Kamat's Potpourri

Amma's Column: Kamat Literary Award Winner Announced!

Sat, 3 Sep 2011 00:00:00 CST

Krishnanand Kamat Sahitya Puraskar 2010

A literary award in Kannada for the year 2010 was instituted by above foundation established in memory of Dr. Krishnanand Kamat (my late husband). It was for the best travelogue for a work on preservation or creating eco-awareness. Both the subjects were very dear to late Kamat.

Due press publicity was given in the month of March itself and twenty eight entries were received state-wide in Karnataka. Of these seventeen, which directly dealt with the subject were examined by a panel of three well known litterateurs, who were through with the subject. All the three unanimously agreed that Dr, Niranjana Vanalli's "Oman emba Ogatu" (Riddle called Oman) has been chosen as the best entry. Dr. Vanalli presently teaches communication and journalism at post graduate level at the University of Mysore. He will receive a cash prize of Rs. 25,000/- (Rupees Twenty five thousand) along with a citation and memento, at a specially arranged invited audience programme on September 25, 2011 at Honnavar, Kamat's birthplace. It coincides with Kamath's 77th Birthday.

The author, Dr Niranjana Vanalli was in Oman on a teaching assignment for 28 months. He has carefully but interestingly noted down the aspect of everyday life, culture, sports and other events of this friendly Muslim country, which has historical trade links with India for more than a millennium.

Several pleasing and hitherto unknown faces of the enlightened ruler and his progressive approach are narrated with the commoners' response with can dour in "Oman emba Ogatu".

Amma's Column: Man Who Wanted to Sell Taj Mahal!

Sat, 27 Aug 2011 00:00:00 CST

Benevolent Bentinck who wanted to demolish Taj Mahal

Presently I am in Honnavar in connection with observing Kamat's birthday. A literary prize has been instituted at state level for the best travelogue in Kannada in Kamat's name, published during the year 2010. While going through old records and books, I came across a shocking but surprising event in the 19th century connected with one of the best Governors General or Viceroys who governed India on behalf of British monarch.

Lord William Bentinck (1827-1835) is familiar and much respected Viceroy who abolished the ghastly system of Sati, suppressed strong and infamous marauders and best remembered for introducing British system of education including English language which opened India to modern world. He supported Raja Ram Mohan Roy (1772 �1833) in latter's efforts of his social reforms. But few know that he was also responsible to lay down a proposal to demolish the precious Mughal monuments including the great Taj Mahal the marvel (in) marble for the sake of marbles! His honest effort was to only enrich the Royal treasury.

Fanny Park the famous painter and diarist who wrote the "Wonderings of the Pilgrim" in search of the picturesque, who earlier was featured in this column, has stated that the Taj Mahal was on sale, but the price offered has not been obtained. W. H. Sleeman also refers to the fact that the Viceroy was ready to pull down the great monument for a good price for its marbles from Europe or America.

To many of the British officers in India, Indian sculpture was creole, un-artistic and disproportionate. Some of the marble buildings of Shah Jahan's time round about Delhi, were wantonly destroyed for its marbles. Jami Masjid was about to be demolished but was spared to be used as a stable for the horses of the British army for three years!

It is shocking comment on one of the best British rulers of India. But when we remember that he accepted in toto Lord Macaulays Minutes on Indian Education and the latter's dislike for everything Indian, including art, architecture sculpture and other cultural aspect, Lord Bentinck's stand is justified. The sum offered was five hundred pounds for Taj marbles, and it was not accepted**. But due credit must also be given to following Viceroys, like Sir John Lawrence and Lord Curzon, who spared no pains, to preserve India's priceless monuments. Especially Lord Curzon's ordinance of 1906, on a blue board greets every tourist in India during the visit to any ancient monuments, even today. We have both sides of good and bad in the preservation of culture during British times.

**However he sold by auction the marble bath in Shah Jahan's Palace at Agra.

Amma's Column: Itihasa Darshana

Thu, 30 Jun 2011 00:00:00 CST

Few months ago I attended a three-day annual convention of Karnataka Itihasa Academy held at Adichunchanagiri Mahasamsthana (Mandya district Karnataka). Established in 1986, by Prof. G.S. Dikshit and a band of enthusiastic history lovers. The academy has currently 1586 life members. Run entirely on voluntary efforts, its annual sessions are hosted mainly by different religious Mathas and some voluntary organizations. This was the twentyforth session held from 13th to 15th of November 2010. Dr. M.S. Krishnamurthy a well known archaeologist and retired professor of history, Mysore university was the elected president of this convention.

I never miss the opportunity to attend Itihasa Academy's annual conventions, except when I am away from the country. Preparing a research paper for the occasion, meeting old friends and new enthusiasts in the field of historical research is an experience itself. This time two hundred seventy people attended the session and more than 145 papers presented in the periods of pre-historic, historic, ancient, medieval and modern history of Karnataka. Karnataka Itihasa Academy, is the only well organized academic body which gives priority to love of history and genuine effort involved in finding new material. It does not insist on academic qualifications. Hence, school-teachers, clerks, farmers, engineers, doctors, coffee planters, house-wives and persons with different backgrounds participate. Papers presented by them are edited and brought out in book-form every year. This volume named "Itihasa-Darshana" (Vision of History) is getting bulkier every year and the issue for the year 2009 runs to 504 pages. Funded by voluntary organizations, it is again the only volume which throws light on recent findings and researching efforts in the field of Karnataka history. There are six full-fledged universities in the state which teach and promote history. Not a single one brings out such a reference volume every year. It speaks volumes of the efforts of Itihasa Academy.

Inscriptions on stone form the main source for reconstructing history of Karnataka and one stumbles across new ones now and then at odd places. Karnataka has about 27,000 inscriptions and new finds, do get documented as soon as these are noticed by academicians. Dr B.R. Gopal(1930-1997) was a eminent epigraphist and his family has instituted an award in his name. Every year, a person who has brought to light such newly found inscriptions and helped editing and publishing them is selected for the award. This year P.V. Krishnamoorthy, a well known paleaographist who has brought to light scores of Kannada inscriptions from Tamilnad was nominated. Dr. Krishnamoorthy is working with National Aeronautical Laboratory . He donated the entire amount of ten thousand rupees, (the award money) to Itihasa Academy itself! Krishnamurthy has also been co-editor with M.G. Nagarajan of "Itihasa Darshana" for several years now.

Amma's Column: Contents Narada Bhakti Sutras �II

Fri, 24 Jun 2011 00:00:00 CST

Hinduism lays great stress on individual freedom in practicing religion. One has to reform oneself, discipline oneself, before approaching the right 'Guru', who alone is capable of recognizing the potential of the disciples. Only persons with firm faith in dharma or code of conduct could be lead to spiritual practices. Human body was considered the basic medium towards leading a correct path. Hence one's body had to be nourished, kept in correct form, through yogic exercises, and mental discipline, to have control over senses. Humans by birth are given to sensuous pleasures. They have to learn control over desire, greed, enmity, anger and shunning wicked company. They also have to avoid atheism.

This setup is possible by 1) reading devotional literature, 2) doing continuous prayers, remembering God's grace all the time, 3) keeping company of holy men, and give up desire and anger. These instructions were for those who wanted to be loved by God. Those who wanted to face several hurdles in everyday life could also equip themselves with a strong mind if they practiced the guidelines provided in Narada Bhakti Sutras.

It is believed that there are three paths for spiritual practice. Jnanayoga, Bhaktiyoga and Karmayoga. Jnanayoga is concerned with intellect, Bhaktiyoga with emotions and Karmayoga with will, which directs humans for different activities. A person is free to adopt any one of the path. All the paths help purity one's soul. Assimilation of all the three is the highest goal. Narada the author has tried to have a synthesis of all the three forms, but as name of the text suggests, the stress is on devotion or Bhakti only. Bhakti in this context is transcendental experience of bliss and very different from ordinary meaning of 'love' or 'devotion'.

Bhakti or Divine love manifests itself in eleven forms:

Love of glorification of the Lord's blessed qualities Love of his enchanting beauty Love of worship Constant remembrance Love of service Love of God as a friend Love of God as a son Love for God as of a wife or husband Love of self-surrender to God Love of complete absorption in God. Love of pain of separation from Him. Any form was as sacred, pure and perfect for realizing Him.

Names of mythological characters are given to elucidate this point. But it is stated that ultimately, only love of the absolute, eternal Truth is the greatest. 'Bhaktireva Gariyasi' says Narada and through such intense Bhakti only the Lord manifests himself to the devotees. The last form of divine love, that of separation is characteristic of several saints of India which itself is manifested in many of their utterances.

Amma's Column: Narada Bhakti Sutras-1

Fri, 10 Jun 2011 00:00:00 CST

Earlier, we have seen that these three words Narada, Bhakti and Sutras indicate different view point in Indian ethos. Narada is a wise and artistic sage, a trouble shooter and a broadcaster of ancient times. Bhakti is divine love, aspects of which are covered as bridal mysticism, mother-child love, love of friendship, and relation of master-servant are some notions, which feature in mythology. Sutras are aphorisms.

In a country where oral tradition was the main mode of education and transmitting knowledge in all branches of learning, it had to be memorized in Sutra form. Later these were delineated and reproduced when required. We have seen that Panini's grammar, political treatises like Neetivakyamrita, are found in the sutra form. No surprise that a great and glorious tradition of Bhakti which bound the country, irrespective of region, caste, creed or language was thought of presenting in sutra form, regarding god-man relation.

We must not forget that this mode of preserving ancient knowledge in the form of aphorisms led to lot of different interpretations when expanded. The text of Narada Bhakti Sutras is no exception. Ascribed to sage Narada, this work of 10th century is a book of just 84 sutras. It tries to help the aspirants of God-realisation and liberation by undertaking simple spiritual practices. India abounds in spiritual experiments and the visionaries, preceptors, and seekers of truth who underwent strict penance to attain supreme knowledge (Brahmajnana) have guided the devotees, through ages. Narada Bhakti Sutras forms a handbook for seekers of Truth.

It suggests practical ways of realizing God's presence and help in attaining ultimate liberation (Moksha)

Amma's Column: Remembering Rabindranath Tagore - I

Mon, 6 Jun 2011 00:00:00 CST

This year happens to be 150th birth anniversary of poet Rabindranath Tagore. All periodicals, in almost all Indian languages and English are highlighting the event. Like Gandhi, Tagore is felt as their own by the average Indian. Universality in Tagore's writings has taken him beyond his own language, Bengali. I tried to recollect, when and how I have lived with Tagore's memories and am amazed that it is more than seventy years!

First Memory: Tagore's Death

It was the month of August in the year 1941 and my mother Sharadabayee was visiting her old parents at Hubli, taking her three small kids. The news came that poet Tagore was no more and my mother and her sisters started shedding tears! For a child of five years, it was beyond comprehension why anybody should cry reading a newspaper report.

The following evening, womenfolk of the house-hold (inevitably with us kids) proceeded to Karnataka Buildings where Umabai Kundapur had arranged a tribute meeting to mourn the event in her Bhagini Samaj, the institution she had built to help destitute women. A portrait of Tagore was kept on a platform and some women were busy making garlands of jasmine, to be offered to the portrait. I have memories of only the extremely sweet and pleasant fragrance of the jasmine flowers and the speeches in Marathi, Kannada and Konkani languages, by some of the ladies who had gathered. There were more tears and silent sobbing. The quiet atmosphere made us cousins, all very small, to think that the situation was grave. No need to mention that none of us could follow, what the women were talking about. But we all guessed that the bearded old man could be a close relative, who was nearest to their heart, had died.

Growing Up in Tagore's Influence

Baba, our father had told us how as a child he listened to stories of Tagore read out by his eldest sister Akka to the entire household in the evenings. He used to sit on her lap, and could feel that she tried to suppress her emotions at times. This aunt of mine, whom I never saw, was a teen-age widow, with shorn hair and red saree. But she was well educated, for those times. Her considerate parents had provided, her with books and literature beyond religious texts which an Indian widow was not supposed to read! Baba inculcated love for Tagore from very childhood. I have written how he learnt Bengali, very late in life, to read Tagore's Gitanjali in original Bengali itself.

I have stated these two examples only to show how Tagore influenced peoples' minds in remotest parts of India. He was the writer who united India, in the days of freedom struggle, and whose works were translated in all Indian languages.

My next memory is of school days in Gokarn. Our teacher Kelkar taught us a group song 'Mile sabe Bharatasantan' written by Tagore. It extolled greatness of India and was in Bengali. We sang Janaganamana which had become national anthem by then. We read poems, stories and novels of Tagore then available in Kannada. We visited the beautiful spot on Karwar beach, which is immortalized by Tagore in one of his essays. He had gone to Karwar to visit his brother Satyendranath Tagore who was District commissioner of Karwar in early years of 20th century.

We avidly recited poems of Tagore translated into Kannada by some of the distinguished poets, who learnt Bengali at Shantiniketan from the poet himself! Those were days of fervent nationalism, and persons who studied directly under Gurudev (That was how Tagore was addressed) were highly respected, read and honoured, in respective regions.

Tagore Centenary

1961 was birth centenary year of Rabindranath. The Indian nation celebrated the occasion in several ways. Well equipped auditoriums and theaters, named after him were built, in all cities and towns. Streets and localities were named after him, and his works were staged. I had the unique privilege of participating in such performances in one play, stage version of Tagore's Chirakumara Sabha. Late Shrinivas Havnur acted the hero's role of Akshaykumar and I did the role of Purabala, his wife. Both of us were members of an amateur? Stage group, "Karnatak Kaloddharak Sangh" of Dharwad. Later some more plays of Tagore were staged by our group, in other cities as well.

See Also: * Autobiography of Jyotsna Kamat * Remembering Ravindranath Tagore - II

Amma's Column: B.M.Shree Pratishthana

Sat, 28 May 2011 00:00:00 CST

Few months ago (on Feb. 21, 2011) I attended a rare event arranged in a unique Institution's hall in Narasimharaja colony, Bangalore. It was release of three books of my dear friend Smt. H.V. Savitramma (93). Past memories lined up. That was the hall where the commemoration volume "Kammatiga" dedicated to my husband Dr. Krishnanand Kamat was released in 2004. Usually this place is frequented by researchers and scholars due to the library of rare volumes attached to this historical Institution. It is known as B.M.Shree Pratishthan.

Founded by Prof. M.V. Seetaramiah (1910-1990) with meager sources and without much fanfare, it was inaugurated by Rashtrakavi Kuvempu in 1980. The function was attended and clicked by Kamat which resulted in rare pictures of some distinguished writers, poets and researchers.

Prof. M.V. Seetaramiah, himself a poet, researcher and fiction-writer of good standing enjoyed good rapport with other writers and his numerous students. Known as a calm and composed teacher, he encouraged many youngsters to take up study of Kannada. He founded the B.M.Shree Pratishthana (foundation) in memory of Professor B.M. Shrikanthaiah (1884-1946). This great savant who was dedicated to the cause of Kannada language and literature, also worked hard to create unity among Kannadigas who were divided in 5 different regions before Independence.

Professor M.V.Seetharamaih, suffered from chronic Asthma and acute arthritis which rendered his fingers inactive. It is a miracle that he could edit several old classics holding the pen in his twisted fingers. His frail small frame clad in traditional topi, and close collared coat with ever cheerful smile evoked affection and respect from those who came in his contact.

After Professor Seetaramaih's demise his close associates carried on his mission and saw to it, that a well-built building with a compact hall and library could come up with the financial help of Karnataka government, Bangalore Municipal Corporation and donation from citizens. The hall is named after this selfless scholar, who had extraordinary grit behind his soft and meek appearance.

Amma's Column: Lullaby to a Stone!

Wed, 25 May 2011 00:00:00 CST

In an article on cradle-culture in India it was shown how a roundish little stone used as a kitchen tool, to break, pound, grind or roll, edible things was used. This stone was a symbol of strong and long life. Blessings were sought to the newborn, through this stone, prior to putting the infant in the cradle. The stone is called Gundappa or Gundayya (the "rotund"). It is every mother's wish as also elders that the child grows as strong as the rock in the following years. 'Gundu' is a pet name in certain families as well.

A folk song or lullaby to this Gundappa (stone) runs like this:-

Reigns supreme the ragi stone life saving is the grinding stone cleans our life the washing stone ever-sustaining is our dosa stone Jo! Jo! to you, stone supreme!

Stones in Indian Culture

Nature-worship of Indians in everyday life is ever-surprising. Stone-implements of different shape and size were essential in everyday life. Craddle ceremony was one occasion when the ancients gratefully remembered the bounteous nature .

It is a pity that in India where a stone was worshiped as a gift of Mother Earth, earlier, gangsters and mischief mongers take recourse to throwing stones at public and private property, mainly buses and government buildings to show their protest of any kind, at times for silly reasons. This leads to unnecessary, or uncalled for violence. Most of the stone-throwers go unpunished, due to political reasons, in Gandhi's land of non-violence.

See Also: * Gundappa Viswanath * The Elements - Photographic Exhibition * Eco-Friendly Living in India

Amma's Column: Rajeshwari's Book "Nanna Tejaswi"

Sun, 22 May 2011 00:00:00 CST

Last week, I had the pleasure of going through Ms. Rajeshwari's biographical book on her illustrious husband late K.P. Poornachandra Tejaswi (1938-2007), beloved writer of millions of Kannadigas and son of the great poet and savant Kuvempu. Tejaswi in his own right has carved himself a corner in modern Kannada literature. He loved nature and adventurous forest life from a very early age and wanted to be different from the highly educated, city-bred youngsters who saught cushy jobs in cities with all civic amenities. Rajeshwari and Tejaswi fell in love when they were post graduate students at the University of Mysore.

Continued Here

Amma's Column: Limitations of Native Indian Education

Sun, 8 May 2011 00:00:00 CST

The education of early times reflected the prejudices and predilections of the society. The individual student could not get the benefit of a diversified curriculum, because the goal was not to produce polymaths, but stereotypes to fit in the caste and class in which the boys were born. This imbalance was due to the exigencies of the caste system, according to P.V. Kane, the famous Indologist.

The priestly caste monopolized teaching, and lived on its learning. For the nobility, education in warfare and statecraft was imparted. The artisan class, in addition to literacy, got practical training, either at home, or under a master-craftsman. The noble architecture of the time bears witness to the meticulous care taken to train engineers and sculptors. That some members of the fourth caste (Shudras), could read, write, administer and fight showed that the exigencies of the time pushed up some in the social scale. The one great demerit was that education did not lead to social integration. One could not choose the type of education in keeping with one's aptitude. Hence society could not meet the challenges posed by new situations. But this type of education had its advantages for members of a social organization that remained state for a millennium. Everyone had an appointed place in it, and education conditioned his talents for filling that place. Cooperation and not competition was the basis of the social set-up, as seen in caste structure and guild autonomy. The problem of unemployment would scarcely pop up in such a climate.

In keeping with the medieval society everywhere education was religion-oriented. Hierography bespeaks a sacerdotal order; convents, maqtabs shalas and tols have grown around churches, masijids and temples. All the modern universities of Europe have developed from church schools. The religious slant was intended to fit the students for a life of religion. Secular sciences like history, geography, economics and polities were of secondary importance. Vedas and sastras were given priority. Education became stereo-typed. The system remained static .very good literature mostly belles, letters was produced, but it did not seek new horizons.