Chakravarti Rajagopalachari, popularly known as "Rajaji" or "C.R" was a great patriot, astute politician, incisive thinker, great visionary and one of the greatest statesmen of all time. He was a close associate of Mahatma Gandhi, hailed as conscious- keeper of the Mahatma. As an ardent freedom-fighter, as Chief Minister of Madras, as Governor of West Bengal, as Home Minister of India and as the first Indian Governor-General of India he rendered yeoman service to the nation and left an indelible impress on our contemporary life.
Rajaji was closely associated with Kulapati Munshiji and he was among the distinguished founder-members of the Bhavan. The Bhavan had the privilege of publishing 18 books (see page ii) by him so far, the copyright of which he gifted to the Bhavan.
All of Rajaji's works, especially of Marcus Aurelius, the Bhagavad Gita and Upanishads are popular. In Mahabharata, he has displayed his inimitable flair for story-telling and applying the moral of stories to the needs of modern times. In the present book Ramayana, Rajaji captures for us the pathos and beauty of Valmiki's magic in an inimitable manner. Written in homely style, the work is striking in its originality and beauty of expression. A fitting successor to Mahabharata.
Rajaji passed away in 1972 at the age of 94.
Articles:
Rama The Ideal Man: The Epic Adventure of a Hero
Books:
Thus Spake Sri Rama
Hanuman (In the Ramayana of Valimiki and the Ramacharitamanasa of Tulasidasa)
Comic Books:
Ancestors Of Rama
The Sons Of Rama
Paintings:
Ramayana Tales Retold
Rama and Lakshmana Wash the Wounds of Jatayu
Lord Rama Slays Taadka
Rama Durbar
Bharat Milap - Lord Rama meets with Brother Bharat
Rama Yantra
Sculptures:
Lord Rama
Dashanana, or the Ten Headed Demon King of Lanka
Jewelry:
Sri Ram
Textiles:
Sita Rama Prayer Shawls
Jai Shri Rama
Dolls:
Ram Durbar
The Berries of Shabri
Exile in the Forest
The Bharatiya Vidya Bhavan – that Institute of Indian Culture in Bombay – needed a Book University, a series of books which if read, would serve the purpose of providing higher education. Particular emphasis, however, was to be put on such literature as revealed the deeper impulsions of India. As a first step, it was decided to bring out in English 100 books, 50 of which were to be taken in hand almost at once. Each book was to contain from 200 to 250 pages.
It is our intention to publish the books we select, not only in English, but also in the following Indian languages: Hindi, Bengali, Gujarati, Marathi, Tamil, Telugu, Kannada and Malayalam.
This scheme, involving the publication of 900 volumes, requires amply funds and an all-India organization. The Bhavan is exerting its utmost to supply them.
The objectives for which the Bhavan stands are the reintegration of Indian culture in the light of modern knowledge and to suit our present-day needs and the resuscitation of its fundamental values in their pristine vigour.
Let me make our goal more explicit:- We seek the dignity of man, which necessarily implies the creation of social conditions which would allow him freedom to evolve along the lines of his own temperament and capacities; we seek the harmony of individual efforts and social relations, not in any makeshift way, but within the frame-work of the Moral Order; we seek the creative art of life, by the alchemy of which human limitations are progressively transmuted, so that man may become the instrument of God, and is able to see Him in all and all in Him.
The world, we feel in too much with us. Nothing would uplift or inspire us so much as the beauty and aspiration which such books can teach. In this series, therefore, the literature of India, ancient and modern, will be published in a form easily accessible to all. Books in other literatures of the world, if they accessible to all. Books in other literatures of the world, if they accessible to all. Books in other literatures of the world, if they illustrate the principles we stand for, will also be included. Illustrate the principles we stand for, will also be included.
This common pool of literature, it is hoped, will enable the reader, eastern or western, to understand and appreciate current of world they flow through different linguistic channels, have a common urge and aspiration.
Fittingly, the Book University’s first venture is the Mahabharata, summarized by one of the greatest living Indians, C. Rajagopalachari; the second work is on a section of it, the Gita by H.V. Divatia, an eminent jurist and a student of philosophy. Centuries ago, it was proclaimed of the Mahabharata: “What is not in it, is nowhere.” After twenty-five centuries, we can use the same words about it. He who knows it not, knows not the heights and depths of the soul; he misses the trials and tragedy and the beauty and grandeur of life.
The Mahabharata is not a mere epic; it is a romance, telling the tale of heroic men and women and of some who were divine; it is a whole literature in itself, containing a code of life; a philosophy of social and ethical relations, and speculative thought on human problems that is hard to rival; but, above all, it has for its core the Gita, which is, as the world is beginning to find out, the nobles of scriptures and the grandest of sagas in which the climax is reached in the wondrous Apocalypse in the Eleventh Canto.
Through such books alone the harmonies underlying true culture, I am convinced, will one day reconcile the disorders of modern life.
I thank all those who have helped to make this new branch of the Bhavan’s activity successful.
Preface to First Edition
It is not an exaggeration to say that the persons and incidents portrayed in the great literature of a people influence national character no less potently than the actual heroes and events enshrined in its history. It may be claimed that the former play an even more important part in the formation of ideals, which give to character its impulse of growth. Don Quixote, Gulliver, Pickwick, Sam Weller, Sir Roger de Coverley, Falstaff, Shylock, King Arthur, Sir Lancelot, Alice and her wanderings in Wonderland, all these and many such other creations of genius are not less real in the minds of the British people than the men and women who lived and died and lie buried in British soil. Since literature is so vitally related to life and character, it follows that so long as the human family remains divided into nations, the personae and events of one national literature have not an equal appeal to all, because they do not awaken the same associations. A word or phrase about Flastaff or Uncle Toby carries to English men a world of significance which it does not to others. Similarly, a word or phrase about Hanuman, Bhima, Arjuna, Bharata or Sita conveys to us in India, learned and illiterate alike, a significance all its on, of which an English rendering cannot convey even a fraction to outsiders, however interested in Indian mythology and folklore.
In the moving history of our land, from time immemorial great minds have been formed and nourished and touched to heroic deeds by the Ramayana and the Mahabharata. In most Indian homes, children formerly learnt these immortal stories as they learnt their mother-tongue-at the mother’s knee; and the sweetness and sorrows of Sita and Draupadi, the heroic fortitude of Rama and Arjuna and the loving fidelity of Lakshmana and Hanuman became the stuff of their young philosophy of life.
The growing complexity of life has changed the simple pattern of early home life. Still, there are few in our land who do not know the Ramayana and the Mahabharata, though the stories come to them so embroidered with the garish fancies of the Kalakshepam and the cinema as to retain but little of the dignity and approach to truth of Vyasa or Valmiki. It occurred to me some years ago that I might employ some of the scanty leisure of a busy life in giving to our Tamil children in easy prose the story of the Mahabharata that we, more fortunate in this than they, heard in our homes as children. Vyasa’s Mahabharata is one of our nobles Heritages, and it is my cherished belief that to hear it faithfully told is to love it and come under its elevating influence. It strengthens the soul and derives home-as nothing else does-the vanity of ambition and the evil and futility of anger and hatred. Some years ago, I wrote the story of Sisupala under the caption “Mudal Tambulam” (precedence in Guest-Worship) for a Tamil magazine. The editor liked it so much that he persuaded me to take up the task of giving the whole of the Mahabharata to our people in the form of stories. The work, which I began with some diffidence, soon cast its spell on me, and presently I came to love it and imagined myself telling these stories to dear Tamil children, clustering eager-eyed to hear the deeds of the godlike heroes of our motherland. I also hoped that the reading of these stories might enliven village evenings, which rustics gather socially in the chavadi or temple after their day’s work is done. I covered the Mahabharata in 107 stories. The writing recaptured for me sacred and touching associations which are part of my life; every sentence had for me a fragrance of the living past. This quality can never of course be preserved or brought out in an English translation. All the same, I hope this book will serve some purpose. I did a substantial part of the translation myself, but a great part was done for me by kind friends. I tender my most grateful thanks to Sri P. Seshadri and to Sri. S. Krishnamurti, without whose labours this book would not have been possible. Last but not least, I am grateful to Sri Navaratna Rama Rao, whose help by way of careful revision of the entire manuscripts is as much a precious memento of personal affection as public service.
Preface to Second Edition
This is not a reprint but a carefully revised new edition and I once again record my gratitude for the loving care with which Sri Navaratna Rama Rao has helped to bring this about. This book is as much his handiwork as mine, so far as the difficult and delicate task of translation goes. In most translations, as Sir Walter Scott once humorously remarked, the noble transmutation is from gold into lead. If this has not happened in this case, the credit is due to my friend Sri Navaratna Rama Rao.
The realities of life are idealized by genius and given the form that makes drama, poetry or great prose. Since literature is closely related to life, so long as the human family is divided into nations, literature cannot escape the effects of such division. But the highest literature transcends regionalism and through it, when we are properly attuned, we realize the essential oneness of the human family.
The Mahabharata is of this class. It belongs to the world and not only to India. To the people of India, indeed, this epic has been an unfailing and perennial source of spiritual strength. Learnt at the mother’s knee with reverence and love, it has inspired great men to heroic deeds as well as enabled the humble to face their trials with fortitude and faith.
The Mahabharata was composed many thousand years ago. But generations of gifted reciters have added to Vyasa’s original a great mass of material. All the floating literature that was thought to be worth preserving, historical, geographical, legendary, political, theological and philosophical of nearly thirty centuries, found a place in it. In those days, when there was no printing, interpolation in a recognized classic seemed to correspond to inclusion in the national library.
Divested of these accretions, the Mahabharata is a noble poem possessing in a supreme degree the characteristics of a true epic. Great and fateful movement, heroic characters and stately diction.
The characters in the epic move with the vitality of real life. It is difficult to find anywhere such vivid portraiture on so ample a canvas. Bhishma, the perfect knight: the venerable Drona; the vain but chivalrous Karna; Duryodhana, whose perverse pride is redeemed by great courage in adversity; the high-souled Pandavas, with god-like strength as well as power of suffering; Draupadi; most unfortunate of queens; Kunti, the worthy mother of heroes; Gandhari, the devoted wife and sad worthy mother of heroes; Gandhari, the devoted wife and sad mother of the wicked sons of Dhritarashtra – these are some of the immortal figures on that crowded, but never confused canvas. Then there is great Krishna himself, most energetic of men, whose divinity scintillates through a cloud of very human characteristics. His high purposefulness pervades the whole epic. One can read even a translation and feel the overwhelming power of the incomparable vastness and sublimity of the poem.
The Mahabharata discloses a rich civilization and highly evolved society which, though of an older world strangely resembles the India of our own time, with the same values and ideals. India was divided into a number of independent kingdoms. Occasionally, one king, more distinguished or ambitious than the rest, would assume the title of emperor, securing the acquienscence of other royalties, and signalized it by a great sacrificial feast. The adherence was generally voluntary. The assumption of imperial title conferred no overlordship. The emperor was only fist among his peers. The art of war was highly developed and military prowess and skill were held in high esteem. We read in the Mahabharata of standardized phalanxes and of various tactical movement.
There was an accepted code of honourable warfare, deviations from which met with reproof among kshatriyas. The advent of the Kali age is marked by many breaches of these conventions in the Kurukshetra battle, on account of the bitterness of conflict, frustration and bereavements. Some of the most impressive passages in the epic centre round these breaches of dharma.
The population lived in cities and villages. The cities were the headquarters of kings and their household and staff. There were beautiful palaces and gardens and the lives led were cultured and luxurious. There was trade in the cities, but the mass of the people were agriculturists.
Besides this urban and rural life, there was a very highly cultured life in the seclusion of forest recesses, centred round ascetic teachers. These asramas kept alive the bright fires of learning and spiritual thought. Young men of noble birth eagerly sought education at these asramas. World-weary age went there for peace. These centres of culture were cherished by the rulers of the land and not the proudest of them would dare to treat the members of the hermitages otherwise than with respect and consideration.
Women were highly honoured and entered largely in the lives of their husbands and sons. The caste system prevailed, but intercaste marriages were not unknown. Some of the greatest warriors in the Mahabharata were brahmanas.
The Mahabharata has moulded the character and civilization of one of the most numerous of the world’s people. How did it fulfil-how is it still continuing to fulfil-this function? By its gospel of dharma, which like a golden thread runs through all the complex movements in the epic; by its lesson that hatred breeds hatred, that covetousness and violence lead inevitably to ruin, that the only real conquest is in the battle against one’s lower nature.
Indeed the Mahabharata has another name known among scholars-JAYA-which means victory, conveying the moral herein indicated. ‘Jaya’ is the name, by which the work is referred to, in the first invocatory verse of the epic.
If a foreigner reads this book-translation and epitome though it is-and closes it with a feeling that he has read a good and elevating work, he may be confident that he has grasped the spirit of India and can understand her people-high and low, rich and poor.
Preface to Third Edition
I do not find anything new to say by way of Preface to the Third Edition of this book. One may tour all over India and see all things, but one cannot understand India’s way of life unless one has read the Ramayana and the Mahabharata, at least in a good translation.
Preface to Fourth Edition
With their characteristic zeal, the Bharatiya Vidya Bhavan are bringing out a fourth edition of this boo. Asked to write something by way of a fresh preface, I think of the days when I first began to write these chapters in Tamil for KALKI. The Congress had then resigned from its position in all the provincial governments and Hitler’s war was on. I was in a double wilderness. I remember what great peace I found then in re-reading this great epic of our land and telling it in simple Tamil. This was twelve years ago. Again, in the middle of 1954, when I laid down the office of Chief Minister of Madras after a difficult and critical period of two years, I found the peace that I needed in Valmiki’s epic. I re-told the Ramayana in weekly chapters to the Tamil people. I have just concluded that work as I write this preface. I have lived a pretty active life. But I feel that these two things that I have done are the best service I have rendered to my people. These two books of mine have been widely read and enjoyed. They have helped the simple folk in the Tamil country to realize their higher selves. Naturally, this has been a source of great joy to me in the evening of my life. It is good to be a political and national worked and to take office and work hard. But I have seen that it is better to be able to leave it and enjoy the company of the sages of our land and to help them to speak to our men and women again.
The English rendering of my Mahabharata has been distributed by the Bharatiya Vidya Bhavan with remarkable success and I tender to them my warm gratitude for this service. The sages of our land had never any thought of land or sea boundaries. They thought in all things for all mankind and we are fulfilling their intention when we render our classics into English in a form suitable for the present-day international world.
I am grateful to the Bharatiya Vidya Bhavan which has brought out these fresh reprints of my Ramayana and Mahabharata books. The Bhavan has achieved great success by the very wide distribution organized by it of these two books, which seek to bring Valmiki and Vyasa near to those who have no access to the unrivalled original classics. The characters and incidents of these two itihasas have come to be the raw material for the works of numerous poets and saints that came later to write dramas and sing poems and hymns to keep this nation in the straight path. Oral discourses have further played with them in order to entertain and instruct pious audiences and not a few variations and additions have been made to the original. All the languages of India have the Ramayana and Mahabharata retold by their poets, with additions and variations of their own. It is good to have the narrative written up for young people as told in the original epics, and these two books of mine seek to serve that object.
I appeal particularly to the young men in schools and colleges to read these books. There is not a page in them but after reading you will emerge with greater courage, stronger will and purer mind. They are not just story books, although they are very good in they way too. They are the records of the mind and spirit of our forefathers who carved for the good, ever so much more than for the pleasant and who saw more of the mystery of life than we can do in our interminable pursuit for petty and illusory achievements in the material plane. We should be thankful of those who preserved for us these many-centuries-old epics in spite of all the vicissitudes through which our nation passed since Vyasa and Valmiki’s time. Even the poets who wrote these epics in the original did not create but built out of the inherited bricks of national memory prior to their own time Reading the Ramayana and Mahabharata even in the form I have given them. We go back to live with our ancient forbears and listen to their grand voices.
Mythology is an integral part of religion. It is an necessary for religion and national culture as the skin and skeleton that preserve a fruit with its juice and its taste. Form is no less essential than substance. We cannot squeeze religion and hope to bottle and keep the essence by itself. It would neither be very useful nor last very long. Mythology and holy figures are necessary for any great culture to rest on its stable spiritual foundation and function as a life-giving inspiration and guide.
Let us keep ever in our minds the fact that it is the Ramayana and the Mahabharata that bind our vast numbers together as one people, despite caste, space and language that seemingly divide them.
I wish I were gifted with greater vision and greater ability so that I could have done this work, to which I was called better than I have done. I am thankful however for what I have been enabled to do. Thorough familiarity with our ancient heritage is necessary if we desire to preserve our individuality as a nation and serve the world thorough dharma which alone can save mankind from error and extinction.
Back of the Book
Chakravarti Rajagopalachari, popularly known as “Rajaji” or “C.R”, was a great patriot, astute politician, incisive thinker, great visionary and one of the greatest statesmen of all time. He was a close associate of Mahatma Gandhi, hailed as conscience-keeper of the Mahatma. As an ardent freedom-fighter, as Chief Minister of Madras, as Governor of West Bengal, as Home Minister of India and as the first Indian Governor General of India he rendered yeoman service to the nation and left an indelible impression on our contemporary life.
Rajaji’s books on Marcus Aurelius, the Bhagavad Gita, the Upanishadsa are popular. But in Mahabharata he displays his inimitable flair for telling stories and applying their moral to the needs of modern times. The stories were originally written in Tamil and have been rendered into English, mainly by Rajaji himself. To have preserved the beauty and spirit of the great original in refined and simple English is an achievement of the highest order.
About the Author:
CHAKRAVARTI RAJAGOPALACHARI, popularly known as "Rajaji" or "C. R.", was a great patriot astute politician, incisive thinker, and one of the greatest of Indians. As a close associate of Mahatma Gandhi, as an ardent freedom-fighter, as Chief Minister of Madras, as Governor of West Bengal, as Home Minister of India and as the first Indian Governor-General of India he has rendered yeoman service to India and has left an indelible impress on our contemporary life.
Rajaji's books on Marcus Aurelius, the Bhagavad-Gita and the Upanishads are popular. In Mahabharata and Ramayana he displays his inimitable flair for story-telling and applying the moral of stories to the needs of modern times. In the present book Kural are given selections from living verses of the immortal Tamil Poet-Saint Tiru-Valluvar. The selections are made with the acumen native to Rajaji and are explained in English, which is his own. They are sure to enrich the reader's mind.
The Bharatiya Vidya Bhavan- that Institute of Indian Culture in Bombay- needed a Book University, a series of books which, if read, would serve the purpose of providing higher education. Particular emphasis, however, was to be put on such literature as revealed the deeper impulsions of India. As a first step, it was decided to bring out in English 100 books, 50 of which were to be taken in hand almost at once.
It is our intention to publish the books we select, not only in English, but also in the following Indian languages: Hindi, Bengali, but also in the following Indian languages: Hindi, Bengali, Gujarati, Marathi, Tamil, Telugu, Kannada and Malayalam.
This scheme, involving the publication of 900 volumes, requires ample funds and an all-India organization. The Bhavan is exerting its utmost to supply them.
Let me make our goal more explicit:
We seek the dignity of man, which necessarily implies the creation of social conditions which would allow him freedom to evolve along the lines of his own temperament and capacities; we seek the harmony of individual efforts and social relations, not in any makeshift way, but within the frame-work of the Moral Order; we seek the creative art of life, by the alchemy of which human limitations are progressively transmuted, so that man may become the instrument of God, and is able to see Him in all and in Him.
The world, we feel, is too much with us. Nothing would uplift or inspire us so much as beauty and aspiration which such books can teach.
In this series, therefore, the literature of India, ancient and modern, will be published in a form easily accessible to all. Books in other literatures of the world, if they illustrate the principles we stand for, will also be included.
This common pool of literature, it is hoped, will enable the reader, eastern or western, to understand and appreciate currents of world thought, as also the movement of the mind in India, which, though they flow through different linguistic channels, have a common urge and aspiration.
Fittingly, the Book University’s first venture is the Mahabharata, summarized by one of the greatest Indians, C. Rajagopalachari; the second work is on a section of it, the Gita, by H. V. Divatia, an eminent jurist and a student of philosophy. Centuries ago it was proclaimed of the Mahabharata: “What is not in it, is nowhere”. After twenty-five centuries, we can use the same words about it. He who knows it not, knows not the heights and depths of the soul; he misses the trial and tragedy and the beauty and grandeur of life.
The Mahabharata is not a mere epic; it is a romance, telling the tale of heroic men and women and of some who were divine; it is a whole literature in itself, containing a code of life, a philosophy of social and ethical relations, and speculative thought on human problems that is hard to rival; but, above all, it has for its core the Gita, which is, as the world is beginning to find out, the noblest of scriptures and the grandest of sagas in which the climax is reached in the wondrous Apocalypse in the Eleventh Canto.
Tirukkural is a poetic composition of great antiquity in the Tamil literature. Many great minds have shed their powerful, radiant light on this gem and justly famous classic of Tamil literature.
In its essence Tirukkural is a treatise par excellence on the art of living. Tiru-valluvar, the author, diagnoses the intricacies of human nature with such penetrating insight, perfect mastery and consummate skill absorbing the most subtle concepts of modern psychology, that one is left wondering at his sweep and depth. His prescriptions, leavened by godliness, ethics, morality and humaneness are sagacious and practical to the core. They cut across castes, creeds, climes and ages and have a freshness which makes one feel as if they are meant for the present times.
No wonder that the Kural has continued to attract the best minds of the world down the ages. In our own time, apart from the many great savants and statesman of Tamilnad, Gandhiji is known to have delved deep into its wisdom; Vinobaji is an acknowledged student of this classic. It is, therefore, appropriate that the Bhavan should publish a book of selections, with translations and notes, from Kural written by Rajaji.
This volume consists of selections from the first and second books of Kural with text in Tamil and translations and notes in English. The reader will find for himself that Rajaji, who has made “the sages of our land to speak to us” in his incomparable summaries of the Ramayana and the Mahabharata and translations and interpretations of the Gita, the Upanishads and other repositories of India’s ageless wisdom, has laid us all under deep debt of gratitude-even those who know Tamil-with his clear and instructive Vidya Bhavan is grateful to Messrs Rochouse publishers for giving it the privilege of issuing the revised edition of Rajaji’s book.
Let us hope that some among the young and old all over the world who read these pages will assimilate and practice in their daily life at least some of the wise advices given in these pages, originally by a great saint and now re-stated by a foreseeing statesman, one of the greatest of living men.
Chakravarti Rajagopalachari, popularly known as "Rajaji" or "C.R.", was a great patriot, astute politician, incisive thinker, and one of the greatest statesmen. A close associate of Mahatma Gandhi, he was an ardent freedom-fighter. In his capacity successively as Chief Minister of Madras, Governor of West Bengal, Home Minister and the first Indian Governor-General of India he rendered yeoman service to the country and left an indelible impress on our contemporary life.
Rajaji was closely associated with Kulapati Munshiji and he was among the distinguished founder-members of the Bhavan. The Bhavan had the privilege of publishing 18 books (see page ii) by him so far, the copyright of which the gifted to the Bhavan.
Rajaji's books on Marcus Aurelius, the Bhagavad Gita and Tirukkural, are popular. In Mahabharata he displays his inimitable flair for story-telling and applying the moral of stories to the needs of modern times. In Ramayana he captures for us the pathos and beauty of Valmiki's magic in an inimitable manner.
In the Upanishads, Sri Rajaji presents the grandeur of the ancient wisdom of the great Seers of Bharatvarsha.
The Bharatiya Vidya Baa 'an- -that Institute of Indian Cul- ture in Bombay needed a Book University a series of books which, if read, would serve the purpose of providing higher education. Particular emphasis, however, was to be put on such literature as revealed the deeper Impulsions of India. As a first step, it was decided to bring out in English 100 books, 50 of which were to be taken in nand almost at once. Each book was to contain from 200 to 250 pages.
It is our intention to publish the books we select, not only in English, but also in the following Indian languages: Hindi, Bengali, Gujarati, Marathi, Tamil, Telugu, Kannada and .Malayalam.
This scheme, involving the publication of 900 volumes, requires ample funds and an all-India organisation. The Bhavan is exerting its utmost to supply them.
The objectives for which the Bhavan stands are the re- integration of Indian culture in the light of modern know- ledge and to suit our present-day needs and the resuscitation of its fundamental values in their pristine vigour.
We seek the dignity of man, which necessarily implies the creation of social conditions which would aflow him freedom to evolve along the lines of his own temperament and capacities; we seek the harmony of individual efforts and social relations, not in any makeshift way, but within the frame-work of the Moral Order; we seek the creative art of life, by the alchemy of which human limitations are pro- gressively transmuted, so that man may become the instru- ment of God, and is able to see Him in all and all in Him.
The world, we feel, is too much with us. Nothing would uplift or inspire us so much as the beauty and aspiration which such books can teach. In this series, therefore, the literature of India, ancient and modern, will be published in a form easily accessible to all. Books in other literatures of the world, if they illustrate the principles we stand for, will also be included.
This common pool of literature, it is hoped, will enable the reader, eastern or western, to understand and appreciate currents of world thought, as also the movements of the mind in India, which, though they flow through different linguistic channels, have a common urge and aspiration.
Fittingly, the Book University's first venture is the Maha- bharata, summarised by one of the greatest living Indians, C. Rajagopalachari: the second work is on a section of it, the Gita by H. V. Divatia, an eminent jurist and a student of philosophy. Centuries ago, it was proclaimed of the Maha- bkarata: "What is not in it, is nowhere." After renty-five centuries, we can use the same words about i. He who knows it not,.,knows not the heights and depths of the soul; he misses the tnals and tragedy and the beauty and grandeur of life.
, The Mahabharata is not a mere epic; it is a romance, telling the tale of heroic men and women and of some who were divine; it is a whole literature in itself, containing a code of life; a philosophy of social and ethical relations, and speculative thought on human problems that is hard to rival; but, above all, it has for its core the Gita, which is, as the world is beginning to find out, the noblest of scriptures and the grandest of sagas in which the climax is reached in the wondrous Apocalypse in the Eleventh Canto.
Through such books alone the harmonies underlying true culture, I am convinced, will one day recoricile the disorders of modem life.
I thank all those who have helped to make this new branch of the Bhavan's activity successful.
IN the Upanishads, we have a scripture which, among all the holy scriptures of the world, displays the most scientific spirit in connection with spiri- tual enquiry. The sages, whose thoughts and teachings we read in the Upanishads, seem to be as much inspired by constructive doubt as the most modem men of science. Their questions and answers indicate that they lived. in an age when, alongside of conformism and the rigid mainte- nanoe of old practices, men thirsted' for Truth and the atmosphere was charged with the boldest free- thought: Satyamevajayate nanrtam satyenapantha vitato devayanah.
The conformism that prevails in our own midst today, in spite of so much science and free- thought, does. not confuse us. We are familiar with it and we find no difficulty in appraising and evaluating in their true measure both the conflicting elements, orthodox practice as well as the prevailing scepticism, But the conformism of some thousands of years ago is a very different thing. We understand it much less, if at all, and it, therefore, blurs the picture. We may fail for this reason rightly to appreciate the spirit of enquiry which dominated the mind and lives of the sages whose teachings are recorded in the Upanishads, and which is reflected in every line of this great scripture of India.
If we learn to make due allowance for the time-interval, and have enlightenment and elasticity of mind enough to be able to use and profit by a holy book with invaluable hoary associations, without having to get the text actually expurgated and revised in order to exclude the irrelevancies and the " mere background of a bygone age, we can- not have a better book of religion for modem times than the Upanishads. The 'spacious imagination, the majestic sweep of thought and the almost reck- less spirit -of exploration with which, urged by the compelling thirst for Truth, the Upanishad teachers and pupils dig into the Open Secret of the Uni- verse, make this most ancient among the world's holy books still the most modem and most satisfying.
It is probable that the Upanishads were originally composed .somewhat as notes of Ieetures, intended to assist the pupil's memory in subsequent reflection. They were not composed as text-books of philosophy to serve by themselves, as books are now written. Notes in our days would be short indicative phrases written to dictation or taken down by the students themselves. But, in the old days, they took the shape of verses to be memorized, as writing played a lesser part in learning than it does now. Placed before us today in the shape of printed matter, with title-page, contents and index all complete, the Upanishads perplex us in many places with their seeming simplicity of language, covering thoughts that are far from clear. Isolated from teacher and without personal expansion and explanation, these compositions confuse us with antithesis and epigram and the use of the same word in varying senses, a style which we should have particularly avoided when discussing difficult problems. All this is, however, understandable if we remember that they were not books to displace teacher but. were notes to standardize teaching and to help memory.
Apart from the difficulty arising out of the form, and the difference of purpose of the composition from that of modem books, the distance that divides us from the day when these thoughts were propounded makes the greatest difficulty. The reflections were necessarily hung on to the life, beliefs and manners of those ancient times. To understand the meaning and the point of what was said by men of a long past age, we have to get back to the circumstances of that age, a task of great difficulty even for the most imaginative among us.
Beliefs and practices that are to us Obviously childish formed the large and main background of life in those days, and the reflections of the best and wisest men of those days, which necessarily referred to and were set on the background of their own daily .life, have to be interpreted by us, eliminating that background. What was very real and serious to them is to us childish, untenable and of no consequence, so that even the reflections there- On become un-understandable, The process of seeing a picture apart from the background is not easy. We are apt to lose ourselves in the reactions produced in our modern minds by the beliefs and practices referred to, and fail to grasp the essential amidst the distractions of the incidental.
In studying the U panishads, we come against repeated references to ceremonials, sacrifices and the worship of gods and discussions as to their efficacy, which confuse the deeper and predominant enquiry. The position becomes to the Hindu readers worse still on account of the formal persistence in Hinduism even now of the shell of those beliefs and practices, To interpret and evaluate the substance of the Upanishads, we need a powerful imagination and an intellectual elasticity that can jump over- the tremendous space that divides the beliefs, aspirations and psychologies of modem life from those of a long-past age. A study of the full text of the longer Upanishads would be the best means of comprehending the mind of the fathers of Hinduism. But at the same time, the difficulties pointed out above reach the greatest dimensions in these longer U panishads. In making the selections for the following chapters, an attempt has been made to reduce these difficulties to the minimum without prejudice to the main purpose of Presenting an adequate idea of the U panishad-content.
Chakravarti Rajagopalachari, popularly known as "Rajaji" or "C.R." was a great patriot, astute politician, incisive thinker, great visionary and one of the greatest statesmen of all time. He was a close associate of Mahatma Gandhi, hailed as conscious-keeper of the Mahatma. As an ardent freedom-fighter, as Chief Minister of Madras, as Governor of West Bengal, as Home Minister of India and as the first Indian Governor-General of India, he rendered yeoman service to the nation and left an indelible impress on our contemporary life.
All of Rajaji's works, especially on Marcus Aurelius, the Bhagavad Gita and Upanishads are popular. In Ramayana and Mahabharata, he has displayed his inimitable flair for story-telling and applying the moral of stories to the needs of modern times.
Rajaji wrote not only in English but also in chaste Tamil, his mother-tongue. He was at his best as a short-story writer. The present book is a translation of some of his stories which open the window into the unsophisticated South Indian homes and ways of life. The reader will be fascinated by their gentle humour and unobtrusive didactic motif.
THE Bharatiya Vidya Bhavan - that Institute of Indian Culture - needed a Book University, a series of books which, if read, would serve the purpose of providing higher education. Particular emphasis, however, was to be put on such literature as revealed the deeper impulsions of India. As a first step, it was decided to bring out in English 100 books, 50 of which were to be taken in hand almost at once.
Let me make our goal more explicit: Wo seek the dignity of man, which necessarily implies the creation of social conditions that allow him freedom to evolve along the lines of his own temperament and capacities; we seek the harmony of individual efforts and social relations, not in any makeshift way, but within the framework of the Moral Order: we seek the creative art of life, by the alchemy of. which human limitations are progressively transmuted, so that man may become the instrument of God, and is able to see Him in all and all in Him.
The world, we feel, is too much with us. Nothing would uplift or inspire us so much as the beauty and aspiration which such books can teach.
This common pool of literature, it is hoped, will enable the reader. eastern or western, to understand and appreciate currents of world thought, as also the movements of the Indian mind, which, though they flow through different linguistic channels, have a common, urge and aspiration.
Fittingly, the Book University's first venture is the Mahabharata, summarized by one of the greatest living Indians, C. Rajagopalachari; the second work is on a section of it, the Gita, by H. V. Divatia, an eminent jurist and a student of philosophy. Centuries ago, it was proclaimed of the Mahabharata: "What is not in it, is nowhere." After twenty-five centuries, we can use the same words about it. He who knows it not, knows not the heights and depths of the soul; he misses the trials and tragedy and the beauty and grandeur of life.
The Mahabharata is not a mere epic; it is a romance, telling the tale of heroic men and women and some who were divine; it is a whole literature in itself, containing a code of life, a philosophy of social and ethical relations, and speculative thought on human problems that is hard to rival; but, above all, it has for its core the Gita, which is, as the world is beginning to find out, the noblest of scriptures and the grandest of sagas in which the climax is reached in the wondrous Apocalypse in the Eleventh Canto.
Through such books alone, the harmonies underlying true culture, I am convinced, will one day reconcile the disorders of modern life.
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Vedas (1400)
Upanishads (655)
Puranas (838)
Ramayana (835)
Mahabharata (275)
Dharmasastras (164)
Vedanta (287)
Gita (1007)
Goddess (441)
Bhakti (234)
Saints (1120)
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