Book Reviews

KRISHNAVATARA, Vol. 1, The Magic Flute, pp. 242, price Rs. 10, and Vol. 11, The Wrath of an Emperor, pp. 435, price Rs. 15. (Both volumes published by Bhavan's Book University, Chowpatty, Bombay-7.)

Indologists have disputed the date and even the existence of Krishna, and particularly the identity of the Krishna of the itihasas with the enunciator of the doctrine of the Bhagavad Gita. K. M. Munshi has taken up the stupendous task of vindicating that identity in a fictional biography closely based on the records, of which the first two volumes have already appeared. In general he gives a naturalistic interpretation to the miraculous exploits, showing how they could well have won a supernatural repute even in Krishna's lifetime. He does, however, credit Krishna with the very rarely used power of spiritual healing. The escapades with the Gopis are assigned to boyhood, an actual love affair being envisaged only with Radha just before Krishna leaves his idyllic home at Brindavan to meet his destiny at the royal court of Mathura by challenging the tyrant Kamsa.

Rare literary ability is required to depict a saintly hero without making him either goody-goody or inhuman. K. M. Munshi has already evinced this ability in Bhagawan Parashuram, his previous fictional biography of the Sixth Avatara; he now shows no less skill in reconstructing the life of the Eighth, Gracious and widely loved, although with many bitter and jealous enemies, Krishna is shown above all as the inflexible champion of dharma, prepared at any moment to stake his life on its defence and on the destruction of adharma. Nevertheless, this is still not the Krishna who could say: "I am the origin of the whole universe and that into which it dissolves,"¹ or "Even those who worship other gods and have faith really worship Me, though they do not know it."²

The world of the ancient Aryans is well depicted. It is not romanticised. We are shown a rough, violent world with plenty of ambition and jealousy in it, plenty of adharma; but through it all runs the belief in dharma and the desire to see it vindicated. One can feel that Dr. Munshi writes from his heart, and indeed no one has done more than him in this modern age of adharma to champion the pure values of Hindu dharma.
_____________________
1- Bhagavad Gita, VII, 6.
2 - Ibid., IX. 23.

SERMONS IN STORMS: By Krishnanand. (pp. 186, obtainable free on request from the author at Shanti Ashram, Bhadran, via Anand, Gujerat.)

There can be few words on a title-page which so discourage readers as `sermons'. Swami Krishnanand has unnecessarily handicapped his book in this way, since it is not sermons at all but a collection of varied and colourful episodes met with during his wanderings about India. Depicting noble souls and corrupt, compassionate and brutal, they are enlivened by shrewd observation and a vivid sense of humour. With remarkable impersonality the Swami can tell a tale against himself - for instance how, as a young sadhu, he went to spend the night reciting his mantra in a cave, but on finding that it contained a python was so terrified that he could neither concentrate on his mantra nor rise and flee. Or again when he was offered a sweet by a leper and (as most of us would do) declined it until the leper quoted to him a Sanskrit text meaning: "You have not yet overcome the fear of infection; how then can you make any progress on the path?"

The book contains fascinating sidelights on Indian life and religion and makes lively reading.

MIRACLES DO STILL HAPPEN: By Dilip Kumar Roy. (Hari Krishna Mandir, Poona-5, and Popular Book Depot, Bombay-7, pp. 404, Price Rs. 9. SO.)

In fictional guise Dilip Kumar Roy represents himself and his foremost disciple Indira Devi in America vindicating the miraculous to an American girl who, though not actually sceptical, is doubtful. His style is emotional, sensitive, discursive, allowing of unlimited discussion. He describes the power of Divine Grace breaking through the hard shell of rationalism and sometimes breaching the physical moulds in a way that can only be called miraculous. Despite the mask of fiction he guarantees that none of the episodes he thus narrates are fictional; all are based on what he or reliable friends of his have witnessed or experienced. However it is not supernatural events in themselves that interest him; he definitely distinguishes between the spiritual and the occult, rejecting the latter. His real theme is the outpouring of Divine Grace with or without physical manifestations. He shows how much more potent this is than any argument in washing away scepticism.

EXPERIENCES OF A PILGRIM SOUL: By Yogi Shuddhananda Bharati. (Yoga Samaj, pp. 474, Rs. 5.50.)

Yogi Shuddhananda Bharati's autobiography is largely concerned with the saints and yogis he has met. He seems to have been very fortunate in this respect, beginning with the saintly uncle who confirmed his inclination to renunciation when he was still a schoolboy. He seems also to have been uncommonly impressionable. When he was a young man some missionary friends and employers almost persuaded him to choose Christianity. Then, meeting with Sufis, he followed an Islamic path for some time. After this the influence of Tilak, Gandhi and others made a nationalist of him. Then he came to Tiruvannamalai and felt the power and bliss that flowed from the Maharshi. That did not prevent him, however, from going on to Pondicherry where he fell under the spell of Sri Aurobindo and the Mother. Here he settled down and stayed for 25 years, maintaining silence but writing many books.

He left and became vocal in 1950, shortly before the death of Sri Aurobindo. Now began a triumphal phase when he felt that he had achieved what he had been seeking. He visited various ashrams and was received with honour, especially at that of Swami Sivananda at Rishikesh. Then he made himself an apostle of Meher Baba and was accepted as such. He made triumphal tours throughout India and in other countries of the world, addressing many public meetings. Returning to India, be founded the Yoga Samaj in Madras and became the editor of The Call Divine.

ANAGARIKA DHARMAPALA: A Biographical Sketch: By Bhikshu Sangharakshita. (Buddhist Publication Society, Kandy, Pp. 98. Price not stated.)

The life of Anagarika Dharmapala, now appearing in its fourth edition, is a study of a missionary by a missionary. Its hero certainly lived a strenuous and dedicated life, but one wonders whether the author has ever asked himself how much of the appreciation shown for him would be merited also by the Christian missionaries he so detests, or how many of the strictures he passes on them might apply also to his hero. On one thing at least both categories of missionary agree: that is in deprecating Hinduism and indeed all creeds but their own.

- ARTHUR OSBORNE.

THE GULISTAN OR ROSE-GARDEN OF SA'DI: Translated by Edward Rehatsek, Edited with a Preface by W. G. Archer, Introduction by G. M. Wickens. (Allen and Unwin, Pp. 265, Price 42 s.)

Sa'di's Gulistan is one of those rare books which, like Chaucer's Prologue, hold up a mirror to the times. Its brief stories and anecdotes bring vividly before us the urbane world of 13th century Persia, with its culture and vices and the unpredictability of kingly rule. They remain delightful in this translation, although the fragments of verse that must have given them point and sparkle in the original are here barely distinguishable from prose.

Sa'di is a humanist. His voice throughout is for upright but prudent living. However it is revealing to see that certain vices are so prevalent in his world as scarcely to be considered such by him. For instance, though alcohol is forbidden in the Qur'an, he describes drunkenness as a normal event, without censure. And, as in Ancient Greece, homosexual love affairs seem to be taken for granted and considered too normal to need an apology.

- A. QUTBUDDIN.

Ananda Mayi Ma

MOTHER AS REVEALED TO ME: translated from the Bengali Matri Darshan of Bhaiji, Pp. 230, Price Rs. 4.)
MATRI VANI: A Selection from the Sayings of Sri Ananda Mayi Ma, recorded by Gurupriya Debi, Pp. 167, Price Rs. 1.50.
WORDS OF SRI ANANDA MAYI MA: Translated and compiled by Atmananda, Pp. 242, Price Rs. 5.)

The late Jyotish Chandra Ray, familiarly known as `Bhaiji' was one of the earliest devotees of the woman saint Ananda Mayi Ma who is now famous throughout India and has many followers in the West also. He `discovered' or recognised her as a young woman living in Dacca and proclaimed her Ananda Mayi Ma, `The Joy-Permeated Mother', an incarnation of the Divine Shakti. As he himself says in his fascinating introductory chapter, it is not a biography that he has written but only some account of his direct experience of the Mother's unique being and marvellous powers. Even so it contains an interesting narration of her early years - married at the age of about twelve to a noble Brahmin youth who later became a sannyasin and her disciple. It describes various strange phenomena and powers that manifested in her life from an early age, her rather unusual states of samadhi and the symbolical playful roles she enacted.

There are stories also of miracles occurring around her: among them his own vision of `a dazzling flood of heavenly light shining forth from her face' on several occasions. She also appeared to him in her subtle body when he was living at a distance. There are cases of people receiving initiation from her in the dream-state; many cases also of people receiving relief from sickness or in their professional life or other ways.

All who have been fortunate enough to see Ma Ananda Mayi would wholeheartedly echo the account of her `genial and sweet appearance, her uncommon patience and endurance, her spirit of sacrifice and simplicity, her ever joyful, humorous ways of dealing with men, women and children, her love for all men irrespective of caste, creed, community and nationality, her absolute freedom from pleasure, pain and the like; .... no conflict in her, no urge to action or inaction disturbs the serenity of her will .... she is completely steeped in the light of the Supreme...'

The author also mentions the Mother's insistence on purity of heart and mind and her teaching of concentration and one-pointed aspiration to find the One Universal Being. He quotes her saying: "Life and religion are one ... In all human activities let there be a live contact with the Divine and you will not have to leave off anything. Your work will then be done well and you will be on the right track to find the Master."

Unfortunately the author died many years back and the book has not been brought up to date. That is a task that some other devotee of the Mother should undertake.

Ma does not give discourses, nor does she belong to the category of learned scholars or philosophers; in fact she is almost uneducated. However, the other two books under review give an account of her teachings culled from occasional utterances and answers to questions. Matri Vani is a selection from her sayings made by that old and respected devotee Sri Gurupriya Debi. Words of Sri Ananda Mayi Ma is a selection from the diaries meticulously maintained by Brahmachari Kamal Bhattacharji, another dedicated disciple. Both have been translated from the Bengali by Atmananda, an Austrian lady devotee.

The following are characteristic examples of her teaching: —

By doing service heart and mind are purified.

Doing work for its own sake is karma yoga. As long as a desire to distinguish oneself is lurking it is karma bhoga.

Depend on Him absolutely. In whatever circumstances you may find yourself sustain the remembrance of Him only.

Company of saints, sages and seekers after truth is incumbent on man. Association of this kind will help to awaken his interest in the Real.

It is necessary to try to dedicate to the Supreme every single action of one's daily life.

Silent incantation should be engaged in at all times. One should not waste breath uselessly.

Either melt the sense of separation by devotion or burn it by knowledge (jnana). For what is it that melts or burns? Only that which by its nature can be melted or burnt: namely the idea that something other than your Self exists. What will happen then? You come to know your Self.

By virtue of the Guru's power everything becomes possible.

There are two types of pilgrims on life's journey: one like a tourist, keen on sightseeing, wandering from place to place, flitting from one experience to another for the fun of it; the other treads the path that is consistent with man's true being and leads to his real home.

So long as one remains enslaved by time there will be birth and death ... In reality there is nothing but the One Moment all along.

The above extracts from Ma's teachings amply reveal the greatness and universality of her spiritual being. Though outwardly her followers are mainly seen engaged in devotional rites and rituals, followers of jnana marga will find true Jnana there. It is the experience of aspirants of all paths that her grace is freely given to all alike. Above all, the purity, love and joy radiating out from her make her one whose very presence among mankind is purifying.

How much she has essentially in common with Bhagavan, his devotees can observe. In fact "The Sat-Guru is One" as he said once to the humble writer of these lines.

- MADAN MOHAN VARMA.

HINDU POLYTHEISM: By Alain Danielou. (Routledge and Kegan Paul, London. Pp. 537, Price 60 s.)

Hindu Polytheism is a magnificent work remarkable both for the matter and the manner of approach to the subject. M. Danielou brings to bear on this much-misunderstood subject a rare understanding and soul-perception that take both the writer and the reader straight into the heart of the Hindu Pantheon. He begins on the right note: to the Hindu, "The whole of Nature is but a symbol of a higher reality". All life is the projection of the Reality that is Divine and there is a close relation between the several aspects of the Reality in manifestation, on its own level, and the corresponding aspects of the creation put forth. The ancients conceived and experienced the Divine in its different formulations for purposes of manifestation, the Gods who are not only cosmic functionaries but also active powers in the individual life-scheme of man. The author of this book gives the background of this family of Gods, drawing upon the Vedas, the Upanishads and other old texts; he then proceeds to deal with the significance, details of form, characteristic, paraphernalia, etc., of each major God, e.g., Vishnu, Shiva. Brahma, etc. A separate section is devoted to the institution of Shakti worship and a very satisfying account is given of the Ten Maha Vidyas., The writer has taken great pains to authenticate every detail he has mentioned, though one would wish more discrimination had been exercised in the selection of material, especially from contemporary writers.

M. Danielou is keenly aware of the deeper truth of spiritual and psychological significance that runs through the whole system of Indian Religion in its various lines of expression. For instance, his explanation of the Mantra and the Yantra: "Name and form are for man the two essential aspects of manifestation, form being the direct expression of an idea in the Creator's mind and name the parallel process of the manifestation of the same idea through the human mind ... The basic energies of the universe, which are the deities, can be approached through a mental creative process, that is, through words or through the perception of created forms. Deities are therefore represented in terms of both words and forms. In these two fields there are different degrees of abstraction. We can represent a deity through the description of its characteristics, its picture in words, or through symbolic elements of sound, that is, thought-form (mantra) or magic words, which correspond to its nature, though they may seem to us otherwise meaningless. Similarly we can picture a deity in an image portraying a number of symbolic attributes, or we can represent it through a diagram, a geometrical abstraction. These abstract or magic diagrams are known as yantras." (332). Also, "Mantras and yantras are therefore the abstract symbols, mudra (gesture) and svara (musical notes) are the subtle representations, and image and myth are the gross representations of the principles known as deities." (333). The author is at his best in the sections on Mantra, Yantra and Rituals. His exposition is rational to the core and one breathes in these pages the fresh air of the Spirit. His remarks on the principles underlying the Forms of Images, murtis, are worth noting (p. 364). On the subject of Incarnations he writes: "Among the Hindus the appearances of deities among men are not believed to be primarily historical facts, although they may centre round the story of a particular historical figure. Divine manifestations are the outward expressions of cosmic laws. The very characteristics of divinity are permanence and universality. Whatever divine manifestation may be envisaged it must take place at all times and on all planes, in every aspect of the physical and the subtle world, in every microcosm as in the macrocosm. In each universe, for each cycle or sub-cycle, the same `incarnations' of divinity take place." (p. 365).

The 33 beautiful art-plates of Indian sculpture and the appendix containing the Sanskrit texts quoted in the work add to the value of this publication. This is indeed a superb production worthy of the profound nature of the subject and also of the mature wisdom of the author.

- M. P. PANDIT.

SANATANA DHARMA: By Swami Bharati Krishna Tirtha. (Bhavan's Book University, Bombay-7, Pp. 210~ Rs. 2.50.)

The late incumbent of the Govardhana Peetha of Puri, who attained Mahasamadhi as recently as 1960, had travelled widely throughout India and abroad. The Honorary General Secretary of the `World Reconstruction Association' founded by him deposited with the publishers verbatim reports of the discourses he gave during his extensive tours. It is from these that the present book has been edited.

It begins by defining Sanatana Dharma with philological exhaustiveness as the religion founded by the Eternal, the religion which is itself eternal, and the religion which rewards with eternal life all who follow it. But throughout the book the term is used in its current popular sense for the school of Hinduism which is opposed to all reform even in social matters. The Swami is a doughty champion of all things Hindu, including all practices prevalent in Hindu society.

He is also convinced that Arjuna conquered Mexico because among the ancient Mexicans there was reference to an ambidextrous archer (p.32). Similarly, he finds the name `Adam' related to the Sanskrit word adhi, `first'. It was Milton who patriotically proclaimed that when the Almighty wanted to impart an idea to mankind He first divulged it to His Englishmen. The Swami's patriotism is no whit inferior: "India holds the same position in the world as the heart does in the body ... In shape also both India and the heart are pear-like." (p.194).

As regards Advaita, of which the Shankaracharyas of various Peethas are the authentic exponents, the Swami expounds it thus: "There is an underlying unity among all these things that are the limbs of the same tree .... the universe is so called because it is `uni' that is only one. That is Advaita. That is the monotheism that we have, the monism that we have." (p.186). Is it?

OUR DUTY: By Swami Chandrasekkara Bharati. (Bhavan's Book University, Bombay-7, Re. 1 Price 42 s.)

This little book is a compilation from the talks and teachings of the late incumbent of the Sarada Peetha of the Sringeri Advaita Math. In the very first extract the Swami represents religion as Sanatana Dharma, the law inherent in the universe, conformity with which naturally makes for spiritual health and violation of which for a state of morbidity. The whole book is a consistent exposition of this attitude. The Dharma is independent of any founder and all codified doctrines are its halting dialects. All spiritual disciplines have the twofold purpose of aiding the aspirant in the progressive purification of his consciousness and of furthering his quest for the Self-subsistent One. He deprecates theorising and discussion. Considering the remoteness of the final realization from our present station, "it is mere waste of precious time and energy to probe into the ultimate Reality which can be realized, or to quarrel about the experience of the aspirant who has realized it." (p.28). What he commends is the practice of the constant presence of a Personal God as an unfailing companion. He urges constant ethical striving as the only convincing evidence of spiritual earnestness.

SUBLIME BIOGRAPHIES, TAMIL MYSTICISM: By Prof. K. R. R. Sastry. (The author, 29, Dwaraka Colony, Madras-4, Pp. 72, Re. L)

Professor Sastry here reproduces in book form the substance of some lectures he delivered at the Besant Memorial Library in Allahabad in 1948. "Because the term `Mysticism' may drive away readers", he tells us in his Preface, "they are presented as `Sublime Biographies'."

But why should the term `Mysticism' drive away readers? Critical intellects of the highest order have been reverent students of mysticism and a vast body of literature has grown up around this mode of consciousness, deemed the highest. On the other hand the complaint may be legitimately made that not only is no definition or description of the mystic state offered but that none can even be inferred from the book.

Many of those mentioned are legendary figures. And a few lines containing such statements as that Agastya's name is mentioned in inscriptions at (sic) Siam and Cambodia or that "Agastya prophesied to Adi Sankara's mother that his (sic) great son would pass away at (sic) 32nd year" do not constitute a sublime biography.

Maharshi Ramana occupies seven pages, the largest number allotted to any mystic in the book, but even this chapter is neither consecutive biography nor coherent exposition.

- PROF. K. SUBRAHMANYAM

PRATYABHUNAHRDAYAM: Sanskrit Text edited with English Translation and Notes by Jaideva Singh. (Motilal Banarsidass, Delhi-6, Pp. 170, Price Rs. 10.)

The Saiva system of religion is considered by the editor of this book the most ancient faith in the world, going back to the calcolithic age or even earlier. At present we seem to have only three branches of it: the Saiva Siddhanta of the South, the Vira-Saiva of Deccan-Karnataka and the Saiva, cult of Kashmir. Rajanaka Ksemaraja gave a succinct account of the philosophy of this last in his tenth century work Pratyabhijnahrdayam. Sri Jaideva Singh has done good work in editing this in a thoroughly up-to-date manner with a learned introduction, translation and notes.

In the introduction he gives an analysis of the twenty sutras forming the basis of the text, thus enabling the reader to grasp the main principles of this system. The notes are exhaustive and give the necessary information without being profuse. They are followed by a glossary of technical terms defining almost every word used in the text. The learned editor has done his work thoroughly.

In a work of this kind one might, however, expect the introduction to give a comparative estimate of the three schools and evaluate their philosophical importance, and this the editor has not done. He has narrowed down the scope of the introduction to a mere exposition and summary of the text.

The Pratyabhijna system teaches the Advaitic doctrine that the jiva (individual soul) is none other than Siva Himself and should be reminded of this and made to recognise it.

No student of Kashmir Saivism should miss studying this book.

The get-up is good and one hopes that when a new edition is called for the serious mistakes listed in the `Errata' will not find a place in it.

- PROF. S. RAJAGOPALA SASTRI

LAO TZU / TAO TE CHING: Translated by D. C. Lau, edited by E. V. Rieu. (Penguin: Indian Agents, Orient Longmans. Pp. 192, Price 3s. 6d.)

"By doing nothing you keep out of trouble." Such is a characteristic theme of the Lao Tzu book, an anthology, some form of which existed by the beginning of the third century BC at the latest (p.174). So far as this is its message the Chinese temperament has evidently changed radically. Less remarkable only than the I Ching, the Tao Te Ching has remained the most popular of all the ancient books of China.

Professor Lau's introduction is nothing if not informative. Sociologically he ascribes great wisdom to the Tao Te Ching. "... in the nature of the universe, it is the submissive that survives and triumphs in the end," he reminds us (pp.45/6). "Once this intuition is gained, further observation is unnecessary and serves only to confuse." Hence (but with a deeper than sociological meaning)

"Without stirring abroad
One can know the whole world.
Without looking out of the window
One can see the way of heaven.
The further one goes
The less one knows." (XLVII).

This, of course, refers to Tao as the Way. Consider also XIII: "The reason I have great trouble is that I have a body. When I no longer have a body what trouble have I?"

The sociological interpretation is only the outer side of the Tao Te Ching. Dr. Lau gives us nothing else, nothing identified as mystical or esoteric. Does `tao' stand for the way as well as the Goal? Insofar as it is the name of the Unnameable, `Tao' is equivalent to OM. In some passages `Tao' evidently stands for the Self. It is unfortunate, therefore, that this translation fails to distinguish between `it' and `It' (meaning Tao) by spelling the latter with a capital letter.

In addition to this, terms in the Chinese text are sometimes used in two senses, the ordinary and the Taoist. And the student of comparative religion should be warned that this ancient Tao philosophy is very different from the modern so-called `Taoist religion'. The editor makes no mention of this sad degeneration.

Characteristically the original author(s) lamented (twice, in LXX and LXX111) that: "My words are very easy to understand and very easy to put into practice, yet no one in the world can understand them or put them into practice."

HEALTH, RADIATION AND HEALING: By M. Ash. (Darton, Longman & Todd, Price 18s.)

The beginning of Dr. Ash's book, dealing with rock and soil radiations, reminded me strongly of the vital force that the Holy Hill of Arunachala emits.

Then he writes (p.123): "The concept I prefer is that our body is within the mind rather than the mind within the body. According to this concept ... the manifestation of mind appears as an energy field arranged in a series of shell-like patterns around the body with which it is associated." This put me in mind of the Hindu doctrine of `sheaths' to which Prof. K. Subrahmanyam alludes in his article Beyond Psychology in the July 1964 issue of The Mountain Path.

"My realization of the power of the mind in healing," states the doctor (p.128), "came after my experience of the therapeutic value of focusing the eye on the site of injury." Reading this I looked up at the photograph of Bhagavan beside me and thought of the power and beauty of his gaze.

Dr. Ash describes how he treats patients from a distance of many miles by radiating thoughts of benevolence and compassion. He was not always successful, he admits, but his failures were outnumbered by his many successes.

Thus aspects of the ancient wisdom contained in Hindu holy books are being confirmed by modern Western research. Dr. Ash concludes (p.140): "In my view it is quite wrong to dismiss these healings as miraculous ... it is my belief that nothing has occurred ... that is not in accordance with natural laws, and that it is our present state of ignorance that prevents us from taking advantage of such laws."

- F. ALLEN.

THE APPRENTICE SAINT: By Louise Collis. (Michael Joseph, Pp. 259, Price 30s.)

Margery Kempe was a holy terror. Convinced of divine visitations, she shrieked, roared, sobbed and collapsed, especially during church services. Encouraged by God in visions, she publicly and constantly proclaimed his approval of her and his curse on her detractors. All levity and lewdness she rebuked. Drawn strongly to holy chastity, she at last persuaded her husband, John Kempe, to agree to it after reluctantly bearing him fourteen children. In her boisterous, colourful 15th Century world she made the pilgrimage to Jerusalem and Rome; and the company she travelled with tried one device after another to shake her off or at least to bind her to silence during meals. But every time she triumphed and turned up again, preaching, exhorting. Again and again she was arrested and tried for heresy in England (it was the time when the Lollards were considered dangerous), but always she emerged unscathed. A perfect dynamo of a woman. Sincere ecstatic she undoubtedly was, and she had her believers if she had also her detractors. But, there is no sign of higher or mystic understanding in her visions and harangues.

Illiterate although of a prosperous merchant family, Margery dictated her turbulent memoirs to a priestly scribe in old age. She aspired to enter the hall of fame under the category of saint but succeeded under that of literature. However, after a brief period of fame the book disappeared from view and was recovered only in 1935. The present biography written around it gives a fine picture of 15th Century life and of an extraordinary woman.

Her book is obtainable in the original, but any one tempted to buy it should be warned that the language and spelling are much farther from modern English than in most 14th or 15th Century books, such as Chaucer or the Cloud of Unknowing.

THE SERMON ON THE MOUNT ACCORDING TO VEDANTA: By Swami Prabhavananda. (Allen and Unwin, Pp. 110, Price 16s.)

In a review of the Vedanta Press edition of this book which appeared in The Mountain Path of July 1964, I remarked, that the author did not go very deep into Christ's teaching. The longer version of the book now to hand completely removes this failing. Particularly illuminating is the exposition of the doctrine of the Avatara. Altogether, it is a book that goes far beyond theorising and is luminous with indubitable spiritual understanding.

- SAGITTARIUS.

HELMUTH VON GLASENAPP, INTERPRETER OF INDIAN THOUGHT: By Wilfried Noelle, with a preface by Dr. Zakir Hussain. (Max Mueller Bhavan Publications, South Asian Studies, edited by Dr. Heimo Rau, New Delhi, Pp. 108, Price not stated.)

Our congratulations go to the Directors of the Max Mueller Bhavan for placing before the Indian public this outstanding contribution on the life and work of one of the greatest interpreters of India to the western world. Prof. Glasenapp approached the religion, philosophy, literature and art of India with respect and devotion as a seeker of spiritual treasures. As our Vice-president said in his preface, he was a guru to his students, young and old who gathered round him to listen to his lectures at the Universities of Koenigsberg and Tuebingen where he set a great example to his colleagues working in the field of Indian studies. His approach in this connection is unique, for to him India, both in her outer life and her inner world, is eternal and immortal. He urged his students to understand this and proceed with their work in this spirit. If there is a new enthusiasm and interest for Indian studies today, among both scholars and the general public we can say without fear that the credit should go to pioneers like Prof. Glasenapp and his esteemed contemporary Prof. Heinrich Zimmer who put their life and soul into the work of interpreting Indian culture and quenching the thirst of those who sought such a source.

Wilfried Noelle, who had the privilege of sitting at the feet of this great professor, must be congratulated on placing this monograph before the public. We can recommend it to all who are interested to come into contact with efforts made in the western world towards understanding the Indian world in all its perspectives.

- DR. V. N. SHARMA.

Journal

KALVATH SHAN (meaning `Abode of Meditation') is a new quarterly published from Range Estate, Wattala, Hunupitiya, Ceylon, edited by Fuard Uduman, with Dr. Md. Cassim and Upali Samarasekera as associate editors. Its purpose or programme is very similar to that of The Mountain Path with the difference, however, that it starts from a mainly Islamic basis. The English is good and the get-up attractive. Particularly pleasing are the quotations from Sufi saints. We extend to it our sincere good wishes. May it prosper and expand.

However, its price is considerably higher - Rs. 4 per single copy, Rs. 15 annually.

Souvenir

The Sai Baba Mission of Coimbatore has brought out an excellent 1964 Souvenir Volume. Many leading Sai bhaktas have contributed articles. A wide catholicity is shown by the inclusion of articles on other Spiritual Masters also and on various aspects of Hinduism. The Souvenir is well illustrated, most impressive being the beautiful and little known photograph of Sai Baba on the cover. It is mostly in English but there is a Tamil section also.