER here a resume of the fascinating anec-
dotes embodied in Somadeva’s Katha-
In the Editorial we have given a pen-
saritsagara. In the article on Some
picture of the renaissance of Indian
Vedantic views on Universal Causation
thought and culture and indicated the
by Prof.
Ashokanath Shastri, Vedanta-
pressing needs yet to be fulfilled for an
tirtha, M.A., P.R.S., of the Calcutta
all-round development of our national
University, will be fouiid a lucid exposi-
life. Dr. W. Norman Brown, Ph.D.,
tion of the view-points of the authors
of
Professor of Sanskrit in the University
the Viva ra na and Sa m hshepasd rira ka
of Pennsylvania, U.S.A., in his illu-
about the cause of the world. Prof.
minating article on The Study oj India
Nicholas Roerich of the Art Museum,
in America, while dealing with the
Naggar, Kulu, Punjab, explains in The
essential features of Indian life, accen-
Ascent the inner significance of the two
tuates the need of an extensive study of
spirals of ascent and descent placed upon
Indian civilisation in the American
ancient finger rings. In his article on
universities so as to establish an abiding
Wowan^s place in Buddhism ami
cultural contact between the East and
Jainism, Dr. A. S. Altckar, M.A.,
the West for the well-being of humanity.
LL.B,, D.Litt., Head of the Depart-
The article on Rcliiîon and Modern ment of Ancient Indian History and
Doubts by Swami Nirvedananda of the Culture, Benares Hindu University,
Ramakrishna Mission, which is a spirited gives a short but interesting accouid of
vindication of the sacred ideal of reli-
the position occupied by women in the
gion, will serve as an eye-opener to those
socio-religious life of the Buddhists and
modern critics who hold religion respon-
the .Tains in India. The Path to Peace
sible for all evils in human life and by Sj. Anilbaran Roy of Sri Aurobindo
society and do not find any truth-value Ashrama, Pondicherry, points out how
in it. In the Theory and Art of Mysti-
complete self-surrender to the Divine
cism which is a learned review of
Mother is to be practised to attain to
Dr. Radhakamal Mukerjee’s book of the
the realm of infinite felicity and
same name, Mr. D. Mitra, M.A.,
blessedness.
Lecturer in the University of Lucknow,
has pointed out the prejudice even now
entertained by a certain
INDIA AND HER ETERNAL
section of
modern thinkers against mysticism and RELIGION
has ably shown that mysticism in its In the course of a reply to the
highest aspect is an integrating force and address of welcome presented to Swami
that society in India has evolved through Nikhilananda of the Ramakrishna-
the salutary spiritual influence of the Vivekananda Centre of New York by
great mystics of the land. Prof. the citizens of Calcutta on Thursday the
Heinrich Zimmer, a great Indologist and 8th September last at the Calcutta
Professor of Sanskrit in the University University Institute, the Swami dwelt
of Heidelberg, Germany, continues his at length upon the spiritual heritage of
learned article on The Story of the India as also upon the significant role
Indian King and the Corpse and gives which religion has ever been playing in
the moulding of human life and society. Milan, the flowering of the Gothic archi-
Regarding the central theme of Indian tecture, testify to the religious fervour
culture he pertinently observed, “The of the middle ages. And in point of
advent of Sri Ramukrishna has shown literary excellence, the Holy Bible still
where the vitality of the Indian nation stands superior to Shakespeare, Milton,
lies. India producing a Ramakrishna Wordsworth or Browning.
during the nineteenth century, when the Thus in fact it is religion that has
onslaught from the materialistic West brought into being the splendid monu-
was perhaps the severest, shows where ments of human culture. In India it
the strength of the nation lies and is the very bed-rock upon which the
through which channel its life-current whole fabric of her culture has been
flows. When the light burns at the tip, based. The Indian atmosphere has been
it shows that the whole lamp is ablaze filled with the ideals of religion for
.... Spirituality has been the mission shining scores of centuries and that is
of India and always it will be so. There why even after so many political cata-
is 710 need /or us to go to Moscow or clysms, the spiritual civilization of India
Ilerlin jor ins pi ml ion. We shall get it stands as a living force to be reckoned
Irnin the hanks of the OaniJics, caves of with in the conflict of cultures. “India
I and the Vedas and the
hr Ilimalaijas will be great again,” said the Swami,
V panishads. Above all the eternal Lord, “because the Sanatana Dharma is great.
the indwelling spirit in us, will lead us India will again lead the world because
from tlie unreal to the Ileal, from dark- the Sanatana Dharma must guide the
ness to Light and from death, disease various activities of the world. The
nnd suffering to Immortality.” That Ideal of making India only politically
religion is the most potent influence or economically great is not a very lofty
slinuilating into activity the creative ideal. There are in the world to-day
irnjigiiiation of mankind can hardly be many politically and economically great
;:ainsaid. Everywhere in the world, nations. But they have failed to give a
remarked the Swâmi, the high water- lead and direction to the evolution of a
mark of culture has been achieved by higher world-culture. It is on the basis
religion. Europe is no exception to this of the Sanatana Dharma alone that the
rule. The tall sky-scrapers of New world will find a lasting solution of its
York, the concrete roads in the Alps, ethical, political and economic problems.
the battle ships, the air-planes or the This Sanatana Dharma is not to be
underground fortresses arc not the indi- identified with any narrow creed, dogma,
cators of European civilization. Take ritual or belief, ft is the Eternal Reli-
away from Europe the great monuments gion wiiieh explains and fulfils all creeds,
of religion and it will appear bleak and dogmas and faiths. It is the bed-rock of
desolate. Tlic masterpieces of Raphael, all religions. It includes in its sweep
Da Vinci and Michael Angelo have been the cravings of the scientist, the aspira-
inspired by religion. The leit wotif tions of the saint, the seeking of the
behind the creations of Beethoven and philosopher and the hopes of mankind.
Wagner has been religion. Take away It has a place for everyone, the high
the sculptural exhibits inspired by reli- and the low, the rich and the poor, the
gion from the pillared museums of intellectual as well as the devotional.
France and Italy and there will be Above all, this Sanatana Dharma, by
nothing left to attract the world’s atten- proclaiming the unity of existence and
tion, The Cathedrals of Rheims and the divinity of the soul, will reconcile
all discords, hasten the dawn of peace But, pointed out Prof, Radhakrishnan,
and establish goodwill among men.” the present condition of India was not
Sir Sarvapalli Radhakrishnan, who due to religion hut to the fact that they
presided over the function, also paid were not su(Jiciently religious to-day.
glowing tributes to the sacred ideal of If they took a long view of history and
religion in the course of his illuminating

studied the rise and fall of nations who
strove for heroic living, they would find
Presidential address. He j)ointcd out
that while Greece, Rome and Byzantine
that while physically and economically
empire had passed away and even the
the world was being brought together,
modern civilized nations were showing
political rivalries and religious dogmas
signs of decay, India and China had
were dividing the world from one
lived for fifty centuries.What was it
another. The solution, he said, did not
due to.^was because India had hern
It
lie in the surrender of the soul. The the ivorshipper of religious ideal and
world needed religion. India never encouraged religious ideal in life. No
preached and practised a philosophy one would be regarded as great or no
which put successful existence above man powerful if his life was not
everything else. There were jjcoplc who regulated by an ideal which required
were inclined to ascribe to religion the self-restraint and discipline. This was
present stunted growth, pathetic politi- the fundamental basis of their civiliza-
cal and economic condition of India. tion.
REVIEWS AND NOTICES

SIDDHANTA BINDIJ. Translatko bv felt. Prof. Modi d(*servcs great credit for
Prof. P. Modi, M,A. PubhsJfed by
INI, Ihe excellent manner in w'hicli he has a(“coni*
Prof, Pralaprai M. Modi, Snmaldas College, plished his task. The value of the traiisla
Bhavnagar. Pp. ISd. Price not mentioned. tion has been greatly enhaneed by an ola
The Dasasloki of Sankaracharya has been borate introduction and four appendices
a great favourite with the followers of his which include discussions of Madhusudana 's
school. So far four commentaries upon it life and \vorks, his conception of the Uliakti
have been discovered, of which the one Marga, (lie works used by him, and a few’
called Siddhdnta Binda or Siddhdniatatva choice quotations from his various wriliiii’S.
Bindu by Madhusudana Saraswati is by far ANCIENT TALES OF HINDUSTAN.
the most celebrated. This commentary By a. Chiustina Albers. Published hn
whieh was written by the Acharya for one S. K. Luhiri Co, Ltd., Cnlvutla. P/>*
Sf
of his pupilshas a twofold aim. It not only 123'\~v. Price As. 12.
refutes the views of the rival schools and
establishes the standpoint of the Vedanta,
DHAMATIC POEMS. By A. Ciiiustjnv
Ai.bkhs. Published by A. K. Lahiri for
but also collects the views of a number of
Mc.s.srs. S. K. Lahiri Sr Co. Ltd., College
great teachers of the Sankara Vedanta upon
Street, Calcutta. Pp. 259. Price not men-
the various philosophical problems discussed
tioned.
by theschool. The three commentaries
which have been written upon Siddhdnta Ancient of Hindustan contains in
Tales
Bindu are a tribute to the great value which seven poems the following famous
elegant
has been attached to it by posterity. tales from the ancient epics and the story
The terse and compact style of Madhu- books of India, namely, Ekalavya, Krishna,
sudana’s work, however, makes it difficult to Dhruva, Prahlada, Ganga and her son, The
grasp the sense and the implications every- Throne of Vikramaditya, and Chandralias.'i.
where. For this reason the need of a lucid In Dramatic Poems, as the name suggests,
verse
translation with annotations has long been the authoress has dramatized in
—
a few of the celebrated historical and iinds a definition of the human soul which is
mythological anecdotes familiar in India. after his heart, and which, according to him,
She has also drawn upon her fancy to supply avoids the contradictions inherent in the
the material of one of them. Written in ‘Indian concept’. The beginnings of this
easy and graceful style, the books will be a chilta go far back to the animal from which
valuable addition to the juvenile literature. man sprang. At some iinkiiowm date the
UPADKSA SARAM OF SRI RAMANA Divine put into man the 'human soul which
MAHARSUI. With Engijsii TransluVUOn goes on evolving until man is cleansed of his
and Notes by B. V. Narasimuv Swami. selfish and evil Icndcneies and becomes uni-
Published by Niranjanananda Szoarni, ted wilh the Divine in the experience of
Sarvadhikari, Sri Ramanashrama, Tiruvanna- Nirvana.

malai. Pp, 59. Price 4 annas. It is uscl(?ss to enter into discussions about
This is a collection of 30 stanzas composed statements which fail to represent faithfully

by Sri Ramana Maharshi, the Saint of what they controvert. It never strikes the
Arunachala, describing the journey of the author for a moment that in his eagerness
earnest aspirant towards the path of reali- to escape from the logical difficulties in the
zation. Maharshi docs not prescribe any Advaitin’s conception he succeeds in making
particular disciplinary regulations or the mystery of creation and evolution still
pracliccs but recognizes the validity of all more ballling.
ihc four age-old mclhods of Sadliana, THE HIDDEN YEARS OF JESUS. By

Jnana, Karma, Bhakti and Yoga. “They S. A. D\s. Published by the author from
all,” says he, “try to solve the same .5, Hide Road, Kidder pore. Calcutta. Pp. 29.
formula.” But he lays special stress on Price annas 8.
“Jnana Vichara” or the metaphysical
This brochure is the reading of the unknown
analysis of one’s own self, whereby the
(luostions
—“Who am I?” and “Whence am life That Christ passed through
of Christ.
disciplcship and stages of spiritual evolu-
I?” —can be properly answered. This pro
tion is now widely believed. The unknown
cess will ultimately lead to the manifesta-
life of Christ states that he passed his days
tion of the true Self and thereby enable
among the hermits of the Himalayas ami
the aspirant to attain Saeliehidananda.
came uiulor the influence of the occult tradi-
Thic small book will be a helpful guide
tions then prevalent in India. It is difficult
to an earnest seeker after Truth hecau.ê
to prove the historical accuracy from the
I he advice eonies from a man who has
chronology of events but the teachings of
realised its efficacy in his own life.
;
Christ, especially as recorded in St. John,

THE HUMAN SOUL. By Vv'jl.on Hack. contain much in them of the esoteric tradi-
lih.irati Bros., Malunjâ, Bombay Iff. Pp. a?. tion of Hinduism. Mr. Das through an inner
The writer of this short brochure has insight has' felt the budding and Ihc
sought to present a conception of the human blossoming of spirituality in the Saviour of
soul which he considers to he reasonable humanity and shown beautifully how the
and e.oui.istenl with our aspirations. He untutored soul «an have the highest spiri-
appc.u's to and
have Buddhistic leanings, hial realization by the opening of the inner
his seem to have blinkered
prepossessions being unto Divine Light.
his eyes from taking a broad and sane view
Renunciation and surrender put him in
of what the vast Indian religious and philo-
direct touch with and under the influence of
sophical literature has to say on the subject.
He quotes a few Jehovah, acquainting liim with the blessings
sentences from Viveka-
nanda’s of personalism in spirituality but the final
w'ritings, which represent the ;
Advaitic conception the real nature of sacrifice is necessary to get beyond it and
of
man, and then wonders how this “Indian to realize the identity of the, spirit in the
concept” of the human soul can square with beloved and the seeker. Christ made this
our notions of the soul’s growth, evolution, sacrifice to attain His Divinity.
and attainment of liberation. It is evident The author finds in this hidden life of
he confuses two different standpoints from Jesus the hidden humanity which can
life of
which the human soul is regarded by the rise to this great revelation by paying the
great Indian philosophical systems.
ransom which Christ paid.
In the Buddhistic conception of the
chitta, which is a bundle of Samskdras, he De. Mahendran.ath Sircar.
AIMS AND IDEALS OF ANCIENT of the Indian psychology as idealistic is

INDIAN CULTURE. By Brojasundar Ray, ambiguous and his differentiation of the
M.A., B.L. Published by A. Roy, 2-A, psychic from the mental is easily a source
Radhaprasad Lane, Calcutta. Pp. 178. of confusion.
Price Rs. 2.
The book presents in a number of short BENGALI

essays the spiritual basis of the civilization ANANDAGITA. By Prof. Abiiayapada
which was developed very remote past
in a CHATrOPAUHYAYA, M.A., BuRDW.AN RaJ Coir
in India. With their gaze fixed upon the IJ-ICE. Published by Krishnamohan Mukho-^
snpramundane the ancient Hindus organized padhyaya, R.A.. Burdican. To be had of
their society iind politics and education in the author, Rurdivan P.O., Borchat. Pp. 99.
a manner which helped to lead the Price Re, 1.
humblest in Uie community to the realiza-
The book wTitten as an introduction
is
tion of moksha or the summnm bonum. of
to the Gita.But it may as well be called
human In process of time the old ideal
life.
a compendium of the Vedanta philosophy
came to obscured to some extent by
be
inasmuch as almost all tlie cardinal doctrines
unhealthy growths, and to-day it is openly
challenged by forces arriving from the West.
of Vedanta have been systematically pre-
The book is no mere recital of the ancient sented here in the form of an iiiLercsling
aims. It is a kind of defence of the old dialogue between Sri Krishna and Arjuna
culture and a plea for its revival in modern iu a very simple and clear language. Tlic
times. In spite of a certain measure of author, by his lucid and masterly exposi-
Vicccss which has attended the author’s tion of the fuiidamculal truths of the
effort, the arrangement of the book leaves Vedanta philosophy, lias done a, positive
something to be desired. Some of the topics service to ll-c Bciigiili-knowing public wlm
dealt under the head do not
of a cliaptcr are iiitercslcd iu this profound subject. AVc
always present an organic unity, and the recommend l.'jis excellent and reliable dige.';l
transitions of thoughts often appear as of Vedanla, lo all who desire lo know iu a

jerky and abrupt. Further, a large number nutshell its essential principles as well as
of typographical errors have marred most of some of Ibc conclusions of other orthodox
the Sanskrit tjuoiations. Nor do we find the systems of Indian philosopliy. We wish its
HUilJor’a use of terms lo be always very widest circulation. The g(d-U[) of the bor»k
careful. For example, his chnraclerizalion also leaves nolhie.g to be desired.
NKWS AND reports

CALCUTTA CITIZENS’ TRIIÛTES TO Among those present WTre Sjtka. Snrnla Devi
SWAMI NIKMILANANDA Chondhurani, Lady Ahala Bose, Sjts. Rejoy
Krishna Bose, Gokul Chandra Law, Santnsh
Swami Nikbilananda, founder and head of
Kumar Basil, V. F. Vicajee, Prafulla Chanflra
th.e Ramakrisbna-Vi /ekanirida Centre of New Ghosh, Prof, and Mrs. Benoy Kumar Sarkar,
York City, U. S. A., has returned to India Mr. and Mrs. Kanti Ghosh, Mr. D. C. Ghosh,
after seven years of strenuous work in the Mr. N. N. Sen Gupta and a large uumher
cause of Vedanta iu the United Slates of of monks of the Ramakrishna Order. Sjt.
America. As a mark of appreciation of bis Santosh Kumar Basu proposed Sarvapalli

manifold services to Indian thought and Radhakrishnan to the chair and as Chairman
culture in the foreign lands, the citizens of of the Reception Commitlee read out the
Calcutta an address of welcome
presented address of welcome to the Swami, which was
to the Swami in meeting held on
a public presented in a silver casket. A short sum-
Thursday the 8th September last at the mary of the illuminating speeches delivered
Unhersity Institute. The function was by Swami Nikhilaiianda and Sir S. Radha-
attended by a huge gathering, and the krishnan has been given under Notes and
spacious hall and the balconies were packed Comments. The function terminated with a
to their utmost capacity. Sir Sarvapalli vote of thanks to the Chair, proposed by
Radhakrisbnan presided on the occasion. Prof. Benoy Kumar Sarkar.
HINDU TEMPLE IN HOLLYWOOD. on July 10, o’clock, and were

at eleven
U. S. A. attended by more
than three hundred
persons. On this day the Aratrika, or
The Vedanta Society of Los Angeles,
ceremony of waving the light was performed,
California, a branch of the Sri
U. S. A.,
a hymn to Sri Ramakrishna was chanted,
Hamakrishna Mission of India, completed
the Swamis, each in turn, spoke on the
the dedication of a new temple on July 10,
subject of Vedanta a dedication ode com-
;
1938. It is located within that part of the
posed for the occasion by Dr. Frederick
city of Los Angeles known as Hollywood.
A. Manchester, formerly of the Faculty of
As early as 1930, under the devoted leader- the University of Wisconsin, was read by
ship of Swami Prabhavananda, the Vedanta
Miss Iris Gabricllc, a young woman of the
Society of Los Angeles had its origin.
community, and a brief sjieech was delivered
Kccently, in co-operation with a sister
by Professor Percy H. Houslon, of the
society in San Francisco, it added to its
Occidental College, Los Angeles, Vice-presi-
usual activities the publication of a new
dent of the Society. After the ceremonies
—
magazine the Voice of India. The erection
were concluded, a luncheon was served in
of its temple represents a further and very
the Mission House adjoining the temple.
important step in its development.
With the midday services the dedication
The structure, of white stucco, is archi-
proper ended. In the afternoon a lecture
tecturally a pleasing adaptation of Moorish-
was delivered in and in the
tlic temple,
Indian, its domes and finials causing it to
evening, in affectionate and reverent
stand out sharply from its residential
incinory of Swami Cnaneswarananda, who
environment as Oriental. The largest and
passed away within the last year, moving
central of its three domes is an imitation of
pictures taken by the Swami, chiefly in
the dome of tlie Hindu temple at Benares.
India, were publicly shown. These included
A spaciousand well-designed approach many scenes having to do with the religious
extending from the street, a distance of some
life of India, especially scenes connected with
sixty feet to its doors, adds much to its
the Sri Ramakrishna Movement. Most of
attractiveness.
the visiting Swamis remained for a time
The auditorium seats normally and easily in Los Angeles, and some of them lectured
one hundred and fifty persons. On its side during their stay, thus in effect prolonging
walls are moderate-sized representations of the occasion of the dedication a happy and —
Buddha, Ramakrishna, Holy
Christ, Sri memorable one in the history of the Los
Mother, Swami Vivekananda, and Swami Angeles Society.
Brfihmananda. These pictures, tastefully
[ramed, the white walls and ceiling, the THE RAMAKRISHNA !\1ISSI0N
lcad.;d clear-glass windows, and three crystal SEVASHRAM, RANGOON
chandeliers combine to produce an impres-
Report for 1937
sion at once simple and elegant. Behind the
.speaker’s platform, in the centre, is the The Ramakrishna IMission Sevashrama,
shrinc-room, within which are representa- Rangoon, is not only one of the premier
institutions of its kind in the Mission, but
tions Buddha, Christ, Sri Ramakrishna,
of
and Holy Mother. To the left of the in point of and e(iuipmcnt it is
ciriciency
shrine-room one looks from the counted among the major hospitals in the
as
auditorium, is the organ and library room whole of Burma. Its rapid expansion .since
;
its inception betokens its Jiold on the public,

to the right, a study.
and its economy, and high standard of
Swami Prabhavananda was assisted in the
efficiency have wrung warm praises from
dedication ceremonies by five brother
distinguished and competent visitors.
Swamis from various parts of the United
States Swami Akhilananda and Swami
:
During 1937 the total number of attend-
Satprakashananda from Providence, Rhode ance at the oiit-paticnls’ department came
Island Swami Vividishananda from Denver,
,*
up to a total of 2,39,369 including men,
Colorado Swami Devatmananda from Port-
;
women and children. The average daily
land, and Swami Ashokananda from
Oregon ;
attendance was 427 men, 133 women, and 96
San Francisco. The dedication began on an children, t.e., a total of 656. The number
auspicious day, Rathajatra, July 7, with of patients admitted to the indoor depart-
private ceremonies in which all the Swamis ment was 4,373. The number of surgical
participated. The public services were held operations performed came up to 6,881.
: :
October
The total receipts and disbursements healthy recreation but also go to intensify
during the year were Rs. 67,008-11-0 and their spiritual aspiration.
Rs. 68,598-10-9 respectively, leaving a balance Intellectual The students run a monthly
of Rs. 8,410-0-3. manuscript magazine and join in a Saturday
The Sevashrama at present needs a sum class where socio-religious topics are dis-
an X-ray building, a kitchen,
of Rs. 18,000 for cussed and papers on various subjects are
a steam laundry and workers’ quarters. read.
Practical All household duties (except
RAMAKRISIINA MISSION STUDENTS’ :
cooking), namely, sweeping, scouring utensils,

HOME, CALCUTTA
marketing, cleansing, etc., are done by the
Report for 1987
students. Besides these, the students have
The Ramakrishna Mission Students’ Home to spend some time in rearing a kitchen
is one of the most successful institutions garden and a number of dower beds.
run by the Mission. It is a college students’ At the end of the year under review there
hostel, specially meant for poor and meri- were 40 students in the Home, of whom 25
torious students, who are helped through were free, 10 concession-holders and 5 pay-
their college course with free board, lodging. Nine free students appeared for the
ing, as well as fees, books and other neces- different University examinations. Of these
saries as far as possible. Its aim is to one stood first class first in the M.Se.
supplement the purely academic education examination in Chemistry, one passed the
imparted by the University by a thorough P.Sc., M.B., and the remaining seven passed
and systematic home-training calculated to Intermediate Examination in the first
develop the character and efficiency of its division.
inmates. It is also open to a few paying The immediate and urgent needs of the
students, W'ho intend to receive this home- Home are funds for putting up a few struc-
training. tures, namely, a library building, a dining
The features of the home-training may hall, a medical ward, and a few cottages ft)r
be summed up as follows: workers. Funds are also necessary for

Spiritual Religious classes are regularly making arrangements for different kinds of
held while the utsabs celebrated on a religi- vocational training, a comprehensive scheme
ous basis not only afford the students a for which is under preparation.
RAM VKRISHNA MISSION FLOOD RELIEF

In the week ending on the 9th
of September, 98 mds. 34 srs. of rice were
distributed among
2,709 recipients belonging to 44 villages in 4 unions from the
Ramakrishna Mission centres at Nijra and Silna in the Gopalgunj Sub-division
of the Faridpur District, besides 5 mds. 14 srs. as temporary relief to lOS
recipients.
The distress is as acute as before. The water v hich was rising till recently
has invaded nearly 95% of the houses. The relief will have to be continued for
a couple of months more.
We have made arrangements to open relief in the Murshidabad District also,
with the limited funds at our disposal.
For the relief work in both Faridpur and Murshidabad Districts, we shall
require at least Rs. 850/- per week.
We heartily thank the charitable public for the encouraging response, but
we urgently need more funds for the work. The success of the relief work depends
entirely upon the generosity of the benevolent public. We appeal to our
countrymen to come to the succour of tens of thousands of starving souls in their
hour of dire peril. All contributions will be thankfully received and acknowledged
by—
The Secretary, Ramakrishna Mission, Belur Math P.O., Howrah Dt.
(1)
The Manager, Advaita Askrama, 4, Wellington Lane, Calcutta.
(2)
(3) The Manager, Udbodhan Office, 1, Mukherjee Lane, Baghbazar, Calcutta.
(Sd.) SwAMi Madhavananda

18th September 1938 f Secretary , Ramakrishna Mission
SRIMAT SWAMI SUnnHANANDA)! MAIIAHAJ,
Presideni, Ramakrishna Maili and Mission, who passed awav on Sunday,
ihc 23rd Ociobcr, 191^.
! —
PRABUDDHA BHARATA
VOL. XLiii NOVEMBER, 1938 No. ii
arnra srnai l”
“Arise I Awake I And stop not till the Coal is reached.’’
LOVE
By Christina Albers
O Love, that flows

Through bush and rose,
Whispers through ev’ry tree
It lingers on the ev’ning breeze
And murmurs over summer seas,
Sweet Mothersoul of Thee.
On held and stream,

Where flowers dream,
Or clouds in masses roll.
On starry height, the waves below,
Thy Spirit through it all doth flow
And whispers to the soul.
O fair and sweet.

At Thy dear feet
Or on Thy motherbreast,
(As child in mother’s warm embrace
Is lulled to sleep in that fond place)
We’ll find eternal rest.
SWAMI SUDDHANANDA JL. IN MEMORIAM
Weannounce with profound sorrow clarity of thinking and firm hold on
the away of Srimat Swami
passing principles which he could contemplate
Suddhananda, the President of the with the utmost dispassion and detach-
Ramakrishna Math and Mission, on ment and for which he could even put
Sunday, the 23rd of October last, up a most vehement fight with the most
at 8-40 a.m. at the Belur Math. For august personages eminently himfitted
some time past he had been suffer-
for that role. The Ramakrishna Order
ing from high blood-pressure, and since
owes him an unrepayable debt for his
Tuesday, the T8th of October, he was
invaluable services in connection wibh
attacked with high fever attended with
the building up of its great tradition and
uraemia and hiccup. The attack proved
the bequeathing of it to posterity.
too much for the aged body, and expert
doctors’ advice and treatment were of Swami Suddhananda belonged to that
no avail. He passed away in the early group of young men who, inspired
presence of a large number of monks, by the soul-stirring teachings of Swami

admirers, and devotees. His funeral Vivekananda, renounced the world and
rites were performed at the Belur Math joined the Ramakrishna Order. He was
premises. born in 1872 A.D. in Calcutta, his
Swami Suddhanandaji’s death re- father’s name being Ashutosh Chakra-

moves one of the most outstanding varty. Before he took orders, he was
figures of theOrder and snaps perhaps known as Sudhir Chandra Chakravarty.
the most important living link which An innate slant towards spirituality
could be regarded as binding intimately early inclined him to the study of
the first generation of the great children scriptures and the practice of various
of Sri Ramakrishna to the ones that kinds of religious exercises. This natural
followed. A devoted disciple of the bent for holiness and purity deepened
great Swami Vivekananda, in whom the with years till at last a divine nostalgia
principles laid down by the great seized him, which urged him to seek the
Master for the shaping of life and company of holy men and finally
the regulation and governance of the brought him into contact with the
Order were almost incarnate, he was the followersand devotees of Sri Rama-
first to occupy the Presidential chair of krishna at Baranagore and Kankur-
the Order after the direct disciples of gachhi as early as 1890. Though a
Sri Ramakrishna. To many younger brilliant student of the university, before
members of the organization his life and whom lay a promising academic career,
action helped to set the norm for the the studies lost all flavour for him while
direction and guidance of the activities he was preparing for the Degree Course.
of the Mission as well as of their personal He gave them up soon and gravitated
lives in accordance with the ideas and more and more towards the study and
ideals of Swami Vivekananda. And practice of spirituality at home.
justly enough his great devotion to his In 1807 when Swami Vivekananda
master, his long and close association returned from the West he came into
with him as well as his intellectual close contact with the Swami and imme-
honesty, sincerity of purpose, extreme diately joined the Order. He was
1988 SWAMI SUDDHANANDA : iN MEMORIAM 598
initiated in that very year by the ably conducted it for about ten years.
Swamiji. He accompanied his Master He became a trustee of the Ramakrishna
in his tour inWestern India. He also Math in 1903 and afterwards Joint-
went on a pilgrimage to Mansarowar in Secretary of the Mission. In 1927 he
Tibet, During his travels with the succeeded Swami Saradananda, the first
Master as well as at the Math he had Secretary of the Mission and held that
great opportunities to feel the Master’s office till 1934.After the passing away
and imbibe his ideas and
personality of Swami Akhandananda, he became the
message. He was dearly loved by the Vice-President of the Order in March,
Swami, who would often very affec- 1937, and became President in May last
tionately style him as Khoka (child). on the demise of Swami Vijnanananda.
The Master not only had love for the For a number of years Swami Suddha-
disciple but also had great faith in his nanda was also closely associated with
(|ualities and entrusted him with works the Vivekananda Society of Calcutta and
of utmost importance for the realization the Dacca branch of the Ramakrishna
and propagation of his ideas. Mission, into both of which he infused
lie was the Swami’ s amanuensis in a new life by his untiring efforts. He
drawing up the original rules and regula- had travelled widely in India and
tions of the Order and at the instruction possessed intimate knowledge of the
of the Master held classes with a view to working of most of the centres of the
introducing his mates and other new re- Ramakrishna Order. Wherever he
cruits to a knowledge of the scriptures. went his artless simplicity and
The early diary of the Math, which will integrity would remove all barriers,
always remain an invaluable document, and all the inmates of the centre from
owes its existence largely to his efforts. the most senior ones to the tiro would
His services in connection with the confide to him their intimate problems,
translation of almost all the English wants, and difficulties. Besides, his
works of Swami Vivekananda into habit of clear thinking and close scrutiny
Hcngali, which he discharged in a as well as his gifted memory always
most manner, constitutes
creditable made him a most trustworthy and rich
one of his most tangible con- storehouse of information.
tributions to the country and the Rare and excellent virtues found
Order. To-day we can realize to some company inhim in a most striking
extent how valuable these works have
manner. He was an erudite scholar, a
been in spreading the virile message of
clear speaker, a forceful writer, an able
Swami Vivekananda to the remotest
teacher, a precise thinker and, above all,
corners of the province of Bengal, how transparent purity,
a holy person of
they have inspired and vitalized new
simplicity, and integrity. Deeply versed
movements, and how they have helped
in the scriptures, his mastery of the
many to form the supreme resolution of
principal Upanishads, the Gita and the
their lives.
Brahma Sutras was specially remark-
Under most trying conditions which
able. And in this respect it is not easy
would have scared away many a stout
heart, to find out his equal. Since the passing
he assisted Swami Trigunatita-
nanda in editing the Udbodhan^ the away of Swami Vivekananda he was in
Bengali organ of the Ramakrishna a great measure responsible for the
Order, aspect of the training of

whenwas startedit in 1899. ideological
Subsequently he became its editor and the young members of the Order,
m I>llABtJDDHA BHARAtA November
and numerous persons had their the decisions of the elders to whom he
introduction to the scriptures and the stood in the position of a disciple. And
spirit of Swamiji through him. As a if it be true to say that only a man free
teacher he had his uniqueness. He from selfish desires can discuss things
would himself seek out students and with absolute dispassion and weigh
organizethem into a class. To>day arguments justly in the balance of
there are very few in the Order, who reason without being swayed by extrane-
have not been privileged to read some- ous considerations, then surely his was
thing or other with him. a mind which was purged of personal
His intellectual qualities as a man of considerations of all kinds.
learning and accomplishment stood out Simple and guileless as a child, he was
in bold relief. It was a delight to dis- absolutely straight and outspoken in his
cuss and study with him. He would speech and manners, and far above
pursue a word or a passage until it pretences of all kinds. His outspoken-
yielded up its last shred of meaning and ness and disclaimers about personal
stood bereft of all obscurities. It was achievements would appear shocking to
the furthest from him to gloss over some, but those who have tried to rise
anything, and everything he taught was above shams and to be honestly religious
precise, definite, and clear as daylight. know what precious qualities and
The long habit of accurate thinking and tremendous development of character
intellectual honesty gave him a wonder- they betokened. Nothing was secret to
ful insight into the obscureimport of him as nothing is private to a child, and
words and passages; he would never he would lay bare his most intimate
be drawn astray even for a while from experiences and information to all and
the questions at issue and be lost in sundry. There was nothing of that
a tangle of vain discussions. reserve about him which often surrounds
Outwardly one may miss in his life great persons and stands as a barrier
what is ordinarily understood to be between them and the multitude. He
tapasya or religious austerities. He could be approached by all without any
passed most of his days in the whirlpool fear or uneasiness at all times. For this
of intense activities in connection with reason there is hardly any other person
the But whoever came into
Order. whose relation to the individual mem-
touch with him realized that he exempli- bers of the Order have been so intimate
fied in a most remarkable way the and far-flung. His simplicity and
principles of Karma-Yoga preached integrity inspired a kind of security
by Swami Vivekananda and that work which disarmed all fears and emboldened
was worship to him. He did not so all to open their hearts to him, and
much stress the character of the work every one was sure to get his pangs
or its extensiveness; but he would lay assuaged and his troubles smoothed
all the emphasis he could command upon or solvedby his never-failing kindness,
its quality and intensity. To him the sympathy, and counsel. His demise
means were as great as the end. Work therefore removes a figure to whom one
also revealed the other outstanding traits could readily turn for help and guidance
of his character.He was a bold fighter moments of one’s life.
in the troubled
whose heart never quailed before perso- Nature endowed him with a
had
nalities for the vindication of principles. powerful memory upon which thing*
Alone among his peers, he could chal- and events left almost indelible impres-
lenge with reason combined with respect sions. Thanks to this he could relate
!
1988 RELIGION THE WORLD NEEDS 525
with minute detail incidents and hap- never forgot such appeals of the needy.
penings which lay remote in time. This During his last illness a blind lady who
gift also made him an almost living had expressed her desire to be initiated
history of the Order. Hour after hour by him had to be refused as the illness
he would regale his hearers with ela- proved to be serious. On the 20th of
borate descriptions of the early history October last, as he felt slightly better
of the Math and the incidents in the after a most severe attack which nearly
lives of the great Swamis who went proved fatal, he enquired most eagerly
before. Though these do not lend them- about the lady who had to be turned
selves to quantitative measurement, away. The incident speaks for itself.
many members of the Order realize We have tried to convey in a feeble
how valuable they have been in their manner the greatness of the personality
comprehension of the unique spirit and in whom a host of rare virtues combined
tradition of the institution. And to in a spectacular way. Language is an
the last he retained in the fullest abstract symbol ; the sweetness and
measure his exceptional keenness and charm of a character escapes through
alertness of mind, though time left its texture, however beautifully it might
severe scars on his frail body drooping be woven, even as the glory of a sunset
under the weight of age. eludes the scientist’s cold analysis of the
His personal belongings were of the phenomenon. Further, incidents and
minimum and they barely met his events acquire deeper and deeper import
needs. Often his devotees and admirers
with the deepening of the experience of
would present him with gifts which he
the observer. We have represented in
would rarely use for himself. He would
the barest way some aspects of a
dispose most of them immediately. He
life whose depths lie beyond our
had an exceptionally kind heart for the
sounding. But there can hardly be any
poor, and there are many students and
doubt that he will ever occupy an
persons who are indebted to him for
important niche in the hall of the
various kinds If anybody
of help.
notables of the Order, and that his holy
related his need or woe to him and if
it lay within his power to help him in
life and lofty character will always
any way, his mind could never rest at remain a great source of inspiration to
ease until he found out a means to us and to others who are still to come.
remove the want or distress. And he Ora Santih ! Santih ! ! Santih ! !
RELIGION THE WORLD NEEDS

By the Editor
I development. No two persons are alike

in their make-up, physical or otherwise.
Objectively viewed, every individual
This bewildering variety in the pheno-
appears to our naked vision as distinct
from the rest of his species as every other mena of life cannot but baffle the
object in the economy of Nature. Every- scrutiny of even the boldest of intellects,
one has got his own peculiar traits, his and as such any attempt to find out a
own religion, his own line of growth and golden link of unity in this world of
9
526 PRABUDDHA BHARATA November
diversity appears to be almost as unpro- II

fitable as a blind pursuit after the ignis
To the Hindu the various religions of
fatuus of a marshy land. But still
the world are but so many
attempts of
to the enlightened vision of seers,
the human soul to grasp the Infinite,
this world of multiplicity has yielded all
each being determined by the condition
its secrets. They have visualized that
of its birth and association. These
there one persistent Reality, an abid-
is — gions arc not contradictory or
reli-
anta-
ing Substratum on which the cosmic
gonistic but are various phases of one
dance of phenomena has been going on
Eternal Religion applied to different
from eternity. They have realized that
planes of existence and to the opinions
from the highest to the lowest, from
of various minds and races. In this
Brahma down to the minutest particle of
world of multiplicity, one single system
dust, there is but one pervasive Reality,
of thought can hardly fit into the diverse
‘through whose fear all elements func-
mental make-up of mankind. Every one
tion, —the fire burns, the sun gives light
is born with his own individual fund of
to the universe, the moon sheds its
ideas and mind-stuff, and naturally it
lustre, the air blows and the Death does
would be an impossible feat to prescribe
its own duty.’ It has also been their
the same method of approach to the
experience that this world, bereft of its
Reality for all and sundry. That is why
names and forms, is one with Brahman,
numerous faiths or systems have come
and that every individual, organic or in-
into being to allow all types of minds
organic, is ill essence the same, the
infinite scope and freedom for their un-
apparent difference being due to human
foldment according to their respective
ignorance which brings about a dicho-
traits and lines of growth. Had there
tomy in what is otherwise a homogeneous
been no clash or differentiation of
entity. This identity in essence of all
thought, had we to think alike, ‘we
beings —the identity of the individual
all
would be,’ in the words of Swami

with the Universal — is one of the boldest
Vivekananda, ‘like Egyptian mummies
pronouncements of the Vedanta, the
in a museum looking vacantly at one
crown of Indian philosophy. In this age
another’s face.’ Indeed the greater the
when scientific investigations are pul-
number of sects in the world, the more
verizing the religious beliefs of mankind
the chances of people getting religion:
like masses of porcelain, the finding out
only a fully equipped shop can minister
of a broad background of unity in the
to the needs and demands of different
domain of apparently conflicting and
classes of customers. But such a breadth
heterogeneous religious beliefs of diverse
of vision and catholicity of spirit has
races and beings —a basis on which all
become a rare commodity on earth at
men and women, irrespective of caste,
the present age. No day passes without a
creed or colour, can stand in mutual love
sect casting aspersion on the faiths of its
and fellowship, is one of the most
momentous problems of the day. We neighbours or coming into violent clash
shall try to see how far the religion of with the adherents of another religion
Vedanta can meet the exigency of even on the flimsiest of grounds. This
the situation and furnish a common blind fanaticism has been responsible in
ff»rum for all types of humanity, how- no small measure for the disintegration
ever diverse it may be in its racial ins- of human society, loss of collective peace
tincts, national outlook or religious and security, as well as for the bitterness
idealism. of feeling between man and man,
between nation and nation. And na- quarrel with one another with all the
turally did Swami Vivekananda declare, shame
ferocity of brutes to the eternal
^^There is nothing that has brought to and disgrace of humanity. But, any
man more blessings than religion, yet at attempt to lower the sacred and lofty
the same time, there is nothing that ideal of religion for all these aberrations
has brought more horror than religion. of human nature, shows only the
Nothing has brought more peace and eritieal perversity moderners
of those
love than religion ; nothing has engender- who suffer either from some kind of
ed fiercer hatred than religion. Nothing intellectual obsession or have not even
has made the brotherhood of man more a nodding acquaintance with the scrip-
tangible than religion; nothing has bred tures, far less with the fundamentals of
more enmity between man and
bitter spiritual life.
man than religion. Nothing has built

As already said, the multiplieity of
more charitable institutions, more
faiths in this world of ours is a psycho-
hospitals for men, and even for animals,
than religion; nothing has deluged the
logical necessity — and must exist, in spite
of ourselves, till the end of time for the
world with more blood than religion.’*
good of mankind. But to think that
The reason for this rancorous feeling and
religions in the plural are needed only to
hatred is not far to seek. Man, born in
sec the defects of the other and to expose
a particular church, hardly realizes the
the hollowness of one another betrays
saving truth that the aim of every reli-
the utter lack of wisdom and sanity of
gion is to teach its votary to outgrow its
the critics. For, man is not a machine
external paraphernalia through a natural
and his growth does not depend upon a
process of mental evolution. It is in-
stereotyped method of spiritual exercise.
deed good to be born in a church but to
So it is that the Vedanta accommodates
die in it is a mark of moral stagnation
every phase of human thought in its
and lack of spiritual illumination. With
magnificent structure to answer to the
the unfoldment of his inner
gradual
spiritual needs of different individuals.
being, the aspirant after Truth must
It has, after due analysis, generalized
outgrow the limitations of his church,
all religious ideals and aspirations into
attain to a synthetic vision and view
three principal systems, viz,, dualism,
with love and sympathy all the faiths
qualified monism and absolute monism,
that are extant in the world. Truth is
according to the graduated scale of
not the monopoly of any particular
spiritual experiences in the lives of differ-
religion. It is the common heritage of
ent persons. And in these three systems
all. The eyes of the spiritually enlight-
we find a gradual working up of the
ened one are lifted far above the jarring
human mind towards higher and higher
multitude of rites and rituals —
above the
ideals, till everything is merged in that
externals of religion, and get a clear
wonderful unity which is reached in the
vision of the grand chord of unity under-
Advaita Vedanta. Thus from the high-
lying the scintillating variety of forms.
est flight of the Advaita down to the
The realization of this fundamental level of image worship or fetishism, each
unity where all contradictions meet in a and all have their rightful place in this
beautiful synthesis the ultimate end
is monumental edifice of Vedantism. No
of religion. It due to the woeful want
is doubt all the religious systems of the
of psychic unfoldment and consequent world — those of the Christians, Moham-
failure to develop the requisite inward- medans, Zoroastrians and the Hindus, to
ness of vision that people begin to mention only a few, vary in their tone
and outlook^ in forms and

external universe and holding moral relations with
ceremonials ; but an undeniable fact
it is mankind.* Besides, there are other
that all these different faiths when taken thinkers such as Seneca, Alexander Bain,
together, range from the extreme form Ruskin, Matthew Arnold, Froude,
of dualism to the highest conception of Carlyle and the like, who have made
Absolutism and thus cover the entire similar attempts to define religion in
gamut of the spiritual experience of their own way. But none has been bold
humanity. And it is the glory of Vedan- enough to proclaim (as Vedanta has
tism that all this variety of systems done) that religion is the realization of
embodying the different levels of the identity of the individual soul with
religious consciousness and experience, the Absolute, —the realization of the
stands beautifully harmonized and oneness of all being, the grandest philo-
accommodated within its catholic sophical thought which has become the
fold without any harm to the integrity of practical spirituality of the Indian
any system of thought. The Indian people. Man, says Swami Vivekananda,
Vedantists, therefore, do not find fault is nothing but an infinite circle whose
with the preceding steps or processes, circumference is nowhere, but whose
inasmuch as they hold that man is centre is located in one spot, and God is
travelling not from error to truth, but an infinite whose circumference

circle
from truth to truth, from lower truth to is nowhere but whose centre is every-
higher truth, and these different stages where. Man can become like God and
mark only the gradual psychological acquire control over the whole universe
development of the human soul which if he multiplies infinitely his centre of
reaches the highest pinnacle of perfection self-consciousness. Religion of man is
in the realization of the oneness of all therefore being and becoming : it is
being. realization. It is the infinite expansion

of the human ego or individuality until
Ill it merges in the Absolute, the Supreme
But religion —specially the objective Reality pervading the entire cosmos.
of religion —has been viewed differently India, nay, the whole world stands in
by different leaders of thought. Im- need of such a Universal Religion which
manuel Kant defines religion as ‘recog- can satisfy all types of minds and meet
nizing all our duties as divine command*, the multiple demands of humanity in its
Comte finds it in ‘the worship of gradual ascent from the lowest stage of
humanity,* Huxley in ‘reverence and religious consciousness to the apogee of

love for the Ethical Idea, and the desire spiritual realization.
to realise that ideal in life,* Mill in ‘the The religion of Vedanta, as already
strong and earnest direction of the pointed out, possesses elements which
emotions and desires towards an ideal can legitimately claim to be the Uni-
object recognised as of the highest excell- versal Religion the world needs to-day.
ence and as rightly paramount over all Vedantism, unlike other systems of
selfish objects of desire,* Edward Caird thought, does not depend for its validity
in ‘the expression of his (man’s) ultimate upon the life and teachings of any parti-
attitude to the imiverse, the summed-up cular prophet or a seer. It is in fact the
meaning and purport of his whole cons- embodiment of eternal principles that
ciousness of things,’ and Dr. Martineau transcend all spatio-temporal relations
in ‘a belief in an everlasting God, that and changes; whereas the fabric of other
is, a Divine mind and will, ruling the faiths is more or less built on the histori-
;
city of the life of an individual spiritual verse : how physically speaking, you
genius. When the historicity of such a and I, the sun, moon and but stars, are
founder is questioned or undermined little wavelets in the midst of an infinite
through a process of investigation, the ocean of matter ;
how Indian psycho-
however grand and sub-
entire edifice, logy demonstrated ages ago that,
lime, is shaken to its foundation, and similarly, both body and mind are but
eventually crumbles to pieces. There is mere names or little wavelets in the
no gainsaying the fact that it is through ocean of matter, the Samashthi, and
universal principles alone, and not how, going one step further, it is also
through such a personality, that a shown in the Vedanta that behind that
greater portion of humanity can be idea of the unity of the whole show, the
united in thought. The God of real soul is one. There is but one soul
Vedanta moreover an impersonal God
is throughout the universe, all is but one
but it has a personal God as well, and existence.” Thus from the highest
provides infinite scope for the play of the spiritual flight of the Vedanta philo-
manifold ideas and emotions of mankind. sophy, of which the latest scientific dis-
No other religion in the world furnishes coveries seem like echoes, to the lowest
such a brilliant galaxy of incarnations, ideas of idolatry and agnosticism,
prophets and seers, and waits for infinite- ceremonial worship and atheism, each
ly more, and provides unto every indi- and all have a place in the religion of
vidual such latitude and freedom in the Vedanta. The humanity is seeking this
choice of his ideal for his spiritual new impulse of thought as the universal
growth and unfoldment according to the spiritual pabulum to satisfy the hunger
predilection he has for the path either of its soul.
of work, devotion, meditation of know-

ledge. This universality as reflected in IV
all the varied aspects of the Vedantic The trend of events in the modern
thought is the raiaon d’etre of all religi- world shows that the civilization of the
ous toleration in India. This is indeed Occident stands to-day almost on the
the reason why sympathy and catholicity brink of ruin. The inhuman atrocities
have secured a permanent foothold in the that arc being perpetrated in the sacred
citadel of action in this country. That is name of religion and culture, the
why the Hindus build mosques for the violence and oppression that blacken the
Mtihammedans and churches for the annals of every great nation of the world
Christians, and that is why in India reli- from day to day set us seriously athink-
gion did never want armies to march ing as to whether or not mankind is once
before its path and clear its way ;
for true again running along the downward curve
wisdom and philosophy do not march of evolution. It is time that this uni-
upon bleeding human bodies but fall like versal message of the (Vedanta must
gentle dews silently on the lacerated come, as it did in the past, to the
hearts of mankind to soothe and comfort salvage of humanity. Man cannot live
them. To crown all, even the latest find- by bread alone. Materialism can hard-
ings of Science are in complete agreement ly bring abiding satisfaction to the
with the rational Gospel of the Vedanta. human soul. and
It aggravates desires,
“The modern researches of the West,” multiplies wants and misery, clash and
says Swami Vivekananda, “have demon- conflict in life and society. Nothing but
strated through physical means the one- unending confusion is the offspring of
ness and solidarity of the whole uni- this soul-killing philosophy of the West.
8
—
But it is a hopeful sign of the times that place for persecution or intolerance in
already there are found persons shining its polity, which will recognize divinity
on the intellectual horizon of the West, in every man and woman, and whose
who are dreaming of a religious revival whole scope, whose whole force will be
the dawn of a New Faith that would centred in aiding humanity to realize its
usher in a period of universal peace in own true divine nature It must be

the world. “Out of the trouble and one which have no location in place
will
tragedy of these times and the confusion or time; which will be infinite like the
before us,” says Mr. H. G. Wells, God it will preach; and whose sun will
“there may emerge a moral and intellec- shine upon the followers of Krishna and
tual revival, a religious revival, of a of Christ, on saints and sinners alike;
simplicity and scope to draw together which will not be Brahmanic or
men of alien races and now discrete tradi- Buddhistic, Christian or Mohammedan,
tions, into one common and sustained but the sum total of all these and still
way of living for the world’s service. have infinite space for development,
We cannot foretell the scope and which in its catholicity will embrace in its
power of such a revival; we cannot infinite arms, and find a place for, every
produce evidence of its onset. The human being.” It is but natural that
beginnings of such things are never theman whose life will be moulded in
conspicuous. Great movements of the the light of such a lofty idealism, shall
racial soul come at first Mike a thief in entertain deepest regard for every faith,
the night,’ and then suddenly are dis- and feel no scruple in going to the
covered to be powerful and world-wide. mosque of a Mohammedan or the church
Religious emotion — stripped of corrup- of a Christian. He will delight in taking
tions and freed from its last priestly refuge in Buddha and his Law and sit
entanglements —may presently blow in meditation with the Hindu in the

through life again like a great wind, forest or in the temple to visualize the
bursting the doors and flinging open supreme wisdom that illumines
light of
shutters of the individual life, and the hearts of To him the Bible, the
all.
making many things possible and easy Vedas, the Koran, the Avesta, the Holy
that in these days of exhaustion seem Granth and all other sacred books are so
almost diflieult to desire.” Moreover, many pages, and an infinite number of
he “finds to-day spreading over the pages yet remain to be unfolded. This
surface of human affairs, as patches of ifi the religion the world needs, and
sunshine spread and pass over the hill- nothing else fulfils the manifold needs of
sides upon a windy day in spring, the mankind than this Uyiiversal Religion nj
idea that there is a happiness in self- Vedanta —the crowning glory of
devotion greater than any personal grati- human thought which has become vivid
fication or triumph, and a life of manas a beacon at the present age. It
kind greater and more important than stands as a living faith embodying the
the sum of all the individual lives within varied aspirations of humanity and
it.” furnishes the much needed forum where
Swami Vivekananda with his charac- all religions can meet and shake hands
teristic insight into the future proclaimed in a spirit of love and fellowship and
many years ago that from India such a build up a synthetic culture on the solid
tide of Universal Religion would sweep foundation of a universal spiritual ideal-
over the whole world. “It would be a ism providing infinite scope and oppor-
religion,” he said, “which will have no tunity for the growth of individual
: ;
minds according to their distinctive the West, sometimes dimmed and some-
traits and lines of evolution. “May he times effulgent, till it made a circuit of
who is the Brahman of the Hindus, the the world, and now it is again rising on
Ahura-Mazda of the Zoroastrians, the the very horizon of the East... a thou-
Buddha of the Buddhists, the Jehova of sandfold more effulgent than it ever was
the Jews, the Father-in-Heaven of the before.” Will the world welcome it and
Christians, give strength to us to carry thereby bring to an end the ever-recurr-
out our noble idea ! The star arose in ing clash and conflict of ideas and ideals
the East; it travelled steadily towards once for all ?

It was Sunday, the 17th of June, body only so far as it is necessary for
1883. Sri Ramakrishna had rested for its preservation.
a while in his room in the Dakshineswar The Paramahamsa is beyond the three
Temple. giinas. The three ginuis exist in him
Sri Rarnakrishna (to devotees) : Why and yet do not. He is just like a child,
should it (realization) not be possible in not subject to any of the gu7ias. So the
the world? But it is very difficult. Paramahamsas suffer little children to go
Janaka and others returned to the world to them so that they may ascribe their
after they had gained Knowledge. Still nature to themselves.
there was fear Even the desireless
! The Paramahamsa cannot hoard.
man of the world has reasons to be But this is not for the worldly persons
apprehensive. Janaka cast down his they have to husband things for their
face on seeing the Bhairavi; he felt un- family.
easy at the sight of a woman. The The Tanirik Devotee: Does the
Bhairavi said, “O
Janaka, you do not Paramahamsa have any sense of virtue
appear to have gained Knowledge as and vice ?
yet; you still discriminate between man Ramakrishna

Sri Keshab Sen asked
and woman.” me the same question. I replied, “If
However wary you might be, you are I continue still further, you wunPt have
sure to be stained a little if you live any following or adherents.” Keshab

in a sooty room. said, “Then, sir, let it go.”
I have noticed the fine mood of the Do you know what arc virtue and
worldly devotees when they are at vice? In the state of a Paramahamsa,
worship in silk clothes. And the one sees that He is the inspirer of both
mood persists even up to the time of the good and the evil tendencies. Arc
light meals. After that they are their there not sweet and bitter fruits ? Some
old selves ;
—the appearance again of trees bear sweet fruits, some bitter or
rajaaand tainas. sour ones. He has created both the

Devotion springs from sativa guna. sweet mango tree and the sour hogplum
But there are sattva, rajas, and tamos tree.
of devotion. The sattva of devotion is The Tanirik Devotee: Yes sir, one
the pure sattva. When
one gets this, comes across fields of roses in the
the mind does not dwell on anything mountains. The fields stretch as far as
else except God, and it attends to the the eye goes.

:: :
Sri Ramakrishna The Paramahamsa Sri Ramakrishna : All doubts cease

sees all these as the lordliness of His when the Atman is realized. Have
mCiy&y —the and the unreal; good
real recourse to the tamos of devotion. Say,
and evil, sin and virtue. All these “What have taken the name of
! I
relate to very high experiences. There Rama, of Kali, what bondage can I
cannot be any following or adherents have, and what fruits can works yield
(for one) in that state. me?”
The Tantrik Devotee But then, . . . Faith, faith, faith ! The Guru
action bears its fruits. told the disciple that Rama had become
Sri Ramakrishna : That is also true. everything ;
“That Rama is every-
Good good fruits and bad
actions yield where.” A dog was fleeing after eating
actions bad fruits. If you take chillies, the bread. The devotee was calling,
won’t they taste hot.^ These are His “O Rama, do thou wait, and let me
Lila, sport. put ghee on the bread.” So much was
The Tantrik Devotee: What’s then the faith in the words of the Guru.
our remedy? Actions must bear their Stupid persons do not have faith; they
fruits. are always doubting. All doubts do not
Sri Ramakrishna What, if they do I disappear until the Atman is seen.
It is different with His devotees. . . . He can be quickly realized by means
Whoever dies in Benares, no matter of pure devotion which is without any
whether one be a Brahmin or a street- desire.
walker, will become Siva. The occult powers like animd etc.,
When the taking of the name of Hari, are desires. Krishna said to Arjuna,
of Kali, or of Rama brings tears to “Brother, God cannot be realized if one
eyes, there is no more any need of possesses even one of the occult powers
twilight devotions or mystic syllables. like animd etc. one can only have a
;
Works fall off; and their fruits do not littlemore power.”

attach to him. . . . The Tantrik Devotee: Sir, why are
If one becomes absorbed in Him, no not Tantrik rites fruitful nowadays?
evil desire or sinful tendency can Sri Ramakrishna : Because they are
remain. not complete and are not prompted by
The Tantrik Devotee: As you have devotion, they do not bear fruit.
said, ‘‘the ‘ego of knowledge’ remains.” The Master was drawing the conversa-
Sri Ramakrishna The ego of knowl- tion to a close and was saying, “Devo-
edge, of the devotee, of the servant, tion is the essence; the true devotee
—the good ego remains. The wicked has no fear or anxiety. Mother knows
ego departs (laughter). everything. The cat seizes the rat in
The Tantrik Devotee: Sir, we have one way, but it holds its young ones
had many of our doubts removed. differently.”
—
BANKIM CHANDRA CHATTERJEE

By Biiaradvvaja
In June, 1838, was born in a village College in 1817. Those who were brought
near Calcutta Srijut Bankim Chandra up in the New Learning had a contempt
Chatterjee whose birth centenary is being for everything Oriental and an un-
celebrated this year all over Bengal, and questioning regard for everything Occi-
outside that province too. To non- dental. “They repeated Macaulay’s
Bengalis Bankim Chandra’s name is saying that a single shelf of a good
familiar mostly as the composer of the European library contains more know-
‘Bande Mataram’ song— the National ledge than the whole literature of India
Anthem of India. This one song was and Arabia. In their minds Kalidas
enough to make him immortal. But he yielded place to Shakespeare. The
is a great deal more than the composer ethics of the Ramayana and the Maha-
of the Bandc Mataram song. Intellec- bharata were primitive in their eyes.
tually he is one of the greatest makers of Edgeworth’s Tales became the new
Young Bengal, and, therefore, of Young moral Code. The Vedas, the Upani-
India —since it is the spirit of Young shads, the Gccta were as nothing by the
Bengal which has widened and trans- side of the Bible. Young Bengal
. , .
formed itself into the spirit of Young —

had three teachers first, David Hare,
India. The Renaissance and the Re- second, Derozio, and third, Macaulay.
formation, which have originated from All of them taught the same lesson,
the meeting of the East and the West on namely, whatever is in the East is bad
the soil of India, had their beginnings in whatever is from the West is good.
Bengal. It is with reference to Renas- This excessive regard for things Western
cent Bengal Gokhale made his
that have long exercised great influence on
famous utterance ‘‘What Bengal thinks Bengal’s Society” (Pandit Shivanath
to-day, the rest of India shall think Shastri).
to-morrow.” On the crest of the Renais- In the sixties and seventies of the last
sance and the Reformation movements century we notice the iconoclastic spirit
in Bengal came Bankim Chandra in full action in Bengal. There was a

Chatterjee. He is the prophet of Indian break away from the traditional culture
Nationalism. and religion of the Hindus. The force
No one can fully understand Bankim generated by the impact of the West was
Chandra without an idea of the renais- carrying everything before it ;
old ideals,
sance movement in Bengal. But there customs, manners, religion were all
isno space here to deal with that subject. crumbling under its terrible onslaught.
The renaissance gradually brought about The Renaissance produced immense

the revival of Ancient Indian Culture and literary activities. Though the men of
a diligent quest of the Spirit. But the the New Learning had almost a supersti-
immediate effect was an obsession of the tious veneration for the English language
West which has not, perhaps, been fully and literature, still the real geniuses
got over yet. The New Learning (i.e. amongst them instinctively took to writ-
Western education) was introduced into ing in Bengali. The Bengali language
Bengal with the founding of the Hindu and literature progressed by leaps and
bounds, but an unhealthy spirit was dis- different vernaculars of India. We

cernible in this field too. To Michsel need not dilate upon them here. Suffice
M. S. Dutt, the representative poet of it to say that his novels introduced a
the literary renaissance, Ravana was the new age in the history of Bengali
real hero of the Ramayana Rama, — the language and literature.
man-god of the Hindus, being a Bankim Chandra the novelist has over-
pigmy by Havana’s side ! shadowed Bankim Chandra the essayist;
It was out of the qestion to disown the but the latter is really great and deserves
spirit of the West. Young Bengal had to be read with the greatest care and
drunk the spirit and found it sweet, regard at the present moment. In them
though intoxicating. The new class of we find a harmonious blending of the
readers could not be satisfied with the New Learning with the Old deep in- —
old forms and themes of literature; but sight, prophetic vision, and overflowing
the obsession of Western ideas would not sympathy for the masses. They deserve
do either. “Be thou thyself” is the first to be read and re-read by all men, and
principle of life. Bankim Chandra pro- women who want to know the soul of
claimed this principle with all the New India. He wrote on all conceivable
emphasis at his command. “We must subjects —on art, literature, science,
de-anglicisc ourselves,” said he. “Those history, antiquarian research, —on
Bengaleeswho write and speak English politics, economics, sociology, —on
can be mock Englishmen; but they can religion, theology, utilitarianism, posi-
never be genuine Bengalees.” He had tivism. Scattered through all his writ-
no objection to importing knowledge ings we find the brightest gems of
—
from the West he was an ardent worker thought. He set the model for Bengali
in that cause. But according to him the novels, beUes-httres^ polemical litera-
imported knowledge must be assimilated ture, journalism, satires, and what not.
and given such form and expression as He succeeded in every field except
are easily intelligible to the people. He poetry, and drama ; but some of his
took this task upon himself and succeed- novels have yielded themselves wonder-
ed eminently. He wrote on all possible fully well to dramatisation. Wrote he,
and popular
subjects including socialism “Just as coolies first cut the way into
science. He borrowed ideas freely from deep jungles for generals to enter them
the West; but he always digested and with their armies, so have I thrown the
assimilated them so well that when he way open to all the branches of literature
expounded them in plain Bengali, they so that the great writers who will come
never appeared exotic and were easily after me may freely enter, and conquer
intelligible to the people who had them.” His wish has been realised par-
received ho English education. tially, if not fully. Great writers have
Bankim Chandra is pre-eminent as a arisen after him in Bengali literature;
novelist. His novels arc not mere stories. but they must bow down in respect
all
As works of art they will ever extort to the great pioneer who opened the way
the admiration of men; but many of for them in so many directions.
them were purposely designed to illus- We shall end by saying a few words
trate great truths, and to inspire great about Bankim’s patriotism and national-
ideals. The famous ^Bande Mataram^ ism. But before we do so we should
song occurs in the novel called Ânanda brieflymention the part played by the
Math.’ Several of Bankim’s novels have Moslems in the renaissance movement in
been translated into English, and the Bengal. Lack of knowledge on this
1088 BANKIM CHANDRA CHATTERJEE 585
point has caused much misunderstand- of our government schools in Lower

ing, and interested persons have raised Bengal is Hindu, and the masters are
the foolish or malicious cry that Bankim Hindus. The Mussalmans with one
Chandra was anti-Moslem. The contri- consent spurned the instructions of
bution of the Mussulmans to the 19th idolaters through the medium of the
century renaissance in Bengal is practi- language of idolatry.”
cally nil. The names of the Christians A separatist educational policy for the
(European and Indian), the Hindus and Muslims was evolved from that time,
even atheists are found in the history of and we do not seem to have seen the
that movement; but Moslem names are end of it yet. Secular and rationalistic
conspicuous by their absence. It would culture must be regarded as universal.
be absurd to say that the Moslems as a But from 1871 the theory has been
class arc devoid of intellectual aspira- preached, and is even now accepted by
tions. The fact is that the Mussulmans many Muslims that the kind of renais-
were so anti-British at the time that they sance culture freed from the trammels
could not think of welcoming English of theology —
which embodied the spirit
educationand culture. The Wahabi of Modern Europe, and which was
movement which spread its net from adopted by the Bengali Hindus was not —
Peshawar to Chittagong, and which acceptable to the Indian Mussalmans.
preached a crusade against the British “In the development of Bengali litera-
Rule in India, was in full swing till about ture,” wrote Bankim Chandra, “lies the
the seventies of the last century. The future hope of the Bengalees.” This
subject is not mentioned in the text can only be anathema to those Mussal-
books of history; but the curious reader mans who regard Bengali language and
will find a brief account of the move- literature as the grossest forms of idola-
ment, and the means adopted for its try. Bankim Chandra’s patriotism and
suppression in Sir William Hunter’s The nationalism were derived essentially from
Indian Mussulman h published in 1871. the spirit of the Renaissance, and were
We shall just quote one passage from deliberately borrowed from Europe.
this book which is relevant to our pur- “The English are the greatest bene-
pose. “The truth is that our system of factors of India,” wrote he. “The
public instruction which has awakened English have taught new things to the
theHindus from the sleep of centuries Aryans ( = Hindus —
Translator). They
and quickened the inert masses with have made us see, hear, and understand
some of the noble impulses of a nation, what we had never before seen, heard,
is opposed to the traditions, unsuited to or understood. They have taught us
the requirements, and hateful to the how to walk on roads hitherto unknown
Mussalmans...The Bengal
religion, of the to us. Many of these lessons are invalu-
Muhammedans refused a system which able. We

have mentioned here only two
gave them no advantages over the people of those precious gems which wc have
whom they had so long ruled, a people received from the store-house of the
whom they hated as idolaters, and des- English mind, namely, the ideals of
pised as a servile race. Religion came liberty, and nationality. The Hindus
to the support of the popular feeling never knew what these are.” It is no
against the innovation, and for long it wonder that Bankim Chandra speaks
remained doubtful whether a Mussalman only of the Hindus, and addresses him-
boy could attend our state schools with- self to Hindu readers ;
because the ideals
out perdition to his soul... The language he was preaching could appeal only to
—
those who had imbibed the spirit of the Nothing whatsoever. 1 say this most
Renaissance.At the time when he emphatically. ... We are looking
wrote the Mussulmans had made no to our class interests. But do we consti-
response to the spirit of the Renaissance tute the whole country? What is our
—they had deliberately turned their number compared with the peasants’?
back on it. Numerically, they are the ‘country.’
That Bankim Chandra’s nationalism The vast majority of the people are agri-
was conceived in no narrow or sectarian culturists. . . . There can be no good to
spirit will be apparent from the following the country unless it be the good of the
quotations. ‘‘The love of the mother- peasants.”
land that I have been explaining to you Fierce controversy raged in Bengal
is not the same thing as the ‘patriotism’ regarding the rights of the Zemindars
of Europe. The essenee of European and the tenants before the passing of the
patriotism is to rob other countries to famous Tenancy Act of 1885 which for
enrich one’s own. If a people must the first time gave effective protection to
enrich their own country, they must do the ryots. The vocal opinion of the
so at the expense of all other peoples. English-educated classes was almost un-
The primitive races of America have be- animously in favour of the Zemindars.
come extinct through the onslaught of But it was Bankim Chandra Chatterjee
this cruel patriotism.” “India who advocated fearlessly the cause of
will never come to her own unless all her the ryots and exposed the tyranny and
different peoples and religious sects adopt maltreatment practised by the Zemin-
the same ideal, and work in unison.” dars. He did so in a series of articles
Hundreds of similar passages can be written in the most graceful and perspi-
quoted from Bankim Chandra’s cuous Bengali prose. Even in those
writings. We hear of the mass-contact days the vast majority of the Mussal-
movement being sponsored to-day by mans were peasants, and the Zemindars
various political organisations. But just were all of them Hindus.
almost If
listen to what Bankim Chandra wrote Bankim Chandra were swayed by narrow
more than half a century ago: “The communal feelings, his writings would
main defect is that there is no real sym- have been of an entirely different nature.
pathy between the upper and the lower With unerring vision, and a life-long
classes. The educated men of the upper experience as Deputy Magistrate, he saw
classes do not feel for the sufferings of how the judicial system introduced by
the poor and the illiterate. The illiterate the British was un suited to the tradition
masses have no share in the joys of the of this country, and how it was dissipat-
educated, and the rich. This lack of ing the business morality of the common
mutual sympathy between the classes people. He condemned the system most
and the masses is the greatest hind- severely and without any reservation.
rance to our national progress.” Alas ! his criticism remains valid even
Addressing the English-educated classes to-day — with, perhaps, added force. In
and the British Government he writes, all his writings one can see only the
“With all your learning what good have highest regard for truth, and impartiali-
you done to the common people? And ty, and an ardent love for the masses of
you British Government you tell me — the people.
what benefit Hashim Sheikh and Rdma Two things are essentially necessary
Kaivarta (i.e., common peasants for rousing a fallen nation from age-long
Translator) have derived from your rule ? slumber. Firstly, the defects of its
character must be ruthlessly exposed ;

nationality have defied definition, and
secondly, a high ideal must be placed enumeration. Community of race,
before it. Bankim Chandra had the language, religion, and even government
genius and ability to perform both these. is not essential for the making of a
In various essays and treatises he ex- nation. Says Renan, “A common
posed all oiu* vices and follies, all the memory, and a common ideal these —
shortcomings of our national character, more than a common blood make a —
all the sham and hypocrisy of our life. nation.” The different races, and reli-
On the other hand he conjured up the gious sects inhabiting India may not
vision of a Future India —far greater, far have the same history; but they can all
nobler, and far more prosperous than unite into a ‘nation’ on the basis of a
anything she had ever been in the past. common ideal. It is the immortal glory
The ideal of nationalism has come in of Bankim Chandra that he depicted
for much criticism in our times. It has that ideal. The Hindus and the Muslims
become almost a fashion to decry arc the two great communities of India.
nationalism. From a commonsense Amongst Hindus the cult of Mother-
point of view the quarrel is mostly worship has been in existence from the
between persons who use the word in earliesttimes. The finds at Mohenjo
difTcrent senses. No one need have any Daro and Harappa have proved that it
sympathy with that narrow and aggres- existed even in Pre-Aryan India. The
sive spirit which seeks the material pros- Hindus always say that salvation is at
perity of one country at the cost of all the feet of the Mother. The saying is
other countries. On the other hand, no attributed to Rusul Hajrat Muhammad
one should, perhaps, have any quarrel that ‘heaven is at the fed of the mother.’
with that kind of nationalism which Bankim Chandra conjured up the vision
stands for the expression of the indivi- of India as the Mother. Could there be
duality of a people for the highest good any ideal higher and nobler than this,
of itself and of humanity at large. and one that could move so deeply the
Bankim Chandra stood for this latter hearts of all Indians?
ideal of nationalism. The elements of Bande Mataram
THE STORY OF THE INDIAN KING AND

THE CORPSE
By Prof. H. Zimmf.r
(Continued from the lust issue)
These twenty-five talcs of the ghost in it mean, this fairy-tale of our soul ?
the corpse arc like a succession of A man has given his oath to assume
dreams. And, just as significant dreams responsibility for a wrong and to do
are remembered, so these stories linger what is asked of him. He does so
on in the memory of a people. Grue- because he is generous and brave and
some yet lovely, they are powerful of a kingly nature throughout; yet, in
enough to be considered again and again, ceding himself to so dark an enterprise
re-dreamed, re-explained. What is it in is he not also a trifle rash ? For though
this king that so enthrals us? What a great self-confidence possesses him,
actually happened to him? What does though he is filled with the conviction
5
that no great calamity may befall him year out, the same fruit, never com-
except as a purposeful destiny, his in- plaining, never lingering, only effacing
sight and his circumspection are still himself and departing, all this are we
dormant. It is upon this lack that fate ourselves. We accept the fruit of our
fastens. Here is the flaw in the coat of own existence and we find nothing parti-
mail of each one of us where life may cularly noteworthy about it. Blindly,
gain a hold and reach into our inner impassively we take it all for granted
lives. and hand it back to the one who waits
How strange is the behaviour of this behind our throne. This one, as ji
beggar ! How inconsiderate to let him second, third, or fourth ego of our own,
come and go so, year in, year out ! Yet administers the treasure that we with
every day do we not each of us receive such a kingly air distribute, the very
from an unknown beggar what seems an thing wc live by, the treasure that makes
unimportant fruit which, heedlessly dis- us the great or litttle kings we are. And
regarding, wc cast aside with the other this other, this “treasurer” of the fable,
commonplaces of our lives? Does not is he not, too, a replica of our own self,
life itself every morning stand before us this ego, who, standing behind onr
in ordinary workaday garb like a beggar kingly self, garners and administers what
unannounced, unostentatious, uriexact- we give away and waste? Yet he, no
ing, waiting with its gift of the day, one more than we, proves what every day
day upon the other? We should open so mystically brings; he docs not even
this commonest of all gifts, this common unlock the door of the treasure-house
fruit from a common tree. We should for so ordinary a gift, but throws it to
ask: “What hold?” How many
does it the others through the window above.
there are of such fruits and in every ! Thus for a long time it goes. There is,
country how many trees We ought to ! however, another ego it may be our
know how to open this fruit to-day, and eleventh or our twelfth —the ego that wr-
like a secret core extract its other part -

play with when wc need a relaxation
the one precious and essential. Wc from our kingly nature, when we wish
should be able to separate this imperish- to forget its attitude of importance, its
ably radiant essence from that part duties and its privileges - -there is onr
which ripens to fade, which crumbling monkey. He does not belong to th('
rots away and soon is in the keeping throne hall. He is only in the way
of death. Continually such fruits arc there; but the wheel of life turns and,
offered us —not only each day, and each turning, mingles in its wisdom all tf)
successive moment, but our own selves. each and each to all ; so even our monkey
Are we not each one of us a fruit, like breaks loose in time, and, escaping from
the one in the fable, unable to open our his keepers, he emerges from the inner
own selves for ourselves, unable to ex- rooms of our being, from those private
tract from our own outer covering the im- apartments where wc enjoy ourselves in
perishable brilliant gem which is our own kingly idleness with our women and our
essence? Is not this the eternal daily games. Leaping into the midst of the
state of human existence ? All that the state ceremony, it is he who catches the
story tells of the king upon his throne, fruit. Dainty-mouthed curiosity, that
the silent beggar coming daily to the quality which seizes upon things and
hall, losing himself amongst so many plays with them until they break, there-
exacting and ceremonious figures; never by discovering their secret, curiosity —
revealing his purpose; offering, year in, and the ordinary desire to destroy and
!
to consume, these open the fruit at last rotting away while he is surrounded by
and find the jewel, but the jewel means the howling, flaming orgies of hell ?
nothing to them. Now as the monkey That something thrown away already
breaks open the fruit, so fate bursts open dead and lost is loaded upon him as a
too. It though the seed of all these

is as burden apparently in the service of
fruits amongst our treasure, buried deep, another, yet it is his own, —his burden,
as it is, in the soil of our life, suddenly heavy upon his own nape, for he is
shoots The thread that for so long

up !
bound to that other whose service he in
unnoticed by us had begun to be spun, is involuntarily perhaps, but not without
which daily we ourselves had continued a certain blame, indebted. Now this
lo spin with indifference, superficial re- dead body is not dead within ;
its lifeless-
ceiving and thoughtless giving, now this ness there is a ghostly life. An uncanny
spun thread contracts about us in a liveliness, a demoniacal insolence speaks
knot. Now we feel the presence of out of it, mocking and menacing us. It
something inescapable, to which through lays a ghost hand at our throat, and
sheer neglect we have delivered our- suddenly it isa question of life or death
selves. “The adventure lies before us. with us. Apparently, in order to make
VVe enter it with unsuspecting self-con- the time pass more quickly as we are
fidence, and the best of faith. The ad- engaged in the hideous business, ob-
venture in its details develops quite viously to dupe us, secretly, perhaps, to
differently from what we expected in our prove us, the ghost tells us tales and
thoughtlessness. Is it not natural that forces us to answer. But if we answer,
it should surprise us in its parts, since it escapes, we know and are silent
and if
in its entirety we allowed it to escape us it will strangle us. We must be a slave

altogether.? Now, apparently in the to its whims, and our kingly ego that —
service of another we lind ourselves ego that could command all to go or to
obliged to fetch a corpse. The living stay, to vanish or to remain, to behave
man in search of something dead indeed as it wished, this ego is the slave
wanders through the burial-ground, the now forced to wander where an extra-
kingdom of Death. That is a Hell neous madness commands, to and fro,
indeed, where all devilsand demons arc ever to and fro it must go, back and
loose, this wandering amid the back again to the gallows of the hanged
flames of burning corpses with the man, to fetch anew that dead thing, to
smell of hot, decaying flesh in his carry anew that burden.

nostrils through the twicc-black night How endless is this night ! How
ofsmoke and darkness, with only a new many talcs it holds ! It seems almost
moon hanging lowin the sky. So Dante as though time stopped to listen for the
wanders through the kingdom of the pulse of this strange rhythmic wandering
dead in his “Inferno,” having “lost the through Hell, this Sisyphus damnation.
right way.” Strange task for a being to To carry over and over again what
fetch adead body, to cut off the corpse always slips from us just as we are about
of a hanged man from a tree, to bear to bring it to the goal. “When shall
the body of a criminal upon his nape we be free of this ?” we ask, in the midst
Yet who of us would not welcome such of this our purgatory of purification.
an opportunity once in his life, the And each time the answer comes “Find :
opportunity of retrieving something the solution to every question that life

dead; of exhuming secretly by night puts to you Split the shell that hides
!
something buried, something already the secret core!’’ This doom is ours
because of our past thoughtlessness in with ghost-laughter because he was un-

throwing away our fruits into the able to choose the real when it stood
treasure-house of our life —these fruits before him in the daylight. He who is
by which we live, yet of whose contents satisfied with the appearance and pre-
we have not the least knowledge. Tangle sumes to consider himself right and
upon tangle of events compressed into whole, hero and king, is at fault. His
forms enticing and appealing, threaten- comes before him in blameless dis-
guilt
ing and piteous, unfold themselves guise yet with anuncanny demand: a
before our eyes while the ghost upon our demand which he must heed because of
nape talks on and on. Pretending the essence of his being. This seemingly
jokingly that he wants to amuse us, in harmless figure leads him into the night
order to shorten the timeless hell of our that is the exact counterpart of his day
way, he presents his entertainment of and sets him the task, unkingly and
complexities and always at the end impure, of carrying corpses like a
there is a knot that must be dis- Chandala. The kingly one is obliged to
entangled. do the work of the lowest pariah
In all confused events there is a core amongst his subjects; not only once and
of guilt, a conflict of right and wrong for a good and speedy purpose (namely
that knows no limitation of time or to free himself and to forget what he has
change, as the jewel lies in the fruit, as undertaken to do in return for gifts un-
guilt and innocence lie in the endless derestimated), but again and again,
circle of this night of Hell, when the king infinitely often, as often as he did not
is entangled in the devil’s net of the trouble thoroughly to sift the reality; as
magician. What we have omitted to do, often as he had disregarded the core of its
now we must learn to accomplish —to fruit. Now this fruit must seem to him
split confusion, to tear from it the core, horrible and bitter, as bitter as this night
to recognize blame, to see reality. Guilt of hellish torment measured against his
is never obvious but unapparent, inti- kingly day.
mately interwoven with the tangled Now it is a question of an ordeal.
design. Who is to blame if the parents The time for clinging to the outward
die because the fate of their child has semblance is over. Being silent against
broken their hearts ? Not the lovers, his better judgment costs him his life.
not their all-clever adviser, but that He must be entirely himself. He must
king who so carelessly believed the out- not enquire of his kingly ego to what
ward appearance. This king is like the place it will all lead. Even if he is a prey
first king who listens to the tale. to the powers of Hell and perpetually
Putting aside fruit on fruit, never open- driven to an endless solving of problems,
ing them, is he not like that other king he must not deny the relevance of this
who did not descry the rogue beneath destiny and this confusion that pours
the gown of virtue ? upon him from the mouth of the ghost.
The obvious is only the semblance. Reader, this all happened so to your
Beneath something hidden, the real.
lies own self in the daylight of your throne,
He who clings to the semblance will where, chosen as the all-seeing eye of
become entangled in it before he realizes your kingdom, you sat as judge. This
it. Like a ghostly hell, it will engulf confusion is you. As monarch of your
him and pursue him to and fro. Like kingdom nothing should be far from you.
the corpse in the tale, it will mount his Where you put distance between, you
nape and speak to him, mocking him are to blame. Your are exempted from
!
nothing. Now go the way back and reality that fulfils itself in us. Our
back again Fetch the corpse of the
! very guilt and our failings are wings able
past from the gallows tree Listen to ! to carry us upwards to the highest
the voice of the spectre. No other powers of the world and to the missions
speaks to you in your night. No other these would put on us. But between
voice save that one can teach you. What those high powers and us stands the
mocks and threatens you only through false ascetic and the mysterious spectre.
horror and madness can you understand. What is the meaning of those two this —
Are you not yourself the hero of all that ascetic —what is the hidden core beneath
the ghost voice tells and the answer to his shell of virtue ? This “Rich-in-
what he asks? All the figures with Patience” who is able to wait with his
their dwelling places and their destinies secret, ever growing, elaim on the king’s
mean you, just as all that unfolds itself serviee: this ‘‘holy” man with his well-
before you in your dreams means you, concealcd certainty of power over his
be it word or figure, path or landscape. harmless victim, receiving the much-
This corpse with its spectre that you tormented man at the place where he in-
fetch again and again from the death tends to slay him ? It is the king
gallows something neglected in your
is himself who has created him. It is he
past Dead, unfulfilled, overlooked,
life. who has produced him, a counterpart,
it needs must haunt you till you, in a as it were, to his own blindness. Out of
night of seemingly endless hell, will have the many possible garbs which destiny
satisfied and taken consciously into your- always keeps ready for us in which to
self that which hitherto you had so clothe itself, it had to choose just this
carelessly disregarded. However, the one for the king. It is the king who has
sincerity and integrity of your kingly drawn ittoward himself; shaped it out
mind, your fearless endurance of these of his one kingly shortcoming that of —
unfettered demoniacal powers (full as not being all-penetrating eye of his
they are of enigma and deceit, of death realm. Out of that which is unkingly
and loathsomeness) your willingness in in this king is it created; out of that
the enterprise will be your Ariadne- wherein he was not true to himself, to
t bread through the labyrinth of your his real kingliness ; being content with
own night, through the enigma questions only the pompous aspect, the empty
of life. symbol of kingship. Therefore he is
But at the tale’s end what a high con- challenged by the real king as an ana-
solation is in store for him who is true logy incarnate of his own blindness.
and pure; for him who is able to over- That inner self which he has failed to
come his kingly ego and force it into the be faces him now as counterpart from
service of his dark wise powers To ! without, and, by the neglect of years,
what a marvellous end our very faults exaggerated. Just this particular
and deficiencies are allowed to serve deceitful magician had to encounter this
By plunging us into misery and con- guileless king. Both make a whole.
fusion, they further us more perfectly Wherever we look we find our inescap-
to ourselves and prepare us for a power able selves. A part of our ‘I’ steps
and a glory whose like we have never pertinently before us. Out of our own
dreamed. darkness it comes, essential, self-pro-
Over the undesired but self-imposed duced, spectre, monkey or murderer.
adventure, over the burial-ground of our Not only we our own friends; we
are
omissions, the path leads to a higher are also our own enemies. Mysteriously,
6
!
as the spider spins the web in which it compelled to repeat nonsensically, end-
lives,we weave the whole of our destiny lessly, some part of onc^s past. Finally,
out of our own selves; but between the he tells us what we must do to save our-
ultimate result of the long-spun betrayal selves at the last moment from so
of our self and its guileless victim, stands undeserved a fate. He delivers us from
the ghost —only a ghost, no angel or the very unkingly and to which by our
protecting spirit to guide the paces of a tenacity and integrity, with the blind
child in danger no
(for the king is will of our consciousness we are com-
longer an innocent child). He who was pelled. He suggests to us a simple
thoughtless gains now what he had stratagem, the most simple of all; yet it
lacked —thoughtfulness. now pene-

His outwits the devil. So in the end, this
trating eye is opened upon new and ever ghost who seems so uncanny, as revolt-
new enigma-questions. The careless, ing as he is surprising (and how could
guileless one becomes a match for the it be otherwise as he is the essence of all
perfect hidden one. Now he becomes a our unfullilment and neglect, the spectre
real king. Now he recognizes reality. of our consciously amassed guilt), this
Now he is able to distinguish its back- same despicable ghost is the saviour that
ground beneath the merging semblance. wishes us well. He is the only one in
This makes him master of the semblance. the whole world, the only one in the
Now he becomes the whole and beats the darkness of our being, who can save us
semblance at its own game of dissembl- from the magic circle. He can save
evil
ing, for never did the cunning one us because we have surrendered our-
imagine that the guileless one could selves to his will; because we patiently
become more cunning than he. He who did the tasks that he in scorn and trial
becomes whole and true in himself, as laid upon us. He is the wisest of all
this king became, a real king overpowers those parts of ourselves that surround
the pretence, this shadow of himself us, and burst out of our being in so
that menaces him. many and varied shapes. He seems to
And this ghost in the corpse, this know all that has ever happened in far
gallows-fruit from the tree? A strange distant realms of kings and beggars,
fruit. Who would have imagined that lovers, criminals and women ever new
it would hide so talkative a kernel ? and lovely. With the compelling clarily
Each one of us carries upon his shoulder of dreams, inescapable yet trifling,
this corpse, —
this something past and vague yet exact, the ghost voice draws
dead. Yet this putrefying thing is one these figures to us. Noiselessly he lifts
of our own egos. What number in the them out of the well of the past, where
rank.^ Who knows? But one of them nothing can escape, and casts them
it is, a part of our own being. loudly on the glassy surface of our
And the ghost prattling from within it, consciousness.
that too is an ‘I’ of ours. Behind, be- The power which forgets nothing,
yond the kingly that we consciously con- which in its deep wisdom foreknows all,
sider ourselves to be, he dwells—, and he drawing us back by a hint from the
is the strongest of all. With his ghostly abyss toward which we struggle with the
voice he threatens us with approaching consistency of our conscious being, how
death. He sets us conditions and drives much stronger is that power than our
us to and fro. Always we are forced to kingly self
fetch his dead thing for him, just as Now quietly the ghost disappears
under the spell of a fixed idea one is again. Now once more he drops into
1988 THE STORY OP THE INDIAN KING AND THE CORPSE 548
the night of ghouls and of the dead, the accomplishment. Thereby the spectre
night that had cast him out into his own is sundered from the corpse for ever. It
night. There is no way of holding him isno more a ghost condemned to haunt
now; no way of reaching him, just as a dead body. Neither is the king any
there was no defence against the arbi- longer under his spell of wandering back
trariness of his appearance and behaviour and forth through the night of his being,
or of his horrible compulsion. Yet this over the burial-ground and the execution
night with its enigmas and its incessant place of his past. The past that had
wandering has established a relationship bewitched and threatened them both is
between king and spectre for a moment squared.
that is timeless. The two came as near Now, no sooner has the king passed the
to one another as beings of the blood- test of the enigma questions than there
warm world. They were interwoven like comes the marvellous transformation in
an ‘I’ and ‘you’, forged to each other by the ghost. No sooner have the two found
the same dangerous doom — that of fall- one another and united in a mutual
They save
ing victim to the sorcerer. self-salvation and in the saving of the
one another, however, and by this world, than he leaves the corpse and the
mutual saving at the same time they king who carries it. Then with an
save the world. altered nature he returns again to the
The bodily king and the disembodied corpse. The latter also has undergone a
spectre, world and super- world, the transformation from gallows-fruit to idol
kingly ‘I’ of daylight and the ghostly amid the magic circle; from something
voice of our depth-darkness belong contemptible to something demanding
together. One cannot exist without the adoration. The abomination has be-
other. Separated, each would be inade- come a god, radiant with power,
quate. They are one living whole. If eloquent with blessing.
their actions did not synchronize they Novalis notes in one of his works that
would be lost. It is for the king to it is a “significant factor in many fairy-
decide their deeds but the authoritative tales that the moment one impossibility
inspiration for them is whispered to us becomes possible, simultaneously another
by the ghost voice of our immaterial impossibility becomes unexpectedly pos-
W'orld. So one redeems the other. sible; that the hero in overcoming
The spectre saves the king from death himself simultaneously overcomes
resulting from the blindness of mere nature. A miracle occurs which grants
consciousness, while the king saves the him the opposite agreeable thing, just
spectre from the spell of living on as a as the opposite disagreeable thing has
spectre condemned to dwell in the corpse become agreeable to him (i.c., the con-
of the past. In the process the king ditions of a spell, for example the
sacrifices to the spectre the heart and changing of the bear into a prince the
head of the ascetic. What threatened moment the bear is loved for his own
both of them has been happily over- sake, etc.). Perhaps a like transforma-
come. This very part of ourselves tion would take place if a man could
whieh was fatally hostile towards us is become fond of the evil in the world.
sacrificed in a conscious deed of the The moment he could bring himself to
bodily ego to a supreme inner authority. love illness and pain, the most charming
This authority has decreed the over- delight would fill his being; the highest
coming of that inimical part of ourselves positive pleasure would be his.” In
and pointed out the way towards its taking this profound view that a decisive
:
544 PKABUDDHA BHARATA November
overcoming gives an essential meta- selves, in ever differently indulged

morphosis, Novalis touches upon a very shapes.
deep part of our psychic possibilities. Thus the king’s way leads from royal
Just such a transformation takes place earthly pomp through the realm of the
in Turandot and in those other images of dead to the bright glory of power over
our soul buried in sleep. Just such a the spirits. His empty attitude of
metamorphosis is the meaning of this kingly splendour held and fostered
fairy-tale. within itself the germ of dreadful death.
The king takes upon himself both The inhabitants of the kingdom of Death
corpse and spectre. He solves the riddle- reached for him with ghostly nearness;
questions put to him by this spawn of but his way was the way of the old
his inner night. Now as he accepts mysteries. It led from a half untenable
them they become for him idol and existence (one forfeited to death through
saviour; and as they change for him, so the horrors tomb and nether
of the
he too changes. Even the darkness world) to a removed from death
life far
round him is transformed into dawn, complete and consecrated; and the one
setting him free, glowing with the light who consecrated, the one who decreed
from other spheres. the trials, and definedend was the their
operates as space and ghost in the corpse, for the mystagoguc,

The world, as it
again his the initiator of our life’s mystery-way,

atmosphere about the king, is
own ego in three transformations. We he who is able to give us the consecration

of regeneration to a perfect life, appears
are our own As it flows from
world.
us, it shines upon us and faces us. The in all manner of masks. To the
enlightened person everything he meets
pompous throne-hall and all that took
place there reflected the kingly con- is the mask of this wise teacher; every-
weakness of his thing bears his consecrated countenance.

sciousness and the
apathy. The dark burial ground was For such a one lies the encircling thres-
the rotten core of this brilliant shell.

hold. Always, however, the mask of
the initiator has the features of our need
The night through which the king gropes
and falters to and fro, spell-bound, and guilt, and, reflecting the degree of
threatened with his life, venturing un- our maturity, it indicates the trans-
formations that should take place in us.
suspecting toward a treacherous death,
this night is the true face beneath the But whp of us is that prince so graced
mask of his pompous day, just as the
by fate that fairies sing of him
murderous magician is the true face of
“Were I to yield my thoughts to
love
the ascetic “Rich-in-Patience”. All
vanishes, however, into unsubstantiality

This youth alone my heart should
move”
at the glorious break of a new day, the
to whom “queen of night”
the great
day on which is opened for the king the
herself gives magic flute that
the
super world of the gods. Change your-
banishes all dangers? Who is so “rich
self, and you enter a changed world !
in virtue, discreet and charitable” who
Whether in the midst of unreal display, “wishes to draw from himself the veil
under the spell of ghosts and corpses, or of night, and look upon the shrine of
chosen to negotiate with the higher golden day,” so that a Sar astro would
spirits, one can never escape from one’s receive him in the temple halls with the
self. The world and all the worlds “seven-fold sun-circle of the adepts” on
towards Hell and Heaven are our own his breast?
!
1988 THIS IS INDIA 545
Just so the king is led out of the The spirit-world he is therefore destined
semblance into the reality of his being. to govern also for the intangible sphere
Taking upon himself that which was completes the tangible, the two making
lacking in him, he becomes all-penetrat- one whole.
ing eye and so a true king, whereas Like this king we must become
hitherto he had only worn the diadem masters over the spirits, for they arc in
and sat upon the throne. Now he rea- us as well as above us. Everything
lizes the whole of life’s claim upon him. outside ourselves reflects and mirrors our
That is why he receives the sword, inner selves as soon as it acquires a
‘‘Invincible,” which gives him for his meaning and a relation for us. Only as
own, without the necessity of fighting such does it become significant.
for it, the whole of the visible world. (Concluded).
THIS IS INDIA
Hy a Wanderer
I was seized with a wandering spirit. ritual capital of India and thousand —
Long cooped up in a city and saddled hands are raised with folded palms in
with dull, monotonous routine works, reverence I What is there in this ancient
my heart panted for a life care-free and city ? Why does the mere sight of it
ail atmosphere where I shall be lost in stir our emotion so much? People are
the crowd and therefore in a position to victims of superstition even in the
see things and men, as a witness, with twentieth century
dispassion and detachment. So I left * * «
instructions to my friends, “For some — Benares the holy city with its famous^
weeks my whereabouts shall remain temple of Viswanath which attracts hun-
unknown. You need not think of me.” dreds of pilgrims from all over India and
I got into the train at Howrah and in that throughout the year The temple !
the bustle of the crowd that entered into is always crowded. must not jostle
I
my compartment I soon forgot all about with the crowd, if I want to really feel
my past associations. Self-preservation is and enjoy the presence of the great God,
the best law of nature. I had to be so Shiva. I must find an opportunity to
anxious for a comfortable journey in the see Him alone. Would it not be nice
face of the struggle that was waged if I get up very early in the morning,
amongst the passengers who were pour- and be the first person to visit the temple
ing in at every station, that I had no in the day ? Yes, that is a nice idea. I
opportunity to think of the past as well got up during the small hours of the
—
as the future the present was too living morning and walked up, through the
for me. dead city, as it were, towards the
The next morning after leaving temple. The bulls are there some —
Moghal Sarai the train passes over the sleeping, some standing listlessly on the
bridge which overlooks the Ganges and foot-path. One or two pilgrims are go-
Benares. Thousand eyes are eager to ing perhaps to the Ganges for bath. As
have a view of the sacred city —the spi- I enter the lane leading to the great
7
—
temple, 1 meet with some old ladies, see the Viceregal Lodge, I see the
bending under the weight of the age, Council Chamber, the nice buildings
with brass vessels in their hands, reciting of big officials, well-laid-out long paths,
holy texts while going to the temple. I etc. Both in day and in night it
was a fool to think, I could- be the first looks like a “City belonging to Indra.”
person to enter the temple. Arc there Here it seems that a new chapter
not persons, whose piety is much greater has been opened in the life of Delhi,
than my idle curiosity? I enter the after the Moghul empire had gone.
temple. It is still dark. Not many I go to the old fort to have an idea of the
but some persons are offering worship to lifethe great Moghul Emperors lived.
the Great Deity. They cannot pro- Oh, the display of wealth and grandeur
cure flowers as the men who sell them and the life of luxury they lived They !
do not arrive then —but the Ganges water cultivated the art of living a luxurious
is all that they offer in worship. In life. It is doubtful if any other people
that quiet, with all the fervour of their can beat them in this respect. But
devotion, they are uttering holy texts, now? Where gone?
are The
they
bending low before the Deity. The still- whole place seems like the dry bed of a
ness of the place —where one is accus- —
big dead river sad and desolate. You
tomed to be always in crowd — made the can picture in your mind’s eyes how the
sight of their devotion all the more ins- palaces and buildings bustled with life
piring. I stand at a distance, raise my a few hundred years back. But nothing
hands in adoration both to the Lord — could ward off the ravages of Time,
and His devotees, and say to myself, much mightier than the mightiest
*‘This is India. What a magnificent Emperor in the world. I turn back
sight with sadness in my countenance. The
I must have an experience of the bank remnant of the old grandeur and the
of the —
Ganges now lying quiet as if at show of the present pomp —nothing
the feet of the great city holding in its satisfies me. Arc not all these vanity
bosom the great temple. I turn towards of vanities ? And people run after them
the cast and soon reach the river. The with so much zeal, determination and
sun is still below the horizon. The earnestness I go away from the city,
!
eastern sky is variegated with colours and many hundreds of years back. I
crimson, white, light dark, etc., indicat- visit the famous pillar of Asoka whom a
ing the advent of the sun. On the holy great historian styled as the greatest
river, so early, some are bathing, some king of the world, one who lived the life
are sitting on its bank silent in medita- of a monk with a throne. My mind tra-
tion. Some are returning, perhaps to vels back to the past as I stand at the
the temple. The city has not as yet foot of the pillar. I am pensive. Was
awakened from sleep. There is still Asoka a visionary, a dreamer ? Are the
silence pervading the atmosphere. And thoughts imprinted on the pillar possible
in that silence it seems Nature, devotees to be carried out in practical life? My

and God have become one. host suddenly breaks me from my
« « # reverie. He says, “Well, my friend,
I am now in the Imperial city of I have seen many things in Delhi

New Delhi, where the British Govern- and its neighbourhood. I am here
ment have lavished all their resources for many years. But of all note-
to make it the best city in the East worthy things in Delhi, I like this
as far as grandeur is concerned. I Asoka’s pillar most. Empire after

empire has risen and decayed, kings after all my works are dedicated to the Lord.
kings have come and gone, but this I consider myself really no servant of
pillar, carrying the great message of love, anybody. I am a servant of God only.
peace and goodwill to humanity, is still All my work is worship.” The man
standing. It says, ‘Everything has its became silent, —perhaps to control his
decay but I immortal
live. I am emotion. After a while he brought one
because I bear the highest message the Sanskrit book of hymns from a basket,
humanity has heard of or could conceive and began to pore over it. Amidst the
of.’” I uttered no word, but thought deafening noise of a running train, I felt
within myself, “It is so true !” Iwas in the depth of Himalayan silence.
* *
The man got down in the next station
I get into a B.B.C.I. train and turn bidding me a kindly goodbye. I missed
my eyes towards the west. The day is hiscompany much. I was wondering
hot, the sun is scorching. I pass how sometimes we hear gems of wisdom
through the desert of Rajputana. But even from an unexpected quarter or a
I forget all about heat. The sight of the stray passer-by !
Aravalli and the thought that I am

hills * * *
in a land which once saw the activities of I have crossed the Indian Peninsula
Rajput heroes stir my emotion. I am and am on its western side. I enter a
reminded of Padmini, Rana Pratap and Native state in Kathiawar and become
a host of others. The world has seen the recipient of hospitality from a
many noted victories. But as far as Maharaja Saheb. I am in the State
personal valour is concerned, the Rajput Guest-house, and everybody is all
heroes outbeat all warriors in the world. attention to me. I am taken here and
Even in their defeat they have become there and shown every object of interest
immortal. Honour preferable to death in the town. One official takes fancy to
— that was the idea that went into their take me to a place, which does not
very blood. And it is for this reason attract the notice of a visitor or tourist
that they have triumphed over death. so much. I am led to a place like
They have made a history for them- Dharamshala. There I lind hundreds of
selves. people — men and women sitting round —
I am all alone in my compartment. an enclosure w'here a man is singing and
A picture of the Udaipur palace, hung dancing. approach the enclosure and
I
as a Railway advertisement, in my room find that near a decorated picture of Sri

serves to deepen my emotion. The train Krishna, the man is singing praises to
comes to the next halting station. An the Lord along with a party of devotees.
ascetic-looking middle-aged man with The atmosphere is tense, everybody
white clothes becomes my companion. seems absorbed in singing or hearing.
Soon we become it docs
friends, for T am given to understand that this
not take long to become intimate when singing has been going on for the
there are only two passengers in a last 24 hours. It was just going
compartment. “Where is your home.^ to end at the moment I entered
May I ask you,” I put this question to the place. I did not expect to
the gentleman. “I had my home. I have such experience in this distant part
married and set up a house. But my of India. In Bengal, under the influence
wife is long dead. Since then I am like of Chaitanya Movement, this kind of
a monk in a householder’s garb. I do thing happens, but how could it travel
Work, I am a Railway employee. But to Kathiawar? 1 lost all idea of dis-
! !
tance between Bengal and Gujarat and up an extra amount of enthusiasm in

felt that spiritually India is one. him and insisted upon my going to the
In the Guest-house I am in a surround- lecture. At last I agreed, for his sake.
ing where the thoughts of God and was not so much a hall where the
It
religion have no access or are not be- .Tain *^Muni,” as he was called, was
lieved to be encouraged. But every lecturing. It was a dilapidated house
morning I hear low sounds of bells, from with roof overhead, but no wall on
down below, as from a temple. “Is there three sides. About six or seven
any temple near by ?” I enquire. thousand persons were sitting there.
There is no temple near by, I learn, but On a raised place some persons
a bearer of the Guest-house performs the dressed only in Dhoti and Chaddar all —
worship of Sri Rama every morning. white —their lips covered with small
Next time when the bearer comes, led pieces of cloth —were seated. One of
by idle curiosity, I ask him as to what them —the oldest of the party —was to
sort of worship he does in the morning. give discourse. His appearance, calm
Poor man has not been, perhaps, asked and dignified, compelled respect. When
such a question before; nobody perhaps he began speaking —he talked sitting on
took any interest in what might be an Asana — the audience was spellbound.
supposed to be an insignificant thing in I could not followhim, but, for over an
his life. So he becomes glad beyond hour he talked he gripped my attention
measure at my enquiry. In abundance so much that I felt I was in meditation.
of joy he runs downstairs and brings the And what was the experience of those
picture of Sri Rama which he worships. who could understand his words 1 !
He wants to hand over the picture to heard, this was going on for the last
me, so that I can see it more thoroughly. three or four weeks. Everyday there
I dare not touch the image which he would be an audience of six or seven
worshipswith so much reverence. I —
thousand people receiving a spiritual
bow down my head in adoration and bath, as it were, in the morning.
raise both my hands in salutation. Only What was the secret of this pheno-
I think, “This man considers he is in- menon } The magnetic personality of
significant, but how much is his devo- the speaker or the religious spirit of
tion ! In the eye of God he is much the audience } Had I not come to
better than many of us.” Really I this meeting, I would really have missed
envy his devotion. The name of the something unique !
man is Ramji. How appropriate the * * *
name I am now in Dwarka, the westernmost

« « «
spiritual citadel of India —Dwarka where
I pass on to another State. There I Sri Krishna have lived as a
is said to
take shelter where some monks live. king, where there is a temple of Sri
I have a quiet time excepting when some Krishna in which Mirabai worshipped,
friends come to the place and I take where Sankaracharya founded a Math
interest in them. One of them tells me, to signify his spiritual conquest of
“After coming so far you must see one the great Indian Peninsula. The temple
—
thing you must see how a Jain monk is is on a raised land on the bank of
built
delivering lectures in the town !” I did the river Gomati and is on the very shore
not know the local dialect and so I had of the Arabian sea. You come out a
not much interest in the matter. But few steps and the interminable roaring
the man, seeing my indifference, called sea is before you. A magnificent sight
In India wherever there is a beautiful Somnath which was sacked by Sultan

spot, there is a temple or a monastery. Mahmud of Ghazni. It is a beautiful
People have taken full advantage of the spot overlooking the sea. The very sight
elevating surroundings. I sit on the of it lifts one up above all mundane
sands facing the sea, with the historical things. The temple is in a dilapidated
temple behind me. I am on the last condition, still bearing marks of the
extremity of India. So many thoughts depredation. But even in its sad condi-
come to my mind and overpower me. tion it does not fail to inspire you. One
India is a vast country, with a large can pass hours here, forgetting the whole
population which throbs in unison as far world.
as religion is concerned. But politically I visit the new temple of Somnath.
it is divided against itself. India is a The actual sanctuary is down below in —
land of extremes. Here you hear of an underground cell. To go down one
highest spiritual truths and become the has to pass through deep darkness
daily witness of the abject material As I
stumbling upon steps after steps.
degradation of its vast populace. Why go down, a creeping sensation comes
this anomaly } Who will save India ? A over me. But when the shrine room is
saviour came in days gone by, whose reached, it is all light with devotees
name has become only a memory. standing round the image of Shiva in
Should we not try to make his message prayerful attitude. Formerly, the shrine
living in our personal and national life? room was under earth to protect
built
Sri Krishna came to save India when it from pillage; now the isolation and
it was in a dying condition. Can’t solitude of the place serves as an addi-
India rise again through the message tional help to devotion.
he left behind? * * *
It is evening. I come to the temple. Coming out of Kathiawar, as I board

People from Bengal, Madras, Punjab, a broad-gauge train, it seems from
Gujarat throng in the temple to have a an old world I enter a new world. It
Darshan of the Deity. And how much is early morning. In my compart-

expectation they have brought with ment there comes a lady. ‘‘Is she
them? How earnest they are in their travelling alone?” I ask the guard.
devotion ! Dwarka itself is a piece of But soon comes her husband to save me
barren land, with no attraction. But from an uncomfortable position. The
this temple is sufficient to attract husband is a very hospitable person and
thousands of people from far and near offers me lea —
though I am absolutely a
at the cost of untold physical sufferings
stranger. Naturally conversation be-
and hardship. To a hardened sceptic all comes intimate, and he unburdens his
this may seem to be silly or superstitious. heart to me.
But can he deny that these pilgrimages “You see, my wife is there. She
offer spiritual sustenance to many? If (casting a glance at the lady) and others
it is true, then blessed is this supersti- of my family consider me to be crazy.
tion. But they don’t understand my suffer-

« 4: « ings. Outwardly I am a happy man. I
I come to Prabhas, see the spot where have got a good position in life. I am
Sri Krishna is said to have passed away, above financial difficulties. My family
visit the place where he was pierced with life is happy. But still I find my life
the fatal arrow, if we are to believe the disconsolate. Life seems to be a great
legends. I come to the old temple of mystery to me. I cannot break that
— —
mystery and I feel myself miserable. tangible to her than to others. Other-
Lately I have become the disciple of a wise how could she speak so intelligent-
Sankaracharya. I perform my spiritual ly and directly about God ?
practices, but am far from
still it seems I « « *
realizing the truth.” The man seemed I arrive at Bombay in the evening.
to be well read in Sanskrit. He began Just on reaching the place where I

to quote profusely from Patanjali’s Yoga thought I should stay, I meet an old
Sutras. As he continued the conversa- man, a fervent devotee of Swami
tion tears came to his eyes. He could Vivekananda. He says, “In my younger
not check it. “How much would be the days I did not care for religion or God.
depth of the spiritual yearning of a luxury and wealth. But once
I rolled in
man,” I thought, “who has to shed I met Swami Vivekananda accidentally.

tears because of it ! If his sufferings are Even then I did not know what he really
so great, is he far from realizing God ?” was. But in my old days the memory of
« :ic « that mighty soul haunts me.” The old
become the guest of a family at
I man stops, choked with emotion. He
Baroda. Both the father and the again continues, “He has revolutionised
mother of the family arc very religious. my whole life —though in late years.
Oh,
The mother spends a good deal of her I wish I knew
younger days that
in my
time in religious practices. She tells me he was such a mighty spiritual wave !
they have a maid-servant —a poor lady Yet -yet I am happy. Did I not meet
who administers to her reproof now and him ? Did he not talk to me ? Did he
then for remaining with eyes closed while not bless me.?* Is not that working in
in meditation. “Why do you shut your me While saying these, he raised

still
eyes, while thinking of God ? Is He not his hands in salutation to one whom he
present everywhere ? Just open your only perceived. Everybody about him
eyes and see Him.” This is the conten- was silent. I did not dare break that
tion of the maid-servant. was sur-
I silence or disturb the atmosphere. But
prised beyond measure, and almost I wondered how subtle but sure is the
shuddered to understand that such influence of spiritual personalities !
words of wisdom came from an illiterate «
poor maid-servant. They told me that I am in a furnished room at Poona

the maid-servant had expressed that the guest of a highly respectable gentle-
she was having the vision of God man. It is evening. My luggage etc.,
now and then. But nobody believes are lying on the floor. A boy belonging
her. She is supposed to be deranged to the family comes and very politely
in mind. But on enquiry I hear says that he will have to remove my

she is very dutiful, comes punctual- things to another room, for soon there
ly at her works, and punctiliously will be a religious class —a discourse on
finishes everything she is asked to do. the Gita — in that room. The Gitd class
Outwardly there is nothing to indicate is being held weekly for many years in
that there is anything wrong with her. that room. I was so glad to hear that
She a mystery to them. I thought^
is
there was such a group of devoted
there was nothing mysterious about her, students of the Gitd in a modernised city.
if we could shake off from our mind the I was waiting in the room and rejoicing
idea that because one is poor and un- at the prospect of listening to the Gita,
lettered, one cannot realize God. God The first student to arrive at the class
knows no law. It might be He is more is a little girl with a small book —per-
—
haps Mrs. Besant’s Gitd in hand. This — people, belonging to all classes —rich and
gave me an additional surprise. “Are poor, men and women — are listening to
you really interested in the I him. T peeped into the room just for
asked her. “Yes, I know a little idle curiosity, and with no intention of
Sanskrit,’^ she replied, — a bit embarrass- li.stening to a religious discourse, but
ed- at my abrupt question. “For three such was the influence of the environ-
years I am attending the weekly classes ment that I sat there, in spite of myself
here regularly.” For three years, and for an hour.
that regularly, she is coming to the Gitd There is not much arrangement here
class Then she must have tenacity and
! for conveyance. Rickshaws are the only
religious spirit both. Her devotion to conveyance available for the general
the Gitd will not be lip-deep or a mere public. I go about the street, one
show. I only rejoiced at the thought evening, tired and jaded. A motor car
that the idea that people do not want comes blowing its horn. I step aside to
religion is a mere myth. There are earn- the left. But it slows down its pace and
est souls everywhere. They are silent stops. A bearer comes and beckons to
and unassuming. They do not proclaim me. T find that a Maharaja whom I —
themselves by blowing trumpets, so you —
knew before is in the car. T get in and
do not meet them. But it is they who go to his palace. In the palace you ex-
living a silent life will keep up religion, pect luxury and formality, and it is diffi-
to which people proclaiming war against cult to feel homely. But “His Highness”
God will turn after having bitter experi- can free you from such fears within a few
ences in life. The words rang in my minutes. So I felt no difficulty to be
ears for a long time
— “For three years I friendly with him. In the course of the
am attending the class here regularly.” conversation it comes out that he spends
* * *
a good deal of his time in worship and
I am in a hill station in Western India. meditation. He says, “People complain
My idea was that hill stations abound that they have no time. But I say I
in clubs and hotels. But to my shall cut off time from the best of my
astonishment I find myself sheltered works — I mean sleep. I get up at two
in a rest-house attached to an old or three in the morning.” I understood
temple. Now and then — throughout he spends most of the morning, till nine
the day —I hear sounds of bell coming or ten, in personal devotions. Sometimes
from upstairs. “What is that?” I one hears of things which are hard to
enquire, “any worship upstairs?” believe even w^hen there is a direct evid-
1 understand some Bhdâvat class ence. A Maharaja —a “Highness”
is going on there. Some family spending so much of his time in prayer
has come here for a temporary and mcdilation !
stay. But they must take advantage of A jail bird is at rest only in a jail. I
their holidays for religious training. So could not remain away for long. In
they have brought a Pandit who reads about tw'o months I am back in Calcutta
the Bhdgavaf and performs worship in —a city wnth its trams, buses, motor-
that connection. The class is open to cars and busy traffic. Everything here
all. I go there and find that in the is running at a breakneck speed. One
middle of a big hall an elderly Brahmin cannot remain quiet here though one
is sitting on a platform decorated with longs to. One is caught in the atmos-
flowers and festoons and discoursing on phere and is dragged in spite of oneself.
the Bhdgavat, A large number of I am in the whirlpool. It seems the
experiences of the last two months com- pillar raising its head as a protest against
pletely wiped away from my mind, as the vanities of the world, Ramji’s devo-
tion, the temple of Dwarka near the roar-
soon as I stepped into the city. No.
ing sea, and the tears in the eyes of the
Now and then the thought comes to me man who was outwardly happy, but his
— ^like a bubble rising on the surface of longing for the Unknown made him dis-
water from deep down —of the Asoka’s consolate.
CULTURAL VALUES OF INDIAN PLASTIC ARTS

By O. C. Gangoly
It is seldom realized even in educated tectural Types, in the refined and

circles in India that Art is another form developed forms of our Gesture-
of Sdhitya & medium of —
Language in the Art of Drama and
companionship with the thoughts of Dancing, which constitute some of the
others and that Craftsmanship is also a finest flowers of Indian civilisation, the
mode of thought. In a popular concep- fragrance and quality of which are in no
tion of the orbit of Indian Culture, Art way inferior to, but which, in some
and Archaeology has up till now occupied respects, surpass, the achievements of the
a very significant segment, and the great Indian mind in other fields of cultural
Continent of Indian Culture is interpreted activity. In the achievements of Indian
and identified, not only by laymen, but mind in its expression in Sculpture, in
also by learned men and scholars, as co- Painting, in Architecture, in Music and
terminous with Indian Philosophy and in Dancing, we come face to face with a
Indian Literature. To explode a popular revelation of a phase of its deepest
misconception I may be permitted to say thoughts, which in the nature of things
that he knows nothing of Indian Culture, could not be expressed in the languages
who knows only of Indian Philosophy of our dictionaries, — through the appa-
and of Indian Literature, large and ratus of Philology. Indeed, some of the
expansive as they have been in the map loftiest thoughts of the human mind
of Indian life andhave no
living. I could only be expressed in a non-literary
desire to belittle the achievements or the language, in the and variegated
rich
dimensions of Indian Philosophy and of In fact in the
dialects of the Visual Arts.
Literature but I should like to humbly department of Indian Sculpture, we meet
but respectfully assert that beyond the with a remarkable body of plastic ex-
expansive kingdoms of Philosophy and pressions which supplement Indian Philo-
of Literature, Indian thought has built a sophy as regards the comprehension of
much more expansive and rich demo- the nature and essence of the Divinity.
cracy of an illiterate Culture in fertile Indian Sculpture has indeed expressed
flower-lands of Music, in the magnificent ideas about the nature of the Divinity
mansions of the Arts of Vision and which are incapable of being put into the
Design, in colourful expanses of intrigu- language of words. Somewhat ana-
ing patterns of Painting, in creative logous has been the contribution of
inventions of Sculptural Forms, in con- Indian Music, which has surveyed un-
structive and imposing forms of Archi- charted seas of spiritual thinking and
1988 CULTURAL VALUES OF INDIAN PLASTIC ARTS 558
has touched the shores beyond. The frail Of all the Arts, Indian Dancing calls for
craft of Indian Musical Sound, the petty a life-long
training and an exclusive
jingle of the Sitdr or the soft dedication to the calling of a Dancer, the
( )
drones the Vina can carry one to dedicated life of which

(
regions of Eternal Realities, across seas it is impossible for most of our so-called
which were not given to the ships of mere modern exponents of tJie Divine Art
speculative philosophy to traverse. The to accept or to fulfil. In the history of
Art of Dance and the Drama and the the practice of Indian Dancing the life
whole vocabulary of the gesture-langu- of a Dancer meant a life offered to the
age of Indian Dancing are based on an —

gods involving a life of asceticism and
attempt to imitate through the human renunciation, for the Dancer was married
body super-human or celestial gestures to the gods and could have no private
and it is for this reason that Indian Dan- family life. For, theoretically, a body
cing is characteristically related to and which has been attuned and given up to
made subservient to the attitudinized and dedicated to the service of the divi-
gestures of the Images of the Gods, nity, could not be appropriated or
which are visualised in Indian Sculpture. desecrated for the amusement of human
Indian Dancing is, fundamentally and beings. In a verse of dedicatory
characteristically, a piece of prayer spelt Invocation Nandikesvara, the author of
out in a highly developed gesture-langu- a Sanskrit treatise on Dancing, compares
age and offered to the gods. Dancing, Siva to an actor, whose means of expres-
according to old Indian conception, is sion (abhinaya — )
are gesture,
basically a veritable ‘Feast for the Gods’. voice, and costume. He reveals himself
It isan Art in the service of Divinity, through the world, the speech of men
and a Dancer is characteristically a and the starry firmament :
—
‘Maid of the Gods’, a Deva-Dasi. And “'fhe monument
of ichosc body is the
if human beings are allowed to partake world, whose speech the sum of all
of this gift to the Gods it is by way of a language, whose jewels are the moon and
prasdda ( )
a sacrament endowed the stars — to that pure Siva I bow !”
by the Grace of God as a remnant of the In ancient times, the Visual Arts
offering {naivcdija — )
after it has helped to liberally disseminate the best
pleased the gods. This dedication to a and finest fruits of culture of the higher
divine service has succeeded in freeing strata of society and to descend and filter
the practice of the Art from all the pit- down to the lowest levels of the illiterate
falls "and vices of Exhibitionism inherent millions of the masses who picked up
in an appeal or display of the body and absorbed a large dose of knowledge
addre^ssed to a secular audience or pri- without books and a liberal education
vate patrons. Of all the Graphic and without literacy in a manner unknown
'Visual Arts, Dancing is least capable of to any other country in the world.
secularising its function for individual Indeed, recently “Education through
amusement, without descending to the Eyes” has been the slogan of some
degrading and dangerous levels. And of the foremost educational exponents
the fashionable and cheap Exhibition by in the West and all phases of the Graphic
amateurs under the tempting title of Arts have been laid under contribution
‘Oriental Dancing’ that has recently in order to help and develop knowledge
invaded om society, is the most daring and to build up a culture
in all its phases
insult that has been ever offered to the through the ‘Gateways of the Eyes’.
ideals and basic principles of Indian Art. The undue emphasis laid on the Literary
Arts has had the dire consequence of educational materials with the teaching
cutting us off from a very extensive imparted in our schools and colleges.
hemisphere of human Culture. And a It is a matter of great rejoicing and grati-
man who has gathered all his knowledge fication that the University of Calcutta
from the pages of printed or written under the initiative of the Vice-Chan-
books and literary mediums has indeed cellor has started a Museum of Indian
disowned a moiety or perhaps more than Fine Arts, which has been fittingly
a moiety of his ancestral inheritance. associated with the name of Sir Ashutosh
The cry of the hour is primary educa- Mukherji, the most ardent advocate and
tion and the solution of urgent economic patron of Indian Culture, that has ever
problems. But even the Russian Soviet lived in Calcutta. It is to be hoped that
Republic committed to a comprehensive it will soon grow into a worthy treasure-
plan of liquidating illiteracy and of house and temple to which ardent
solving the problems of bread and butter worshippers of Indian Art will flock with
has not neglected the claims of the Fine their devotions and offerings. It is very
Arts in education and in life. In the little known in India that Indian Art
various Museums of Antiquity and as the finest revelation of the Indian
Archaeology and in a few Art mind has for the last few years attracted
Galleries in India we have indeed the attention of connoisseurs in Europe
valuable assemblage and
or objects and America. And a group of critically
exhibits of great educational and trained European scholars are devoting
cultural value, of spiritual power and very assiduous and scientific studies to
significance. But in the manner in which various phases of Indian Painting and
they are exhibited mostly un-labelled Sculpture and helping to place the study
and un-catalogued and in the stingy way of Indian Art on firm foundation, with
in which they are witheld from access scholarly accuracy and sincere sympathy
and facilities for study, they, in many and are helping to spread the fame and
cases, remain all but sealed to the public, reputation of Indian Art and culture in
or to scholars, or to students. This Europe and America, in fact, to place
appalling neglect of great instruments the Art of India on the map of the
of education and apparatus of studies world’s Culture. The studies of the
which are locked up in many of our eminent scholars have demonstrated that
Indian Museums has recently called forth the productions of Indian Fine Arts, the
a survey and scrutiny of their condi- finest flowers of Indian Culture, are
tionsby an expert sent out by the original and valuable contributions to the
Museum Association from London. In total output of man’s aesthetic thoughts.
a report recently published, the expert For Indian Art is not only a rich and
has severely commented on the utter valuable inheritance of the Indians alone
lack of any relationship of these valuable but of the entire humanity.
TYAGARAJA—THE MUSICIAN SAINT OF SOUTH INDIA
By Swami Asesiiananda
South India has made valuable and nothing higher than music — gdndt para-
solid contributions to the spiritual cul- tarain nihii — was the key-note of his
ture of India. When Hinduism was philosophy.
suffering under the grip of great political Tyagaraja was born in an orthodox
convulsions in the middle ages, it is Brahmin family in a village called
South India that kept the torch of Hindu Tiruvalur in the district of Tanjore.
civilization burning. She was in fact the His father, Ramabrahmam, led a simple
sole custodian of all that was true and unassuming life with his wife Shanta for
beautiful in the cultural heritage of India a number of years in their ancestral
for many The South has pro-
centuries. home. But circumstances forced him
duced not only great philosophers and to shift ])CTmanently to Tiruvarur, a
system-builders like Sankara, Ramanuja famous place of pilgrimage, which is also
and Madhva but also lynx-eyed and called Panchanada, the confluence of
capable administrators like Vidyaranya five sacred rivers. Tyagaraja was the
of Vijayanagar. Her contributions in younger of the two sons, and imbibed
the realm of art, sculpture and painting all the noble qualities of his God-fearing
as well as in the field of music are also father. But his elder brother had none
remarkable for their richness and of his sterling merits and led a very re-
variety. The man who infused new proachablc life. After the death of their
vigour into her soul and earned for her parents, the ancestral home and property
a unique place in the domain of music were partitioned, and to our musician’s
was (tn humble devotee of Sri Rama, share fell only a small house and the
Tyagaraja by name, whose life-story is tutelary deity, the golden image of Sri
given in the following lines. Indeed Rama. One day, out of jealousy his
none has been able to exercise such an malicious brother threw away the idol
abiding influence upon the minds of the into the river Can very. Oh, what a
people of all ranks as Tyagaraja has done great shock it was v.hen he came to
through his devotional songs. His know that the image had gone from him
Kirtanas arc so inspiring and universal for e\’er ! lie was overpowered with
in character that they have travelled grief. Like the Go})ccs pining for
without let or hindrance from place to Krishna, Tyagaraja languished for his
place —from the palace of the prince to Beloved and sought every possible spot
the hamlet of the peasant, from the of the full-flooded Cauvery to find him
shrine of the holy to the busy centres of out. But all was in vain. In the agony
trade and traffic. He was the greatest of his heart he began to lament, ‘‘Where
and most popular musician of South hast thou concealed thyself, my lord,
India. He has composed thousands of and when shalt thou reveal thyself to
songs which have enraptured many me? Without thee my life is forlorn
hearts, them into divine
throwing and is no better than a dreary burden.”
ecstasy. The sweetness and sublimity Stung by the pangs of separation he
of his compositions have earned for him plunged himself in the stream for the
the name of “Sangita-guru.^’ There is sake of his Beloved. By divine grace,
—
his hand fell upon the image and he or a boasted king.” He was a hard ice
lifted itup from the deep bosom of the to be broken, and so the messengers had
stream. His joy knew no bounds. He to bid good-bye without further ex-
was full of ecstasy to have recovered the change of words.
idol —the veritable gem of his heart. Tyagaraja paid no heed to mechanical
He gave vent to his feelings in a raptur- formulae or dry conventions. His wor-
ous strain, “How I have got thee back ship consisted not in simple utterance or
so compassionate art thou to your mere murmuring few words but in
of a
votaries. Is it the excellence of my sincere outpourings from the very depth
sweet song that has borne fruit ? I of his soul. He would rise very early
know not what. But I have got thee in before dawn spread its glimmering light
my grasp and shall cherish thee with on the eastern horizon. During the
sweet affection.” He took the deity in major portion of the night he would keep
procession round the important streets vigils and pass his time in Bhajana and
of the town, reciting the marvellous divine contemplation. He was not a man
deeds of Sri Rama—the friend of the of the ordinary stuff but a being steeped
lowly and the lost. in the waters of life spiritual. lie wrote
Unlike his elder brother, Tyagaraja what he saw, he sang what he felt. He
possessed a unique character. He was was one of those fortunate souls who
imbued with the spirit of renunciation would soar while they sing and sing
and unworldliness. Simple living and while they would soar. His bio-
noble thinking were the two guiding graphers have recorded incidents of
factors, the sole incentives of his life. his wonderful vision and his com-
He abhorred name and fame, discarded munion with the spirit. They have
wealth and position only to live a life of narrated that he would very often con-
purity and serene holiness. Once verse with the Deity in a state of trance.
Saraboji, the then Raja of Tanjore, sent He attained the highest point of illu-
for Tyagaraja to hear from him a few mination which necessarily broadened his
songs which should be specially com- outlook, making it all-absorbing and uni-
posed in honour of his royal Highness. versal. He broke down the prison-house
The musician refused to go as he was of bigotry and sectarianism. No doubt,
not a man to dance attendance on the the cherished idol of his heart was Sri
rich and stoop down to vain dattery. Rama but tf) him, Rama was not a
The messenger tempted him with plenty communal God exclusively meant for
of gold and property, and argued that any particular community,
caste, sect or
it was foolish to let go this rare oppor- but the Parabrahman, the
infinite
tunity. But he was stern and adamant absolute Principle and Truth of the
and in sheer contempt retorted, “Fie Upanishads. He made no distinction
upon gold and land. Had I considered between one God and another. His
them precious, I would have long before views were so broad and liberal that he
melted the beautiful image of Rama and wrote songs relating to all the principal
enjoyed all the luxuries that pander to deities of the Hindu Pantheon, without
the feelings of a worldling. It is not the the least taint of fanaticism. He invoked
gold outside but the fascinating charm Ganesha as “Girirajasuta,” Shiva as
of the spirit within that has attracted “Shambho Mahadeva,” Krishna as
me. I prefer humble worship of my “Prannathavirana” and Hanuman as

beloved Rama to the piling heaps of “Pahiramaduta” in soul-stirring verses
glory, earned by pleasing a proud rich of exquisite melody. To the Divine
:
1988 TYAGARAJA-THE MUSICIAN SAINT OF SOUTH INDIA 557
Mother he prayed, ‘*0 Queen to care for them.” Seeing his detachment
Chandrakaladhara, vouchsafe me thy and the dispassionate fervour of his mind
gracious look. I perceive no difference the ambassador took leave with the
between Rama, Siva and yourself. O sorest disappointment. His spirit of
Chastiser of death, abandon me not.” renunciation came upon him not as a
God was all in all in his life. The consequence of despair and defeat but
words of Sri Krishna— “Whomsoever I through mature conviction that the
am pleased with, his wealth and posses- world and its profits are paltry and in-
sions I take away” —struck deep into his significant as bubbles in the sea. One of
What an amount of vairdgyam, his songs will clearly state the nature of
heart.
the flaming fire of was burn-
dispassion, thoughts that drew him to such a
ing within his soul The world with its

!
conclusion
surging attractions and enchantments “What availeth endless riches?
could not dupe him and switch him off Just a handful aman doth eat.
from his path. It is said that the high- What availeth countless dresses ?
minded and munificent Maharajah of Man can wear but one alone;
Travancore sent an embassy through his What availeth the lordship
famous violinist Vadivelu entreating him Of many lands ? He can but lie
to come to his court and accept the prize-
In a space three cubits long.
post of the chief musician in his palace

What availeth a hundred dishes ?
which was adorned with a galaxy of re- Man can but a mouthful take.
puted musicians. The messenger drew a What, if the river should overflow ?
glowing picture of bright prospects and The vessel holds not beyond content.
broached the topic in the following Ah, it availeth not, my mind !
strain, “The Maharaja will honour you Forget not your beloved Lord.”
with enormous presents and raise you to He has composed many impassioned,
a distinguished Padaii (position of soul-stirring songs that stand un-

eminence). Gaining the royal favour, paralleled in any literature of the world
your poverty will be no more, wants will for their tenderness and pathos, melody
be mitigated and your status will be and appeal.
raised.” But it was easier to bind a “O the breath of my life !
torrential stream than to tempt Tyaga- The fruit of my meditation

raja with temporal glory or earthly fame. Thou king of kings !
Unperturbed in mind, the saint gave a 0 the light of my vision,

spiiited reply through one of his remark- The flower of my devotion !
able Kritis that will never be forgotten bow unto Thee.”

1
as long as music lives in the South. This Tyagaraja w'as a man of solid worth
one song “Padavi Ni Dadbhakli” is and dynamic personality. lie soared
enough to immortalise his name. He high above the dusty plane of servile
sang, “The real Padavi is that which existence. He adopted a quiet un-
inspires unstinted faith in the supreme ostentatious life on the chance gift
living
Lord. That state of mind is truly of the j)ious householders and in holy
praiseworthy which falters not, wavers communion with his beloved Deity. God
not from its chosen ideal. Who else is was his only support and guide; he
entitled to b^ called a man of position needed no help from the outside world
but those who possess pure, unsullied to minister to his needs. He required
devotion to the Divine Maker? Away no stimulus from the flattering public to
with your glory and status. Little do I infuse inspiration into life. Unconcern-
—
ed at the applauses ot men, he sang his his “Kritis” are very popular and
divine Kritis to please his Divine Maker, famous throughout the South. He has
which fell like drops of summer to rendered an invaluable service to the
soothe the parched-up souls of agonised cause of Indian music by giving stress
humanity. more on tunes than on words. Before
Time rolled on. Tyagaraja entered on his time, style and diction played the
his 88th year. One day he
saw a all-important part. It was his rare pri-
wonderful dream which prognosticated vilege and unprecedented success to
that his end was approaching. It seems release songs from the iron grip of letters
that Sri Rama appeared in a vision and and invest them with beauty, melody
informed him that the mission of his life and grandeur. Posterity remembers him
was over, and in the course of ten days not only as a musician but as a mystic
he would grant him complete liberation. as well as a saint. Tyagaraja ’s birth-
He instinctively felt the urge for taking anniversary has become
one of the
sannyasa which the saint did instant- prominent observances to the music-
aneously. The promised time came, and lovers of the South and every year it is
Tyagaraja sang his last song “Paritapa- growing in importance and magnitude.
mukhani’’ and forthwith he entered into Like a brilliant star he is still shining in
Mahasamadhi —the realm of peace and solitary grandeur
to guide weary
love where light shines for ever. His and to show the real path to
travellers
body was carried with due solemnity and the music-loving humanity. His
was buried on the left bank of the river “Kirtanas” are ‘Nirabadhisukhada’
Cauvery, with proper rites and cere- productive of unceasing felicity, and heal
monies. the wounds of the sorrowful and cheer
The name of Tyagaraja is a household the hearts of the distressed. May Sri
word in South India. Like the Bhajanas Rama give us true understanding and
of Tulasidas and Mirabai in the North strength to follow in the wake of truth !
THE SANCTUARY OF THE SOUL

By Eric Hammond
One of the most fascinating, and and pregnant passage found in the words
certainly one of the most helpful, studies of Rabindranath Tagore. “I am uneasy
:
in which seekers after Reality can be in my heart when I have to leave my
engaged, is exhibited in the poetic and accustomed shelter; I forget that there
philosophic plea for the immanence and also Thou abidest.”
transcendence of the Divine. Most beautifully, Y. W. H. Myers
Paul of Tarsus stands forth as the caught and conveyed joy and glory in a
singer of a clear strong note in that personal belief in the Personal Presence,
happy harmony which accentuates the interpreting it for us in the following
assurance that the Kingdom of God is verse :
—
within, echoing the tone of Jesus of “Scarcely I catch the words of His
Nazareth. In the same connection, too, revealing.

we may quote from among the writings Hardly I hear Him, dimly under-
ol our own day, a strikingly beautiful stand ;
:
1088 THE SANCTUARY OF THE SOUL 859
Only the Power that is within me feeling apparently in spite of outstanding

Lives on my lips and beckons to my obstacles of belief, and even of non-
hand.” belief; of creeds crystallized into fossil-
we catch, but for our abiding
Scarcely dom; of faiths over-weighted by super-
hope, we can catch; hardly wc hear, stitious reverence for many lesser gods.
but for our everlasting peace, we may These gods were imagined as images of
hear ;
for the vision and the melody are the One God by whose breath alone man
alike within. May we not also follow and the universes move and have their
Myers in his whole-souled acceptation being.
of the sacred mystery experienced by her In Sir Edwin Arnold’s Celestial
whom Christians call the mother of their we find a fine glimpse of that fact :
Lord ? “But, sore amazed,

‘‘Thou, with strong prayer and very Thrilled, o’crfilled, dazzled and dazed,
much entreating. Arjuna knelt and bowed his head.
Wilt be asked, and Thou shalt And clasped his palms, and cried, and
answer then, said,
Show the hid heart, beneath creation ‘Yea ! I have seen I see ! !
healing. Lord ! All is wrapped in Thee !’

”
Smile with kind eyes and be a man All that is good must come from Him,
with men.” through Him, Who is all good. The
Assuredly the humble and persistent word Lord speaks to men of
of the
seeker after Truth may dare to aspire various tongues with that voice which
to some reflection of that mysterious and compels a hearing; for it speaks from
mystic revelation, the discovery of the within.
God within; the awakening to the con- Mrs. Alice Mcyncll, in “Poems,”
sciousness of the new creation which is writes
obtaining in men’s hearts even now. It “Thou art the Way,
is obtaining in the wide world over. It Hadst Thou been nothing but the goal
is unlimited by land or by sea, by colour I cannot say

or by creed. If Thou hadst ever met my soul,
The spirit of the Lord moves upon the I’ll not reproach
face of the water, and deep responds to The road that winds, my feet that err;
Access, approach,
deep. It manifests itself within the soul
of humanity, unhampered by region or
Art Thou; Time, Way and Wayfarer.”
Thus each may see, according to his
by circumstance.
light, the splendid significance of the
"‘For,” said Paul, “I am persuaded,
immanent and transcendent. God may
that neither death nor life, nor angels,
become a fact of faith and of experience ;
nor principalities, nor power, nor things

thus may be realized that surpassing
present, nor things to come, nor height,
mystery, best, perhaps, put in such
nor depth, nor any other creature shall
words as these: “Lo I am around thee !
be able to separate us from the love of and about thee whenever thou art; but
God.” my kingdom, the centre of my dominion,
That prevailing love expresses itself is within thee.”
GEORGE RUSSELL AND INDIAN THOUGHT
By Svvami Jag ADIS warananda
George William Russell, popularly visions,’’ writes Mr. Mahesh Chandra,

known to the world by his pen-name, M.A. in his Study of Modern Irish
AE, was the greatest poet of Ireland. Literature,^ “AE is so like a Hindu seer
He was also a good artist, a great that it is difficult to keep in mind the fact
patriot and, above all, a dynamic mystic while studying his works that he is an
of rare calibre. A many-sided person- Irishman. Even
poems which
there are
ality though he was, the mystic in him use Sanskrit words and phrases and the
was the dominant note of his character. impression created is that of reading
What characterizes his mysticism most splendid transcriptions of Hindu philo-
is its surprising similarity to Indian sophical books or hymns.” AE, how-
thought and, as such, a study of his ever, acknowledges gratefully his in-
views is made in the following para- debtedness Hindu scriptures. He
to
graphs in the light of Vedanta. told James Stephens who wrote of his
George Russell was born in April, passing in The Observer (London),
1867, at Largan and educated at Rath- July 21, 1035, that he was not originally
mines school, Dublin. He studied art robust, physically or intellectually, nor
for some time in a school but his aca- of a fundamentally decided character,
demic education did not proceed far like nor of an especially psychic nature. He
that of Tagore and other celebrities of made himself a strong and self-reliant
our time. When his student career was man by gradually increasing his interest
cut short, he entered an accountant's in the thought and methods of the
office, but in 1897 he joined the Irish Vedanta. He held that to meditate
Agricultural Movement and became a on the ideas of the Bhagavad-Gitd
successful organizer of Agricultural and to practise the psychological
Societies. From 1904 to 1923 he was the by Patanjali must
discipline systematized
worthy editor of The Irish Homestead, astonishingly energize any person and
an organ of the Agricultural Co-operative that these ideas and this discipline had
Movement. In 1923 he became the able transformed him from a shy self-doubt-
editor of The Irish Stateswav, in which ing youth into the cheerful courageous
capacity his mighty pen did much to personage he suddenly became.
direct the new literature on national George Russell had deep love and
lines. In Celtic Renaissance and in the longing for the Orient and Oriental
Revival of Gaelic language and literature wisdom. He had a soft corner in his
he has left a permanent mark in Ireland. heart particularly for India and her spiri-
In the last decade of his life he received tual wealth. Mr. Frank O’Connar, the
the honorary degree of Doctor of Litera- Irish author, who delivered the grave-
ture from the Dublin University in 1929 side oration at the funeral of his de-
and passed away in July, 1935. parted friend, struck a true note when
As a mystic AE has much in common he said that AE saw the light in the
with Hindu thinkers and shares many of East and longed for the East. AE be-
their ideasand conceptions of soul, God ‘

Published in the “Allahabad University
and universe. “In thought, ideas and Studies,” No. 14, 1987.
1988 GEORGE RUSSELL AND INDIAN THOUGHT 561
and Rolland,
lieved firmly like Tindall “to find the Indian practice of sitting
Emerson and Keyserling and a host of ‘dharna’ or fasting on a debtor in full
other Western savants that spiritual force among the Irish as one of the
light has always come from the East legal forms in which a creditor should
and will again come from the East. In proceed to recover his debt.” Mr.
a letter written on the 17th October, Mahesh Chandra is of opinion that
1922, he pays his loving tribute to there abundant evidence to show that
is
India as follows: “I have watched the doctrine of metempsyehosis (belief

with interest so far as I could, the eco- in rebirth) was perfectly familiar to the
nomic and spiritual movements in pagan Irish, as may be seen from the
India, a country which I regard as a stories of the birth of Chuchulian Etain,
kind of spiritual Fatherland and whose the two swine-herds, Conell Cearnach,
influence on the thought of the world Tuan Mac Cairill and Aedh Slane. AE
must, I think, grow greater because in who was himself a master of Celtic lore
no literature there is such a reservoir and legends frankly admits that the
of divine truth as in the Indian.’’ Earth-world, Mid-world, Heaven-
world and God-world spoken of in the
Let it not be understood that AE
Indian scriptures are worlds which the
was an upstart or an alien growth on the
Gaelic ancestors had also knowledge of.
cultural soil of Ireland. Far from it. AE
He also says that the Celtic myth of
was in truth the natural offshoot or
Cormac is the same as an Upanishadic
rather the evolution of ancient Irish
myth. But owing to the advent of
heritage. There is a close cultural afli-
Christianity, pagan traditions of old
nity between Ireland and India. The
Celtic culture w^re gradually suppress-
Celts who were the ancestors of the
ed, and it is the subsequent literary re-
modern Irish were the first of the Indo-
vival that forged a link of cultural con-
Aryaii groups to migrate to Europe from
tinuity between the past and the present
somewhere in Central Asia and it is
literature of Ireland. The Celtic re-
they who (of all branches that settled
naissance found its spokesmen in Yeats,
in different countries of Europe) have
Eglinton and most perfectly in AE who
preserved more visible traces of their
may be rightly said to be its best
Asiatic origin. Remarks R. Erskine of
product.
Marr, the editor of the Illustrated Gaelic
In thought, and spirit AE fully
life
Annual, while writing about the Celtic’
embodies the and ideals of a
ideas
branch of the Aryans and India, “The
practical Vedantist. That is why many
verbal affinities of Celtic languages with
of his thoughts are in wonderful agree-
the principal dialects of the Indian
ment with those of India. He was never
peninsula are both numerous and con-
a visionary but always lived the life of
siderable, and, what is more, they con-
an ideal mystic. As a sincere patriot he
tain elements that arc fundamental to
took active interest in the welfare of
both.” Professor MacBain still recog-
Ireland and played an important role in
nizes essential Aryan characteristics in
the regeneration of his country. His
the Celtic languages. Some social cus-
contemporary and colleague, Mr. Yeats,
toms and practices of the Celts are said
writes in his autobiography that AE was,
to be undoubtedly of Eastern origin.
in the eyes of the community, a saint
“It is curiouc>,” says Dr. Douglas Hyde
and genius. His friend, John Eglinton,
in his account of old Irish literature,
calls him a ‘social cement’ of the Irish
^
Aryan Path, December, 1987. civilization. “AE was really a religious
: :
5G2 PRABUDDHA BHARATA November
teacher and his painting, his poetry, his Writing about intuition AE says^ that
conversation, all were subservient to that the grand spiritual tradition of the Aryan
and men watched him with awe and be- ancestors still remains embodied in the
wilderment.” Vedas and Upanishads. He suggests to
In youth AE came in contact with the the readers of his writings a study of the
Theosophical Society in Dublin and divine science as embedded in mystical
through it he was led to study the Bha- Indian literature. He was in the habit
gavad-Gitd and other Indian classics. of comparing and confirming his mystic
He was a regular contributor to the Iriah experiences with the descriptions of the
Theosophist in which his first book, He writes:’’ “In the
Indian scriptures.
Iloinncard Sungs, was serially published. Bhagavad-Gitd where Krishna, the Self
He however cut off his connections with of the universe, says, ‘I am the A among
the Society and with a few earnest souls letters’ I find agreement. In other
he started the “Hermetic Society” in works like Shivdgama there is agreement
which, his friend Captain P. G. Bowen as where it says, ‘Meditate upon the
writes,’ the Bhagavad-Gitd, the Upa- fire force with R as its symbol, as being
iiishads, the Patanjal Darsan and other triangular and red.’ ” Yeats writes:
sacred books of India were regularly and “1 sometimes wonder what AE would
seriously studied under his direct have been, had he not met in early life
guidance. AE conducted the Society those translations of the Upanishads,*^
with care as long as he lived and was AE was so much influenced by
thus instrumental in spreading Indian Hindu ideals that he used to undergo
thought in Ireland both in theory and regularly like a Hindu a series of
practice. The Upanishads that were a spiritual practices and was fortunately
solace of life to AE as they were to blessed with the visions of the inner
Schopenhauer helped him greatly in re- world. In the hours of dawn when the
moving the doubts and difficulties that nature is calm and quiet and after night-
beset the path of spiritual life. He fall when the cares of the daily life are
writes what he felt after reading the over and perfect peace prevails, the j)oet
Upanishads retired for communion with the Divine.

AE was therefore a man of meditation
“Out of the dusky chambers of the and his life was a continuous quest of
brain Ancestral Self, the Oversoul, the Parani-
Flows the Imperial will through atman of Indian thought. About medi-
dream dream:
to tation he observes beautifully in the
The fires of the life around it tempt Candle of Vision in the following
and gleam manner: “In meditation we realize
The knights of the earth fade and how little of life has been our own. The
wane. rumour of revolt that the spirit (in us)
Passed beyond the deep heart willescape the thraldom (of matter) runs
music-filled. Our whole being
through the body.
The kingly Will sits on the ancient becomes vitalized and our inner being
throne. grows real to ourselves. Wc enter into
Wielding the sceptre, fearless, free, Infinite, the Ultimate of us.
Being
alone. Meditation is a fiery brooding on that
Knowing in Brahma all it dared and Majestical Self. We imagine ourselves
willed.”
‘
Candle of Vision,
*
Aryan Path, December, 1986. • J6id.
: : ;
1988 GEORGE RUSSELL AND INDIAN THOUGHT 563
into its vastness, we conceive ourselves “The boat drifts in the heart of
as mirroring Its infinitude, as moving in heat.
all things, as living in all beings, in earth, In starry dances plays the light:
water, air, fire and ether. We try to Yet I have grown so sudden old
know as It knows, to live as It lives. We Your laughter sounds afar. I seem.

equal ourselves to It that we may under- One who waking tries to hold
stand It and become It.” Like a A figure that he loved in dream.
Vedantist AE defines meditation as the And feels it lost beyond recall
eternal moment when the mortal mind is The words unconquerable.
linked and finally united with the Im- The doom is spoken. It may be
mortal mind. That I shall never more forget
In all my thoughts of thee and mine
By life-long practice of meditation
The Maya wherein life is set.
according to the Hindu system AE rea-
The wizardry shall still pursue
lized the truths of Vedanta and caught
All things W'e have found firm and
glimpses of his Larger Soul as he con-
fair
fesses in the preface to his Iloinercnrd
Till life itself seem frail as dew’
Soiiiia: “1 know, I am a Spirit, and that
Or bubble glittering in the air.
T went forth in old times from Self-ances-
Oh, let us fly
tral to labours yet unaccomplished; but
There is some magic in this place
filled over and again with home-sickness,
Oh, fly from this enchanted sea.”
I made these Homewârd Songs by the
According to the doctrine of Maya,
way.” He also acquired occult powers
life is a long dream as unreal as the
such as foretelling, distant-vision, etc.
dream of the night. in one of his AE
Such memories of prenatal existence
mystic visions realized the dream of life
come to those that practise yogic inward-
as unreal as any day-dream. Doctrines
ness. Rightly the Upanishadic sages
of AE’s mysticism are so wonderfully
lia\ advised dispassionate souls to close
identical with those of Vedanta that his
their eyes and look within to recognize
poems look like translations of the utter-
their immortal nature. Once AFL con-
ances of the Hindu sages.
firled to a friend that he was perhaps in
AE believed in the immortality and
Ins previous birth a Hindu
transmigration of the soul. In his later
A mere child, he dreamt he was a child years he says that, wdiile looking back
of liight. Tie writes in the retrospect of to the ])ast, he has the vivid sense of a
his Cmidlc of Vision that w'hen he was being seeking incarnation, a being stain-
10 or 17 years old he became awâre of ed wdth dust and eon diet of a long travel
a Mysterious Life quickening within his llirough time carrying with
it myriads of
life. He thought he was self-begotten. memories and secret wisdom. In the

When he was five years of age he read silence of his soul he recognized the in-
a book called .l/agir. This
children’s corruptible spiritual nature and the ori-
book fascinated him and its teachings lay ginal purity of the soul. In intros-
in his memory until a dozen years later pective meditation he also realized the
their transcendental significance came undying divine nature of men. His
home to him when he learnt of the definitions of God and man are beauti-
Indian doctrine of Maya. In his poem, fully akin to those of Vedanta. He
entitled Maya, he unlike many a Western writes
thinker fully grasps its meaning. His “These myriad eyes that look on
t^xposition of Maya is as follows me arc mine
Wondering beneath them I have ones. Besides, AE’s two poems, Om

found again and Indian Song, bear the definite stamp
The ancient ample moment, the of Indian thought.
Divine, In conclusion it may be said that the
The God-root within men.” inborn inclination to live the life of the
In a charming poem entitled Krishna, spirit and to have an intimate acquaint-
he expresses in a remarkable way the ance with Indian thought inspired AE
spirit of Indian thought. In it he des- to think and write like a Hindu, to live
cribes Krishna as the King of kings and die like a Hindu. Indeed every true
and as the Prince of peace and, to crown mystic like AEbut cannot be a
all, Krishna is revealed to him as the Vedantist, mysticism
for real is in
eternal life within the everlasting living essence notliing but Vedanta,
SRI-BHASHYA
By SwAMI VlRESWARANANDA
Chapter I
Section I
The Great Siddhanta
Advaitin^s position refuted
ALL KNOWLEDGE IS OF THE REAL silver element in the object is seen and
not the shell element in it and the per-

Those who are learned in the Vedas ceiver desires to possess it. Later when
declare that all knowledge is of real the defect removed, the shell clement
is
things, of things as they are and that
is seen and he no longer desires it. Thus
there is nothing like wrong or erroneous the perception of silver in the shell is
knoweldge, for every object contains The perception
real. in which the shell
every other object. Even as the gross is predominant sublatcs the y)erceptioii
elements contain all the three or five in which it is not predominant and tln n'
subtle elements in their composition and is no sublation of an unreal perception
are called earth, water, etc,, only accord- by a real one.
ing to the predominance of the earth and Brahman alone is the creator of every-
water element in them, similarly all
thing in this world, be it in the waking
objects contain all other objects in them, or in the dream state. The waking state
and specially substances which arc is experienced by all souls but the dream
similar contain portions of each other in world is experienced by the dreaming
their composition. Thus silver exists
individual alone as it is meant for him
actually in the composition of the shell alone and is created by the Lord as a
and the terms ‘‘silver” and “shell” are fruit of that particular individual’s
used according to the predominance merit or demerit (Vide 8.12.1-2). Similar-
of the one or the other element ly in thewaking state also certain things
in any object. So when shell is are created by the Lord as are experi-
taken for silver what happens is enced by all, while certain other things
this Due to some defect in the created such a way as to be
; are in
eye or due to some other cause the perceived only by particular persons
—
sri-bhashya 565
and to last for a limited time only, and is the jiva that is bound by this M&y& as
it is this difference between objects of the text Again in “The Lord
itself says.
general perception and objects of per- became many by His Maya” (Brih,) the
ception of particular beings, which reference is to the Lord’s manifold
makes the difference between things powers. “My Maya is hard to cross”
sublating and things sublated. Thus (Gita 7.14) —here Maya is said to consist
all perceptions are real and
all knowledge of three gnnas and therefore refers to
is real and there is nothing like unreal Prakriti. So it is clear that scriptures
object or wrong knowledge. (Sruti and Smriti) do not teach a
Nescience which is neither real nor
SCRIPTURES DO NOT TEACH NESCIENCE unreal. Nor is such an entity taught
The Nescience of the Advaitins which by the Pur an as.
is neither real nor unreal is not based on
THE TEXT, ‘that niou art’ does not
scriptural authority. In the text, ‘These
PRODUCE THE KNOWLEDGE OF A NON-
which are true are covered by what is
DIFFERENTIATED BRAHMAN
untrue {anritaY {Chh, 8.3.2), quoted by
the Advaitins, the word ‘untrue* It is not true that final release results
(anrita) docs not mean unreal or inde- from the knowledge of a non-differen-
finable but is the opposite of what is tiated Brahman. Scriptural texts like,
meant by the word rita (true), and rita “I have known the great Being reaphn-
means such actions as do not result in dent like the sun and who is beyond this
any worldly enjoyment but are helpful darkness of ignorance; knowing Him
only to attain the Lord, viz,, “Those alone one attains immortality here
enjoying the results of good actions there no other way to go by” (Svet,
is
(rita)** (Katha, 1.3.1). Therefore ‘un- 3.8), show that Brahman is differentiated
true* (anrita) means actions which lead and that the knowledge of such a
to worldly enjoyment and not helpful in Brahman alone leads to liberation. It
attaining the Lord and consequently due has already been shown that even
to such actions the world of Brahman purifying texts like, “Existence,
is hidden to such people —that is what Knowledge, Infinite is Brahman” refer
the Chhdri(lo[iya text says. Again, to a differentiated Brahman. Even the
“Though they daily go to the world of co-ordination in the text, ‘That thou
Brahman they do not attain Brahman, art’ (Chh, 6.13.3) docs not prove a non-
being carried away by untruth.** differentiated Brahman. The word
The word Maya does not mean unreal ‘That* in this text refers to the omnis-
or false but that power which is capable cient Brahman whose desires arc true,
of producing wonderful effects. This the First Cause, and That which has
latter meaning is also accepted. Prakrit! been spoken of in the earlier passages :
also is capable of creating wonderful “He thought, ‘I shall be many* *’

etc.
effects and is therefore called Maya. In (Chh, 6.1.3); the ‘thou’ refers to the
the text,“The Lord, the Mayin, creates jiva with the gross matter with which it
through Mayti this world and the souls is connected as the body of the Lord, for
are bound in it by this Maya*’ (Svet, the Chhnndo^ya text says that He is the
4.9), the word Maya refers to Prakrit! Self of everything in the world, both
which is the cause of this wonderful sentient “In that all
and insentient:
creation and the Lord Mayin is called this has its Self” (Chh, 6.1.3), and thus
because He possesses the power and not the ‘thou* is co-ordinated with ‘That’ and
because of Nescience on His part. It refers to Brahman. Therefore the text
566 1>RABUDDHA BHARATA November
shows that Brahman exists in two modes perception as existing in different places
as the cause of the world and as the involves no contradiction since it is
jiva and this existence of one object in connected with different times and does
two different conditions is what a co- not refer to one moment, for he does not
ordination aims at. If this twofold exist at different places at the same
condition is not accepted then co-ordina- moment but at different moments. On
tion would be meaningless, for no idea of the other hand if ‘That’ refers to non-
difference will be conveyed by the terms differentiated Pure Consciousness then
and we shall also have to give up the it will conflict with the earlier texts, “He
primary meanings of the terms and resort thought, ‘I be many’.” Moreover
shall
to secondary meanings or implications. the initial promise “By the knowledge of
The Advaitins say that just as the one everything will be known” will also
sentence, “This is that Devadatta,’* on not be fulfilled, for according to the
account of the contradiction involved in Advaitins the knowledge of Brahman
one part of its import, viz., Devadatta as leads to the knowledge of the universe as
existing in the pastand at another place unreal and these words are unwarranted
and in the present and here, implies, by when it is possible to fulfil the promise
abandoning the conflicting portion which without them, that is, by showing that
has reference to time and place, only the by knowing Brahman all its products are
non-conflicting portion, viz., the man also known and this is possible if we
Devadatta, similarly “That thou art,” regard Brahman as the Cause and Itself
on account of the contradiction involved as the Effect, i.e., as having for Its body
inone part of its import, viz., conscious- the jivas and matter in their subtle con-
by remoteness and im-
ness characterised dition and also as having these two in
mediacy, implies, by abandoning the their gross state for Its body in the
conflicting portion which has relation to effected As the cause and the
state.
remoteness, immediacy, etc., only ab- same substance, by know-
effect are the
solute Pure Consciousness which is ing the cause the effect is also known.
common to both ‘That’ and ‘thou’. But Lastly, according to the Advaitin’s view,
the fact is, here thereno contradiction
is to Brahman which is knowledge itself
at all in the sentence, ‘This is that Deva- and is pure will be attributed Nescience
datta’, for the same person can exist and It will be the seat of all the objec-
at different times and there is no contra- tionable qualities which are the effects of
diction in such a perception. Even the this Nescience.
NOTES AND COMMENTS

IN THIS NUMBER fold without any harm to the integrity
of any system of thought, and have also
In the Editorial we have shown that pointed out the usefulness of ‘the reli-
the Religion of Vedanta fulfils all the gions in the plural.’ In the article on
conditions of a Universal Religion inas- Bankim Chandra Chatterjee whose birth-
much as the different levels of religious centenary is being celebrated this year
consciousness and experience stand throughout the length and breadth of
beautifully harmonized in its catholic Bengal, Bharadwaja throws abundant
light on a forgotten chapter of the PREMIER OF THE UNION OF

history of Bengal and also dwells upon SOUTH AFRICA ON INDIAN
the splendid contributions of this out- CULTURE
standing literary genius to the growth of
Not long ago Swami Adyananda of
nationalism in Bengal and, for the
the Ramakrishna Mission received from
matter of that, in the whole of India.
General Hertzog, Premier of the Union
Prof. Heinrich Zimmer, a great Indo-
of South Africa, a very appreciative
logist and Professor of Sanskrit in the
letter about Indian thought and culture,
University of Heidelberg, Germany,
in acknowledgement of the former’s gift
concludes his interesting artiele on The
of the three volumes of The Cultural
Story of the Indian King and the Corpse
Heritage of India to the latter. We
with a brilliant exposition of the religious
reproduce the greater part of the letter
and philosophieal truths underlying the below for our readers who may find it
anecdotes embodied in Somadeva’s
interesting.
Kathasaritsagara. This is India by a
Wanderer will enable the readers to have “Dear Mr. Adyananda,
a glimpse into the inner life of the Since receiving your kind gift, the
Indian people. In his interesting article three volumes of “The Cultural Heri-
on Cultural Values of Indian Plastic tage of India,” I have been very greatly
irts, Mr. O. C. Gangoly, Editor of the

interested in their contents, and desire
RupaWf and a well-known art-critic of to convey to you my hearty apprecia-

tion for the fine gift which has brought
Bengal, has brought into bold relief some
of the magnificent achievements of the
me into a relationship with Indian
thought and culture that has been, and
Indian minds in the realm of fine arts
will continue to be to me, a great and
and also shown that they constitute
exceptional source of information and
original and valuable contributions to the
delight.
total output of man’s jesthetie thought.
“I feel positive that the publication
Swami Aseshananda of the Ramakrishna
of these volumes will prove to be a
Mission gives a pen-picture of the life
great service not only to India but also
and teachings of a celebrated South to the rest of the world, where ignor-
Indian Saint in his article on Tyagaraja ance of India and Indian culture has
— the Musician Saint of South India. been a very great obstacle to the due
The Sanctuary of the Soul by Eric appreciation of the part played by India
Hammond points out that every aspirant and Indians in the civilization and
after God-realisation should seek the progress of the world.
Kingdom of Heaven in the inmost core “I should be greatly indebted to you
of his being where the spirit of the Lord ifyou would be so kind as to convey
shines undimmed and unhampered by to the members of the Ramakrishna
any other forces of life. In his article Mission my heartfelt gratitude and
on George Russell and Indian Thought, thanks for the great gift w'hich will
Swami Jagadiswarananda of the Rama- always be a valuable and treasured asset

krishna Mission shows how the writings
in my library. ...”
of this illustrious Irish With very kind regards and greetings
Poet are abun-
dantly suffused with the mystic thoughts I remain
of Vedanta, the crown of Indian philo- Yours sincerely,
sophy. (Sd.) J. B. M. Hertzog.
We should mention here that nearly without and conflict, cruelty and
strife
six years ago Swami Adyananda went coming to realize that

horror, are daily
to the Union of South Africa on an all programmes of social and humani-
invitation from a group of devoted tarian reform must have reference to,
admirers of the Ramakrishna Mission and issue out from, a deep spiritual
and its ideals. The Swami stayed in context. Otherwise reforms desirable in
the country for about half a dozen themselves will only lead to undesirable
months, and during the sojourn he consequences. And with the realiza-
travelled widely, lectured before learned tion of this truth it is also becoming
societies and universities, granted inter- more and more plain to many that for
views to numerous callers, and met dis- a philosophy of this type which is
tinguished personalities including General living and dynamic and which is to form
Smuts, who is, by the way, not only a the basis of a new creative endeavour
distinguished general and politician but the world must largely turn to India.
also a noted thinker, widely known in The spiritual ideals of India, re-
philosophical circles as the author of presenting the experiences of a long lino
the theory of Holism, and General of seers right through her age-long his-
Ilertzog, the present Premier of the tory, are sure to act in no distant time
Union, with whom he had intimate talks as a mighty leaven in the thought
on various subjects. In his lectures, processes of the world, signs of whieli
interviews and meetings the Swami arc already discernible. And the publi-
faithfully represented the Indian cul- cation of the Cultural Heritage of Indio,
ture and India’s enduring contributions which discloses the true genius of
to humanity in the field of religion and Indian culture with great faithfulness,
philosophy and pointed out the present is sure to be of great service in this
world’s need of a spiritual ideal to direction. Towards the end of a very
rescue it from and chaos.

strife His appreciative review of this work in the
talks and lectures created a deep impres- Times Literary Supplement, London,
sion everywhere and awakened in the of the 5th of March last, the reviewer
audiences a real interest in Indian made the following weighty observa-
culture. tions about Indian genius and India’s
future role in the history of mankind :
INDIA AND FUTURE OF “For centuries their (Indians’) one great

HUMANITY aim has been ‘the realization of God’.
The book is a revelation of the extent
The observations made above lead us to which they have attained their object
The
to a reflection of a kindred nature. and entered into harmony with the
world to-day is straining out towards a Great Spirit of the Universe. And it
philosophyof life in which a new may well happen that it will be to India,
power aiming at peace, har-
creative as well as to Palestine, that we shall
mony, and synthesis may strike root. have to look for the spirit which will
All the acute thinkers of the present unite men in building a kingdom of God
times who dream visions of a world upon earth.”
—:
REVIEWS AND NOTICES

ALLAHABAD UNIVERSITY STUDIES, solved in a way
many knotty problems
AND SCIENCE. Senate
VOL. XIV. ARTS particularly own.
theirThe passages col-
House, Allahabad, 1938. Pp. U7+17U. lected in this book reflect the authoritative
Price Rs. 7-8. opinions of eminent Indians on different
The present volume fully maintains the subjects, c.g., nationalism or international-
very high standard of the previous ones, ism ;

India’s contribution to human welfare ;
which we had the pleasure before protection of the minorities religious tolera-
some of ;
and it contains tion the question of the untouchables and

of noticing in these pages ;
;
the following weighty original papers in its

the Devdasi system ;
the modern religious
Arts and Science sections. (A) Arts Section

movements in These extracts
India, etc.
arc generally quoted from The Indian Social
(1) A study of Modern Irish Literature with
Reformer, which is, according to the editor,
Particular Reference to W. B. Yeats and
not only an advocate of the social reform
A.E. (George Russel) in terms of Hindu
—
Philosophy by Mahes Chandra, M.A.; (2)
movement, but also a record of all the
events and phases contemporary life.
of
The Ollicial Block in the Indian Legislature
These passages throw a flood of light on some
—by M. S. Kamthaii ; (3) The Philosophy
of the Bhashya by Shashodhar
Sariraka — of the burning questions of the day and
point out an underlying synthesis in the
Datla ;
The System of Land-tenure in
(4)
divergent elements of Indian life and society.
—
Ancient India by P. K. Acharya (5) The ;
Though
Handwriting of Tulasidasa by Mata — it is a source-book, the quotations
arc sometimes too short to express the ideas
Prasad Gupta (6) Bankruptcy, in Private
;
which they stand. But book
International Law — by K.
R. Sastry. R.
for this will
be useful to the students interested in Indian
(B) Science Section: (1) Chemical Exa-
and
civilization culture as it furnishes to
mination of some of the Indian Medicinal
them a variety
Plants —by Radha Raman Agarwal ; (2)
of information through
copious notes and detailed bibliography.
its
Chemical Examination of the Seeds of

Physalis Peruviana or Cape Goose Berry
GERMAN
by Mahadco Prasad Gupta and Jagraj
(1) KARMA-YOGA UNI) BILVKTI-YOG \.
Behari Lai (3) The Chemical Examination
;
of the Fruits of Solanum Xanthiocarpum (2) RAJA-YOGA. By Swami Vivekanaxda.

— Tkax\slati-:d bv Emma vox Pei.kt. Raschcr
Schard and Wcndle by Mahadco Prasad
Gupta and Sikhibhusan Dutt
Verlag Zurich —Leipzig. Pp. 258 and 286
(4) Constitu- ;
respectively.
tion of the Seeds of Bclpharis Edulis, Pers.
by Jagraj Behari Lai ; (5) Constitution of the Most of the works of Swami Vivekananda
Colouring Matter of Nyctanthes Arbortristis have already been done into French, and we
—by Jagraj Behari Lai ;
(C) Photonitrihea- notice with great pleasure the appearance ol
tion and the Influence of Temperature on the these excellent and superbly produced Ger-
Nitrate Formation in the Soil by S. K. — man translations of the three celebrated
Mukherji ; (8) Photo Ammonification is an works of the Swami, namely, the Karma
Oxidation Process in Soil by S. K. — Yoga, the Bhakti Yoga and the Raja Yoga.
Mukherji (9) Flora of Allahabad— by G, D.
;
We believe they will be welcomed by a large
Srivastava ; (10) On the Cytoplasmic Inclu- number of German-speaking persons who are
sions in the Oogenesis of Lepus Cunniculus eager to peuelratc deeper into the broad
—by Miss R. Clement, M.Sc. spirit of Hindu religion and philosophy.
INDIA THE FOUNTAIN OF PEACE. FRENCH

With a foreword by Prof. P. Natarajan, (1) tendances DE LA
QUELQUE
M. A., D. Litt. Edited and Published by PlllLOSOPllIE IIINDOUE MODERNE.
N. Lakshmanan, B. 26, R. S. Puram,
(2) INTRODUCTION A L’ETUDE DES
Coimbatore (South India). Pp. 168. YOGAS HINDOOS. By Jean Herbert.
India has a special message for the world Depositaircs Generaux. France : Adrien
and the Indians claim themselves to have Maisonneuve, 11, Rue Saint-Sulpice, Paris,
—
5uisse Delachaux et NiestU, Neuchdtel.

; and purpose of the yogas and some of the
Asie Bharaia Shakli N Hay am, Pondichery.
: tendencies in the fields of religious and philo-
Auires pays : Union des Imprimeries, sophical thinking in modern India. For this
Frameries (Belgique). Pp. 22 and 38 purpose he has mainly relied upon the utter-
respectively. ances and works of persons like Kamakrlshna
These two brochures arc the reports of and Vivekananda. Mon. Jean Herbert brings
two lectures delivered by Mon. Jean Herbert to his task not only a fine intelligence but
at the Theusophical Society of Paris and at also a deep sympathy, so that the results
the International Institute of Psychagogie, obtained are noteworthy. The lucid exposi-
Geneva, respectively, early in this year. He tions which indicate the author’s firm grasp
has attempted in them to convey to his of the Indian standpoint will be of great
readers in easy, clear, and non-philosophical value to the French readers who are eager to
language, a few broad ideas about the nature be introduced to these subjects.
NEWS AND KEPORTS
THE RAMAKUISIINA MISSION HOME other necessaries were also supplied to poor
OF SERVICE, BENARES invalids and helpless ladies numbering 203,
and occasional help was given to l,28-li
Repokt fok the year 1937
persons. The total receipts for the year
The report of the R. K. Mission Home of were Rs. 58,563-5-5 and expenditure
Service, Benares for 1937, shows a steady Rs. 45,912-14-3.
development in its various fields of activity. The Home of Service is badly in need of
From a very humble beginning in 1001, the following:
this institution has grown to be one of
(1) Invalids* Home for Women : A build-
the biggest hospitals managed by the
ing consisting of 30 rooms for housing 50
Ramakrishna Mission. There were 145 beds
helpless ladies was constructed at a cost of
in the Indoor General Hospital. The total
Rs. ‘10,000/-. A sum of Rs, 35,000/- was
number of cases treated during the year collected for the purpose the balance of
;
was 1,536, of whom 976 were cured and dis- Rs. 5,000/- and endowment for 50 beds are
charged, 150 relieved, 166 discharged other- still necessary.
wise, 105 and 139 remained under
died
(2) Endowment for beds : The cost of a
treatment at the end of the year. The
bed in the Surgical ward is Rs. 4,000/-, in
daily average of the Indoor cases was 95.
the general wards Rs. 3,000/- and in the
The total number of surgical cases was 243
invalids’ Home Rs. 2,500/-
of which 142 were major ones. The Refuge
Bedding and clothing,
for the aged and invalid men had 25 beds (3)
but only 3 permanent inmates were admitted (4) T. B. Sanatorium : Tuberculosis
as the beds were not sufficiently provided requires careful treatment and nursing, but
fur. 9 women found their shelter in the the poor people of India who generally fall
Refuge for the aged and invalid women. a victim to this disease hardly get these.
Special arrangements were made for the So the Home of Service has decided to
treatment of paralytic patients and 20 cases establish sanatorium at Ranchi for the
a
were successfully treated. 150 men and treatment these
of poor and helpless
women received food and temporary shelter. sufferers. This costly undertaking requires
The total number of patients treated at the at least a lac of rupoos for giving a modest
Dispensary of the Home and the Branch start. A sum of Rs. 10,000/- has already
Dispensary at Shivalay was 64,420, as against been collected and the necessary money is
31,206 of the previous year and the total expected from the kind-hearted public.
number of repeated cases was 1,10,776. The Any contribution, however small, will be
daily average attendance in both the dis- thankfully acknowledged by the Ilony. Asst.
pensaries was 480 and the total number of Secretary, Ramakrishna Mission Home of
surgical cases was 1,402. Cash, clothing and Service, Benares City.
—
relief work of the ramakrishna II. Reijef AcnvrriEs during 1986

MISSION West Bengal Famine Relief
Report for the year 1935-87 Owing to the failure of crops, many dis-
tricts of Bengal were under the grip of a
I. Relief AcnvmES during 1935 terrible famine. The Mission organised
work in 5 districts. In the District of
relief
Damodar Flood Relief in the Burdwan
Khulna 2, .578 mds. of rice and 945 pieces of
Division
cloth were distributed among 2,450 persons.
In the Bankura district 440 mds. of rice and
In August 1935, a washed terrible flood
317 pieces of cloth were given to 717 persons
away the districts of Burdwan, Hooghly and from the Joyrambati Centre. In the District
Bank lira. The Mission immediately started of Birbhum 10.3 mds. of rice and 693 pieces
relief work and carried it on till the end
of cloth were distributed among 626 persons.
of the year. In the Hooghly district 1,194 From Maslira in Santlml Parganas 769
recipients were given 669 mds. and 31 srs.
recipients were given 248 mds. of rice and
of rice, 22 mds. and 16 srs. of other food
50 pieces of cloth. In the Midnapur district
stuffs, 647 pieces and 80 yds. of cloth and
148 mds. of rice and 416 pieces of cloth were
60 blankets ,*
1.5 persons w’crc helped with
distributed among 247 persons.
money and 126 huts were built. In the
Burdwan district 1,727 recipients got 676 Arakan Flood Relief, Burma
mds. of rice, 14 mds. of other food stuffs
In May, 19.36, a great part of the Arakan
and 833 pieces of cloth, and 640 huts were division ofBurma was seriously affected by
built. In the Bankura district 538 recipients
flood. The Rangoon Branch of the Mission
received 66 mds. and 23 srs. of rice, and
started medical and other kinds of relief
131 huts were constructed. The Mission
work, the details of which are published in
spent Rs. 11,932-7-0 for these relief opera-
the Report of the Rangoon Branch.
l ions.
Malda Flood Relief
Hundreds of^ villager were rendered home-
Famine Relief Work in Bankura, Bengal
less owing to a serious flood in the district
As a result of an acute famine the of Malda, North Bengal. The Mission Centre
inhabitants of the Bankura District were at Malda started relief immediately and
on the verge of starvation. So relief work distributed about two hundred maunds of
was started and extended over 155 villages, rice and 145 pieces of cloth among a
and 734 rads, of rice and 218 pieces of cloth thousand persons.
were distributed amongst 1,372 persons. The
total expenditure of this work was Caicnporc Flood Relief
Us. 2, .382-5-3. The Mission Centre at Cawnporc started
relief work in the Unao district of U. P.
Minor Relief activities

and relieved many thousands of people.
Details arc published in the report of the
Besides the above large-scale relief opera- Cawnpore Centre.
tions which were directly conducted from
Guntur Cyclone Relief
the Headquarters, the Mission undertook the
In October, 1936, the Guntur district of
following relief activities of a minor nature
the Madras Presidency was badly hit by a
through its different branch centres and lay
cyclone. The Madras branch organized reliel
members :
work and supplied materials for rebuilding

Cholera Relief at Tamluk, District Midna- 334 huts. Rico, cloth and looms were also
pur Fire Relief at Manyada, District
;
distributed. The total expenditure was
Bankura, at Dhalla, District Birbhum, and
Rs. 1,.551-11-4.
at Carpatiya and Kulsara, District Man-
bhum ; Tornado Relief at Abdalpur and Small-Pox Relief at Midnapur
Chakkrishnapur, District 24-Parganas ;
In November, 1936, the Midnapur town
Famine Relief at Habigunj, Sylhet and at
was overrun by a severe outbreak of Small-
Bansa, District Burdwan.
Pox. The local Mission Centre immediately
The expenditure of these was entirely met started relief work and rendered all possible
from the Ramakrishna Mission Provident help to the afflicted persons in the shape of
Relief Fund, of medicine and diet.
—
RAMAERISHNA MISSION SEVASADAN,

III. Relief AcnvrriES dubino 1987 SALKEA, HOWRAH
Report for the years 1985-87
Flood Relief in Orissa
The following are the activities of this
institution :
In August, 1937, the districts of Cuttack

and Puri in Orissa were flooded and the (1) A Charitable Dispensary, where 89,878
people were in great distress. The patients were treated in 1935, 42,301
in 1936 and 41,492 in 1937.
Bhubaneswar branch of the Mission started
relief operations and two Centres were (2) Orphanage and Students’ Home, where
opened at Delang and Pipli. From the 17 poor and meritorious school and
Delang Centre 329 mds. and 15 srs. of rice, college students were maintained.
1 md. and 20 srs. of salt and 832 pieces of (3) Charity in cash and kind to the needy
cloth were distributed among 2,848 recipi- and deserving persons.
ents. At the Pipli Centre 3,596 persons (4) Religious discourses on the Gita were
received 540 mds. and 37 srs. of rice and 400 held on every Saturday.
pieces of cloth. The Sevasadan is badly in need of a plot
of land with a well-built house, for which
Fire Relief at Narayankhat, District Pun
The Mission conducted fire relief work at
at least Rs. 20,000/- is required. Any
amount offered by any kind-hearted gentle-
Narayankhat and supplied building materials
man will be thankfully received.
to 19 families. The sum of Rs. 220-5-3 was
spent for this work.
RAMAKRISHNA MISSION RELIEF WORK
Wkkkly Report
Small-Pox Relief at Bankura
In the week ending 13th October, 122
An epidemic of Small-Pox broke out in mds. 37 srs. of rice were distributed among
Bankura during the earlier months of 1937. 3,339 recipients of 826 families belonging to
The local Mission Centre started relief work 60 villages from the Ramakrishna Mission
and disinfected many roads and houses, relief centres at Silna and Nijra in the
nursed the sick and supplied them with Gopalgunj Sub-division of the Faridpnr
medicine and diet. The total amount spent District.
for this work was Rs. 228-10-0, out of which In the week ending 16th October, 56 mds.
Rs. 150/- was supplied from the Head- were distributed among 1,078
11 srs. of rice
quarters. recipients of 559 families of 20 villages from
The statements of accounts of the Rama- Sarbiingapur, Pareshnathpur and Kediir-

krishna Mission show that the total receipts chandpur centres in the Sadar Sub-division
(including Provident Relief Fund) for of the Miirshidabad District. Malaria relief
Damodar Flood and Famine Relief in also is being done.

Hooghly, Burdwan and Bankura from We shall require nearly Rs. 900/- per week
August, 1935 to February, 1936, were for the reliefwork in both the areas. Wc
Rs. 12,238-1-6 and expenditure was urgently require also a few thousand pieces
Rs. 11,805-2-3 the total receipts for Flood
; of cloth for the most needy. Contributions,
and Famine Relief works in Khulna, however small, will be thankfully rcccivcil
Bankura, Birbhum and Malda (Bengal) and acknowledged by
from May to December, 1936, came up to
(1) The Secretary, Ramakrishna Mission,
Rs. 15,124-14-7 and expenditure amounted
Belur Math, P.O., Howrah District.
to Rs. 14,478-5-6 and the total receipts
;
(2) The Manager, Advaita Ashrama,
(including contributions from the Provident
4, Wellington Lane, Calcutta.
Relief Fund) for Flood Relief Work in Orissa
from the lOlh August to 18th November, (Sd.) SwAMi Madhavananpa,
1937, were Rs. 3,676-8-6 and expenditure was Secretary, Ramakrishna Mission-
also the same. 20th October, 1988.
SVVAMI \U{A|AN.\\I)A;I M\II\UA|
Mil. MU I’Mi SIDI M ()l nil II.V'I VKKIMIS ^ ^t \ I II XSD'IISSIOS
; —
PRABUDDHA BHARATA
voi. XLiii DECEMBER, 1938 No. 12
snsra 1”
‘‘Arise ! Awake ! And stop not till the Goal is reached.**
THE HOLY MOTHER

By Dorothy Kruger
Thou of the wish-fulfilliiig Mother heart

Where come all children of the human race,
Grown pale from wretchedness of life apart,
To lie in peace upon Thy bosomed prace
Thou of compassion, burning day and night
From sins and ills of those who come to Thee,
Winging Thy Self, each dawn, in spaceless flight
To bathe in God-communion ecstasy;
Thou art not she who gently sews and bakes
And utters words emitting deathless rays,
But Kali, Kali, dancing as She shakes
The key to God before our pleading gaze,
And fading from us when we fall before
Sri Ramakrishna shining at the door.
II
Kali Thou art, Thy hands with severed head

And dripping blade unseen, for hands with boons
Of victories, ten quarters over-spread,
Scattering stars of joy; Thy crashing tunes
574 PRABUDDHA BHARATA December
Unheard, for lotus whispers of Thy love

Calling the creatures of Thy womb to feast
On golden bliss; calling the slow to move,
The swift, the highest being to the least.
Thou who hast come in guise of Brahmin-woman,
The symbol of full-flowered self-restraint.
Of God completely manifest in human,
Of virtue blossomed fully without taint,
Strip Thou the Maya off this smothered soul
So it may breathe in rhythm with the Whole.
CHRIST ON THE CROSS

By the Editor
and intelligence, the positive sciences,
The history of humanity reveals one the engineering techniques, the govern-
of its most tragic chapters at the present mental forms, and the economic institu-
day. The world is casting off its old tions are bringing into closer contact
garments, and new forces arc springing peoples of varied cultures; still the pace
up on all sides with a challenge to the of progress has been so fast and its
time-honoured systems of thought, character so revolutionary that wc notice
standards and institutions. The whole to-day a complete loss of balance and
cultural life of mankind seems to be disharmony in the collective life of
in a melting pot. In sociology or humanity. As a matter of fact this un-

politics, in science or religion, in in- stable enthusiasm for new-f angled
dustry or
in art, —
domain of every ideas, that has occasioned a maddening
human thought and relations, we wit- greed for pelf and power, has served, in
ness to-day a remarkable revolution a large measure, to topsy-turvy the
and an unprecedented stir to bring existing relation between man and man,
into being a new order of life. And, in between nation and nation. In whatever
keeping with the spirit of the age, direction wc cast our glance, nothing but
strange philosophies are also coming into excitement and rivalry, clash and con-
existence only to strengthen the hands ruin and desolation, savagery and
flict,
who, by their inventions

of the scientists war, greets our unwilling eyes. To
and discoveries, have already brought crown all, the march of ideas in the
about a phenomenal change in the cul- realm of political philosophy has been so
tural ideology of mankind. What will be quick and sudden that it has brought in
the cumulative effect of this rapid revolu- its wake a succession of political up-
tion of ideas hard to predict at this

it is heavals and national tragedies with an
stage. But there is no gainsaying the astounding rapidity both in the East
fact that the cultural life of mankind has and the West. In short force and fraud
lost its old moorings and has drifted far have begun to rule the day, and ‘‘no
away from the shore of its pristine spiri- nation is safe which is not able with its
tual ideal at the impact of these new own arms to defend itself from the
no doubt a quickened aggression those gangster nations,
forces. There is of
of
consciousness; and the products of spirit which comprising less than one tenth
1988 CHRIST ON THE CROSS 575
the population of the earth are neverthe- Thrist on the Cross is the antidote
less determined by force to overpower, against the body-and-soul-killing poison
rob and subjugate the rest of the world.” of the age.’ Nobody can gainsay the
Indeed the strangulation of the weaker truth of the sentiments vehicled through
nations and the rearing of the bloody these significant words, which deserve
edifice of political hegemony on the ruins more than a mere passing notice, inas-
of the bleeding and the bowed, are not much as they echo the anxious solicitude
looked upon to-day as acts of shameless of every sincere soul for an abiding
savagery, but are prided upon as the peace in the society of mankind. In-
triumph of neo-cultural movement and deed, if Christ were to travel down once
modern scientific civilization ! We again from the realm of his heavenly
wonder whether we are not once again Father to this blood-stained Christian
relapsing back into the primitive stage world, he would have wondered whether
of barbarism in this maelstrom of con- he was ever born on earth two thousand
fusion. on earth has become an
Life years ago to preach unto humanity the
intolerable oppression, and that is why a lofty ideals of universal lov^c and tolera-
philosophic mind exclaimed in agony, tion, purity and peace, renunciation and
‘‘We have been taught to fly in the air humility the cardinal virtues that
like birds, and to swim in the water like formed the very key-note of his spiritual
the fishes, but how to live on the earth teachings. Does not the present chaotic
we do not know.” state of affairs in the Christian world
From a close scrutiny of the modern demonstrate beyond any possibility of

trend of events it becomes palpably clear doubt that the gospel of Jesus who laid
that there is a general tendency to stan- down his life on the Cross to expiate the
dardize thought and belief a pheno- — accumulated sins of the erring mankind,
is being trampled under foot from day
menon which is detrimental to all crea-
tive enterprise. Even labour has to-day to day by the protagonists of this
become a means of isolating man from ‘Eternal Religion?’ Docs it not betray
man and deadening his social instincts a great discrepancy between the true
spirit of Christianity and the modern
and coarsening his spiritual fibre by the
Professor civilisation that bears the hall-mark of
acceptance of lower values.
Radhakrishnan has rightly remarked in this religion ? Paul Richard, the author
The Future of Civilisation, “Modern of The Scourge oj Christ, has indignant-
civilisation is in the stage of economic

ly remarked that ‘the chief care of the
concerned more with Christian to-day is the reconciliation of

barbarism. It is
the world and its power than with the God and Mammon’ and while ‘the Cross
soul and its perfection. . . . The mecha- of Christ was stained with his own blood,
quantity, the Cross of the Christians is stained with

nical virtues of speed,
in things the blood of others.’ Indeed the pelf
standardisation, and absorption
material, have resulted in a spiritual and power have become the dominant
some prominent interest to-day in human life and society,
hardening.” Even
and unless the pristine purity of
Christian thinkers have already been
Christianity is proclaimed and vindicated
awakened from their slumber to the dire
by the sincere adherents of the faith, the
consequences resulting from a blind
worship of this godless civilization of fabric of Western culture that has been
to-day. And it has been suggested by leavened and sanctified by the gospel of
Christ will crumble to pieces in no
Rev. E. D. Meulder, the author of The
Challenge of the Eternal Religion, that distant future.
— —
II full of the spiritual afflatus and wisdom
The advent was not merely a

of Jesus of an Eastern genius. “The similes, the
fortuitous event in the phenomena of imageries, in which the Bible is written,
human life. He was ushered on the

— ^the scenes, the locations, the attitudes,
the groups, the poetry and symbol,”
stage of human affairs as a dynamic
personality by the throes of Nature to all speak of the Orient. “This Orient,”
mould the destiny of mankind and to as Swami Vivekananda has said, “has
bring into harmony the discordant notes been the cradle of human race for ages,
in the cosmic rhythm of life. He was and all the vicissitudes of fortune are
born at a time when the Jews the most — there. Kingdoms succeeding kingdoms;
persecuted of all the races in -the world empires succeeding empires ; human
were in a state of utter helplessness and power, glory and wealth, all rolling down
struggling hard to preserve the integrity
there: a Golgotha of power, of king-
of their ancient faith, when Rome spread doms, of learning. That is the Orient.
her dreadful arms all around, and her No wonder, the Oriental mind looks
empire extended from the shores of the with contempt upon the things of this
Atlantic to the banks of the Euphrates,

world and naturally wants to see some-
thing that changeth not, something
and from the snowy peaks of Samarita
to the rolling desert of Lybia, and when
which dieth not, something which in the
the military dictatorship of Rome left no

midst of this world of misery and death
room for a free play of the individual

is eternal, blissful, undying. An Orien-
beyond the four walls tal Prophet never tires of insisting upon
and collective life
of her capital. Even Mediterranean these ideals.” And that is why Jesus
of Nazareth spoke out from the inmost
became no better than a mere Roman
lake. In short the age witnessed an un- depths of his being those inspiring words
precedented moral and spiritual stagna- of practical wisdom that embody the
tion, unbounded avarice and tyranny. lofty message of renunciation and love,
purity and peace, humility and hope
In Persia and Babylon religions were re-
characterising every true Prophet of the
duced to an official charlatanism, in
Orient.
Egypt and Syria, to a gross idolatry and
superstition, and in the Greek and the The message of Christ is the message of
Roman world they became no better the soul, for he himself was nothing but
than a meaningless parade. In fact the the Spirit eternal. With the insight of a
advent of Jesus was but a natural fulfil- seer of Truth, he was able to realize the
ment of the long cherished dream of the shortcomings of humanity and regulated
oppressed and the helpless, and heralded his teachings according to the mental
the dawn of a new spring in the life of make-up and capacities of the people
the suffering humanity. He grew up that came to listen to his pregnant
like a shining pillar of light from the utterances. His life is an eloquent
midst of uniform mediocrity, and, with illustration of how the three aspects of
the consummation of his spiritual life, Indian philosophy —dualism, modified
proclaimed unto the world the eternal monism and absolute monism —can be
truths in all their native simplicity and synthetically woven into an organic
beauty — ^the truths that have found an whole. To the masses who
could not con-
eloquent expression from time im- ceive of anything higher than a Personal
memorial through the gigantic spiritual God, he said, “Our Father which art in
figures of the East. An Oriental of Heaven, hallowed be Thy name. Pray
Orientals, the Prophet of Nazareth was to your Father in Heaven.” To others
who could grasp a higher ideal he spoke lessons in short and lively aphorisms.
of theimmanent presence of the Supreme He was a transcendent revolutionary
Reality. “I am the Vine, You are the who essayed to renovate the world from
branches,” declared Jesus. “Abide in its very basis, and to establish upon
me and I in you. As the branch cannot earth the ideal which he himself had
bear fruit of itself, unless it abide in the conceived and realized. An embodi-
vine, so neither can you unless you ment of spiritual genius, of purity and
abide in me. If any one abide not in love, renunciation and humility, .Tesus
me, he shall be cast forth as the branch regarded himself as the mirror in which
and shall wither and they shall gather all the prophetic spirit of Israel had read
him up.” But to the most intimate cir- the future, and invited the frail and
cle of his friends whose vision was highly bewildered mankind to look at the face
enlarged, he disclosed the supreme meta- of Reality, with the boldness of an
—
physical Truth his identity with the Oriental seer. His synthetic vision
Father-in-Hcaven, the Brahman of the raised himfar above the limitations of
Upanishads. “I and my Father are his age and secured for him a glorious
one,” declared the Prophet of Nazareth position in the religious pantheon of
in a moment of spiritual exaltation, and humanity. That is why his teachings in
thus pointed out to the self-forgetful hu- their original form possess an irresistible
manity the gradual stages leading even- appeal and the stamp of universalism,
acme of spiritual realization.
tually to the compelling the willing homage of men
Nothing can be more inspiring than this irrespective of caste, creed or nation-
bold articulation of the Upanishadic ality. But to-day in the Christian world,
truth — message of the oneness of
this this spirit of renunciation and heroic
the soul. The age in which Jesus was self-sacrilice is going to be smothered
born needed such a message, and the under the surge of an inordinate passion
modern world, which tells the very same for material comforts and earthly glory.
tale of oppression and woe, persecution It is time that the voice of Jesus which is
and tyranny —the

triumph of the pelf a call to rise to the radiance of the Spirit
and the sword, the march of the power- is not allowed to be drowned in the clang
fulover the bleeding backs of the vanqui- and clatter of arms but is listened to in
shed, —
stands no less in need of a re- the silent sanctuary of the heart with a
proclamation of this synthetic message whole-souled devotion of a sincere seeker
of that heroic soul who sang for all ages of Truth. “If a man would come after
and for all humanity the immortal song me,” so did the Prophet say, “let him
of the Spirit eternal. In the interest of deny himself, and take up his Cross dai-
peace and goodwill in the society of ly, and follow me. For whosoever would
mankind, this sublime truth of the one- save his life shall lose it; but whosoever
ness of being embodied in the gospel of shall lose his life for my sake and the
Jesus must once more be brought home gospel’s shall save it. For what doth it
to those who are making brutes of profit a man to gain the whole world, and
humanity and using this ‘Eternal forfeit his life ?” “Seek ye first Ilis king-
Religion’ as a political weapon to sub- dom, and His righteousness; and all
serve their own diabolical purposes. these things shall be added unto you.”
“No man can serve two masters; for
Ill either he will hate the one, and love the
Jesus was not simply a delightful other; or else he will hold to the one,
moralist aspiring to express sublime and despise the other. Ye cannot serve
2
God and Mammon at the same time.” hypocrites ! for ye are like unto whited
Indeed the sublime note of renunciation sepulchres, which indeed appear beauti-
thus struck by Jesus in his inspiring ful outward, but are within, full of
teachings rings even now at this distant dead men’s bones, and of all uncleanli-
period with an irresistible appeal in our ness. Even so ye also outwardly appear
ears. But the modern world, forgetful righteous unto men, but within, ye are
of his gospel, has hugged to itself a prag- full of hypocrisy and iniquity.” Jesus
matic philosophy that is silently eating therefore said to his disciples, “When
into the vitals of mankind and paving thou prayest, thou shalt not be as
the way for eventual ruin of human hypocrites are; for they love to pray
society and culture. standing in the synagogues and in the
But the kingdom which Jesus asked streets that they may be seen of men.
humanity to aspire for was not the tem- Verily, I say unto you, they have their
poral kingdom but the kingdom of God rewards. But thou when prayest,
which is to be sought in the inmost enter into thyand whencloset,
chamber of the heart. “The kingdom thou hast shut thy door, pray thy
of heaven is like unto treasure hidden in Father which is in secret; and thy
a field; the which when a man hath Father which seeth in secret, shall
found, he hideth, and for joy thereof reward thee openly.” “Verily, I say
goeth and selleth all that he hath, and unto you, except ye turn, and become
buyeth that field.” “Ask and it shall as little children, yc shall in no wise
be given you; seek, and ye shall find; enter into the kingdom of heaven. Who-
knock, and it shall be opened unto soever therefore shall humble himself as
you.” Verily, the jewel of infinite bliss this little child, the same is the greatest
is treasured up in the sacred sanctuary in the kingdom of Heaven.” “Blessed
of the heart, and it shall be delivered arc the pure in heart : for they shall
unto him who has taken up the Cross see God. Blessed are they who are perse-
and followed the path of renunciation cuted for righteousness’ sake: for theirs
and love, purity and truth. In fact is the kingdom of heaven.” Thus Jesus
spiritual life is a life of silent and mifolded before all the path of blessed-
unostentatious prayer, of self-effacement, ness and peace and even laid down his
and consecration at the altar of human- life to bring back the straying and self-
ity. Jesus rose in righteous indignation forgetful humanity to the realm of truth
against form of hypocrisy in
every and life everlasting.
matters religious, and in fact against
everything that was calculated to stifle IV
the spirit of religion. He challenged the It must not be forgotten that the
conduct of the scribes and the Pharisees proper field of culture is not material
and pierced hypocrisy to the heart. only but mainly moral and spiritual.
“Woe unto you, scribes and Pharisees, *The spiritual alienation is the price
hypocrites !” fulminated Jesus, “for ye which every civilisation has to pay when
make clean the outside of the cup and of it loses its hold on religion and tries to
the platter; but within, they are full of be satisfied with purely material success.
extortion and excess. Thou blind Economics or any other science cannot
Pharisee, cleanse first that which is sustain a culture whose spiritual impulse
within the cup and platter, that the is dead.’ That is why the civilisation
outside of them may be clean also.” of to-day that stands divorced from its
“Wôe unto you, scribes and Pharisees, spiritual purpose has become an instru-
—
ment and a menace to human life

of ruin a moribund figure is the completest in-
and The militant powers that
society. version of his likeness as we know him.
are riding roughshod over the weaker A Christianity which shows for its daily
nations of the world must bear in mind symbol Christ risen and trampling
that by their conduct they are not only victoriously on a broken cross would be
stultifying the religion of their own far more in the spirit of our worship.”
Prophet but even digging their own It is really nothing short of an insult
grave; for Nature’s retribution must to human intelligence to suppose that
visit those who dare to fling all the Jesus who could bear with a smiling
tender graces of human life to the four countenance the excruciating tortures of
winds and fly in the face of the great crucifixion and even pray unto the Lord
commandments of the Lord. So did for the redemption of his own perse-
Jesus command, “He that loveth his cutors with the last breath of his life,
neighbour hath fulfilled the law. For would preach the gospel of cowardice to
this,thou shalt not kill; thou shalt not the world. As a matter of fact he him-
steal;thou shalt not covet; and if there self was a dynamo of spiritual strength
be any other commandment, it is sum- born of the realization of the infinite

med up in this word, namely, thou shalt potentiality of the soul and was fully
love thy neighbour as thyself.” “You cognisant of the fact that non-resistance,
have heard that it was said, thou shalt of which he himself was an embodiment,
love thy neighbour, and hate thine was not the sign of weakness but the
enemy. But I say unto you, Love your highest manifestation of power in actual
enemies, do good to them that hate you, possession. But the ignorant people with-
bless them that curse you, and pray for out the requisite penetrating vision have
them that persecute you; that ye may failed to grasp the full significance of
be the sons of your Father which is in his gospel of non-violence and love,
heaven.” “Be ye perfect as your heaven- gentleness and peace, and arc to-day
ly Father is perfect.” “Blessed are the trying to make Christianity more muscu-
peace-makers; for they shall be called lar and militant in the interest of state !
sons of God.” But the world is too much For, as Bismarck has frankly confessed,
intoxicated with the wine of material â state conducted on the lines laid down
glory and power to pay any heed to the in the Sermon on the Mount which is a
jirofound counsels of peace and love counsel of perfection, would not last for
administered by Jesus. There is more- twenty-four hours.’ Thus indeed is
over witnessed a tendency among certain Christendom mocking the pure and
thinkers of the West to reconcile Chris- spiritual religion of the great Prophet of
tianity with war and force to iind some Nazareth !
plausible justification for their aggressive The pitiful cry of humanity ground
imperialism. “We of the new faith,” under the wheels of force and fraud
says Mr. Wells in his God: the Invisible — ^the off-spring of the so-called philoso-
Kin^, “repudiate the teaching of non- phy of ])ower, is growing in intensity and
resistance. We are the militant fol- volume with the roll of time. What is
lowers of, and participators in, a mili- needed is the gentle but virile message
tant God. We can appreciate and ad- of universal love and harmony, peace
mire the greatness of Christ, the gentle and goodwill which constitute the very
being on whose nobility the theolo- essence of the religion which Jesus pro-
gians trade. But submission is the re- claimed from the highest altitude of his
motest quality of all from our God, and spiritual realization. “What moral
! ! ;
serenity and sweetness pervade his life the Christian world who still uphold and
What and
extraordinary tenderness proclaim the true spirit of Christianity,
—
humility what lamb-like meekness and but it is a fact that they are far out-
simplicity His heart was full of mercy
!
numbered by those protagonists of the
and forgiving kindness friends and :
faith to whom religion is an instrument
foes shared his charity and love. And to advance material ends. Christianity,
yet, on the other hand, how resolute, if it is to justify its existence as a spiri-
firm, and unyielding in his adherence to
tual force, must dissociate itself from
truth ! He feared no mortal man, and churchianity and imperialism once for all
braved even death itself for the sake of
and be preached in its original pure
truth and God. Verily, when we read
form for inaugurating a happier relation
his life, his meekness, like the soft moon,
between man and man, between nation
ravishes the heart and bathes it in a
and nation. Down through the shining
flood of serene light; but when we come
scores of centuries has travelled the voice
to the grand consummation of his career,
of this great Prophet of humanity. It is
his death on the Cross, behold ! he shines
time every true Christian responded to
as the powerful sun in its meridian
splendour !” These words from the pen
his stirring call and the soul-uplifting
of Keshab Chandra Sen bring into

philosophy of and stood against the
life
bold relief the synthetic personality of organised sham and vandalism of the
Jesus illwhom both gentleness and age. Let us all realize the true signifi-
virility found their noblest expression. cance of his message and follow the path
The world must go deeper into the of heroic sclf-sucrificc and peace, humi-
springs of his divine life so as to realize lity and love, which Jesus had pointed
the greatness of the legacy he has out to the world by laying down his
bequeathed unto humanity. It cannot own precious life on the Cross for the
be gainsaid that there are masterminds in well-being of mankind.

It was the 25th of Jimc, 1883. The Af. : Yes sir, but God is the doer
Master had come to Balaram’s house in He makes different persons act as He
Calcutta. pleases. To some He is giving enlighten-
Sri Ramakrishna (in an ecstatic ment, others He is keeping in ignorance.
mood): Listen, if one prays sincerely, Sri Ramakrishna'. No. One should
one can realize one’s own Self. But it pray to Him yearningly. If the prayer
falls short to the extent to which there is is sincere, He will listen to it most
desire for enjoying sense-objects. assuredly.
Af. : Yes, as you say, one must take A Devotee : Yes sir, prayer is neces-
a leap. sary, as the *1’ exists.
Sri Ramakrishna (pleased) : There Sri Ramakrishna (to M.) : One has to
you are reach the Absolute with the aid of Uld

All kept quiet ; the Master was (the Divine manifestations), as one goes
speaking again. up to the roof by ascending the steps.
SriRamakrishna (to M.): You see, After realizing the Absolute one should
everybody can realize the Self. come down to stay on the relative plane
GOSPEL OF SRI RAMAKRISHNA 581
(lild) with devotion and devotees. This Pleasure and pain, birth and death,
is the mature wisdom. disease and grief exist as long as there
He has many forms and various mani-

is the consciousness of the body. They
all belong to the body and not to the
festations, Divine, godly, human, and
cosmic. In every age He comes down in
Self. Maybe He takes one to a better
human shape as an Avatara in order to place after death, — as one gets a child
teach love and devotion. Look at
after travail. When the knowledge of
Chaitanyadeva. One can feel His love Self dawns, pleasure and pain, birth and
and devotion in the Avatara alone.

death appear as dreams.
Infinite are His manifestations, — ^but I

What can we understand ? Can a
vessel with the capacity for a seer hold
have need of love and devotion. I want
just milk, comes through the
which
ten seers of rnilk? The which
salt doll
cow’s udder alone. The Avatara is the

goes out to fathom the no more
sea
udder of the cow. . . .

returns to report. It melts and mixes
with it. . . .
Sri Ramakrishna was sitting on the
It was the 18th of August, 1883. The
stcyis of he Siva Temple at Dakshines-
I
Master had come to Balaram’s house in

war. Tt was the hot month of May-Junc,
the afternoon. lie was explaining the
1883.
doctrine of Avatarahood.
Sri Rawakrishna (to M.): The hus- Sri Rmnakrishna (to devotees): The
band of Manimallik’s grand-daughter Avatara lives with devotion and devotees
had been here. He has read in some book for the instruction of humanity. It is
that God docs not appear to be so very
like going up and down the steps after
wise or all-knowing. Why should there
having reached the roof. Others should
be so much misery then ? And reflect follow the path of devotion in order to
u])on an individual’s death; why docs He go up to the roof so long as knowledge
not kill him making
at once instead of
does not dawn and the desires do not
him suffer greatly and killing him by entirely disappear. One can go up to
inches ? The author of the book is re- the roof as soon as the desires disappear
ported to have expressed that he could entirely. The shopkeeper docs not go to
liMve created a better world.
sleep until he has squared his accounts.
M. was listening to the Master’s words He retires only after settling the accounts
in amazement and keeping cpiiet. The in the book.
Master was speaking again. (To M.). One will surely succeed if
Sri Ramakrishna (to M.); Is it one tjikes the leap. One must.
possible to understand Him ? Sometimes Well, what do you think of the services
I too look upon Him as good and some- conducted by Keshab Sen, Shibnath and
times as imperfect. He has put us under others ?
Ilis great spell (Mahamiiifd), He .1/,: As you say, they only describe
awakens us sometimes, and sometimes the garden, but speak very little about
He covers us with ignorance. At one meeting the owner of the garden. Usual-
time the ignorance disappears; again it ly they begin with the description of the
envelops us. The pond is laid over with garden and end with it.
sedge; if thrown into it the

a stone is Sri Ramakrishna: True! To seek
water is seen a little. Soon again the the owner of the garden and to talk with
sedge returns dancing and covers that him is just the task. To realize God is
small stretch of water too. the goal of life.

ART AND MORALITY
By Prof. A. C. Bose. M.A.. Ph.D.
T. Art vs. Morality may mean immediate extinction. The

price of existence is perpetual vigilance,
There has been a long-drawn contro-
perpetual effort, perpetual fight.
versy regarding the relation between art
The rock lies dull and passive in its
and morality. One result of the contro-
place till external forces move it. But
versy seems to be the acceptance of the
not so the tree. It strains every root
fundamental difference in outlook
to obtain its sustenance and keep itself
between the two attitudes. Bendetto
firm in its So docs the animal in
place.
Croce has stated the difference in a
the forest strain every nerve to feed and
precise manner. Art, he says, is the
protect itself. Life is a perpetual ad-
expression of intuition; morality that of
venture, a perpetual war.
will. Good will, the Italian philosopher
With man the struggle for existence is
asserts, does not lead to good art; a good
even more severe than with other living
man is not necessarily a good artist.
beings, because man wishes to live jjot
Hence there may be a purely artistic
only on the physical, but also on the
attitude towards life as distinct from the
intellectual and spiritual plane. He has
moral attitude. One may take an
not only to keep his body alive, but also
artistic interest in something which is
to keep his mind alive and his soul alive.
repugnant from the moral point of view.
As on the physical, so also on the mental
But how, wc may ask, docs a man
and the spiritual plane he is constantly
come to take an artistic view of some-
exposed to the risk of annihilation.
thing ? And how does he take the
With the finest idiysical strength in the
moralistic view? What are the inner
world, he may be intellectually im-
springs of his artistic as well as his
potent; with the most active body and
moralistic life ? What arc the impulses
mind he may be spiritually dead. There
guiding his mind in each of these activi-
come crises in individual and collective
ties ? We may consider the question in
life when the lack of adequate effort is
general relation to life.
threatened with moral and spiritual ruin.
Not only physical well-being, but
II. Two Life-currents :
character, personality and culture have
The Struggle for Existence
(a) to be preserved by unwearied struggle
Life flows through two broad channels. against the forces of disintegration.
On the one hand there is the struggle for ‘*Gods befriend none but the tired,”
existence, on the other the joy of living. says the Rig-Veda. Whatever is worth
The struggle for existence engages every having has to be won by the sweat of a
living being in strenuous effort which man’s brow. People may for a time live
comes to a head when there is conflict on inherited wealth or inherited prestige
and a call to fight. Ultimately life is a or knowledge, but inasmuch as it is un-
battle between the living being and the earned by the individual, each of these
forces that threaten to destroy it. It is heritages loses its life-giving power and
by fighting hard and persistently that life any disturbance in the artificial condi-
survives. Any relaxation in the effort tions which give them seeming protection
1988 ART AND MORALITY 588
brings in inevitable ruin. Great nations of these developed painting and sculp-
in the world have fallen soon after they ture. And in the long periods of peace
were in the zenith of their power. People that intervened between the primitive
sometimes speak of it as the pendulum wars, men began to substitute houses
movement of fortune. But perhaps the for caves and made the beginnings of
fact of the matter is that prosperity and architecture. Again during peace time,
prestige create a false sense of security when they did not divert themselves
and a consequent relaxation of effort with mock-wars or sports, they delighted
which in its turn leads to degeneration in narrating or mimicking the brave
and downfall. deeds performed in the wars. This led
to the creation of epic and drama. In
(b) The Joy of Living latter-day civilization when peace be-
Exertion, contest, fight — this, then, is came a normal affair, men began to
the primary impulse of life. It is an narrate and mimic the affairs of

impulse that leads to the acceptance of ordinary life and produced the realistic
pain and suffering as the essential condi- novel and play, and expressed their
tion of existence. But to make amends personal feelings in the lyric.
for the pain of existence, life has its It became habitual with human
joys to offer. The higher the sensibility society to fill the respites from struggle
in the animal, the greater the capacity and strife with art. Tims art became
for joy. Joy is not a necessity like pain. the hall-mark of civilization. A nation
It comes after all necessity is over. It that has not produced great poets and
denotes a freedom of body and mind painters, or whose masses have not had
—
and soul a state of exhilaration which folk-dance and folk-song and other
lifts one above the travail and struggle types of popular art is not to be con-
of life. sidered to have reached a high stage
It makes the lamb frolic in the in civilization.
meadow, the child leap in the mother’s A nation without art has not felt the
arms. It is a state in which all the joy of existence. It has not been
burden has fallen away from the mind, actuated by the instinct which leads to
ell responsibility of life shaken off; a a non-utilitarian pursuit. For art begins
state in which man is less a part of the where utility ends.
world-force struggling into being, than
a complete being in himself, independent IV. Origin of Morality
of, and unaccountable to, everything Morality, on the other hand, is con-
else. nected with the struggle for existence.
The primary type of morality consists
III. Origin of Art in those qualities of body and mind
It is this joy that made primitive which contribute to survival in the
peoples dance and sing after the serious struggle for physical existence. Accord-
business of hunting and fighting had been ing to it, strength is virtue, weakness is
over. And
out of this dance and music, vice; courage is virtue, cowardice is
as Professor Gummere thinks, came vice; energy is virtue, indolence is vice.

poetry as the verbal accompaniment. But mere strength, courage and energy
The same joy that found expression in are not enough in the battle of life ; they
dance and song manifested itself in the must be controlled and directed. Hence
carving of the figures of slain animals on even on the biological plane, morality
the cave-walls of primitive men ; and out comes to imply self-control and self-
:
restraint, moderation and order. That in man,” as Carlyle calls it, —a sense of
is to say, in the battle of life morality spiritual value. It leads life to spiritual
is the discipline for battle. survival.
When men live collectively and fight Morality, then, is the law of survival
for collective survival, morality stands physical on the lower, and spiritual on
for the suppression of individual desire the higher, plane of life.
for the good of the com-

collective
munity. Life comes to be guided by V. Pure Art and Exclusive
the law of fellowship, sometimes spoken Preoccupation with the Joy of Lis'e
of as citizenship.
Morality as the fitness for biological
The two movements of life —the
struggle for existence and the joy of
survival is derived partly from animal
and partly from social or gregarious
living —leading respectively to morality
and art, have been conceived as parallel
instincts. There is, however, a higher
and mutually exclusive forces by
morality which cultivates the fitness for
certain schools of thought. The Stoics
spiritual survival. It is built upon the
and Puritans have understood the most
sense of spiritual values. Man develops
earnest interests of life to exclude the
a point of honour which evokes the
joy principle and come ‘to scorn delights
highest courage, strength and energy
and live laborious days’. The aesthetes,
of which he is capable. Not seldom does
on the other hand, have conceived life in
the spiritual value militate against biolo-
terms of the joy principle and art, and
gical existence.The sense of honour
excluded the comtemplation of the
often demands the sacrifice of every
even of
strugglesand problems of existence.
biological interest, the sacrifice
They have found it more worth their
life. ‘‘Truth, even if the heavens would
while
fall’’, “Justice, even would ruin theif it
world”, “Liberty, even if it would cost To sport with Amaryllis in the shade,
millions of lives”, “Chastity, even if it
Or with the tangles of Ncaera’s hair,
would destroy every happiness of life”
—these are principles dictated by a and to seek the grace of form and the
sense of spiritual value, which sweep pleasure it brings.
every other consideration before them. The art that puritaiiism has produced
When these principles are passed on with the aim of teaching and ‘justifying
from one mind to another they are the ways of God to men,’ has not
sometimes transformed into dogmas or always been recognized as good art;
blind beliefs; but in their origin they even where it has been recognised as
represent a heroic impulse in the higher such, it has been on account of the non-
nature of man, an intuitive and spiri- moral and non-religious elements.
tual sense of life’s higher values. At the opposite extreme of didactic
If morality is an expression of will, it and puritan art lies what may be
is so only in a secondary sense. Will described as “Pure Art,” which is
is merely the motor power which sets the exclusively occupied with the joy of life
mind and body into action. But how to and is indifferent to the moral and
decide what is to be willed? It is not spiritual issues connected with the
will that decides what is to be willed. struggle for existence. It enjoys visions
The will is commanded by a force be- of life indetachment from the complica-
'
yond it. This force, at its highest, is a tions and problems of living. In other
spiritual impulse
—
“a heroic inspiration words, it is interested in form, and leads
ART AND MORALITY 585
to the serene enjoyment of its charms ness, but the rhythm in the movement
unperturbed by other considerations. of life.
It is indifferent to the subject and the The pure artist who derives his joy
moral values involved in the form. It
from form is also found to draw upon
will admire a villain portrayed in a the content of art for his delight when
highly impressive form more than a the latter happens to be pleasurable in
hero not similarly portrayed. In plas- character. In doing so he shows a
tic art it will seek delicacy and grace of special interest in those aspects of life
line, harmony of colour and rhythmic
where Nature herself has made the
feeling and will ignore the appeal of the
pleasure principle play an important
subject as such. It will find more role. Of the three primary impulses
interest in a villager’s cottage than in
in animal life—those for nutrition, pro-
the highly mechanized and more com-
tection and propagation the last is —
fortable buildings in cities, in an old or
chiefly associated with the principle of
ruined castle than in a fashionable hotel,
pleasure. For finding food Nature has
in the picturesque costume of a Bedouin
given energy, for self-protection and
Sheik or an Indian Maharaja than in and for
fight, she has given courage,
the stereotyped dress of an English
has endowed her
procreation she
gentleman. and magic.
children with love all its
In music and literary art it will look
Especially in the biped creation she has
for harmony and melody, for unity and beauty.
made lavish provision for art
evolved out of diversity, for rhythm plumage and song
There is the magic of
produced by the fluctuation and swing and there is the
in the winged species,
in the movement of sound (as in music
magic of physical and mental
greater
or verse), or in the movement of action,
modulations of
beauty and the infinite
(as in the story or play).
emotional contact in the wingless species
A dramatic action, for example,
of bipeds. Now one with a predilection
fluctuates from prosperity to adversity beauty and joy of life will find
for the
with rhythmic movement in the fluctua-
human sex-life
inexhaustible material in
tion. In Shakespeare’s Othello^ for
to fascinate the mind. Quite naturally
instance, we find a loving couple in the
pure art has shown a special almost —
beginning and in the end the lady is
exclusive preoccupation with sex and
—
killedby the lover and the latter commits subtleties of emotional experience con-
suicide. If the couple had lived happily
nected with it.
throughout, there would have been no
People, however, have sometimes
movement, and hence no plot in the
gone against sanity and normality in
drama.
the name of pure art. There is a type
A purely aesthetic enjoyment of the
of “pure” artists who, in their search
drama will be an enjoyment of the rhy-
for the joy of life, find the normal
thm of the movement, irrespective of any
of the varieties of it not sufficiently stimulat-
moral or spiritual significance
content. The aesthetically minded ing. They therefore habitually explore
patholo-
spectator will find the same delight in the abnormal, unhealthy and
side of life for additional stimulus.
found gical
Othello as he would have in
result is sensationalism,
vulgarity,
another play in which the swing of the The
morbidity.
action was from unhappiness to happi- prurience and other kinds of
They do not interpret sex, even in its
ness, because what interests him is
exclusiveness, as a robust and healthy
neither the happiness nor the unhappi-
—
impulse in man; they distort and dis- with a sure hand. Finally, it leads to
figure its expression till everything asso- a qualitative understanding of life and
ciated with it looks wicked and provides character and a sense of values.
unholy glee. These pure artists are often Great poets have never watched life
men with diseased and tortured souls as distintercsted spectators, never taken
with a morbid interest in life’s aberra- a mere artistic interest in it, viewing
tions. Theirs is not the joy of life that virtue and vice, justice and injustice,
goes to the creation of genuine art. The courage and cowardice with an even
suspicion that this kind of art is liable mind. They have been persistent up-
to induce coarseness and depravity is holders of all those qualities which make
not altogether unfounded. But the for a noble, manly and virtuous life.
expression of this suspicion has piqued Their art differs from the didactic and
the artists into a virtuous indignation puritan in that it is fundamentally an
and they have cried, “Art for art’s expression of the joy of life. Still it is
sake.” This an attempt to

is only not, except in its lighter forms, the joy
obtain personal prestige from an order, of the aesthete, detached from the
to the membership of which they have serious interests of life. The joy of
a very doubtful claim. which this type of art is an expression
is of a twofold nature. First, it is the
VI. Composite Art and Preoccupation joy felt by strong souls in the serene
WITH THE STRUOGIiE FOR EXISTENCE AND intervals of strenuous action. It is a
THE Joy OF THE Struggle holiday rightly earned and enjoyed from
Apart from those instances where the the serious affairs of life. Shakespeare’s
doctrine of “art for art’s sake” is in- comedies arc illustrations in point. It is
tended to shield the unrestricted mani- significant that love, that occurs very
festation ofbad temper or bad taste or infrequently in his tragedies as a lead-
bad breeding, there is an art, which is ing motif, is the only theme in his
detached from life and its moral and comedies. Secondly- -and it is an
spiritual values and seeks only the interesting phenomenon — the joy of life
aesthetic value, that can rightly be sought by great poets is a joy that
spoken of as pure art. belongs to the struggle of life itself, and
But beyond the schools of didactic is not something separate from or
art and pure art, which represent, opposed to it. It is the joy of battle,
respectively, the puritan and aesthetic of heroic and strenuous action, of every
outlooks on life, there is a third school enterprise of body and mind and soul.
of art, a school to which the greatest There is a qualitative difference between
artists and poets belong, that under- this virile sense of exhilaration and the
stands life neither exclusively in terms facile and not seldom morbid and
of its struggles nor exclusively in terms neurotic pleasure of the aesthete. This
of its joy and beauty, but in terms of joy is not the negation of suffering and
both. While this school makes of art a pain; it exists as a positive element in
medium for the spontaneous expression all heroic suffering, in all pain passed
of the joy of soul and the joy of living, through by strong and noble minds.
it also deals with the struggle for It is this joy that is found in tragedy,
existence, biological as well as spiritual. the wild Dionysian ecstasy of the soul
It goes to the depths of life, to its a reflex of the mad tdndava dance of
mysteries and problems and the moral Siva —that accompanies the tragic re-
and spiritual issues, and grasps them presentation of ruin and death.
1938 ART AND MORALIIT 587
While pure art is specially attached to recruits fresh forces to continue the
sex and, at its best, to the lovely mani- battle.
festations of eroticism, this greater art In animal life, the power is quantita-
which does not altogether ignore them, tive. One may measure the duration of
is more interested in the sublimated the fight between two contending bisons,
forms of eroticism where it is a spiritual and forecast the issue by a study of their
passion and a power in man’s higher physical constitutions. But in the life
nature. But more frequently great penetrated by values all calculations
literature contemplates the life of strug- fail; because the power here is qualita-
gles and conflicts that put to the tive. A solitary man may fight a great
extreme test all the moral and spiritual empire and reduce it to the dust.
resources in man. Shakespeare, it may tremendous
There is a increase in
be noted, treats, as a rule (with a few their intensity when the conflicts of life
exceptions), the combats of men in his are associated with values. Life’s
serious work the tragedies, and the irreconcilable issues, which bring its
loves of women in his lighter work — ^the
intensity to a white heat, belong to the
comedies. moral and spiritual plane.
Art at its greatest deals with life at

VII. Effect of Values on Life’s its intensest. Hence great art ncces-
CONFTJCTS sjirily comes to be associated with
values.
The application of moral and spiritual
values to life has an important bearing In literature, the simple and the more
on the nature of its conflicts. In the or less animalistic conflict is represented
animal existence which knows no value, in the folk epics. Bhima fighting
every impulse corresponding to moral Duhsasana with the mace, sitting on his
promptings is guided by expediency. A ])rostrate body and sucking his blood;
bison fights another bison in the forest Achilles beating Hector in a furious
with great courage till it finds courage combat and dragging his dead body
to be of no avail and then it takes to behind his chariot wheels: these are
ilight. But a man who is guided by the grand spectacles of physical heroism.
moral principle of courage will fight In art epics we already find the impor-
dauiitlcssly, winniiig or losing, and will tation of values, and a new meaning
never take to flight; so that even where attaching to life’s conflicts. In the
there is a physical defeat the vanquished Huiudifatidf Rama fights Ravana in a
fighter scores a moral victory. This physical combat; but there is a moral
means that, in a life by moral

affected combat between Sita, the solitary
values, conflicts arc more protracted and woman held in duress, and all the power
intensive than in animal life; hence the of temptation and coercion of a mighty
struggle for existence is more severe. king. Homer’s Helen is only aestheti-
And, in spite of the persistence, intensity cally great; she changes hands like a
and severity of the struggle, the issues precious jewel from one party to another
may yet remain undecided. A bison, without any moral or spiritual struggle
gored and laid low by its adversary, is on her part; because her life has not
man been affected by spiritual values. Sita
finished for ever; but not so the
who takes his stand on moral and is not a human jewel changing hands;
spiritual values. He may be tortured she has a soul, and a proud soul, with a
and killed but his ideal survives him and delicate moral and spiritual sensitive-
ness^ that makes her as great as the hero and conflicts, intensi-
Life’s struggles
of the epic, and intensifies its conflict. fied beyond measure by the application
In the transition from epic to tragedy, of value, make the theme of great
there is principally the change from life literature.Even in the interest of pure
conceived more or less biologically to form, especially the dynamic form as
one penetrated by spiritual values. found in epic drama and novel, the
Really what tragedy represents is epic value leads to a gain in artistic quality;
heroism in defeat and ruin. Now why for the intensity that it imparts makes
should defeat and ruin exalt us ? Is any the form most vital and most movingly
one but the Sadist exalted by the sight of real. There is nothing in devaluated life
men being killed or cities being ruined ? to correspond to this intensitjK No

What is there in the sight of a Desde- amount of sensationalism, however
mona cruelly strangled to death by her shocking and breath-taking it may
husband or of a Lear breathing his last appear, can approximate the power and
with the murdered body of his beloved intensity of moral and spiritual conflicts.
daughter in his arms, that could con- Hence the pure art that eliminates value
ceivably exalt the mind of the specta- can never be of the greatest, if only
tor ? Is it simply the sense of form, the because it cannot contemplate life at
rhythmic movement of action from pros- its intensest.
perity to adversity, that does so ?

Certainly not. It is the sense of value
VIII. Conclusion
which the drama inevitably produces Art is never moral, if morality means
on the mind of the spectator that leads superimposed laws, dead forms, decayed
to the characteristic tragic effect. Des- conventions. But morality as the
demona dies, but her death establishes qualitative sense of life, as the elements
something that is undying, viz,, the of power and nobility in character, as
glory of love and chastity. Lear and the value which intensifies life’s con-
Cordelia die, but their deaths make flicts and charges it with a higher
affection and fidelity survive more per- significance than biology ever gives it,
sistently in the mind of the audience —such morality is the very stuff of
than it would have done before. Tragic which great art and literature arc made.
ruin and loss emphasise the value of Pure art there has been and there
what is ruined and lost. It life were will be the —
contemplation of the
to be divested of its values, no tragedy beauty of form in detachment from
would ensue. There may be any life’s moral and spiritual issues. But
amount of pity, but there is no tragedy, the more intensive and therefore the
in the case of the drunkard who beats greater art will be that in which the
his wife to death or of the beggar who aesthetic appeal is reinforced by all the
starves to death with his child. Tragedy depth and complexity of meaning that
belongs to the plane where life rises lies in life and the power and exaltation
above biological interests, —^where it is that go with life’s moral and spiritual
measured in terms of spiritual value. battles.

SRI RAMAKRI^HNA^S CONTRIBUTION TO THE
SOCIAL AND RELIGIOUS LIFE OF INDIA*
By Asoke Kumar Bhattacharyya
I principles of faith as preached by Chris-

tianity.' He was an absolute monotheist
Conternporary Life of India: Social and in that he went the length of denying
Religious the Trinity of Christ just as he denied
the Hindu divinities. To him it appeared
The Bengal where Ramakrishiia that the only religion was ‘the worship
was born a hundred years ago was like and adoration of the Eternal, Unsearch-
a swamp of religious and social traditions able and Immutable Being, who is the
left by the ebb-tide of the age-long Author and Preserver of the Universe’.
spiritual ideals of the East. When the He claimed his religion as ‘universal’ and
early days of Ramakrishna were being he endeavoured to preach universal
spent amidst the hallowed calm of brotherhood through it. But as against
Dakshineswar in passionate search for this it may be said that it was only as
the Mother, there was gathering on the good a form of religion as Christianity,
horizon of Bengal a storm that grew preaching a particular set of beliefs and
out of the conflict between the ideals of vying with other existing faiths.
Hinduism and Christianity enhanced by As a reactionary measure against the

the attempt of Swami Dayan anda Westernization of the country in matters
Saraswati to revive the Sanatanist sect. both intclleetual and religious, a well-
People were at a loss to pick and choose organized agitation was started in
from amongst them the right course of northern India under the heroic lead of
life with the consequence that many were Dayan anda. The sole aim of this
carried away by the charm and novelty movement was to bring back to the
of the doctrines of Brahmoism which ancient soil its long-forgotten Vedic faith
sought to reconcile to some extent the and its practices. In the course of his
two dominant religions of the East and journey which he undertook for preach-
the West and rescue the educated young ing his faith, Dayananda came to Bengal.
Bengal of the age from the danger of an Though the success of this Vedic resusci-
alien influence. Rammohan Roy, the tator was not so glowing in Bengal,
mainly because of the classical Sanskrit
champion of Brahmoism, born in an
orthodox Brahmin family and brought language in which he spoke, yet the
movement had its visible effect on the
up amidst Islamic culture, was above
all a rationalist and a moralist. He Bengal public.
could accept neither the polytheistic When these cross-currents of religious

ideals of religion as he found them in thoughts were in full sway in this land
his ancestral creed nor the monotheistic already overwhelmed by Western ideas
* This essay won the 1st prize in the Sri Hamakrishna Centenary All-India Essay
Competition among College Students.
'
Romain Holland Life of Ramakrishna,
: p. 108.
5
—a
and ideals of life, the Saint of Dakshines- II

war came with a spiritual message quite
Essential Elements in the Teachings of
adapted to the sceptical and scientific
age in which he was born. His is a Ramakrishna
message that he worked out in his own
From the Vedic age througli the
life without thrusting it upon those that
Buddhist era down to the present time,
came to him. His ideal of religious life is
the one common string that binds
free from any scheduled restrictions of
together all the religions preached in this
caste or creed, of place or time. The sacred land of India is the spirit of
Divine can be worshipped by a man in
renunciation. During the Vedic pre-
and out of the temple, be he a believer
dominance man’s course of life was
in the formless God or in God with forms.
marked by graded renunciation in its
What is needed is only a purified soul
different stages ; in the Buddhistic
a humble resignation to and an absolute
period the spiritual ideal of man was
faith in the Supreme Being.
recast according to the Buddha’s prin-
Ramnkrishna^s Ideal of Religious Life — ciple of renunciation

somewhat rigorous denial of pleasures to
which enjoined
reaction against as well as an assimilation

the 'prevailing social and religious
man whether he was a house-holder or a
of
surroundings
mendicant. The people of India in
modern ages caught in the snare of
The message of Ramakrishna to India worldly enjoyments were looldng for-
and to humanity at large is the sum ward in disgust for an ideal of renuncia-
total of human experiences in life. As a tion to satisfy their spiritual hunger ;
member of the family, as a man of for, sj)ii‘ituality is an instinct of the

society, he was more alive to the welfare Indian mind. And Ramakrishna came
of humanity than anything else and his with this long-lookcd-for message of
teachings to the world arc of great social renunciation a renunciation that de-
value. His prime task was to reform manded no leaving of the hou e-hold life
the Hindu society which had been shorn in favour ofand practising
the forest
of its ideal of unity, religion and social penances there, but which only reminded
service. Social condition of Bengal, in man of his own iiiiuT and truer self in
particular, as Ramakrishna saw it, was the midst of his usual hum-drum life and
anything but satisfactory. Prejudice of his inseparable relation to God. “When
caste, hatred of heresy and above all, you are at work use only one of your
the evils of Western education gradually hands and let the other touch the feet of
eating into the life of the country, — all the Lord.”“ “Live like a mudfish and
combined to stir up in the mind of let not the mud of the world stick to
Ramakrishna the ideal of a universal reli- you.” Be in the world and at the same
gion where the lost children of the time out of it.
ancient sages might find a shelter. He But the remarkable feature of his prin-
made people feel that religion was no ciple of renunciation is that it is always
tyranny to be exercised over the society coupled with the spirit of service. To
and was no object of dread for its him life within this world is the fit field
thousands of bindings. A faith that for both. Renunciation as such sepa-

could take within its fold the priest and rates man from man, but renunciation
the ‘pariah* with the same rights and
*
Romain Holland Life of Ramakrishna,
privileges was the faith propounded by :
p. 215. Interview with Keshab and his

Sri Ramakrishna. disciples.
—
1088 SRI RAMAKRISHNA’S CONTRIBUTION 591
through service unites humanity in a tie and devoted heart to follow it.® This
of universal brotherhood. He imbibed universality of his ideas about God and
the teachings of the Gita and saw the religion and his unprecedented toleration
manifestation of God in every man and of other faiths found expression in a
thing.' He was thus a follower of the thousand and one of his memorable
Gita on the one side as also a worshipper utterances. ^
of Kali on the other. He was a syn- At an age when religions in India
thesis, as it were, of the Gita and the swelling in number as they were — far
Chandi the eternal spiritual bequests of from being held in sacredness by their
India. Indeed, he was a devotee of KMi, respective followers, were vying with
as she is manifest in the Chandi^ not OTIC another, when society suffering from
as the destructive force of Sakti, but as the ignorance of its masses was the hot-
the eternal fountain of Love and Beauty bed of vice and superstition, when indivi-
as embodied in his ‘Mother.’ duals absorbed in elaborate rituals lost
Ramakrishna’s spiritual legacy to India sight of the distant aim, Ramakrishna,
is marked by synthesis and toleration. simplicity and sincerity incarnate, puri-
The greatest truth about religious life as fied the heart of Hinduism and made
revealed to Sri Ramakrishna is perhaps it a living force once again by removing
his conviction about One Eternal Reli- all its excrescences that were threatening
gion running through all humanity. This to stifle it. To think of God as the
religion manifests itself in different races nearest, to take him as the dearest,
and in different countries quite in differ- formed the essence of that simplest faith
ent forms in obedience to the diversity of which the poor priest of Dakshineswar
their environment, culture and tempera- wanted at this psychological moment to
ment. The numerous faiths, therefore, bring home to the heart of Bengal.
that seem to prescribe distinct paths to “Why do you give these statistics ?” he
God and spirituality arc the different once reprehended Keshab Chandra Sen.
phases of that One Universal Religion “If you think of Him and Ilis gifts as
that existed in the past and will exist for something extraordinary, you can never
all time to come.^ Further, one indivi- be intimate with Him... Do not think
dual may seek God through activity of Him as if He were far away from
(karma), another through devotion you.”" Religions in India are charac-
(bhakti), while a third through knowl- teristically pervaded by the idea of
edge (jndna). It is just as one can realization and in this sceptic age it is
view Truth from different angles of unnatural that religion should be any-
vision.'* But all the paths lead to thing other than realization. And the
the same goal; all seek God, though life of the Paramhamsa is one of such
the roads vary. Ramakrishna combined intense personal realization. The spirit
all and despised none. For, so many of religion loses its hold both upon the
ideas of God, so many religious beliefs devotee and its followers if it does not
proceed from the realization of God.
were to him the forms of the same effort
to attain the God-hcad. Every faith was The devotee must think of God, ‘feel
God’ and ‘talk to God.’. This is the
equally potent to lead man to the spiri-
tual goal, provided he has a sincere
• Saradananda Ramakrishna Lila Pra-
:
sanga, Gurubhava, Uttarardha, Second Ed.,

*
Gospel of Sri Ramakrishna I, p. 350. p. 47.
*
Vivekananda : My Matser.
^ Gospel of Ramakrishna JI, 17 and 248.
*
Ihid.
•
Life of Ramakrishna, p. 365.
—
truest and most tangible of all religions The senses and reason have their func-
that can touch the heart of humanity. tion within the hounds of the finite
But it must be remembered that Rama- existence, which can he understood and
krishna in representing to the world his interpreted in terms of the categories of
religion of renunciation and service, of time, space and causality, hut the reali-
toleration, synthesis and realization has zation of the Infinite is beyond cate-
only re-echoed the sacred note sounded in gorical knowledge and can be efjected
this ancient land thousands of years by intuition or inner vision alone. It
ago. Indeed, his attempt has been an can he effected hy the inner spiritual
unconscious revival rather than a studied awakening ivhich no discursive reason
renovation. however subtle in its application can
bring about.Man^s spiritual hunger
Ramakrishna^s teaching as contrasted
and thirst goad him to that inner grasp
with Buddhism, Christianity, and some
of the Infinite which defies all intellec-
forms of Hindu faith with special re-
tualism, Hinduism is therefore none
ference to their mystical aspect
the poorer for its mysticism.
The maii-God of the nineteenth The much too rationalistic tendency
century felt the identification of himself in Christianity has made it accept the
with the Divine.His filial relation with reality of this phenomenal world, and the
God, the ‘Mother’, was the outward spiritual life which cannot be analysed
expression of his inner identification with by reason is only to be reached through
the Absolute.^ He felt the immanence of The visions
a transcendental experience.
God in every being and believed that of the mystic are beyond the field of
every being is an expression of the reason and make up a separate form of
Divine and that every man can attain existence. There is a wide gap, as it
godhead. Herein lies the difference were, between this mundane life and
between the Vaishnavite and the Sakta the delightful experience of a wider exis-
idea of realization. tence —the two can never be reconciled.
It has been urged by most of the In Buddhism the existence of this secular
European writers that Hinduism is essen- world has been altogether denied. The
tially mystical and that the teachings of Buddhist at his highest has the transcen-
Ramakrishna, embodying as they do the dental experience of the unsullied bliss
essentials of Hinduism, share in mysti- while the world of ordinary experience
cism as well. But Hinduism, and for the shrivels into nothingness. This is what
matter of that, Ramakrishna’s teachings is called Nirvana. The Buddhist in the
do not suffer in comparison with other state of Nirvana

is, therefore, above the
forms of religion which have influenced and psychical demands of life

biological
the religious life of humanity at large. and makes his existence a matter of
For all true religions are mystical. If all mystic realization. Mysticism thus forms
true religions consist in the identification the essential medium through which the
of the individual with the Universal , Buddhist claims to taste the spiritual
the finite with the Infinite, such a con- summum bonum. Hinduism here is
sciousness of the identity cannot hut he more comprehensive in its ideal than
supra-sensuous and supra-rational. The either Buddhism or Christianity. It
realm of the individual and the finite is takes cognizance of the relative reality of
the realm of the senses and of reason. the phenomenal world without bringing
in an idea of isolation between the world
* Dr. Mahendranath Sirkar : Eastern
Lights, Ch. XI. of phenomena and the world of reality.
1988 SRI RAMAKRISHNA’S CONTRIBUTION 593
The mystic element in Hinduism and in It was the land of India which had
the teachings of Ramakrishna, which are once got the inspiration from the giant
essentially the revival of the same, is intellect of Sankara and it was here that
distinctly inclusive in its acceptance of Chaitanya’s message of love opened up
the world outside. Ramakrishna, consis- a new vista of spirituality to India of
tently with the principles of Hinduism, the middle ages and the time was ripe
has not given the go-by to the world of for one to be born, the embodiment of
time, and causation but rather
space the intellect of Sankara and the heart of
asserted that the finite and the individual Chaitanya. The time was rij)e for one
can become the Infinite and Universal in who was to sound the symphony of all
and through its participation in the religions — to recognize variation within
workings and progress of the spatio- unity and integrate the quarrelling
temporal world. When the Hindu masses wilh a spirit of service and tolera-
Sadhaka has seen through this spatio- tion. And the present spiritual atmos-
temporal world and realized the Abso- phere of India after her vicissitudes of
lute, he enters into a wider life beyond religious (experiences, and social filtra-
and above the reach of reason and the tion is largely the gift of Ramakrishna
senses but not antagonistic to thcm.^“ who saw and felt what the hour needed,
Ramakrishna realized this higher truth of and the world has come to see in this
Hinduism but preferred to practise its cosmic man the fulfilment of its religious
simpler form whose Deity was the Mother aspirations.
Kali and his sonship to Kali was at once
a glory, a light and a delight to him. What INunakrishna did tonards the
elevation of the social and reliiiums life
Ill modern India
of
Ramakrishna'* s Social and ReUfiions The ideal of service that often moved
Ideal is the Need oj the Hoar the Great Master haunted the lion-heart
of Vivckanaiida afterwards, when the
Ramakrishna no claim on any one
laid
task of carrying message
the great
as his follower though every one that
abroad fell on his able shoulders. The
came into contact with him was anxious
task was a tremendous one and Viveka-
to follow him. He laid no claim on any
nanda took it up after his return from
religion as his personal bequest'* though
the far-off Western countries. India,
his legacy to the religious world appears
more than any other country in the
to be of the richest and finest type. Con-
world, is the home-land of the poor and
sequently, unlike Christianity or Bud-
the suffering. iVisitations of natural
dhism which owed its origin to the life of
calamities greatly enhance the helpless-
its promulgator, Ramakrishna ’s religious
ness of the country and the need of
life aims at a revival of the Hindu ideal
rescuers more keenly in this land
is felt
as it was revealed to the ancient sages.
of ours than anywhere else. Viveka-
It is universal in the sense that it bears
nanda felt the need in his heart and
no idea of proselytizing others nor does
made the cause of the poor, the ailing
it find fault with any of the positive
and the down-trodden, a part of his
religions.
creed. His clarion call to service was
Cf. Dr. M. N. Sircar: Hindu Mysticism. readily responded to and the greatest
**
Swami Premaiianda once heard him pray ;
“Mother, do not let me become famous by The Life, of the Swami Vivekanandat by
leading those who believe in beliefs through his Eastern and Western disciples, Vol, II,
my voice.” Ch. LXXIII.
6
;
gift of Ramakrishna-Vivekananda is the God, the ultimate aim of humanity, is

etablishment of rescue-homes, industrial no personal privilege of any individual
centres and orphan-asylums all ovei high or low in society. Yet, as Viveka-
India and abroad. It has set up a coun- nanda who represented the practical
try-wide agitation and the people of aspect of the Great Master asserted, the
India have accepted the principle of ser difference between the high and the low,
vice as a creed of their own. The Rama- the Brahmin and the non-Brahmin, is
krishna Math and Mission, the greatest only a difference of social functions and
organization of the kind in India, has abilities and the moment the non-
not only taken upon itself the relief Brahmin acquires the abilities and
works of all maimer and dimension, but character of a Brahmin he is to be ex-
as a stout step towards national uplift alted to Brahminhood.^*' This libera-
it has opened at many places of India lization of caste specially in matters
centres for home-industry^"' and has even religious on the one hand, and the
undertaken the education of masses vindication of the strong underlying
where possible to reclaim the fallen from principle of caste-distinction on the
the lowest depths of depravity. The other, mark at once the revolution in
institution, inspired with the ideal of spiritual outlook that the Paramahamsa
Vivekananda and his Master, continues ushered into the Indian society without
to contribute immensely to the uplift of detriment to the ancient ideal of the
the Indian society in its ethical and land.
social standards. To study Ramakrishna in isolation from
The Vedic age had long gone away Vivekananda is quite an impossible task.
leaving its excrescences which went on Though two were exactly
in nature the
accumulating only to encrust the Hindu opposite, yet Ihc onewas the supplement
society thicker and thicker. The caste- of the other. If Ramakrishna wâs all ins-
system which formed the backbone of piration, Vivekananda was all activity
the social unity lost its original signifi- if Ramakrishna was the maker of a
cance, and men in the higher ranks of religion, Vivekananda was its missionary.
the society developed a sujieriority com- And the greatest mission that Viveka-
plex, and the reaction which followed nanda carried to the different parts of
found expression in the life and teachings India the awakening of the Indian
is
of Sree Chaitanya. Chaitanya’s over- youth to a sense of national pride and
flowing love for all was a step forward national respect. He infused into the
towards the religious franchise of the mind of the young Iiidia the ideal of the
low caste. But it waited on Ramakrishna sanctity of religion as the very basis
in this modern age to deal, though only of Indian life and in this respect he
in principle, a stronger blow to this followed strictly his Great Master.
standing evil. Like Chaitanya he not Ramakrishna no less than Vivekananda
only absorbed the low caste within his The
was the real leader of the youth.
religious fold but roused a sense of res-
contemporary youths of Bengal were
pect for their religious aspirations. His attracted by this Godman of the nine-
direct disciples included low caste de- teenth century and a batch of ‘‘bold
votees, for, he held that realization of Sannyasins” arose out of them. And
The reference isto Madras

specially
one
“Students* Home** and great activities.
its
servant, Lalu by name, who was to be
o
” As an instance, it may be cited that of the direct and most favourite disciples
along with Hamchandra Dutt, one of the the Master.
earliest disciples of Ramakrishna, came his “ Vivekananda : The Reform of Caste*
;
J988 SRI RAMAKRISHNA’S CONTRIBUTION 595
Vivekananda’s move for social service her in his ‘Mother’s’ seat.^^ In his re-
is in reality a movement for the jôuth ligious life he acknowledged with all
of India. He proclaimed in every corner humility a woman, Bhairavi Brahmani
of India arid abroad the call of service to by name, as his preceptress. His life, in
the young generation, and, happily for a word, is a splendid devotion to the
India, this awakening of the youth of moulding of the Indian social outlook on
the country at a time when Indian womanhood which is nothing else than
nationality was at its ebb, served to stir divinity.
up patriotism in this lost land.^* Since Leaving his indelible impress upon the
then the Indian national consciousness life of the Indian people, nay, upon the
began to be felt all over the country and world at large, the Messiah of the East
attempts were made to bring about a took his exit from the world-stage.
national unity through social service. The river that with its sacred waters
This impetus to service which has since sanctified all that was unholy in the reli-
taken shape in innumerable useful ins- gious and social body of India re-entered
titutions, wc all owe to that maker of the ocean of eternal unity, sanctity and
modern India, that great disciple of a equality. Ramakrishna’s ideal of a uni-
great Master -Swami ‘Vivekananda. The versal religion, his call to the Indians to
Master sowed the seed and the disciple extricate themselves from the meshes of
gave it saj) and nourishment. social prejudices and, finally, his simple
But it was not the youth of India alone ways of religious life to attain God are
that occupied the Master’s thought but the most striking mankind
of his gifts to
the womanhood of India as well shared for which he is worshipped to-day and
a measure of his sympathetic

large will be in ages to come by posterity. -
estimation. Ramakrishna saw and felt Ramakrishna was above all a man
the deplorable condition of the Indian humanity in him was more marked than
womanhood of his time and endeavoured in any other prophet of the past. As a
to revive its lost glory. He inculcated human being he was always on the alert
the ideal of the Chaiidr^ and learnt to for the uplift of the human society and
see in every woman the manifestation of he could not afford to keep himself aloof.
his ‘Mother’, the Primordial Power He has disengaged his self from the
(Adyasakti) of the universe. His relation narrow adjunct of his body only to
with his wife was the sacred relation of pervade the universe with his truer spirit.
mother and her child and he even went His bodily appearance wc have been
so far as to worship her having enthroned

deprived of, but we seem to hear his
inspiring voice calling us to a better and
a truer life : IJttislitkata jd^rata prdpya
Vivekananda’s call to the Indians : Hero,
iHirdn nihddhnta — “Arise, awake and
take courage and be proud that you are an
stop not till the goal is reached.”
Indian and say in pride, T am an Indian and
every Indian is my brother.’ Komain Holland : Life of Ramakrishna,
Cf, Chandi, XI. 6. p. 99.
MAN^S PLACE IN THE COSMOS
By Dr. D. N. Roy, M.A., Ph.D.
Some years ago a eurious business was I do not know if that modern custom
started in the Western world. There was is still observed in Europe. If it is, it
a beauty contest in which many self- certainly gives the people there plenty
conscious girls appeared as candidates, of fun and amusements and that prob-
each aspiring to secure the highest ably is the important thing for them.
recognition for her beauty. In that We, however, are interested in the
unique contest one fortunate girl was general implication of the custom. It
ceremoniously elected as Miss Universe. alludes not only to those people who
The girl might have felt exceedingly participate in it but indirectly even to
flatteredand very much enjoyed being many others who do not. It is this
advertised in such a wonderful manner. that most people do not realize what
We, however, are much less interested the term ‘universe’ actually stands for.
in how she felt than what the wise They generally use it so loosely that
judges thought when they elected her this little planet of ours is large enough
as Miss Universe. for them to be taken for its synonym.
When, in a beauty contest, a girl is It seems they have not profited by
elected as Miss Europe or Miss America time. Astronomy is the most ancient
one may take it with a grain of salt of all positive sciences. It has been
thinking that the persons concerned in talking about the mysteries of the
this contest— those including the beauty universe since the time of the Chaldeans
contestants, the people who vote for and the Egyptians. Yet the general
them, and the judges who most
elect the people do not seem to have enlightened
beautiful of them- are all Europeans or themselves any better from the rich
Americans and as such may talk of their findings of astronomy. The universe
own people and their continent in their has not yet acquired its fuller meaning
own peculiar way. But when these for them, at least, in their practical
very judges elect a Miss Universe from life.
such beauty contestants, one cannot It would not do to console oneself

help wondering what they mean by the simply by saying that the general people
universe. Is it their Europe? Or the should not be taken so seriously for
countries which constitute the West? what they do, that they do not count
Or this world of our five continents? because they do not think. The
It is hard to believe that they think of general people constitutes a manhood
the universe as far greater than this which counts very much, because it has
our world. Even if some one of them its indelible impress upon all people
docs believe so, his conception may be including the best thinkers of the age.
so vague as to be all but meaningless. Neither would it do to dismiss this
Otherwise he could not give his appro- one instance of people’s ignorance by
bation to the very idea of choosing a saying that it matters little if the
Miss Universe from a group of girls universe is taken by them in a loose

hailing from only the countries of the sense, that it hardly affects their lives
West. in any real sense. This may be the

1988 MAN’S PLACE IN THE COSMOS 597
observation of those 'who have no time deserves to be used and we are thereby
to go deeper into the fact. But it is deprived of its lofty influence.
not a wholly correct observation. We Some people may think that to intro-
allknow that a peculiar conception of duce such a contrast between our
God has its peculiar influence upon God-concept and the universe is wholly
man’s life. The God-concept surrounds unwarranted. They would probably
his mental environment most of the contend that our general idea of the
time and directly or indirectly works universe bears no comparison with our
upon his inner tendencies. In like idea of God which is ever inspiring and
manner, a certain conception of the ennobling. I would agree with them
universe has its own peculiar influence. that our idea of God blesses us with the
The universe surrounds him in a more inspirations of life, but that
loftiest
forceful manner than even his God, would not make a contrast with it of
inasmuch as it is objectively present our idea of the universe unjustified. If
before his senses, while to him God is a certain idea is rather obscure to us
the Great Unseen. The highly rich it becomes clearer when contrasted with
meaning of the universe has its refining some other idea with which we are very
and elevating influence upon man it ;
familiar. It is undeniable that we are
has in it a great source of peace and more earnestly familiar with the idea of
contentment. God than with any other idea. The
We often think of God and talk about contrast is very pertinent also in another
His glory and majesty. Wc feel very respect which we shall sec as we proceed.
much inspired thereby. But we would But before that just a passing glimpse
never use Ilis name loosely. The of the universe would not be out of
common people may be stopped from place. The educated people including
doing it by threats of divine wrath, but the scientists are found to use the term
the more thoughtful people would be ‘universe’ in three different senses.
able to sec that the divine wrath is Firstly, it stands for our great solar
nothing but the degrading effect of hold- system. It has received its name from
ing a loose conception of God. Few a huge luminous body called the Sun
seem to realize that, similarly, when wc which keeps its place at the centre.
think of the universe we should not use Aroiuid it there are nine planets, one of
it in a loose sense. Of course, the which is our beloved Earth. Some of
divine wrath is not there because, un- these planets have a varied number
like the Great Unseen, it is visible to our of satellites or what we call moons.
gross senses. Wc can always see it and There are also other smaller bodies, such
what wc can always sec does not inspire as asteroids, comets, and countless
fear in us. Any wrath of the universe meteoric particles. These are what
corresponding to divine wrath, there- constitute our system and often
solar
fore, is out of the question. We do not stand for what many people call our
think of the greatness of the universe in universe. They, of course, admit that
our practical life, because we always our universe is only one of a vast swarm
find ourselves surrounded by it. of countless universes.
Familiarity may not breed contempt in Secondly, it stands for the whole
all cases, but it, at least, breeds indiffer- system of bodies in space which are
ence. Our indifference to the surround- visible to our unaided eye. It includes,
ing universe has caused us to use it less besides our solar system, those luminous
thoughtfully and inspiringly than it clouds called nebulae, the individual
7
: ;
stars, and the star clusters. As vfe Maeterlinck’s description will convince
know that our Sun is just one of the us
countless stars that beautifully stud the
“There we have in bold outline, some
vast body of space, it may be that each idea of our universe. I say our universe
of those other stars is also a Sun with deliberately and not the universe which
;
its own system of individual universe
is a different affair altogether.We have
containing in the same manner, its
two universes to consider at the moment
planets, satellites, asteroids, comets, that of our solar system, hitherto
and meteorites. Thus the second con- regarded as all-embracing but now
ception stands for a universe of uni- comparatively insigni-
recognized as
verses. It is a much grander and more ficant;and the universe of the galaxy
awe-inspiring conception than the first
that comprises most of the stars our
one, inasmuch as it takes us farther and
telescopes reveal in space, all joining in
farther away where its apparent dimness
one single movement . . . Beyond or
only hides from us more glories of
above, still a third universe suggests
space. Astronomy has given us wonder- itself one that we can only dimly
;
ful instruments to help our eyes see this than the
picture, lying farther still
vast universe.
galaxies, and composed principally of
But even with such instruments we the spiral nebulae And beyond . . .
can reach a distance which is only a even these three imiverscs . . . there
point of space. It may be a universe must almost inevitably be still more, a
of universes, still there is the endless succession of universes, contained each
beyond. within the other , . . and the last of
“In the deep abysses yonder, these shall never be reached, for beyond
Others measurelessly grander would be inconceivable nothingness that
Lie beyond them far away. cannot exist and can never have existed
Those which thou hast deemed the from the time that something was; for
grandest if nothingness ever had been, it would
Are but motes to such as they.” at once have been filled by whatever
These “deep abysses yonder” suggest dropped into it.” (The Magic of the
to us that our universe of universes Stars, pp. 27-28.)
is
just one again of countless similar All these beautifully described uni-
universes and the whole sidereal space verses of Maeterlinck make up the uni-
is strewn with them. verse. When at the beginning I brought
Thirdly, it covers all the systems of out a contrast between the conception
universes —those that are visible, those of God and that of the universe in their
that are not visible but imaginable, and bearing upon human life, I meant this
those that stagger even our imagination. great cosmic universe.

Who will count how many they make? There is certainly a very elevating
But they certainly make one united inspiration in the conception of this
whole and this great whole is the uni- universe. Why? because it carries us
verse. In philosophy Cosmos is the by its mysterious endless beyond to a
term used for it to avoid ambiguity of sphere of thought-life where the vision
the term universe. of the slowly unfolding infinite begins to
How big is the size of the universe? clear itself. That which approaches the
Who can tell? And do we not feel nature of the infinite has its great in-
inspired when we try to conceive of it? spiration for us, since it keeps our
1988 MAN’S PLACE IN THE COSMOS 599
yearning for the infinite alive by its own sky. It is rather small when com-
indescribable beauty and grandeur. Of pared with many of them. There
the only two objects of supreme admira- are stars composed of matter a
tion for Immanuel Kant one was the million times that of our Sun. There
starry heaven above and the other the are stars composed of matter a
moral law within man. Indeed, the million times less dense than the matter
people who are spiritually inclined look of which the Sun is composed, just as
for solitude. Far away from the there are others “composed of matter
“madding crowds’ ignoble strife” he two thousand times as dense as gold.”
looks for a place where he can feel his Again, there are stars that emit
being in the midst of the universe, where thousand times the light and heat
he can open his eyes to the farther and which the Sun emits.
farther beyond. This is why the If that is Sun when
the position of our
Buddha left his royal home and went to compared with what position
its fellows,
sit under the Bodhi tree from where his docs our Earth hold before them all?
eyes unobstructcdly perceived the Like its fellow planets, the Earth has no
greatness of the studded sky and then light of its own. It is like a “black
closed themselves to let the mind seek star,” or “stellar corpse,” as Macter-
its eternal joy in that greatness. it, borrowing its light from the
link calls
Let us now turn once more to that Sun about which it moves all the time.
little universe, our own solar system and Even among its fellow planets it does
consider the position which our Earth not hold any very exalted position. All
holds in it. There was a time when the of them except Mercury, Mars, and
callous egotism of man made this Earth Venus are many times greater than it.
the centre of the whole system because Even Venus is almost equal to it. It is
he happened to be in it, when it was true, our Earth has a beautiful moon
considered to be the best of all possible which affords unspeakable joy to many
worlds, because it is his world. Such of us. But it is not a special favour for
ideas were so flattering to him that for our Earth. All the planets except
long he was not willing to listen to any Mercury and Venus have their moons.
different scheme of our universe. But While the Earth has only one moon each
that egotism had to break down before of the other five has more than one.
truth, for truth more permanent than
is Saturn is the most fortunate of them
egotism. We now know that our Earth all, having as many as ten moons. We
does not hold any very distinguished wonder how the inhabitants of Saturn,
position in the scheme of the universe. if there be any inhabitants there, espe-
The supreme position in our own cially of our type, feel about their planet
solar system goes, of course, to the Sun and their life with so many moons
which keeps its position at the centre emitting romance all the night.
like a benevolent king spending its own At any rate, it is now very clear that
wealth of light and heat for the good of our planet does not hold an exalted
its surrounding retinue. It is the only position in the grand scheme of the uni-
self-luminous body and the greatest of verse. Compared with the vast outside
all the great bodies of this system. Our it stands like a simple grain of matter.
Earth would look like a mere grain of And how does man stand in this
sand if our Sun would be a tennis ball. wonderful scheme? Is he not just a
Yet this Sun is merely one of the “subatomic creature” on this little grain
countless stars that shine in the of matter ? He certainly is with all his
!
600 PRABIJDDHA BHARATA December
prattling egotism. He can perceive it sets limitation to all perceived objects.

if he wants to. Let him just come out That egotism vanishes in his unconscious
in- the deep silence of midnight when our meditation upon the finites, and he
Earth’s own darkness hides all its begins to see the infinite unfolding itself
borrowed glories, let him open his eyes in and through them. Take, for ins-
to the studded sky above, gloriously tance, just a little seed. Does it not
silent with all its majestic greatness and tell the story of the infinite in own its
let him focus his mental telescope upon finite form? It can produce a number
it for a while. Ah, his inflated egotism of seeds each ofwhich again can pro-
will burst in its silent shameness, his duce an equal number and so on and
cosmic insignificance will be as clear as on until you can see that their numbers
the midday light together may mount to any possible
But that need not be a depressing fact figure almost pointing to the infinite.
for man. The comparative insignifi- That one little seed holds such a possibi-
cance in his outward cosmic existence lity in it ! Take again a cosmic dust,
does not minimise his essential greatness. even an atom. Are we not told that
He loses the real joy of his greatness in each minute atom is a wonderful world
his self-conscious egotism, or as soon he in itself? Do we not know that every

builds up his own world centering around bit of microcosm has all the realities of
him. His greatness lies in his ability the great macrocosm?. The man who
to transcend his narrow self and catch can realize this profound truth has his
a glimpse of the infinite in all his sur- own greatness which bears no com-
roundings. He is apparently surround- parison. Is the spark smaller than the
ed by finite objects and if he cannot see flame in any essential aspect? If not,
anything more in them it is because his man has no reason to be depressed on
own egotism obstructs his vision and account of his place in this cosmic order.
THE RELIGION OF NON-RELIGION

By Bhikku Vajrabuddhi
The present man refuses to be bound oneself off from one particular tradition,
to any creed, or drilled by a priestly one turns away from all traditions
caste. His is the mountain-view com- and drifts into that anchorless con-
manding wider prospects than his fellow- dition so characteristic of many
beings in the mist-enshrouded lowlands ‘‘moderns.” If a man is to study all
can command. He can raise himself religionsand embraces none, he may in

above the traditions and prejudices of his mind construct an abstract ideal out
age and place, circumstances and birth; of the best of all but that does not help
he sees, more clearly and in a truer pers- him much. It is the same as bloodless
pective, the tangled web of men and cosmopolitanism.
things. His comprehensive vision em- In point of fact, while all things in
braces the world. this world of form are essentially one,
Sometimes, however, one is inclined they are unique in their outward appear-
to doubt the value of an effacing uni- ance. The uniqueness of the indivi-
formity. The danger is that in cutting duality must be preserved as something
1988 THE RELIGION OF NON-RELIGION 601
infinitely precious and as absolutely catholic and synthetic bosom of Vedanta.

necessary for the perfection of the whole. In the list Buddhist
of Indian
As we see the universal Sanatana- Patriarchs Asvaghosha and Nagarjima
Dharma, it is a fellowship in which every are counted as the greatest and had a
one has full scope for the flowering of his profound influence upon the philosophic
own distinctive individuality. Variation thought of China, Tibet and Japan.
and colour arc the signs of life, and only Vedanta and Buddhism both teach that
through agreeing to differ can the closest there is in each one of us the infinite
unity be attained. Differences are in- source of bliss and knowledge. All
cluded within the Reality which trans- human unha])piness arises from our
cends them and in which we can com- allowing the discriminating mind to
mune with one another. The basic con- cover, or take the place of this divine
ception of this “Unity in diversity/’ of Reality. The Nirguna Brahman of
the reciprocal need of the whole for the Sankara and the Sunya (Tathata) of
part and of the part for the whole is in Nagarjuna arc the same. Dr. D. T.
accord with the fundamental principle of Suzuki, one of the greatest living
the universe, and is in fact the very key- Buddhists, emphasizes: “Indian meta-
note of Indian culture and thought. physics are the deepest in the world and
It is a special Divine Ordinance, so to all nations have to bow to the Indians
say, that Asia is the mother of all world- in this respect.” In India religion is
religions from probably the dawn of always associated with experience and
history. It has fallen to the lucky lot philosophy that goes on to an even in-
of Mother India, by a unique provi- creasing awareness, and certitude can
dential dispensation, to produce the only come from one’s own intuitive self-
greatest number of spiritual giants. realization.
Lately it was Sri Rainakrishna who When Indian thought came to China
aimed at an all-sided perfection and rea- as Buddhism, the practical Chinese peo-
lized the eternal truth. Thus he could ple took to it partly. But at the same
preach with authority the religion of not time, owing to ethnological and tempera-
any particular creed so boldly. He did mental distinctions, there was something
not preach any faith, but only gave the that did not quite appeal to them.
energy necessary for sustaining one’s “Zen,” said a learned Chinese, is the re-
own faith. He had the highest respect volt of the Chinese mind against the tra-
for the personality of each individual, ditional Buddhism. Zen (Japan) or
and refrained from enslaving others. The Ch’an (China) has its origin in Indian
originality of his method of teaching lay Yoga practice whose Dhyana was taken
in enabling his disciples to realize his self up by the early Buddhists as ‘Jhana,’
by their own efforts, on their own path, but when it came to China, naturally, it
sincerely and zealously. His dynamic assumed a somewhat different form. If
message of love and strength is to us a the Chinese individuality had to stand
logical deduction from the Advaita of against Buddhism it had to take
Vedanta. Buddhist philosophy and assimilate it
The golden thread of the creative into its own body and make it its own
Vedic idealism not only runs as a com- blood. So Chinese philosophy is the re-
mon basis of Hindu and Buddhist sult of Buddhist philosophy stimulating

culture but also of the whole the Chinese mind. The result of this
Asiatic thought. All these are im- penetration and assimilation was Zen
bedded and harmonized in the (Dhyana or Yoga), and this work was
completed by the Sung Dynasty which while cult, theory and learning are com-
followed the T’ang. paratively unimportant. He urged
Tao-Teh-King is the Vedas of the upon all the wisdom of making a deter-
Taoist and if Lao-tze was its finest pro- mined effort to attain the final experi-
phet, Chuang-tzu, the celebrated Ve- ence. To see not in books but into one’s
dantist of China, was to Lao-tze what own nature and to realize it as life itself
St. Paul was to Christ. Tao, in its —That thou art—that is the living, pul-
essence, is really another word for sating force and fulfilment of Buddhist
Brahman or the Buddhist concep- Yoga.
tion of Tathata. They stand for There is a natural Law that a culture,
the ultimate Reality or “suchness,” when it is in a vigorous condition, goes
That (Tat), which is universal, in- beyond its geographical limits and, fear-
conceivable, and inscrutable. Also less of absorbing ideas alien to it, im-
the doctrine of illusion or relativity presses its stamp on the life of mankind.
as advocated by Chuang-tzu is identical The greatest achievement of India in
with the Vedantic conception of Maya. this respect is the silent, triumphal march
This explains the many singular like- of its Eternal Dharma all over Asia. Its
nesses in these teachings, and also the missionary spirit is singularly noted for
reason why Indian Buddhism found an its broad-mindedness and geiitle-heartcd-
affinity with the Laotzuan philosophy ncss. Wherever transplanted it has
and was profoundly influenced by it allowed itself to establish a harmonious
until by the sixth century A.D. the relationshij) with its new surroundings.
Dhyana-type of Buddhism became indi- This spirit of tolerance and non-violence
genous. is not a sign of weakness. Its character
Meditation as an operative technique, is dynamic too; it quietly comes among
by means of which Moksha or eternal the cults and traditions of the people and
freedom is to be attained, is Buddha’s is at home with them before long.
unique contribution to human art of Buddhism no more exists in India as
living. Meditation is of value only as it Buddhism, but its original teachings arc
is interpreted in terms of everyday acti- now absorbed in the religion and the
vity. This is the Zen-way of life. And life of the people. It rests with them to
that is the greqt social value of medita- give life to it.
tion, for human consciousness attains to When we speak of “the religion of
a spiritual level when it has a feeling of non-religion,” the pious reader may be
realization that all life is one. shocked, but this does not mean that
The Indian monk Bodhidharma, the the real experience of this religion denies
father of Zen, brought it to China about the existence of God, Soul, and so on.
A.D. 470-520. He was a son of India, Neither denial nor affirmation hits the
and therefore he has always been known mark. When wc try to comprehend a
in the Far East as the “Bearded Bar- fact by means of words, the fact dis-
barian” in whose eyes was that tremen- appears, the Reality is not there. We
dous spiritual power which is charac- want to find a higher affirmation where
teristic of Zen. At the present day Zen there are no antitheses. Nowadays we
is the most healthy and influential of all believe far more in our own experience
the Buddhist sects in Asia. The central and facts than in words and holy
thought of the practical Bodhidharma doctrines, and we feel and know that it
was that experience and life are primary, is impossible to give special earthly
3988 A BIRD’S-EYE VIEW OF THE BHAGAVAD-GITA
names to that very Reality which is both ing from the profoundest experience that
the eternal principle or indivisible basis came to the human spirit intimates us
and the fulfilment of life. that we arc already free and the eternal
In fact the religion of non-religion is life is within us. No religion is higher
neither a philosophy nor a religion. It than the realization of this fundamental
transcends all. Our attitude to life aris- verity of life.
A BIRD’S-EYE VIEW OF THE BHAGAVAD-GITA

By Principal D. S. Sarma, M.A.
It is impossible to gather together into the earlier chapters are developed at

one short article all that the Bhagavad- considerable length in the later
Gita teaches. For this great Hindu chapters. Therefore setting aside all
scripture scatters the living seed in all notions of symmetry, we may

artificial
directions with a very liberal hand. say that the main body of the Gita
Indeed it sows not with the hand, comes to a close with the eleventh
but with the sack. Arising out of a chapter in which the Visva-rupa or the
historical incident in the remote past to cosmic Form of God is revealed to
solve a particular moral problem that Arjuna to carry conviction home to his
confronted Arjuna on the field of battle, mind and to make him sec and believe.
it surveys the of man’s
whole field Appropriately, therefore, this chapter
endowments, his spiritual endeavours, ends with a famous verse which accord-
his doubts and difficulties, his rchations ing to Sankara contains the whole
to God, Nature and society and his essence of the Gita.
ultimate destiny in the Absolute. That “He who does My work and looks
is why the Gita is called a universal upon Me who worships
as his goal, he
gospel with a message for all men and Me without attachments and he who is
for all time. The terms that it uses, without hatred towards any creature, he
such as the live causes of action, the comes to Me, O Arjuna.”
four-fold division of castes, the three The next six chapters, from twelfth to
two paths of
dispositions of Nature, the sev enteenth, arc devoted to special pro-
the world, may have been drawn from blems arising out of the teaching. They
contemporary systems of science and may be analysed thus:
philosophy, but they are all used in such Chapter XTl. Impersonal God and
a way as to point to something in them personal God; and devotion to Him.
which is of universal validity. Chapter XI IT. The relation between
To divide the whole Gita, as is tradi- body and soul.
tionally done, into three sections of Chapter XIV. The relation between
equal length, each section consisting of God and Nature; and the dispositions
six chapters, and to say that the first of Nature.
section deals with Karma, the second Chapter XV. The transcendence and
with Bhakti and the third with Jn&na is immanence of God.
not very satisfactory. For there is a Chapter XVI. Two types of men—the
good deal of overlapping and some of godly and the ungodly.
the ideas that are briefly expressed in Chapter XVII. The relation between
Shastra and Shraddha, the body and the creatures. The more we co-operate with
soul of religion. Him, we the slaves of time
the less are
Finally, Chapter XVIII contains a and circumstance. Thus every man can
general summary of the whole teaching make his own duties in life, however low
which culminates in the profound secret and insignificant they may be in the eyes
of all spiritual life revealed in verses* of the world, the means of spiritual
65 and 66. What is that teaching which realisation and the highest happiness.
is given somewhat briefly in the first ten The Gita says:
chapters, driven home by the trans- “He from whom beings proceed and
all
figuration in Chapter XT, worked out in by whom all this is pervaded by wor- —
considerable detail in chapters XII to shipping Him through the performance
XVII and summarised in the final of his own duty does man attain perfec-
chapter ? tion” (XVIIT. 4()).
We have said above that the Gita is a But service lo God, which the Gita
universal gospel. But it is also a practi- calls Karma-Yoga, is not the only
cal gospel. It docs not simply point out clement in spiritual life. There arc
the goal of man. It also points out other elements like Dhyuna or medita-
the path or rather the paths which men tion, Bhakti or love of God and .Jnana
possessing various endowments have to or knowledge of and life in God. Dis-
tread in their day. And, what is more, interested service which the Gita teaches
the Divine Teacher takes our hand in with such tremendous emphasis is the
His and gently guides us along the path, first step in spiritual ascent, though pro-
if only we surrender ourselves to Him bably a vast majority of men would say
and do what He bids us do. He tells us “One step enough for me.” But a man
that religious life need not be a thing of who has taken that step may be said to
tears and groans and painful mortifica- have entered on the Path. He has
tions. It may easily be one of love and entered on the path of fellowship with
trust and of invisible progress. God which the Gita comprehensively
Accordingly the Gita begins at the calls Yoga. The various aspects of this
very beginning of the spiritual journey. ever-increasing fcllowshij) arc termed
It begins with the natural man— his Dhyana-Yoga or fellowship through
innate tendencies and the circumstances meditation, Bhakti-Yoga or fellowship
in which he finds himself placed in life. through love, and .Tnana-Yoga or fellow-
It teaches him that these very tendencies ship through knowledge. It is wonder-
and circumstances may be sublimated ful how the Gita in a short compass
and made the means by which he may gives illuminating descriptions of all
rise to a state of supreme hapynness and these compartments of spiritual life and
freedom. For if only we use our natural yet maintains a perfect balance among
endowments and opportunities in life, not them. Take for instance the description
for our own self-centred purposes but of Dhyana in the sixth chapter, or the
for a divine purpose, we enter into a description of Bhakti in the twelfth
larger life and begin to taste of a higher chapter, or again take the description of
kind of happiness than that given to us Jnana in the thirteenth chapter. There
by our creature comforts. And the more is nothing one-sided or extravagant
we fall intoâ line with the purpose of about these descriptions of the various
God, the Creator, the less are we mere aspects of spiritual life. They are in
* refreshing contrast to the excessive emo-

These verses are quoted at the end of the
article. tionalism or the excessive intellectualism
:
1988 A SCHEME OF RURAL RECONSTRUCTION (]05
of the later schools of Bhakti and Jnana Him. As St. Augustine says, our hearts
in mediaeval India. The Gita indeed are ever restless till they come to rest in
teaches us restraint and harmony by God. In a ringing verse, the Gitii says
example as well as by precept. This ‘‘Fix thy mind on Me alone, let thy
great scripture does justice to all aspects thoughts rest in Me. And in Me alone
of spiritual life —service, devotion, medi- wilt thou live hereafter. Of this there
tation and knowledge of God — and never is no doubt” (XII. 8).
loses sight of their integral unity. The same idea is exy)anded in the two
Thus there is no question in the Gita
culminating verses in the final chapter
of this sect or that sect, this religion or
to which reference has already been
that religion. There is only one question
made.
and that is of the human spirit, its
“Fix thy mind on Me, be devoted to
natural endowments, its spiritual needs,
Me, worship Me and prostrate thyself
its choice of the path suited to it and its
before Me, so shalt thou come to Me. I
goal in God by whatever name we call
Him. Our endowments are many and promise thee truly, for thou art dear to
varied, our paths accordingly cannot all

Me.”
be the same. But all of them are God’s, “Surrendering all duties come to Me
as we are all His, and all of them con- alone for shelter. Do not grieve, for 1
verge in Him alone. Our supreme peace will release thee from all sins” (XVIII.
and happiness lie only in our union with 65, 60).
A SCHEME OF RURAL RECONSTRUCTION

By Swami Vedantananda
I All other wants may be considered to be

included in these four main desiderata.
Rural reconstruction in our country is So we have to adopt a well-thought-out
a most complicated affair, beset with a way by which we can at least partly
variety of problems. In order to suc- solve all these problems simultaneously
ceed in this kind of work one has to un- within a definite period, and which may
derstand fully the nature of each pro- enable the constructive activities to
blem and to make a concerted attempt flow in a better and wider channel in the
to solve all the problems at a time. near future.
Otherwise, one cannot expect any good Undoubtedly education occupies the
result of apermanent and far-reaching foremost place of importance among
nature accruing from the attempt to these necessities of our villages. By
solve a part or two of these problems spread of education one must not mean
through sporadic work confined to one only starting of primary or secondary
village or a part of it. schools in villages and making arrange-
Our villages have to struggle against ments for the attendance of village
innumerable wants. Among these, the children in those schools. Under the
principal needs are: spread of education, present circumstances of the country the
improvement of health, economic pro- need of mass education is not a whit less
gress, and dissemination of moral ideas. urgent than that of extensive arrange-
606 PRABtJDDHA BHARATA December
ment for the spread of primary and But no one should form an idea from
secondary education. One notes with what has been said above that wc may
regret that the little education which for the present dispense with the
boys and girls receive in such schools in attempts at the spread of primary edu-
an extremely adverse environment of cation, starting of new primary schools
life defeats its purpose to a great extent. and improving the existing ones. There
A boy learns many a hygienic principle is no doubt about the fact that the sort
from his school; but when he describes of education imparted in our primary
these rules enthusiastically at home or schools is sadly inadequate to our
tries to introduce them there, his parents needs, and that the primary school
and relatives who are quite innocent of teachers do not now-a-days receive as
these principles begin to laugh at him much attention and respect of villagers
for hisnew-born zeal or show hostility as they used to do formerly. But it
towards his ideas, and thus damp all his must be admitted that still to this day
high-souled enthusiasm. Thus the the rural schools are the hearts of the
ignorance and superstition of the villages and they have a vital and
villagers and their love of the beaten organic connection with the village
track of life are in endless ways keeping people. So rural uplift works will
the national life crippled and cramj)cd. prove futile unless the present system of
It is therefore an urgent necessity that primary education is reformed to suit
along with better arrangement for teach- the needs of the village and the village
ing the village children there should be schools are improved in efficiency and
adequate provision for the education of usefulness. Besides, it is quite possible
their parents, relatives and neighbours to carry on such uplift works in villages
also almost in every branch of easily and economically with Ihcsc pri-
knowledge. mary schools as centres. How that may
Mass education has many sides. As, be possible is described below:
on the one hand, there is a necessity The two main things that stand in the
for night schools for those boys and way of making even the existing primary
youths who have not the opportunity of education productive of sufficient bene-
attending the day schools, so, on the fit arc want of adequate funds and
other hand, we have the need of impart- efficiency of teachers. One must admit
ing oral or visual instruction to illiterate with regret that the primary school
adults who form by far the majority of teacher cannot devote his whole energy
rural population. Moreover, success of and attention to teaching due to the ex-
village reorganisation activities and tremely poor pay he gets for his labour.
hence the good of the country, depend Though there may be young and active
to a large extent on putting an effective teachers in some schools, still they
stop to the wastage through disuse of the cannot do much to improve their schools
education which some partly educated, for want of sufficient experience in
half-educated or even fully educated teaching and proper management. Even

villagers may possess. So, the main if compulsory primary education is intro-
duty of village workers should be to duced in Bengal in the near future as

disseminate useful ideas among the rural contemplated by the Government, one
public to make the village people realise does not find any indication of sufficient
their own position and to inspire them improvement of the financial condition
to works of self-improvement. of the teachers under that condition.
—
1988 A SCHEME OF RURAL RECONSTRUCTION 607
II different parts of Bengal. But that does

not in any way affect the main plan of
Let us now go into further details work. One such unit may contain or
about the practical scheme by which we should contain 10 to 15 primary schools
may, with minimum labour and ex- within its jurisdiction. But tentatively,
pense, carry on the spread of primary let us begin with a unit containing 12
and mass education as well as all kinds primary schools within it. We have
of rural uplift work at a time and gain already mentioned that the main cause
a fair amount of success. We have to of the present decadence of such schools
select a centrally situated village, where is want of sufficient funds. It is, there-
there are comparatively good opportu- fore, necessary that a monthly grant of
nities of starting work. Let us form a Rs. .3 or Rs. should be given to each
unit with the villages that come within a of these schools to help its improve-
radius of two or three miles from it. ment.* Tiiis small grant does not only
Two rural workers will be placed in beiKfit the school concerned but also
charge of one such unit. It is necessary piovidcs many opportunities to the
that these workers should have experi- village workers for doing various kinds
ence in the principles of education, of constructive work with their help.
history, sociology, economics, rural Once you get the opportunity of work-
hygiene, physical education, Bratachari ing through these schools, you can have
movement, scouting and so on. Of fair chance of improving the minds of
course both the workers need not have eliildrcTi, living in the present low moral
the same attainments. Among the re- atmosphere of our villages, of training
quisites for such works tlicre must be at them to live better lives, of employing
U'ast a magic lantern with slides on them ill various works of common weal,
various useful subjects, and a travelling and of reorganising village life itself as a
library. whole. The village school teachers also
One unit may contain 20 to 25 villages. will then be of much service in cons-
Of course, the number of villages or the tructive works of this type. These
j}opiilation of these units will vary in schools will thus have to be made a sort
* COST OF CONDUCTING SUCH ACTIVITIKS.

Capital Expensks :
Rs. A. p.
One magic lantern (with 12 sets of sliflcs to start with) GOO 0 0

Books for travelling library GOO 0 0
One Cyclostyle 50 0 0
Total 1,250 0 0
UEaniRiNG E3A»enses: —
Rs. A. p.
Monthly grant to 12 schools at Rs. 3/- a month ... 36 0 0

A weekly paper (Ye.arly contrihiilion Rs. 3/-) ... ... 3 0 0
Expon.scs of the magic lantern (Carbide, ne\y slides, etc.) ... 15 0 0
Books for the library (including cost of binding) ... 10 0 0
Allowance, travelling expenses, sundry expenses of 2 workers 30 0 0
Total 91 0 0
N.B.~If funds are available, it would l)e better to raise the monihly grant for schools
to Rs. 4 and to subscribe a Bi-Weekly paper with annual eonlribiition of Rs. 6.
This will mean an additional cost of Rs. 15 only. After 3 years the expenses of
the magic lantern may be reduced by Rs. 5.
of meeting ground for the villagers, so duties and train them in various kinds
that their interests may be indissolubly of healthy games and sports.
wedded to the welfare of the entire The travelling library will be conduct-
village in the process of time. ed under the control of village school
The village workers will supervise teachers. The library may be started
these schools, but should never take up with 5 or 6 hundred books packed in 12
their actual management in their own chests. There should be proper arrange-
hands. As soon as they take upon ments for sending these chests to
themselves the task of maintaining and different village schools by turns. It is
conducting the schools, the village quite possible to have the transit done
people will try to shirk the responsibility from one school to another by the
which is theirs. And the main duty of students themselves.
the rural workers is to awaken in the When the workers come to visit a
village people a sense of responsibility in school, they will enquire about the part
their own affairs. of the library kept there at that time,
The daily programme of the workers look into the lending and returning of
will be as follows: They have to visit books, suggest better means if necessary,
each school twice a month. In the fix up the transfer of that chest to some
morning they will come to a village other school and arrange for its replace-
school, inspect the nature of teaching ment by a new chest.
imparted to the children and give neces- The workers will take their noonday
sary instruction or assistance to improve meal in the village. After dinner they
the methods of instruction followed willmeet with the villagers and talk to
there. Their aim will be to introduce them about the improvement of agri-
a system of instruction which does in no culture, industry, health, education,
way sever the connection of the child etc., in that village. They will make
with the village life, but strengthen it in these meetings a nucleus of a regular
such a way that he may, later in life, organisation —a Co-operative Rural Re-
be considered as an indispensable part construction and Health Society —and
of the rural community and may dis- try their utmost to develop it and make
charge his duties towards society in it function properly. The society
an effective and efficient manner. Moral should be duly registered by law. It
and religious training will form the basis will help the village people to think and
of such an instruction. They will have act for the welfare of their village. The
also to see that the child is not occupied society shall take upon itself the manage-
with his text books only, but takes ment of the village school, start night
regular part in organised games and schools if necessary, arrange for the
sports and that his body is developed repair and preservation of village roads
in keeping with the growing mind. and tanks, make organised efforts for the
They will start a Bratachari or Scout improvements of agriculture, settle
Troop with the students and try to village disputes and try to spread moral
inspire them wih a spirit of service so and religious ideas as also to give pure
that they may joyfully participate in pleasure to the village people through
works of improving the sanitary condi- fairs,“jatra” performances, “katha-
tion of their villages. The workers will katas” and so on. The members of the
also organise the boys and youths, who society will have topay at least 4 annas
have given up education, into a group as monthly subscriptions. They will be
of 7/illage workers, give them specific at liberty to spend the income of such
1988 A SCHEME OF RURAL RECONSTRUCTION 009
subscriptions in any way they like on the history of India, her future aim, and her
works specified above. The workers will relation to the outer world. Above all,
only help the organisation and mainte- they must preach their ideals in a way
nance of the society, but will neither be most suitable and acceptable to the en-
its members nor will they accept any vironment in which they have to work,
post of responsibility. The members of and must do their best to arouse in the
the society and the band of other village people a healthy sense of personal
villagers organised for uplift work are and social rights and responsibilities con-
entitled to the free use of the books of sistent with the national ideal of the
the travelling library conducted by the land.
main centre, and the newspaper kept at In the afternoon the workers
will go
the village school. to some other school in the neighbour-
The education which a boy receives hood and pursue the same kind of work
in a primary school is mostly wasted, as mentioned before. Moreover, in the
the boy soon forgets it when he is out evening they will address a gathering of
of school. So, the range of knowledge of men, women and children, and talk
who are declared by
those village people, to them on a useful topic illustrated by
Government census to be literate, is very magic lantern slides. There must be
narrow. In most cases their knowledge adequate number of slides on subjects
is limited to the ability of signing their like the present condition of society and
names in some way. Village people on religion, health, history, geography,
have no habit of reading, no means or science, agriculture, economics and so
opportunity to buy or read books, or to on. In every school a scries of lectures
gather various useful information. be
will arranged on these topics by
There are countless villages where one turns and results will be that the interest
will not find a single periodical weekly of the audience will never flag for want
or monthly. So, for the preservation of variety.
and development of the knowledge ac-
quired by village children, and for its The workers will visit each school twice
use later in life, it is urgently necessary a month, once in the morning and for
to start and run a library with books the second time in the afternoon. Their
suitable for partly educated people. works will be suspended for two months
Introduction of travelling libraries will during the rainy season. As regards the
meet the demands of many at a mini- villages within their jurisdiction where
mum cost. there are no schools, they should never-
The main aim of all the activities of theless try to start the Co-operative
these village workers will be to re- Rural Reconstruction Societies in them
organise the national life of India on a as well when there is necessity or oppor-
religious basis. They will do well to tunity for doing so. If the work can
determine the duties and choose the sub- be conducted with sincere devotion for
jects of instruction in the light of the 5 or 6 years, it may be reasonably hoped
lives and the teachings of Sri Rama- that the sense of duty and the respon-
krishna and Vivekananda, the great pro- sibility of villagers will be sufficiently
phets of the modern world. In deter- awakened and that the workers will be
mining the plan of work they must care- able to transfer to the people the charge
fully take into account the ancient of ameliorating their own condition.
A JEWISH MYSTIC
By Rabbi William G. Braude, Ph.D.
A writer once said, in his book called sky. He drew them out of the murky
“Christian Mysticism,” that the Jewish Synagogue into the open fields. There,
mind and character, in spite of its deep- too, he said, God would hear them. He
ly religious bent, was alien to mysticism. did not violate tradition. He enlarged
Like many a generalization, this one is it. He said that the full-hearted desire
untrue, for every great religion has to worship was more important than the
chambers in the many mansions of God. form or the place of worship.
Two hundred years ago, in the remote Let me illustrate it with an anecdote
hut in the Carpathian Mountains, there narrated of Rabbi Israel. It was Yom
lived a wonder-worker named Rabbi Kipper, or the day of atonement, which
Israel. Some now say that he never is the holiest festival in the Jewish
existed. The like has been said of King calendar. On Yom Kipper all the Jews
Arthur and of Jesus of Nazareth. The were gathered in the Synagogue. Among
legends remain with us. Some say those who came there was a Jewish
Israel was never a Rabbi but rather an farmer and his half-witted, illiterate son.
unlearned peasant who took authority The boy was standing at the side of his
upon himself. It is true that even as a father. He tried to follow the service,
child he deserted the village school to but of course, he was unable to. He got
run into the woods, where he learned the hold of a prayer book. He looked at it.
speech of animals and birds, of trees, He tried to follow the words, but he
stones and flowers. A great man, he could not. He held it upside down and
knew all the secret mysteries of the he turned it downside up, but it did not
Cabala, but he refused to live the work. He was unable to follow the text.
stifling life of the Synagogue, and he He saw some men had spectacles. He
withdrew to the mountains where he got hold of a pair, put them rather
earned his livelihood and where he wan- crookedly on his nose, manipulated them
dered alone, sometimes for many days, one way and another, but still he could
absorbed in his strange reflections. not follow the service. The intensity in
When Israel came down from the moun- the Synagogue was growing greater; the
tains it was to teach men to live with murmuring was growing louder; the day
abounding joy; for joy in every living was beginning to set. The boy was
thing, he said, is the highest form of getting desperate. He wanted to give in
worship. The woods were home and to his pent-up feelings. Finally he put
the fields, and every stone and blade of his fingers into his mouth and he let
grass contained a spark of the living out a shrill whistle. The ushers ran over
soul. Every act of living, breathing, to him and were about to expel him,
eating and walking should be accom- when the aged and sainted Rabbi Israel
plished with fervour, joy, ecstasy, for said, “Let go that boy. All day you
every act spoke of God and to God. men and women prayed, but your
Souls who had passed their pale youth prayers remained outside of the outer
huddled over tomes of the Lord, lifted gates of Heaven. The shrill whistle of
their heads and for the first time saw the the boy transcended all obstacles and is
1988 RATIONALISTIC ATTITUDE IN SIKH RELIGION 611
even now nestled under the throne of teachings had that beauty of simplicity
God. Your prayers come trooping that goes directly to the heart of the
after.” common soul. The secret and delights
of Heaven were no longer reserved for
Now, a whistle cannot be crowded
the rulers who could pass all their nights
into any known theological or liturgical
and days in the house of study. The
formula, and yet you will agree that
water carrier and the mule driver could
Rabbi Israel was probably right when
gather around the table and take part in
he felt that the whistle was more accept-
the discussion. After several genera-
able to God than the set liturgy of the
tions followers numbered half of eastern
day of aioncment spoken, year in, year
Europe; not that they were mystics, but
out, by the Jews. That was the quality
they followed this mystic father.
of Rabbi Israel’s prayer. Disciples
A weary and sorrowing generation
gathered about him.
seeks joy again and finds futility. Best
Legends began to grow of the won- then it is to give up the modern struggle,
drous deeds and teachings of Rabbi tlie machinery and materialism, —to go
Israel, and then he was called the Master back to the simple faith and the simple
of the Good or Wondrous Name. Ry ways, back to real mysticism, for he who
that name, he had the power to do mira- has realized God has everything he
culous deeds; he went from one end of needs.
the earth to the other in the space of a Sir Ramakrishna lived and passed
single night. He conquered the wild away in India. Israel, Master of
hoars that were set upon him. He drew the Goodname, lived and died in
the dead bride from her untimely grave. Poland. Theirs was a common quest.
His friends numbered in the hundreds. And today we, though thousands
Despite the objections of many noted of miles away, are united in a
Rabbis, who accused him of ignorance, fellowship of faiths in their name, but
I he number of his followers grew, for his the quest is endless.
JIATIONALISTIC ATTITUDE IN SIKH RELIGION
By Prof. Charanjit Singh Bindra, M.A., LL.B.
Some four hundred centuries back, the egotistic and passionate impulses of
before seed time and harvest began, in the child as restrained, suppressed,
the days of hunting and wandering, the modified or overlaid to adopt them to
far days of which we possess no
off the needs of social life. This view is
written record, we have it on the further by the study of the

fortified
authority of the researches of the psycho- human interests as indicated by numer-

analysts that the true man in his primi- ous drawings, carvings, statues and
tive stagemust have thought much the symbols that have come down to us from
same way as the child or the ignorant the early dawn of civilization as also
uneducated do even to-day, that is, in a by that of the ideas and customs of such
series of imaginative pictures. These contemporary savages as still survive.
observations are based on the study of And finally the record of mental higtory
as fossilized in folk-lore and the deep- than three yagas. The present one, the
rooted irrational superstitions of the kaliyuga, consists of 482,000 years; and
civilised people of to-day also suggests the preceding ones, krita (satya), tretd
the same postulate. Systematic think- and dvdpara, are four times, three times
ing is comiâratively a late development, and twice the duration of the present.
and even to-day the number of such men That the universe in which we live has
as control and order their thoughts is existed only for a few thousand years is
but a small fraction of the total popula- now an exploded idea. The speculation
tion of the world. As H. G. Wells has of scientific men as to the age and origin
it,most of the men still live by imagina- of the earth, as an independent planet
tion and passion. They act in accord- flying round and round the sun, puts it
ance with the emotions that are aroused down to a figure exceeding 2,000,000,000
in them by the images they conjure up, years. This is a length of time that
or the images that present themselves to absolutely staggers imagination. The
their minds. telescope reveals to us in various parts
This is most applicable in the domain of the heavens luminous spiral clouds of
of religion, where presumption and incandescent matter, the spiral nebulae

speculation are the rule rather than the which appear to be in rotation about a
exception. Speculation as to the origin centre. It is supposed by many astrono-
of the universe has always formed an mers that the sun and its planets were
integral part of all the important religi- once such a spiral, and before their
ous theologies. And the pictorial mode separate existence they might have been
of thought seems to have been applied in a great survival of diffuse matter in space
all speculation as to the creation of the that had been undergoing concentration
universe, till at last we come to the for majestic aeons. And only with a
Sikh Gurus who frankly declared this tremendous slowness through that vast-
mystery to be beyond human investiga- ncss of time the earth could have
tion and comprehension. When ques- cooled down and grown more and
tioned as to the creation or manifesta- more like the earth on which wc live,
tion of the universe, thus spoke Guru but as yet there could be no life on the
Nanak (Japji, XXI): earth. The geologists have endeavoured

What was the occasion, the epoch, to trace the history of life before the
the phase of the moon or day of beginnings of human memory and tradi-
the week, the season of the month, tion from the markings and fossils of
when all that is, did come to exist? living things in the stratified rocks; and
Neither pandits with all the learning the whole compass of time represented
of the Puranas, nor qazis who write by the record of the rocks is estimated
the Quoran, nor yet the Yogis, nor at 1,600,000,000 years. The earliest of
any one else docs know of that. The these rocks that lie uncovered in North
Author of it himself alone understands America and present no traces of life
this mystery of creation. are of a thickness indicating a period

A large part of the world till recently half the above geological record, i.e.,
has believed on the authority of the half the great interval of time since land
Hebrew Bible that the world came into and sea became distinguishable has left
existence suddenly in 4004 B.C. The us no traces of life. The first indications
Puranas have put forward a theory of as of life we find in the Lower Palaeozoic
sudden a manifestation, though the date Age; but these are the vestiges of com-
of joccurrence is pushed back by more paratively simple and lowly beings ; there
1988 RATIONALISTIC ATTITUDE IN SIKH RELIGION 618
are no signs whatever of land life of part of Africa and Asia has never been
any sort, plant or animal. This is more traversed yet by a trained observer inter-
than a sufficient refutation of all theories ested in these matters and free to
conceiving of the origin of the world as explore ; but so far as India is concerned
a sudden phenomenon. the Indo-Gangetic basin was still imder
As regards the claim of the Puranic water. The primitive true man was
theory the following facts will be found either negroid or resembled the savages
interesting. The Azoic (lifeless) period of North America. It was only fifteen
along with the age that followed it as or twelve thousand years ago that a
has been described above is estimated fresh people, the Aziliuns, who had the
at 1 , 400 , 000,000 years. The third geolo- use of the bow and could draw vividly
gical age, Mesozoic period, came to an reducing their drawings to a sort of
end some 80 000,000 years ago; and
,
symbolism, appeared in the South of
between this and the present is placed Spain. They had only chipped imple-
the Cainozoic or new life period, a period ments; and cultivation in Europe began
of great upheavel and extreme volcanic some ten or twelve thousand years ago
activity, when the vast masses of moun- with the dawning of the Neolithic Age.
tains, the Himalayas, the Alps, the In the face of this evidence the Puranic
Rockies and the Andies were thrust up, theories also appear to be so much
and the rude outlines of our present speculation without any historical data
oceans and continents appeared. The to support it.
first monkeys and Icmuroid creatures, Even the theories put forward by
poorer in brain and not so specialised as scientific men as to the origin of life
their later successors, appeared only are not final. There is absolutely no
some 40 000,000 years ago.
,
was not
It definite knowledge and no convincing
till the period of the First and the Fourth guess as yet of the way in which life
GlacialAges (that long universal winter began, though their speculations are of
coming on 000,000 years ago and lasting great interest. The truth, according to
till 50,000
. years back), that the first an admission of H. G. Wells, is that the
man -like beings lived upon our planet. physical and astronomical sciences are
Yet now the ethnologists tell us that still too undeveloped to make anything of
tliese creatures were not true men. a sort more than an illustrative guess-
They were of a different species of the work. The Gurus realised the futility
j-ame genus, and have been christened of all imaginative flights; and seeking to
the Neanderthalers. The story of man- place religion on a sounder basis, they
kind begins only some thirty or thirty- sang of the new way of life, of rational
five thousand years ago, when a race of living.
kindred beings, more intelligent, Great stress is laid in the Sikh tradi-
knowing more, talking and co-operating tion on the control of one’s conduct and
together, came drifting into the Neaiider- thought by achieving mastery over lust,
thaler’s world from the south and ousted anger, greed, fondness and pride, the
him from the European region. Where five human emotions that lead one
the true men originated the scientific astray. Thus the life regulated by the
men do not know. The relics of a third principles of righteous living is considered
species man, intermediate between
of the only path of enlightenment that leads
the Neanderthaler and the human being, to truth (Japji, I). That is the ideal
were found in 1921 at Broken Hill in for the devoted Sikh. All attempts at
South Africa. True that the greater pampering the imagination and feeding
;
the flame of emotion with a view to winn- make the disciple aware of the pitfalls
ing over the human heart to purity of life that abound in this new path of rationa-
are scrupulously avoided by the Sikh lism, as will be made clear from a perusal
Gurus. Though the cult of bhakti of the Japji. Faith, that creates confi-
(devotion to a personal God), in a dence and is to be attained by remember-
highly spiritualised form, has been ing the Almighty, is the chief guarantee
incorporated in Sikhism, all emotiona- against the hazards of this new road to
lism has been severely tabooed. No celestial beatitude. Herein lies the
secret is made of the limitations of highest achievement of the soul, not in
human knowledge cither; and a note of the cessation of karma or in the observ-
warning has been sounded repeatedly to ance of mystic ritual.
SUI-BHASHYA
Chapter I
Section I
The Great Siddiianta
Advaitin^s position refuted
Even the
co-ordinated statement
if bute by shell which is the substrate of
‘That thou were meant to show that
art^ the wrong perception and which attri-
the Jivahood denoted by ‘thou’ does not bute is later perceived contradicts the
exist in Brahman denoted by the word perception of silver which is therefore
‘That’, still we have to give up the sublated; but here the word ‘That’
directmeanings of the terms ‘That’ and denotes the substrate Pure Conseiousiiess
‘thou’ and take to implied meanings, and no attribute besides that, and as
‘That’ denoting a universal substrate such the impression of the Jivahood will
Brahman and ‘thou’ denoting that the not be nullilicd, for the perception of
Jivahood has withdrawn from it Brahman without any attribute is not
while the other shown objections inconsistent with wrong perception. It
already remain. In addition, two more may, however, be said that Conscious-
defects would be added if this interpreta- ness which is the substrate remains con-
tion is accepted. Where shell is taken cealed and the function of the word
for silver and we have the wrong per- ‘That’ is to reveal it. But in this case
ception, viz.y ‘this is silver,’ the silver is such a concealed substrate cannot be an
sublated by an independent evidence got object of error or the subsequent subla-
through a later perception ‘this is shell tion. Nor can it be said that the subs-
and not silver’, but in the case of ‘That trate is not concealed in so far as it is an
thou art’ there is no independent evid- object of wrong perception, for in its
ence which sublates the Jivahood, and non-concealed state it is opposed to all
we have only to assume it through our wrong perception. Hence unless we

helplessness. Further, where shell is accept an attribute of the substrate be-
taken for silver the possession of an attri- sides its substance we cannot explain
wrong perception and sublation. It is individual soul which has Brahman for
only when such an attribute exists and its Self entering into them. This text
is concealed that wrong perception along with Taitt, 2.0 shows that the in-
is possible and when the attribute is dividual soul also has Brahman for its
revealed the wrong perception is nulli- Self, Brahman having entered into it.
fied. If, hovrever, the text is interpreted Thus the whole of the sentient and insen-
as referring to Brahman having the jivas tient w'orld has its Self in Brahman in
for its body, then the words, ‘That’ and so far as it constitutes Its body, and as
‘thou’, will convey their primary mean- the w^hole wôrld derives its substantiali-
ings and the principle of co-ordination ty from Brahman all terms whatsoever
also will be justified, as the text refers denoting different things ultimately
to a single substance, Brahman, existing refer to Brahman in so far as It is
in two modes and a further attribute of by these different things.

distitiguished
Brahman will thereby be enunciated, The text “That thou art” is therefore
vh., Its being the inner ruler of the indi- only a special statement of the universal
vidual souls. Moreover, it would be in truth, “In That all this has its Self.”
keeping with the introductory portion of hand the Advaitins, the
Ofi the other
the section and also with I he promissory Bhcdribhedavadiiis and Bhedavadins
statement that by the knowledge of one will find it difficult to explain texts stat-
thing every thing isknown, as Brahman ing the doctrine of universal identity.
having for its body the jix:as and the If, according to the Advaitins, there is
niatier in their gross state is the effect only one non-differentiated substance,
and the same Brahman having these for then v/ith respect to what is this identity
Its body in the subtle state is the cause. taught ? It cannot be said with respect
On this interpretation it may be to Itself, for that is already known from
questioned which of the two is the ori- texts like, “Brahman is Truth, Knowl-
ginal statement. This objection is not edge, Infinity,” and there is nothing
valid, for the text ‘That thou art’ does further to be known from texts depicting
not make any such statement as it is al- this identity. It may be said that this
ready made at the beginning of the sec- ten idling of identity is necessary to
tion in the text, “All this has That for remove the imagined differences in Brah-
its Self” where it is clearly stated that man. It has already been shown that
Brahman is the Self of ‘all this’, i.r., of sneh imagined differences cannot be re-
th(' world of matter and the individual moved by Icxrs teaching identity by way
souls which form Its body. This is justi- of co-ordination. For, co-ordination
fied by a previous text, “All these cannot be used at all except to show
creatures arc born of Brahman, in li that the sul)stanee exists in two modes,
they live and in It they iwc merged which will go against the conclusions of
again.” Other texts also declare this the Advaitins, the absolute oneness. Ac-
identity of Brahman with the individual cording to the Bhedabhedavadins also,
souls and matter in so far as they form in either ease, whether the difference
Its body, for in the Brih. 3. 7. 3, and the isdue to limiting adjuncts or it belongs
Taitt. 2. 6, Brahman is said to be the to Brahman due to Its very nature,
Self of this sentient and insentient w’orld Brahman wliieh is the Self of everything
which is Its body. Moreover, the Chh. and which is free from all taint would
text, “Having entered into them let me be contaminated by imperfections.
evolve name and form,” shows that all Lastly, the Bhedavadins will have to en-
things attain substantiality due to the tirely ignore these texts teaching uni-
—
versal identity inasmuch as it is mean- Texts which teach that Brahman is
ingless to say that things which are without qualities teach that It is free
entirely different are identical also. from all evil qualities. Similarly texts
To sum up : Texts declare a three- like, “True, infinite, knowledge is
fold classification : matter, individual Brahman,” which declare knowledge as

souls and Brahman —matter being the Its essential nature declare that the
object of enjoyment, souls, the enjoyers essential nature of Brahman which ,is
and Brahman, the ruling principle. all-knowing can be defined as knowledge,

Matter and souls which other texts while texts like, “He who is all-
declare to be connected with Brahman knowing” etc., show that It is essen-

as Its body are controlled by It. tially a knowing subject. Again texts
like, “He desired, ‘May I be many’
”
It is therefore the Self of everything
the inner ruler. “He who inhabits the (Taift. 2. ()), teach that Brahman exists
earth but is within it’* etc. (Brih. 3. 7. as this manifold world, thereby deny-
8-23). Other texts again teach that ing the reality of all things different
Brahman which has matter and souls from It, which is the true import of
for Its body exists as this world both texts like, “From death to death
in the causal and effected states, and he goes who sees any plurality here”
hence speak of this world in both these (Brih, 4. 4. 10.). Thus we find that
aspects as that which is the real (Sat). texts which declare matter, souls and
“Sat alone was this in the beginning, Brahman to be essentially different in
One only without a second” etc. (Chh. nature, which declare Brahman to be
6. 2. 8); “He wished, ‘May I be many’ ” the cause and the world the effect, and
etc. (Taiit, 2. 6) and so on. Those texts finally the cause and effect to be non-
also uphold the threefold entities essen- different, do not in the least contra-
tially distinct in nature from one another dict the texts which declare matter and
—a view which is supported by texts souls as the body of the Lord — matter
“Let me enter these three divine
like, and soul in causal condition existing in
beings withthis living self and then a subtle state, not having assumed as
evolve names and forms” where the yet names and forms, while in the gross
three divine beings or primordial ele-
or effected state they are designated by
ments stand for the whole material world
such names and forms. Thus some
and the living self refers to the indivi-
texts declare that matter, souls and
dual soul. Brahman is in Its causal or
Brahman are three different entities,
effected condition, according as It has
while others teach that matter and souls
for Its body matter and souls either in
in all their states form the body of God
their subtle or gross state. The effect
who is their Self, while still other texts
being thus non-different from the cause,
teach that It in Its causjil and effected
it is known through the knowledge of
states comprises within It these three
the cause, and the initial promissory
statement of the scriptures that by the entities. “All this is Brahman”.
knowledge of one thing everything is
Bondage is real and is the result of
known As Brahman which

holds good. ignorance which is of the nature of
has for Its body matter and souls in Karma without a beginning. This
their gross and subtle states constitutes bondage can be destroyed only through
the effect and the cause we can well say Knowledge, i.e., through the Knowledge
that It is the material (npdddna) cause that Brahman is the inner ruler different
of Jhis world. from souls and matter. Sueh Knowledge
alone leads to final release or Moksha. Lord result in the Knowledge of the
This Knowledge is attained through the nature of devout meditation which in
Grace of the Lord pleased by the due turn leads to the intuition of Brahman
performance of the daily duties pres- as the inner Self different from souls and
cribed for different castes and stages of
matter. This leads to Moksha. As the
life, duties performed not with the idea
due performance of the duties prescribed
of âttaining any results but with the
requires a knowledge of the work por-
idea of propitiating the Lord. Works
tion of the Vedas, an inquiry into
done with a desire for results lead to
impermanent results while those per- Brahman must be preceded by an

formed with the idea of pleasing the inquiry into the works.
NOTES AND COMMENTS

IN THIS NUMBER in the Department of Philosophy in the
University of the
Phillipines, has dis-
In the Editorial we have dwelt at
cussed the various conceptions about the
length upon the organised sham and
universe and pointed out man’s relation
vandalism of the modern age, pointed
to God and the world as also his ulti-
how the sublime gospel of the
mate spiritual destiny. Bhikku Vajra-
Prophet of Nazareth is being stultified
buddhi, a German Buddhist monk
of
in the Christian world and also shown
the Sivali College, Ratnapura, Ceylon,
that it must go back to the original
has shown in The Religion of non-
teaching of Christ to find an antidote
religion that all religions including
against the soul-killing philosophy of the
Buddhism arc encompassed in the
Western world. In his thoughtful
catholic fold of Vcdantic thought. In a
article on Art and Morality, Dr. A. C.
Bird^s-cye vietu of the Bhagavad-Gitd,
Bose, M.A,, Ph.D. (Dublin), Professor
Principal D. S. Sarma, M.A., of
of English, Rajaram College, Kolhapur,
Paehaiyappa’s College, Madras, has
has discussed the relation between art
dealt with the salient features of the
and morality and pointed out that
Song Celestial and shown how it gives
beyond the schools of didactic and pure
in a short compass illuminating descrip-
art, which represent respectively the
tions of all the varied aspects of spiritual
puritan and aesthetic outlooks on life,
lifeand yet maintains a perfect balance
there is a third school that understands
among them. Swami 'Vedantananda of
life neither in terms of its struggles, nor
the Ramakrishna Mission has presented
exclusively in terms of its joy and
a practical scheme for the uplift and
beauty, but in terms of both. Asoka
education of the poor and ignorant
Kumar Bhattacharya, in his article on
M Ramakrishna^s contrihution to the
village-folk with
centres in his article
primary
on
schools
A Scheme
as
of
tiocial and religious life of India, has
Rural Reconstruction. The article on
presented a graphic account of the part
.1 Jewish Mystic by Rabbi William G.
played by Sri Ramakrishna in moulding
the socio-religious life of India. In Braude, Ph.D., Lecturer in the Brown
Man^s place in the Cosmos, Dr. D. N. University, U.S.A., gives a short life-
Roy, M.A., Ph.D., formerly Professor sketch of Rabbi Israel, a Jewish mystic
'
of Poland, as also his teachings. Prof. Hydari said, that ‘we cannot follow the
Charanjit Singh Bindra, M.A., LL.B., radical path of secularisation.’ Indian
of the Khalsa College, Amritsar, social fabric is so knit together that
Punjab, has discussed in the light of none of its parts can be separated
the available historical data the anti- without the dissolution of the whole.
quity of the modern world and given in Those who dream of the triumph of their
a nutshell the cardinal teachings of the own religion and the destruction of
Sikh Gurus in his article on Rationalistic others, really build castles in the air.
attitude in Sikh Religion* Swami Vires- Rather they should bear in mind that
warananda of the Ramakrishna Mission mutual friendship and co-operation will
concludes the first siitra according to bring peace and prosperity which are the
Sri-Bhashya which gives the most im- crying needs of the present-day society.
portant features of the philosophical This can best be effected by means of
position of Sri Ramanuja. participation in the religious festivities
of the two communities. It is not
A CALL FOR HTNDU-MUSLIM possible for all to understand the
UNITY intricate philosophy of religion, but
Communalism has appeared like a everyone can join the festivals, which
terrible comet on the horizon of India’s want to preach religion in the popular
socio-political life. It has so much way and to create a common meeting-
obsessed the imagination of a certain ground for free mixing of the rich and
section of the Indian people that they the poor, the ignorant and the learned.
can hardly dream of any communal Thus they will understand that there is
harmony which is so vital to the very little difference in these two religions
organic growth of India’s national which always teach toleration and
existence. It is however a hopeful sign harmony. It is gratifying to find that
of the times that this unfortunate state recently a Mohammedan High Court
of things has attracted the serious atten- .Judge and a Mohammedan Minister of
tion of anumber of Indian leaders who the Government of Bihar paid glowing
want to banish this evil once for all from tributes to Lord Sri Krishna on the
the arena of Indian life. Recently Sir Janmastnmi Day. The examples set by
Akbar Hydari, President of the Execu- these Mohammedan gentlemen of high
tive Council, Hyderabad State, rightly position should be emulated by their

observed, “I for one refuse to believe co-religionists.
that those differences are not capable of Care should be taken to educate the
lasting solution such as would, on the public mind by creating a literature
basis of a common nationalism and of which foster communal harmony
will
national endeavour in the service of a and friendship. Nowadays a few self-

common patrimony, lead to mutual seeking persons are utilizing the press
respect and understanding.” This last- and the platform for the propagation of
ing solution is only possible when the the dangerous doctrine of religious
members of the two principal communi- bigotry which has fairly succeeded in
ties, Hindu and Muslim, will be quite creating a mass hatred and jealousy.
aware of the and virtuous
beneficial Even the text-books for small boys are
effects of toleration and sympathy and written in such a fashion that they stir
the suicidal and baneful results of the up this communal spirit from the very
mad pursuit of communal discord and beginning of their lives. So, to nip this
enmity. They must know, as Sir Akbar feeling in the bud, such books and papers
should be published as would reveal the India, the fountain-head of spiri-
true spirit of each religion and promote tuality, where the various sects have
goodwill and peace, love and brother- been living for centuries in amity and
hood amongst the adherents of different peace, should not be allowed to become
faiths. a battle-ground of warring creeds
In fact no religion preaches narrow- through the fanatical zeal of a band of
mindedness. When sinecrely practised,
rank communal ists. Rightly did Swami
it will make its followers holy, tolerant
Vivekananda say, “If anybody dreams
and wise. So, as a matter of fact, those
of the exclusive survival of his own
who want to foment communal! sm in the
religion and the destruction of others, I
name of religion, only show their in-
pity him from the bottom of my heart
ability to understand the true spirit of
and point out to him that upon the
religion. What is needed is the proper
understanding of the sacred ideal of each banner of every religion will soon be
religion and the cultivation of fellow- written, inspitc of their resistance,
feeling which will stamp out the bogey ‘Help and not fight,’ ‘Assimilation and
of communalism that has recently not Destruction,’ ‘Harmony and Peace
appeared on the horizon of Indian life. and not Dissension.’ ”
REVIEWS AND NOTICES

ESSAYS ON THE GITA, FIRST SERIES. with the object of discovering its central
By Siir Auroiundo. Ary a Puhlishinf* House, message and “the living truth it contains
63, College Street, Calcutta. Pp. 380. apart from their metaphysical form” and of
presenting them in Iho most vital and
Sri Aurobindo’s Essays on the Gita ranks to-
neutral form and expression that will be
day among the great classics of India. Herein
suitable to the mentality and helpful to the
we find displayed in all its depth, subtlety,
spiritual needs of our present-day humanity.
and profundity of lejirning one of the most
But as we folhnv him through his brilliant
mighty and original minds of modern India.
expositions we find him committed in the end
His influence upon a large number of dis-
to some very definite metaphysical views.
tinguished contemporary writers on Indian
philosophy has been marked, though this has This is inevitable. For, it cannot be
not been always recognized or even acknowl- regarded as of little moment to enquire into
edged and among his works which have

;
and to ascertain the views of the Gita on
exerted this influence these Essays arc by nature, God, and man, as a firm grasp of
far the most important. them is a necessary basis for our spiritual
The work deserves to be read widely not

striving. The comprehension need not and —
only as a deep and acute analysis of one of perhaps cannot —
be metaphysically imma-
the most celebrated scriptures of humanity, culate and finely rounded off still a toler- ;
ably firm hold on the ideal is of the utmost

but also as a book whose understanding is
essential to grasp the full significance of
importance, for spiritual endeavour and
Aurobindo’s philosophy. For, it is plain that growth is nothing short of growing into the
likeness of our ideals.
his ideas have developed in the course of his
interpretation of the message of the Gita. What then is the central drift of the ideas
It is of course true that the writer begins contained in the Gita , —what in short is its
his essays not in the spirit of a narrow perennial message.^ And though the writer
dialectician or a metaphysician, for he holds has expressed it in his own distinctive and
“it of little importance to extract from the individual way, it is the same message we
Gita its exact metaphysical connotation as meet with in the works of its classic com-
itwas understood by the men of the time, mentators, if of course we are not very parti-
—even if that were accurately possible,” but cular about the author’s precise metaph^^k^fiL
PRABUDDHA BHARATA December
leanings. The Gita urges the radical trans- solution from an intellectual or ideal stand-
formation of our normal outlook on life and point could be absolute. And as Arjuna was
existence, the lifting of our being to a not in a mood to accept such a practical
superior plane of consciousness, the discovery solution, the Gitd proceeded to develop a
of our true bearings in God ; in hne, the new standpoint to give a different answer.
leading of divine life. The Gild is emphati- Failure to grasp this crucial factor has
cally not a gospel of ‘duty for duty’s sake,* vitiated numberless works and in particula**
—an interpretation which a series of illus- has rendered Tilak’s otherwise valuable wor
trious modern commentators beginning with a monument of misspent ingenuity ana
Bankim Chandra Chatterji down to Tilak stupendous waste of effort.
and others of our own day would fasten
upon it. It is indeed a gospel of works, The Gitd then works out a great synthesis
of works, knowledge, and devotion an>
but of works “which culminate in knowledge, ;
though the writer emphasizes the theisti

that is, in spiritual realization and quietude,
character of the teaching no reasonable
and of works motived by devotion, that is,
objection can be had against this manner o'
a conscious surrender of one’s whole self first
approach, if this is not pressed as the only
into the hands and then into the being of
the supreme, and not at all of works as
true way of regarding it to the exclusion of
they are understood by the modern mind,

others. The broad message of the Gitd,
which is capable of being viewed with equal
not at all an action dictated by egoistic and
altruistic, by personal, social, humanitarian
cogency from a number of different stand-
points, would itself repudiate such inter
motives, principles, ideals.’’
pretation.
The disinterested performance of social
and the rejection This scries which is devoted to the fii
duties, the right to action
of the claim to the fruit do not constitute
six chapters of the Gild ends with an essa
the great word, themahdvdkya, of the Gita, on “the Gist of Karmayoga” where w
obtain a glimpse into the metaphysical posi
but only a preliminary word governing the
tion of the author. We meet in this chapter
first stages of the disciple as he proceeds on
where he has found it necessary to antic
the path which lends to supreme knowledge
pate some of the results of his study of th
and devotion. And this standpoint is clearly
superseded at a later stage, when the disciple
later chapters, with his views on Nature a.
the power of the 'Supreme going forth in

is enjoined to follow the divine life, to
cosmic creation, on the eternal individual
abandon all dharmas, sarvadharmdn, to lake
refuge in the Supreme alone. And “the the immutable Self of man which is above
the mutations of Nature, and on the Supreme,
divine activity of a Buddha, a Raraakrishna,
Vivekananda perfectly in consonance the Purushottama, the Master of works who
a is
isabove Nature and the immutable Self of
with this teaching. Nay, although the Gild
docs not rule
man, above Kshara and Akshara even.^
prefers action to inaction, it
out the renunciation of works, but accepts

About some of these we may honestly express
our misgivings and we arc far from having
it as one of the ways of the Divine. If ;
any assurance that the Gitd finds in a con-

that can only be attained by renouncing
ception, which is only a variant form of the
works and life and all duties and the call
doctrine of Lila, any easier solution of the
is strong within us, then into the bonfire
riddle of existence than in the theory of an
they must go, and there is no help for it.
incomprehensible mdyd, though the forme
The call of God is imperative and cannot be
is more acceptable to common sense and less
weighed against any other considerations.*’
resistedby our instinctive tendencies. On
If the disinterested performance of social matters like these we are guided by faith
duties were the final answer of the Gild, and inherent traits of character. But talk-
the book might well have ended with the ing of authority and its reasonableness^
sixth chapter, and an ethical or a pragmati- many of us would prefer to be governed in
cal even an ideal solution of Arjuna’s
or their ultimate beliefs by the deliverances
dilemma would have sufficed, for there was of those rare souls who claim our allegiance
no necessity in the immediate problem to by the plenitude of their power, purity, and
^
lead up to the 'whole question of the nature holiness, and knowledge of the highest tru'
of existence, and of the replacement of the in life rather than by assumptions arrive
normal by spiritual life.” The Gitd did not at by fine intellectual efforts, however nove.
end there because it recognized that no such intriguing, and fascinating they might seem
1988 NEWS AND REPORTS C21
THE MESSAGE OF THE GITA: AS work. It gives the text and English transla-
INTERPRETED BY AUROBINDO. Edited tion of the Gita. The notes which have been
By Anilbahan Roy. George Allen Sf Unwin compiled from the Essays on the Gild have
Ltd. Museum London ; The Gita
Street, been arranged under the slokas in the
Prachar Karyalaya, 108 1 11, Monoharpooker manner of the traditioncal commentaries.*
Road, P.O. Kalighai, Calcutta. Pp. 281. This summary of a celebrated classic in the
Price 78. 6d. writer’s own language will be of great value
This is a commentary on the Gita based on to all students of the Gita and of Aurobindo’s
Sri Aurobindo*s famous exposition of the philosophy.
NEWS AND REPORTS

THE NEW PRESIDENT OF THE of the Order. Thereafter he was actively in
RAMAKRISHNA MATH AND MISSION touch with the work of the Headquarters
of the Ramakrishna Math and Mission, of
Swami Virajanandaji Maharaj, a direct which he was elected Secretary in 1934 and
disciple of Srimat Swami Vivekanandaji Vice-President in May last.
Maharaj, has been elected President of the His life is a harmonious blend of contem-
Ramakrishna Math and Mission in idacc of plation and action. Ilis purity, steadiness
Swami Suddhanandaji Maharaj, who passed and spirit of service are sure to prove a
away last month. blessing to all spiritual aspirants, particularly
Inspired by the life and teachings of to the members of the Sangha of which he
Sri Ramakrishna, Swami Virajananda re- has been chosen the leader.
nounced the world and joined the Rama-
krishna Order at Baranagore in 1891, at the THE RAMAKRISHNA MISSION
age of 17. He had the rare privilege of SEVASHRAMA, KANKIIAL, HARDWAR
living with most of the direct disciples of
Report for the year 1937
the Master, and profiting by their life of
intense spiritual practices. The 37th annual report of the R. K-
After Swami Vivekananda’s return from Mission Sevashrama at Kankhal, Hardwar,
the West in 1897, Swami Virajananda had shows how since its inception in 1901, the
the opportunity of serving him personally. Sevashrama has been trying its level best
In the same year he was initiated into to serve the poor and the distressed in
‘sannyasa’ and was sent to Eastern Bengal various ways. Its present dimensions and
on a preaching tour. During the next few importance bear eloquent testimony to the
years he was in different parts of Northern admirable work done during these years.
India, particularly at the Advaita Ashrama, The Sevashrama maintains nn Indoor
Mayavati, District Almora. He was made Hospital of iSO beds. The total number of
a trustee of the Belur Math in 1906, and that patients admitted during the year under
very year he was put in charge of the review was 934, of whom 853 were cured, 44
Mayavati Ashrama on the demise of its first relieved, 23 died and 14 remained at the
President, Swami Swarupananda. He suc- close of the year. There is a well-equipped
cessfully held this office till 1913, and in outdoor dispensary where 25,772 patients
addition was the editor of the Prabuddha were treated.
Bharata, the English monthly organ of the The following arc some of the present
Order. During his regime the early volumes needs of the Sevashrama: —
of the complete works and the life of Swami (1) Workers* Quarters ; A building was
Vivekananda were published. constructed for housing the workers. A sum
The next year he founded, in the same was received for the purpose.
of Rs. 1,500/-
district, a beautiful Retreat, called the The remaining sum of Rs. 2,000/- is yet
Vivekananda Ashrama, at Shyamala Tal, necessary.
where he passed many years in meditation Night School for the Harijans : The
(2)
amid the quiet and sublimity of the school had about 50 students on its roll.
Himalayan forest. The municipal monthly grant of Rs. 10/- is
In the year 1926 he came down to the insufficient and so public help is urgently
Belur MalJi to attend the first Convention needed.
(3) A Guest House : It was constructed poor student by means of a scholarship. An

at the cost of Hs. 12,734-15-9. a sum
Still endowment fund of Rs. 30,000/- and another
of Rs. 2,100/- is necessary to pay ofi the sum of Rs. 20,000/- are urgently necessary
expenditure. for the extension of the work-shops,
Permanent Endowment Fund : Out of
(4) library, etc.
60 beds 15 were provided for and the remain-
ing 35 beds are yet to be endowed.
Library
SRI RAMAKRISHNA ASHRAMA,
(5) : It consisted of 1,876 volumes
of different languages but money is neces-
DIIANTOLI, NAGPUR
sary to make it a well-equipped one.
Report for 1987
(6) A Prayer Hall : It was constructed at
the of Rs.
cost 3,000/-. The sum of This Ashrama which was established in
Rs. 200/- was subscribed and the remaining 1928, has been silently and unostentatiously
sum is to be collected to meet the deficit. attempting to serve the people without any
(7) Funds for a Sevashrama at Rishikesh. distinction of caste or creed. The Charitable
(8) General maintenance Fund, Dispensary which was situated at tha
With the growth of the activities of the Ashrama premises, treated 47,738 patients
Sevashrama the necessities have also grown and the branch dispensary at Khamla
apace and so the active sympathy of the allendcd to 1,292 patients during the period
public is earnestly solicited. Any contribu- under review. In addition to the medical
tion towards any departments of the
of the help, periodical lectures were arranged
Sevashrama will be thankfully acknowledged when the basic principles of hygiene, pre-
by the Uony. Secretary, Kamakrishna Mis- ventive measures and curative remedies were
sion Sevashrama, P.O. Kankhal, Dt. lucidly explained in Marathi with the aid of
Saharanpur, U. P. magic lantern slides.
The Students’ Home accommodated eight

RAMAKUISHNA MISSION INDUSTRIAL inmates, of whom three were full free, four
part-paying and one paying. Two students
HOME AND SCHOOL, of the Home creditably passed their M.A.
BELUR MATH P.O., DT. HOWRAH Examination, one of whom secured first
place in the first class.

Report for the year 1937
The Study Circle arranged regular classes
To impart vocational education among the on the Geeta by the monastic members
etc.,
poor boys this institution has opened the of the Mission. The library had 2,913 books
following courses:— (1) Cabinet-making, (2) on different subjects and had 105 regular
Weaving and dyeing, (3) Tailoring and (4) members on its roll. The Free Reading Room
Dairy and agriculture. The minimum quali- attached to the library received 11 monthlies,
fication for admission is the completion of the 6 w’eeklies, 3 dailies, etc. About 25 students
Middle English Standard. The Session attended the Free Gymnasium which was
begins from January. With the exception of kept open for the school and college stu-
an admission fee of Rs. 5/- and a game fee dents. In response to invitations from the
of Re. 1/- no other fees are charged for tui- public, the Swamis of the Ashrama delivered
tion. The number of students at the close lectures on religious and other subjects in
the year was 41. Of the 13 students who schools, colleges and other parts of the city.
of
appeared for the final examination, 9 came Anniversaries of Sri Krishna, Sri Rama-
out successful. 21 boys were accommodated krishna and other prophets were held with
Students* Home attached to the Bhajan, Kirtan and public lectures. The
in the
institution. Apart from the instructions Birth Centenary of Sri Kamakrishna was
given in the school, religious and music also celebrated with Bhajan, Kirtan and
other religious discourses, feeding of
classes, physical training and other recrea-
the poor and a convention of Reli-
tive and social functions were arranged for
gions, The said Centenary celebrations were
the benefit of these boys. The total cost of
running the school in 1937 was Rs, 6,259-15-6. organised in 27 other district towns of C. P.
A large number of applicants are refused and Berar. The Ashrama published 6 booker.,
admission for want of accommodation. A in Marathi and 5 books in Hindi on thii^'"
and teachings of Sri Kamakrishna and/^

room may be built in the Home at a cost life
of Rs. 1,000/-, and an endowment of Swami Vivekananda. Amongst various need^r

of the Ashrama, a Dispensary building is an
*Rs..^, 0G0/- can permanently maintain a
immediate necessity, the approximate cost the students of this institution secured one
of which Rs. 8,000. Any contribution for
is or more scholarships every year. There
the Building Fund or for any other depart- was a library attached to the Vidyalaya
ments will be thankfully acknowledged by which (iontained many rare and valuable
the President. books. The .special features of this Vidya-^
laya wore the free teaching of the higher
THE SONARGAON RAMAKRISHNA branches of San.skrit literature and philo-
MISSION, AMINPUR, DACCA sophy, free board and lodging to a few
P. O.
deserving students, and the sittings of Sri
Report for 1936 and 1937 Ramakrishna Vidyarthi Parishad, an
assembly of students to develop the power of
Tliis Ashrama, ever since its inception in .speech and writing in Sanskrit.
191.5, has been carrying on multifarious acti-
The immediate needs of the institution are
vities, social, educational and spiritual. To
a suitable house of its own and a permanent
alleviate the distress of the suffering millions,
endowment fund for the maintenance of
this Ashrama has been maintaining a Charit-
poor stiidenls and efficient Adhyapakas.
able Dispensary which attended to 6,231
Any contribution will be thankfully received
patients during the period under review.
by the Secretary.
To minister to other wants of the people the
institution doled out rice to 107 families and
30'1» poor persons and ran a Free Library of
RAMAKRISHNA MISSION SEVASAMITI,
500 books and a number of weeklies and HABIGUNJ
monthlies which were profitably utilised by
Report for 1936 and 1937
the local public. To ameliorate the moral
and spiritual condition of the people the This institution, started in 1920, has been
Ashrama organised 153 religious discourses carrying on its w’ork of service by arranging
on various subjects and 22 magic lantern occasional lectures and religious classes for
lectures were also delivered in the neighbour- the propagation of the true kiioAvlcdge of
ing villages. The Birth-Centenary of Sri religion and by establishing schools and
Jlamakrishna was colel)ratcd with due eclat. Co-operative Societies to fo.slcr education and
Iicctures on different redigions, readings industry. A 15 days* programme was
from the scriptures, industrial and agricul- arranged to celebrate the Birthday Centen-
tural exhibition, f(*eding of the poor w’ere ary of Sri Ramakrishna, which included lec-
some of the main items of the nine days* tures by learned scholars, selected readings
progr*Tmmc arranged on this august occa- from the scriptures, magic lantern lectures,
sion. The birthday anniversaries of Swami Students* Day, Ladies* Day, procession, and
Vivekananda and (»thcr i)rophets were Jilso feeding of 5,000 ])crsons. The birthday
duly eelebrated. anniversaries of Swami Vivekananda and
Any however small, will he

contribution, Holy Mother w'crc also duly celebrated.
thankfully acknowledged by the Secretary. The Ashrama conducted 4 primary schools
specially for the llarijans, the average
numerical strength of which Avere 20, 18, 20
SUI RAMAKRISHNA VEDA VTDYALAYA and 40 in 1936, and 19, 16, 18 and 39 in 1937.
86A, HARISH CHATTERJEE STREET, The library which contained 846 books in
BHOWANIPUR, CALCUTTA 1936 ap.d 879 books in 1937 and the Reading
Room which was furnished with a dozen
Report for 1933-37 magazines and new^spapers w'crc fairly
utilized by ihe reading public.
The quinquennial report of this Vidyalaya
shows how from a very humble beginning this Two Co-operative Credit Societies were
institution has been able to intensify the established which w’orked nicely by opening
academic atmosphere and to widen the shoe factories and helping other industries.
seopc and ideal of its work. The teaching Four patients were trcfited and nursed in
staff consisted of three stipendiary pandits the Ashrama and 16 families were helped
who were noted for their .scholarship. with 3i mds. of rice in 1936 and in 1937,
'J ne total number of students in 1937 nine patients were served with medicine and
was 57, amongst whom there w'cre five tiiot, and cholera preventive medicines were
iil.A.’s, two B.A.’s and several college stu- distributed amongst 143 persons, and 11
dents. It is really gratifying to note that families received 2 mds. and 27 srs. of rice. 4
:
PRABUDDHA BHARATA December
THE RAMAKRISHNA MISSION able to receive the support of the generous

(CEYLON BRANCH) public.
The urgent needs of the Mission are
Report for the years ending June 80th,
(1) Funds for the maintenance of the
1936 AND June 80th, 1937
Ashrama, -
The seventh and the eij^hth annual reports (2) Funds for the educational work, and
of Ceylon Branch of the Ramakrishna Mission
(3) Funds for the maintenance of the
record a steady development of its activities, Students* Home and the Rural Re-
missionary and edu(‘aliunal. It was able to construction Centre.
carry the spiritual, cultural and moral
ministrations to the doors of the inhabitants
who in their turn received them
of this island, SUT RAMAKRISHNA MISSION
with sympathy and generous support. Its VIDYARTHI BHAWAN,
new building known as the “Centenary Math** NARAYANGUNGE
was opened on the 24th February, 1936, the
inauguration day of the Birth Centenary of
An Ideal Home for the training of
Sri Ramakrishna. A public meeting was Young Students.
arranged on this occasion good-will mes-
; A
healthy and morally sound environment
sages from the President and the Secretary is an indispensable factor for the proper
of the Ramakrishna Mission /were read and training of young minds. Students starting
speeches were delivered by eminent men of on the journey of life with a reverential
the city. In 1937, a special programme was reeeptivcncss and a delicate sensibility
organized to celebrate the Birth Centenary should, on no account, be allowed to live in
of Sri Ramfikrishna, which included jmja, circumstances which may not be free from
devotional music, lectures on the life and all filthiness. Rather they should be placed,
teachings of Sri Ramakrishna, distribution if possible, under the direct guardianship of
of leaflets containing his teachings, feeding some truly great man for it is only the
;
of the poor and a Convention of Religions morally noble, and not the intellectually
which was attended by learned scholars who clever, who can be the real custodians of
spoke lucidly on the different religions of the moral and spiritual interests of the young
the world. At Batticaloa the important minds. But it is a pity that in modern
item of the Centenary celebrations was the times such a Students* Home is very rare
opening of the Anaijanthi Girls* School, the that can assure its inmates all the requisites
Kalmunai Tamil School, the Karativu Girls* for self-culture in the real sense of the term.
Orphanage, the science laboratory and class
“Sree Ramakrishna Vidyarthi Bhawan** is
rooms of the Shivananda Vidyalaya and the
an attempt to provide one such ideal
new building of the Karativu Boys’ School. Home
Students’ for those who are just start-
Celebrations were also observed in all the
ing in the career of life.
Mission Schools at Trincomalie and Jaffna ;
there were special pujas, bhajans, lectures
The institution is in charge of a* senior
and religious processions. The centenary was Sannyasin of the Ramakrishna Order and is
observed at Hatton and Anuradhapura.
situated in the premises of the Ramakrishna
Mission, Narayangungc. At present the
The educational work of the Mission has number of seats is limited to ten only. The
considerably grown during these years. The Charge is moderate —
only Rs. 12/- per month,
Mission managed 15 schools with 84 teachers
including board and lodging, tiffin, private
and 2,624 pupils. There was an increase of coaching, Admissipn 2/-
etc. fee is Rs.
three schools, six^ teachers and nearly three only. Only students between 9 and 15 years
liundred puiiils over the numbers given in are taken in. For other particulars, apply
last year’s report.
with half-anna stamp to the Rector, Rama-
The Rural Reconstruction Centre started at krishna Mission Vidyarthi Bhawan, Narayan-
Dacca.
20S/PRA

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81 122

“Arise 1 Awake I And stop not till the Goal is reached.”

JANUARY -DECEMBER, 1938

MAYAVATI ALMORA, HlMALAYA$.,«s-i:!.

Publication Office :\\ - library >

j^bscription : Inland Rs. Inland Single Copy

Foreign ; $8 or llsh. Annas Seven.

Eddington, Prof., on the Nature of Religion—by Dr. Susil Kumar Maitra 29

New Era in India, A —by the Editor ... 470... ...

iiel^OB the World Needs^by the Editor ... ...

$eientiiicRenaissance in India ^by the Editor —

** Arise I Awake I And stop not till the Goal is reached.'*

You who have turned my eyes from passing faces

To hold them by the glory of your own,

Austere as pinnacles of snow-paved stone.

I am in love with your perfected Being,

The love you crystallized for your own seeing

You who look love at me, turn not your face

An instant from me in this life of grace.

I Problems that scientific discovery can

east gloom over the peace-loving

scientific discoveries and inventions are monstrous and detestable.”

destruction only to make a holocaust candidly uttered. The prostitution of

bad in themselves. For, if the inven- number, a group of creative geniuses,

nghtly pointed out in his Modem of a particular nation or a continent,

the masses of European people a little entire personality, it would be vain to

sure to prevent war without a corres- from us in the way of scientific

ponding mental turn-over will be pro- progress, mechanical inventions, big

less, as has hitherto been, unless it is

the soul, on the Infinite, on spiritual shoulder in defiance of their national

humanity. Spirituality must conquer is no spiritual foundation. You will

festation to the meanest worm He it as an example to us. By adopting

* Translated from the original Bengali

aqd diseased while others rich,

it manifests itself in gross forms it is

Who have motives behind their

He has nothing to achieve, for He is karma. What does it mean ? It

perfect. So he has no motive behind means here the manifestation in gross

own lives, the fullest realizations of

of medicines, which again is another dominates. They arc not disposed to

to be a third. Similarly, two different prominent. To them doing good to

lost. performance of these duties. There are

1988 THE PILGRIM’S PROGRESS IN THE LIGHT OF THE VEDA 11

THE PILGRIM’S PROGRESS IN THE LIGHT OF THE VEDA

Work and Progress to the highest heavenly. The pilgrim

is not born to vegetate. The idea of spiritual vision. ''

limb. But the earthly tenement in There is no royal road to perfection,

whom power and pelf have little charm soul. ’

for with prospect of pleasiu-c in-

grade of life from the humdrum human

discipline. Hence the numerous refer-

58. 7. Ri^l-Vcda III. 56. 6 Tait.-Aran. II.

14 PRABUDDHA BHARATA January

of gifts was a necessary evil, even at command even a windle-straw cannot

fice, and had to be expiated by fasts

Id PRABUDDHA BHARATA January

Observance of these rules developed a gods (devaydna). Here was an eternal

And there is a scale of hedonistic as Bliss (progress along one path

brought successively knowledge, refine- waters that symbolize the mystery of

Tite Goal and Journey’s End Reality. As I am on the right path,

were released and surrendered to service.

3. 10. 80. 3 ; fsvi. Up. 16.

does not necessarily imply a real process