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In the place of good-will you have got nothing but injustice but I must move on. I come now to the second objection of Mr. Kasturiranga Iyengar with reference to the suspension by lawyers of their practice. Milk is good in itself but it comes absolutely poisonous immediately a little bit of arsenic is added to it.
You may renounce the belief, provided you conform to the ceremony which is the outcome of such belief. For instance, it will not do to discountenance the practice of making funeral offerings to deceased ancestors, although you have no faith in the immortality of the soul." Mr P. T. Srinivas Iyengar is principal of a college in Vizagapatam.
Much will depend upon the reasonable and practical use which members make of these novel opportunities, for, to quote Mr. Iyengar again, "the progress of constitutional government is not dependent so much upon what is expressly declared to be constitutional rights as upon what is silently built up in the form of constitutional conventions."
Rangaswami Iyengar, a Hindu journalist of Madras, comes to the conclusion that "if the powers now entrusted to the Councils are used with care, wisdom, and discrimination, precedents and procedure analogous to those of the House of Commons might gradually grow up, and might serve as a useful means if not of directly controlling the Executive a power which under the present constitutional arrangement of the Government of India it is impossible that the Council should possess at least of directing the Executive into correct and proper channels in regard to administrative policy and administrative action."
On the contrary, they will not only have surrendered no earthly riches but they will have gained the applause of the nation. Let us see what it means, this first step. The able editor of Hindu, Mr. Kastariranga Iyengar, and almost every journalist in the country are agreed that the renunciation of titles is a necessary and a desirable step.
The commentary on the Śvetâśvatara Upan. ascribed to Śaṇkara quotes the Brahma P., Linga P. and Vishṇu P. as authorities as well as Puranic texts described as Vishṇudharma and Śivadharmottara. But the authorship of this commentary is doubtful. Srinivasa Iyengar, Outlines of Indian Philosophy, 118-191. Govïndacarya Svâmi on the Vaishnava Samhitâs, J.R.A.S. 1911, pp. 935 ff.
The Śiva sûtras and the commentary Vimar'sinî translated in Indian Thought, 1911-12. Also Srinivasa Iyengar, Outlines of Indian Philosophy, pp. 168-175 and Sarva-darśana-saṅgraha, chap. Carn. VII. Sk. 114. 19, 20 and Jour. IV. pp. 236-291 and Gazetteer of the Bombay Presidency, vol. He is perhaps the same as Channabasava.
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