(1917-1994)
A distinguished Kannada writer, whose education ended at middle second standard.
Her first novel apeared when she was forty-five. With one novel "Tunga Bhadra" she shot into fame. Later in her twenty-two year – literary Career, she wrote 48 novel and 15 collections of short stories, one biography, one film appreciation book and unfinished autobiography. She earned lot of money out of writing (a rare occurance on Kannada literary scene). She lost it as quickly and died almost a pauper.
All this because she was as impractical as she was a genius. That was M.K.Indira, a unique writer, who proved that literary training or academic background were not essential to make a good writer and that a writer is a born genius.
It was keen observation, deep and sound knowledge of the local milieu, an in born sense of humour, humane approach to men, matter and environment and an attractive style made Indira a celebrated writer.
Born in a remote village of Shimoga district known for beautiful nature and man-made rich plantations, Indira was born to T. Suryanarayana Rao a prosperous agriculturist, and Banashankaramma in 1917. Her mother was a talented lady who could play harmonium, sing, embroider and knew hundreds of traditional songs by heart. She was an excellent housewife as well. Indira had no opportunity to pursue her studies, but cultivated art of reading. Married at the age of twelve to M. Krishna Rao who ran short motor service, Indira had chance to move between small towns. She became mother at seventeen. They had eight children of whom only fout survived, three boys and a girl.
Indira turned a writer by accident. One evening she sat with her relatives recollecting several touching incidents in their life around Tungabhadra river. Though she and others were aware of her literary flair, she had not ventured at writing. After the meeting she wrote her first novel " Tungabhadra" with blind twins as central characters. Her cousin Dr. H.K. Ranganath a celebrated broadcaster, and writer liked the novel and gave the MSS for consideration to late G.B. Joshi, doyen among publishers. He gave it to the edistinguished critic and literary adviser to his Manohara Granthamala, Prof. Kirtinath Kurtakoti.
Indira had no other copy of the manuscript. Kurtakoti had kept the manuscript in a leather hand bag along with cash and other voluables which was lost in the Bombay rush during office hour.
Both the publisher and adviser had shock of their life. They felt that grave injustice was done to writer in her maiden attempt. Both apologised profusely and requested Indira to rewrite from whatever notes and sketches she had preserved.
Indira had none !
But she faced her life"s challenge and rewrote the entire novel from sheer memory and completed it in a fortnight. The publisher who had read the lost MSS could not believe this miracle. In fact, he found the recast novel more polished and style, more attractive.
"Tungabhadra" was a rage. Overnight it established Indira as good novelist and one after the other her novels came out. She received a number of awards. Her works became college-texts. They were translated in other Indian languages. Five of her novels were turned into movies, which became hits. "Phaniyamma" won national and international awards.
One scholar obtained doctorate degree by doing research on her life and works. A felicitation volume consisting of scholarly essays and reminiscences was offered on her 75th birthday.
In the days when television with its multichannels had not appeared on Indian scene (in 60s and 70s of last century) fiction-reading was a popular pastime with housewives and teenagers. Widows, devadasis, poor teachers and workers turned lively characters with Indira"s competent pen. Her vivid description of Village and plantation life, middle class milieu surrounding river, hills and forests caught the the fancy of Kannada readers irrespective of age. Her works saw several editions.
Her last days were miserable with no place to call her own, nor a chair and table to sit and work on. She had to manage on the meagre pension of 500 rupees a month. The house, the government graciously promised, remained on paper only. She had an agonising death after a short stint in a private nursing home (1994).
Her novels and short stories in different editions had a good fan-following in her heyday. Thus ended Indiramma's wonder career as a writer.
By now academic world is fairly familiar with eco-friendly traits imbibed by ancient Indians. Their love and respect for the plant life and animal world is effectively reflected in the folk literature of those times, where animals speak, laugh, cry, fight and at times show superhuman traits as well. Tales of Panchatantra bring forth many moral lessons.
The story of an encounter between a tiger and a cow forms a touching story in Kannada folk literature which children and elders have enjoyed over ages. The story in short runs like this:
Once upon a time, a cowherd by name Kalinga used to take cattle for grazing in the near by forest. Punyakoti a pious and well-behaved cow was one of them. Once a fierce tiger, Arbud by name, was prowling near by, unwatched. He was not able to get a prey for more than a week. Unable to bear pangs of hunger, he eyed grazing cows, which formed an easy target.
Evening arrived. The ringing of small bells of round the neck of cows and Kalinga's call, gave a signal to the tiger that they were returning to the shed. He appeared and roared with all his strength. Extremely terrified and panicky the herd along with Kalinga ran for their lives. Only Punyakoti, who had joined the herd last, remained behind. Arbud made it known that she was to be his food for the day and was about to pounce, when undeterred Punyakoti pleaded to him that her hungry calf was waiting for her at the cow-shed. She would just feed him and return, after which the tiger can finish her off. She swore by God and Mother Earth that she would stick to the promise. Though the tiger was desperately hungry, perhaps understood a mother"s instinct, let her go but ordered her to return without delay!
Punyakoti, honest and God-fearing, hastily came to the shed, fed her calf and narrated the event to him. Told him that her final hour had arrived and she had to return to the fierce tiger. Pleading of the calf not to go and Punyakoti's appealing to her sister-cows to look after her to be orphaned child makes pathetic reading. After giving proper instructions to her calf to graze safely, moving only in the middle of the herd and not to straying, to avoid the cruel tiger, she returned to the forest and the death awaiting her.
She offered herself in entirety flesh, blood and warm heart as well! Arbud was not at all prepared for this unheard of magnanimity and self -sacrifice of a meek cow. He was full of remorse for killing numerous helpless creatures in his lifetime. Tears rolled from his eyes. He told Punyakoti to return to her calf as he dared not kill her. Praying God for liberation, the tiger jumped from a high cliff and ended his life. Punyakoti returned to the cowshed happily. Arbud and Punyakoti were equally blessed.
A small part of the story of tiger and the cow is included in Kannada primary school text for years. Inclusion of this song in a movie based on the novel of S.L. Bhyrappa, "Tabbaliyu Neenade Magane" (Oh child! You have been orphaned) made it still more popular. The name of the author of this verse-story is unknown. Prof. D.L. Narasimhachar, who edited authentic version of this ancient piece through palm-leaf books, writes that this story is found in Sanskrit anthology, Ithihasa-Samuchchya by name. Hence it must have appeared in other Indian languages as well. The story is appealing to one and all, children as well as elders.
Virtues of non-violence, affection, honesty, self- sacrifice and concern for fellow-beings are beautifully brought out. The description of the forest, the dress and ornaments of the cow-herd milieu of the cow-herd culture are quite picturesque in the 114 verses of the folk-tale. It establishes versatility of the anonymous author, who brought out didactic element through the pen-picture on time canvas, very effectively.
Tom Pires wrote his travelogue (The Suma Oriental) between 1512-1575 CE. He is one of the several foreign visitors who have left an eyewitness account of Vijayanagar of their times.
Tom Pires was a small time medicine merchant who came to India and appears to have stayed in Vijayanagar for ten years. He is known for his factual reporting. His accounts about Vijayanagar Empire are found in two parts. First part "Kanara" which formed present two districts of North and South Kanara. Second part is "Narasingha". When the Portuguese arrived in India, Narasingha ruled Vijayanagar. Hence the Kingdom came to be known as Narasingha. In this part he deals with Krishnadevaraya and his court.
The region of Kanara had Goa & Anjadiv in its north, Malbar in the south and Vijayanagar in the east. Though it is part of Vijayanagar Empire, because of its peculiar geographical position (a little isolated?) the Poetuguese dealt with it separately. The people were good fighters on land and sea alike. There were two royalties and smaller principalities.
The ports on this coast were Mirjan, Honnavar, Bhatkal, Barsur, Barkur, Udupi and Mangalore. Honnavar to Anjadiv belonged to Gersoppa king. Barsur and Bhatkal belonged to some other. Their captains controlled other ports and paid levy to Vijayanagar kings.
King of Gersoppa was an important governor. Fifteen-mile radial region from Sharavati formed his territory. Timmoja lived in a nearby town. He was related to Gersoppa king and earlier lived at Honnavar. Both the shores of river Sharavati were thickly populated. Big ships plied to and fro in this river. Timmoja used naval force to loot other ships on the deep sea.
The king of Bhatkal was a Hindu and more powerful than king of Gersoppa. Bhatkal was not as big as Goa but was a very important trading port of Vijayanagar Empire.It was the biggest international port. Horses used to come here from Arabian countries. Hindu and Muslim traders abided here as also of several foreign countries. One Danashetti (Jetti?) was the administrator of Bhatkal. One Kaisar from Ormuz was the administrator for Muslims. They (Muslims) came to Bhatkal from different countries. Before the occupation of Goa by the Portuguese, Bhatkal was a greater emporium and international port than Goa. Later it was reduced to second place.
War-horses were the main import. While returning, these ships took quality rice. Pires names jiresal rice (as a girl I had seen this rare quality of rice with grains smaller than jira and with pleasant flavour. A very delicate form of present basmati!). Chambasal rice was the next best.Other varities from Goa regions were taken back by these ships. Iron and sugar were also exported. The technique of preserving sugar for a very long time prevailed in Bhatkal. Its port was the biggest asset of Vijaynagar Empire. Barkur, Udupi, Mangalore also traded briskly with Gujrat and East Ormuz. Kanara was very fertile. Betel leaves and areca were grown profusely besides other grains.
Krishnadevaraya belonged to Kanara or Iulunad. His mother tongue was Kannada. In the court he spoke Telugu. Pires is the only Portuguese person who has clearly mentioned that Krishnadevaraya's language was Kannada.
Krishnadevaraya (1509-1529 C.E) is considered the greatest ruler of Vijayanagara and for that matter of the entire south India of the times. This year is the 500th year of his coronation and suddenly academicians and scholars of Karnataka awoke to the magnificence of the emperor"s reign. In the field of conquests, administration, religious tolerance and promotion of art and learning during his comparatively short reign of twenty years, he excelled. It is a matter of pride for people of North Kanara district that the ancestors of Krishnadevaraya hailed from this land of Salvas of Gerasoppa (of the famous Jog Falls) whose inscription are found from the year of 1392 C.E onwards.
The Saluva or Salva dynasty had its branch in Haduvalli or Sangitapura near Bhatkal. They were Jains and revolted in earlier years against the Vijayanagar rule four times. But later when Vijayanagar emerged stronger and centralized Salvas acknowledged not only its superiority but expressed love and regard to Narasa Nayaka (four kings by name Narasinga have ruled Vijayanagar empire). Narasanayaka I (1466-91 CE) & II (1491-1505 CE) were well known rulers. In fact most of the foreign visitors refer to Vijayanagar kingdom as "Narasinga".
The Salvas of North Kanara region, which is known as Haiga and Tuluvas of South Kanara belonged to the same stock and the name of the dynasty is interchanged in many inscriptions. At some point of history a branch of Tuluvas went and settled at Devikapuram of north Arcot district of Tamilnadu. Narasanayaka (father of Krishnadevaraya) is referred as hailing from Devikapuram. Scholars have agreed that Salvas and Tuluvas are the same. Valiant queen Chennabhairadevi who fought the Portuguese, belonged to the Salva dynasty. Though a minor dynasty, Salvas ruled for more than 400 years. Francis Buchanan who toured the entire region in 1801 has confirmed that Tuluvas of Gerasoppa and Haduvalli as also Tuluvas of Vijayanagar had the same ancestry. Originally Jains, they later became Vaidik Vaishnavs.
My childhood and early youth were spent in small towns of Karnataka. It was quite a common sight to see young and old Brahmin widows dressed in drab red sarees covering their shaven heads, moving about meekly with downcast eyes, when compelled to move out. Many widows worked as cooks and did menial jobs. Social reformers and enlightened citizens of late 19th and early 20th century, worked very hard to improve their condition and convince common people that the cruel strictures imposed on widows were not mentioned in ancient Hindu holy texts. A century later, the sight of a shorn widow in red saree has disappeared, thanks to their tireless efforts. It is only in old movies or those with old social themes that we see such women characters, created to render realistic touch. But it is worthwhile to remember the most pitiable plight of a Brahmin widow of bygone days.
Women as such are second class citizens in many countries of the world and are even denied fundamental rights. But the lot of a Brahmin widow was perhaps the most miserable. She could never remarry, even if she were widowed at a tender age. Whereas a widower was advised to marry as early as possible. She was made to look ugly by shaving her head the moment her husband died. Child marriages being common, the child-wife was condemned to widowhood for life. She could not wear ornaments, dress only in a red saree, eat only once a day, observe all fasts and slog in the household as unpaid servant.
The most agonizing experience was to offer her head to the village barber, every fortnight for shaving. The crude cutter and blunt razor at times left the scalp bleeding. To add insult to injury, the barbers undertook this job unwillingly because any work connected with a widow was (and still is!) thought to be inauspicious! Even in the 21st century, superstitious Hindus of all caste and class, think that sight of a widow early in the morning is a bad omen! They were prohibited to attend any social family function. The worst insult in Kannada language is "Mundeganda" (husband of a shorn widow)
Thanks to the tireless efforts of great social reformers like Ishwarchandra Vidyasagar, Pandita Ramabai, Justice M.G. Ranade and his wife Ramabai, Maharshi Karve and his wife Anandibai and her sister Parvatibai Athavale, that positive effects were obtained slowly.
Parvatibai Athavale (1870-1955) was widowed in her twenties and was tonsured as was the practice. She was an illiterate. Her sister Anandibai was also a child widow whom Karve married and the family was ostrasized by the entire community and the town itself! Encouraged by Karve couple, Parvathibai educated herself, helped found and run a Home for Widows and destitute women, traveling and collecting funds. Her daring act was allowing her hair grow after twenty years of "shaven head". She had to face slanders, suspicions and insults for her bold stand. She has poured her thoughts on the harrowing subject in her auto biography "My Story".
These days outward signs of widowhood have almost disappeared. The cruelty, humility, ill-treatment and dependency are not apparent. But remarriage of a widow is not at all easy in-spite of good qualifications, earnings and good looks. In smaller towns and villages, disdain towards unfortunate widows still persists.
The Veerashaiva movement headed by the great revolutionary saint-poet and reformer Basaveshwara, attracted many enlightened souls, known as shiva sharanas (surrendered ones to Shiva). Each of them strived to contribute their mite towards bettering the lives of poor. Basava insisted on pious living, visualized a casteless society, and laid stress on humility, nonviolence, abstinence, compassion and most importantly on dignity of labor. Hence we find among his foremost devotees, toddy tappers, hunters, actors, palm-leaf sellers, weavers, cobblers etc.,
One turugahi or cowherd Ramanna had reached spiritual height, following his vocation of supervising cattle grazing. Late D.L.Narasimhachar who has edited Ramanna's available 45 vachanas or pithy sayings, observes that there must have been a sound system of education in Karnataka, whereby ordinary workers received lessons not only in understanding ways of the world, but also in expressing their feelings poetically. Idioms, similes and double entender, came to them easily.
It was compulsory for all shiva sharanas or devotees to take up one job or the other, "work is worship" (kayakave kailasa)declared Basavanna. It is a wonder how they could convey the mystic ideas in the form of similes, with which they were familiar in their respective trades. Their respective vocation became a way of realizing God. Thus cowherd Ramanna uses only those terms in cattle raising and grazing with which common folk were familiar and to which cows and calves responded. But the imagery or symbols used by Ramanna has double meaning and his aim seems to have been self-redemption.
"Just like a stick which controls cattle of all kind and age, human mind must act like stick in controlling all senses"
"A sign to the cow, a touch to the bull and affectionate call to a calf are required in controlling the herd. Similarly three gunas in human beings exist and act differently. These should be nurtured with a trained mind"
Similarly Ramanna points to miseriesof human life, to the different situations in cattle- grazing.
While taking the herd down the vale, a huge tiger is prowling near by. While driving them over a hillock, a rogue (wild elephant) looks menacingly and in the midst of safe rocks (supposed to be safe), a wolf pounces and catches a calf unawares. In life also one has to be alert to avoid three enemies. These are lust, greed and anger, though Ramanna does not refer to them specifically.
From the 45th and last vachana found in the mss, it appears that Ramanna was a contemporary of Basava and a witness to the gory events that followed assassination of king Bijjala. He exclaims that all prominent saints ((pramatharu) Chenna Basavanna, Allama Prabhu and Akkamahadevi, left for the sacred spots of their respective deities and vows that he will also go to the abode of Gopatinatha Vishweswarainga his personal God, after his pursuit ends.
Prof. B.M. Srikantiah (1884-1946), doyen among Kannada writers of 20th century, lost his wife Devamma when he was twenty-eight and she was twenty-one. She died while giving birth to their fourth child.
This poem was born when B.M. Sri, shattered and forlorn, was wandering aimlessly on the sea shore of Dhanushkoti, Tamilnadu in 1912.
Dead and dead
Dead is the lift of my life
O gone from my eyes the darting head
Gone, my love, my life.
Twelve years since I wedded thee,
O my darling, my joy, my wife!
And hardly six years you lived with me,
Six summers you sweetened my life.
A quiet and happy life was mine
And I trust I was good to thee,
So soft, so sweet, so still was thine,
So good, so kind to me.
And children came, and grief, and cares
Our only boy was blind.
We prayed to God for strength to bear,
And He gave us a meek mind.
So shyly the path of life we trod,
Too mild his spite to stir,
Yet, suddenly, soon, how soon, O God!
Death laid his hand on her!
We will burn her, take her up,
Her task in the home is done,
No more can I drink of her rich love, cup
Beneath or above the sun.
You will make me a home with a wife again.
You will bring to the bruised heart balm?
I am broken, you think, and wild with pain?
-No, no, I can lose and be calm.
Don"t tell me she is dead: no no not dead-
She lives within my heart,
Now to my soul her soul wed-
Will death come, try, and part?
Here in sight of this heaving sea,
And that sinking, broad, red sun,
I vow my love"s deep loyalty
To her till my race is run.
And listen, my Angel, the rest of my way-
Thy ministry now is mine:
No longer to pine for the flesh, but to pray
And follow the Guide Divine.
The motherless ones you have left, sweet wife,
My fatherless brothers you cherished,
For them will I crush the wine of my life,
For them shall my life be nourished.
Loving the Muses teaching the boys
And planning a song or two
In my own sweet tongue-Oh these are my joys
These are my pledges to you.
I dare not hope to be sinless quite
Or never be shamed by wrong:
But will you not dwell in my heart, Oh light
Of my life and my love and my song?
Some day, some one may bless my name
And make me rejoice glad I lived on,
Kindled in soul by thy glowing flame,
Till I too die and am gone.
Reference:
Sree Utsava, A felicitation volume by Srimati Vishalakshi (B.M.Sri's daughter), published by Kannada Sahitya Parishat, Chamrajpet, Bangalore 560018, India
Browsers of Kamat's potpourri are already familiar with Father Stevens, the first English padre who lived, loved and died at Goa in 1519 CE. Goans should feel proud that the first ever Indian classic on the life and message of Christ was written in Goa, in its native language and printed at a press, again the first one to arrive in India around 400 years ago. Kristapuran of Father Stevens (also spelled as Stephens and Estevao as well) gets the credit of getting printed three times in the author"s lifetime. But it is tragic that not a single copy of the original book, printed in Roman script is available in its land of birth.
By a Royal decree issued by the Portuguese administration in 1684 CE use of Konkani / Marathi language and script was totally banned. Father Stevens had tried hard to transliterate his work in Devnagari script, so that the commoners could have easy access. But moulds of native language scripts were not yet invented. Whatever hand-written copies of Kristapuran in Devnagari scripts that were available died under new regulation, which was to destroy everything "heretic".
But fortunately, Kristapuran had become quite popular among Konkani Christians and traveled with them to Mangalore and parts of Kerala. It became a book of recitation in the evenings when the working class assembled for evening prayers in their homes. During Lent and other feasts, important chapters were read out and recited in groups. When Tipu Sultan conquered Mangalore and parts of Kerala, he took 60,000 Christians as prisoners and brought them to his capital, Shrirangapattana. It seems they went on walking and reciting ovis from Kristapuran all the way. Most of the ovis or verses must have been hand-copied and the working class knew it by heart.
The language of Kristapuran is simple, direct and appealing. It is similar to the language of great Jnaneswari, (Saint Jnaneshwar's commentary on Bhagavadgita ) and it could be easily followed by persons who spoke Marathi or Konkani. It is a pleasant admixture and older version of both the languages, spoken in Goa and coastal Maharashtra. It must have been the lingua franca of masses of those times.
The genius of Father Stevens lies in understanding Indian ethos. In the land of avataras (incarnations) and myriad gods, he was successful in depicting Jesus Christ as the redeemer. He chose idioms and phrases familiar to locals in their homely language while describing various situations of Holy Bible. His description of Eden reminds one of similar ones in Sanskrit or Kannadakavyas. The monjat (animal world) of cattle and sheep lived in Eden amicably with tigers and wolves in the ashram-like atmosphere of Indian sages. Then there is description of boy-Jesus playing with cowherd-boys. They strung together wild flowers into garlands, armlets and other ornaments and decorated Jesus. This sport is associated with Lord Krishna and Indian epics are replete with this sport of flowers (pushpa-vihar). Description of (hell) yamakonda, Sermon on the Mount, Mary Magdalene's remorse, the Resurrection or the Ascent to Heaven of Jesus Christ, appealed greatly to the sensitive mind of devotees with which they could relate easily. In Indian mythology similar anecdotes are galore and most of the devotees were familiar with them in their puranas.
Scholars speak highly about the poetic elements in Kristapurana, which has not received enough public attention. But enough to say that it caught the imagination of the masses, in Stevens time who was a visionary.
Jyotsna Kamat
