Kamat's Potpourri

Amma's Column: Gandhian Hindusim

Wed, 25 Oct 2006 08:15:28 CST

A new book by Dr M. V. Nadkarni, dwells deep into the Gandhian approach to Hindu philosophies. This is a complex, and often misunderstood topic and the author, an economist and an acamedician, laboriously deciphers the issues, history, and economics of Hindu society.

Continue: Review of "Hindusim from a Gandhian Perspective" by M.V. Nadkarni.

Amma's Column: What is in a Name?

Fri, 13 Oct 2006 12:42:44 CST

What is in a name? "A rose called by any other name would smell just as sweet" -- wrote Shakespeare in his immortal play Romeo-Juliet. To people who are very aware of their identity, their personal name becomes very important. But in the land of Bills, Jacks, Maggis and Sues this might not matter. For Indians with their rich mythology and umpteen number of deities, naming ceremony is very important, and many Indians name their newborns after their favorite deity. Some persons imaginatively choose a name from a thousand names given to Vishnu (Vishnu-Sahasranama) or Mother Shakti (Lalita Sahasranama). Their pious trait makes them feel that they will remember God Almighty, every time they call their young ones, through day and night. That is one of the motives behind thus naming their young ones.

Holy cities like Kashi(Banaras), Mathura, Vaishali (associated with Buddha) Vidisha, a place and a river in M.P., (associated with exploits of Vishnu) Mithila (birthplace of Sita), also figure as feminine names, though some three are considered modern and hence fashionable!

sisir in Bengali dew. It also indicated the two month-cold season of Magha-Phalguna). Ritu is "truth". It is spelt differently. For boys it could be Ritukumar; for girls Rita.

"Shamno" is a Vedic word meaning 'our happiness". My father fondly called me as Shamno when I was kid. I wish it had continued as a proper name!

My father, a Sanskrit scholar, named my elder sister as Usha (dawn-light), me as Jyotsna (moonlight), my brother as Prakash (bright light) and youngest sister as Sushama (Well proportioned or equisite). These names which are rather common now, were rare and unheard of sixty years ago in the traditional South and hence fashionable. No "godliness" was attached to our names.

My father was consulted by friends and relatives, whenever a new birth took place in their homes. He was certain to find a rare new and beautiful name for the new born. When our son was born he named him Vikas (progress, or evolution) indicative of New India's progress ahead.

Love of god, nature and lovely human traits - Shanta (calmness), Soumya (docility), Leena (concentration), Priya (sweetness) - are favoured by one and all while giving proper names to their loved ones. In Proper names one factor seems important. One should be able to pronounce them easily and properly. Otherwise it will be wrongly spelt and written like mine. I have noted down from various letters addressed to me, 29 misspellings of my name! That is why at times I wish Baba (my father) named me Shamno as proper name and not as nickname! It is short and sweet, although I might not have proved true to that name!

Amma's Column: One and Only Kailasam

Thu, 21 Sep 2006 15:30:51 CST

Kannadakobbane Kailasam!

Tyagaraja Paramasiva Kailasam, (1884-1946) known simply as Kailasam in Kannada literary world ushered in a new era in Kannada Theatre including play-writing. He was a rare genius, a combination of scientific thinking, love of music and arts, experimentation, knowledge of ancient learning, patriotism, and affection for people and culture of Karnataka. More than anything else he loved the common man and tried to reach him.

Born to Paramasiva Iyer, then the Chief Justice of Mysore High-court, Kailasam had a brilliant academic career. After completion of post-graduation at Madras, he won a fellowship and went to London for higher studies in Geology. He became a Fellow of Royal Geological Survey by presenting a masterly dissertation.

During his seven years of stay (1908-1915) in London, he took lot of interest in Western music. He played the piano, sang and composed tunes. But the theater attracted him the most. London of the time teamed with great actors and they enacted in plays of Shakespeare, Oscar Wilde, Ibsen, Shaw, Moliere and others. Kailasam attended their shows frequently, discussed with some of them, the latest stage-techniques and modes of presentation. English stage overwhelmed him. But it did not spoil his originality.

After his return to Mysore he was appointed as an officer in Mysore State Geological Survey. He worked at different places and discovered rare rocks, but one day he resigned suddenly.

Scout movement was taking roots and Kailasam who had very keen interest in sports and scouting, was approached to write a play on the theme of scout and his first play "Tollu-gatti" was born. Other plays followed at intervals which established Kailasam as a great playwright.

Kailasam didn't like to write; he dictated instead. His themes and plays took shape when he was in full spirits and in company of friends. Some of the close friends who cared, took down every word he uttered, spending sleepless nights. Most of his masterpieces, "Polikitti", "Home-Rule", "Bandavaalillada Badai", "Ammavra Ganda", etc.., were dictated by Kailasam. These plays regaled the audience and exposed the darker side of the society at the same time. His plays in English like "The Curse"(Karna), "The Purpose"(Ekalavya) and collection of poems are equally forceful.

Kailasam's plays are translated in Telugu, Marathi, Bengali and Sanskrit. Many of his works were published after his death.

In spite of sound English academic background he remained Indian to the core. The themes he those were from great Indian epics. He also depicted the plight of the downtrodden like the prostitutes, widows, and the destitute in most moving terms.

Kailasm's Signature

A lot of controversy rose out of the spoken languages he used for dialogues. It was a free mixture of spoken English and spoken Kannada, which brought in new epithet "Kailasam Kannada" in social plays. But Kailasam cared more for the sentiments of commoners and tried to reach them. The middle-class gentry educated in those days spoke only this form of Anglo-Kannada. But it certainly exposes the hypocrisy of the English-educated society especially that of Karnataka. Some think that his Anglo-Kannada was used to make way for the spoken word on stage. Most of the commoners were used to this dialect in old Mysore state and plays of Kailasam were a rage for more than five decades.

Kailasam will be remembered for his patriotism, love of Karnataka and Kannada language.

See Also: * Kailasam's Handwriting from a book given to Jyotsna Kamat. (Free Membership to Kamat Network required)

Amma's Column: Colonel Mark Wilks

Mon, 18 Sep 2006 11:03:36 CST

Col. Mark Wilks, the first historian of Mysore state (1760-1831 CE)

Mark Wilks came as an young officer to India, to work in East India Company in 1782. He rose in ranks and was a colonel during the Mysore war of 1799. Later he was the Resident of Mysore state between 1805-1808. He fully utilised this opportunity to study the previous records and write a comprehensive history of Mysore state from the early days - from the origin of Wodeyars to the fall of Tippu Sultan in 1799. Hence Col. Mark Wilks may be considered the first Historian of modern Karnataka.

He was liberally helped by Dewan Purniah and his assistant Bachche Rao, in collecting Kaifiats (dynastic records) preserved since the reign of Chikkadevaraya (1672-1704). Many Palegars (local chieftains) had their family-history written in Persian language. Mark Wilks also used Col. Mackenzie's unique collection of manuscripts and inscriptions and British factory records preserved at Fort St. George in Madras (now Chennai). These sources provided him authentic historical information.

Those were early years of British reign. Imperialism had not strengthened its sway and many British officers like Col. Sleeman and Col. Wilks were appreciative of Indian traditions and have left an accurate and authentic account behind. Wilks had participated in the Mysore war of 1799 and knew the men and events first hand.

From the boundary of Kannada speaking region specified by Wilks in "History of Mysore", it is clear that the Mysore State controlled by him was much vaster than the present day Karnataka. From Bidar to Adoni, Gutti, Anantpur, all in present day Andhra-Pradesh now, Coimbatore, Pollachi, in Tamilnadu and Palghat-Nileswar, presently in Kerala, Kannada language and culture existed.

Wilks was highly appreciative of local self rule existing in Karnataka at that time. "Bara Baluti" or twelve representatives of different vocations like agriculture and other crafts from village community, participated in running the village administration. This interpretation of Ayagara system, described by Wilks was bodily lifted by other historians in following years. Battles and local skirmishes, victories and defeats did not affect villages. The victors did not interfere in local administration and business went on as usual. Villages were like small republics, self governing and self sufficient. Mysore ryots (farmers) were hard working, pragmatic and ever prepared to tackle natural disasters. Wilks knew Purniah closely and was able to study Hyder Ali's traits first hand. His assessment of Hyder Ali and Tippu Sultan deserves special mention. "Hyder was an improving monarch and exhibited few innovations. Tippu was an innovating monarch and made no improvements. Hyder was seldom wrong and Tippu, seldom right in his estimate of character" was his observation. Another of Wilks's famous comment is "Hyder was born to build an empire Tipu was born to loose it!"

The book Mark Wilks wrote has a very long title. Historical sketches of the South India in an attempt to trace the "History of Mysore" from the origin of the Hindoo Government of that state, to the extinction of the Mohammadan dynasty in 1799, founded chiefly on Indian Authorities collected by the author, while officiating for several years as political Resident at the court of Mysore.

This book was published in three volumes between 1810-1817 A.D. and was reprinted in 1930 by the Government of Mysore. After his return to England, Col. Wilks had an eventful term in St. Helena. Napoleon was kept as a prisoner there and Wilks was the Governor for a short while. He was sympathetic and respectful to the defeated emperor. Napoleon used to remember him often when Wilks' successor accorded shoddy treatment. Mark Wilks had witnessed two great historical events. One king, Tippu, dying fighting on the battle and an emperor, Napoleon, almost dying in prison. Though it is the second event which made Mark Wilks more famous, he will be ever remembered for his kind and humanitarian approach towards Mysore ryots and the conquered emperor.

Amma's Column: Off to Nanjanagudu

Sat, 9 Sep 2006 19:28:16 CST

I am off to the Karnataka History Conference to be held in Nanjanagudu.

I will be speaking about a newly found manuscript, "Vikramadityabhudayam" by the same author (Somadeva III) who wrote "Manasollasa". It is an incomplete work, perhaps caused by the death of the author, but provides interesting insights.

I have some very fond memories of Nanjanagudu. When Kamat was alive, we had travelled to every nook and corner of the town in search of Mysore Traditional Paintings. Kamat has also extensively photographed the wooden sculptures of the chariots here.

See: Town of Nanjanagudu

Nanjanagudu is famous for a variety of the juicy babanas (Rasabale) that are grown here. Of course, the name of the town itself comes from the old temple of Lord Shiva that is flocked to by the devotees.

I really like the name of the town. It is pure Kannada name -- Nanju, meaning poison, and gudu meaning the nest. It is believed that Shiva drank the poison and saved the earth during Samudra Mathana episode, and Nanjanagudu is supposed to be his abode, while recovering.

See Also: Field Trip to Nanjanagudu -- Vikas remembers a trip to Nanjanagudu with his dad.

Amma's Column: The Town of Karkala

Sun, 3 Sep 2006 00:00:00 CST

Monolithic statues of Gommateshwara (a.k.a. Bahubali) are common in Karnataka. The tallest and most famous is that of Shravanabelgola which was installed probably in 984 CE., and is nearly 58 feet tall. Four hundred fifty years later came the Bahubali image of Karkala which is forty two feet tall and weighs 80 tons. Karkala is a town in Udupi district.

Veera Pandya, son of king Bhairava of Jinadatta dynasty installed the gigantic statue in year CE., 1432 on February 13th. He called himself modern Chavundaraya in memory of the great patron who was responsible for the Shravanabelgola statue.

Four years later in CE., 1436, Veerapandya erected Brahmadeva pillar in Karkala.

Whereas the great Shravanabelgola statue was sculpted out of the huge rock on top of the mountain, the statue at Karkala was carved at some other place and transported to Karkala. It must have been a Herculean task hauling it up the hill!

Karkala is known as Pandyanagari or city of Pandya because, two chiefs of Bhairarasa family who ruled in this region from early 14th century, had the name of Veerapandya. The Bhairarasa hailed from Humcha in Shimoga district. As was the general practice, these rulers equally patronised all religions, though they were them selves devout Jains. They welcomed the Goudsaraswats fleeing from Portugese persecution of Goa and built the large temple of Venkataramana in about 1537 CE.,.

Karkal has two more note worthy Jaina monuments. The Chaturmukha Basadi has four identical looking entrances from the four quarters and hence the (chatur=four; mukha = face or door). It has life size statues of three Teerthankaras, besides small small images of all the 24 Teerthankaras and Padmavati Yakshi. There is a manasthambha pillar.

South Kanara Gazetteer (1973) gives the population of Karkal at 18,593. It derives its name from the black color of the rock called Karikal in Kannada. Perhaps the rock here is ideally suited for monolithical sculptures!

The Elephant Pond, Karkala

The town was clean, full of greenery, nice ponds and wonderful citizens, when we briefly visited the place in February of this year (Feb 9, 2006). With well kept temples, basadis and buzzing market place, it has old world charm and up-and-coming activity. This is where I met collector Nithyanand Pai, who has helped us in identifying many of the ancient coins.

Veerappa Moily, am ex-chief minister of Karnataka represents this constituency. Belonging to a backward community, he possesses extraordinary literary merit and has several books to his credit. His latest work is Ramayana as he has visualised and has been acclaimed for original reflections interpretations.

See Also: * The Town of Udupi * Kamats in India 2006

Amma's Column: Timeless Subhashitas of Bhartrihari

Wed, 30 Aug 2006 15:50:47 CST

Bhartrihari (C 7th century C.E)

Bhartrihari the royal saint's subhashitas or epigrams in verse are very popular in Sanskrit. As is usual with all ancient writers of India, his biographical details are not available. Some legends state that he was a king of Ujjain and tradition exists that he gave up his throne to his brother Vikramaditya, being fed up with fraudulent, materialistic world and became a recluse.

Bhartrihari's three shatakas (collections consisting of hundred verses) are most quoted in innumerable works in Sanskrit. They are: * On all nuances of carnal love and its treachery (Shringara sataka) * On pure and pious life (neetisataka), and * the last one extolling virtues of asceticism (Vairagya sataka),

These, Subhashita Trishati (three hundred wise sayings) were translated from Sanskrit into Dutch language as back as 1651 A.D by Abraham Roger. Bhartrihari's epigrams are universal. They are timeless. Human weaknesses and materialistic pursuits are made fun of, in a subtle way. Pious but precocious life is insisted upon.

An incident in Bhartrihari's life made him renounce worldly life. According to a legend, he had married a most beautiful woman Pingala, and was very fond of her. But she herself was enamoured of the security officer of the palace and had secret affair with him.

Once, a Brahmin came to his court and offered a fruit to him stating that after penance and meditation, God had given this fruit of eternal youth. But he had remained utterly poor, and had no use of fruit. Hence he wanted to part with it in return of some wealth and property.

The king at once obliged him with huge amount of money and took the fruit. However he gave it to Pingala, explained its virtues and told to eat it so that she may remain ever young and beautiful, and please him.

But Pingala gave that fruit to the security officer so that he would remain youthful. The officer himself was infatuated with a dancing girl of the king's court and presented the rare gift to her, hoping to monopolise her affection and youth.

The dancing girl not only respected Bhartrihari the king, but secretly cherished his attention and had unrequited love. She valued less of physical charms and thought of presenting this most valuable gift to the king, whom she thought, worthiest of all.

Seeing the same fruit of eternal youth, coming back to him, Bhartrihari was shocked and got traced its journey in full circle, through secret agents. This incident broke all his worldly attachments, exposing treachery in most naked form! He renounced throne, wife, world and every thing and became a recluse.

Here are few verses from his Neeti sataka translated from Sanskrit.

"The king (or ruler) is ruined by a wicked adviser, the monk by worldly attachments, the son by pampering, and the learned would turn dull without constant study. One loses status in bad company. The alchoholic is ruined with drinks and agriculture is ruined by non attention. Love and attachment are lost by constant travels. Friendship suffers due to lack affection and prosperity by renunciation or lethargy".

"A wealthy person alone is considered noble and learned. He alone is considered connoisseur of all learning. He alone is extolled as orator, and handsome. All virtues in this world are believed to reside in wealth, indeed!".

"Wealth can be used for charity or for the benifit of others. At least oneself can enjoy it. A wealthy person who does not offer (some) to others or who does not even use it for self, would get it all lost, in the long run."

Perhaps Pingala's story is born out of Bhartriharis utterances or vice versa. It runs like this "The damsel about whom I always dream is indifferent. She craves for another man. He in fact, runs after another woman. Some other woman pines for me. Woe begone to that woman that man, this man, this woman, god cupid and myself!"

Amma's Column: Supa Shastra

Mon, 28 Aug 2006 10:44:51 CST

The Supa shastra of Mangarasa (c.1509).

After a long gap, I opened the book of "Supa shastra" in Kannada. Surprisingly, the word supa in Sanskrit is used in the same sense of English "soup' meaning broth of meat or vegetables. But later it came to denote cooking in general. Hence Supashastra meant "Science of Cooking".

This book on Supashastra of Mangarasa written around 1509 has been edited by S.N. Krishna Jois, an erudite scholar in Sanskrit and Kannada languages. It is an exemplary record of editing ancient texts, especially palm-leaf texts. Mr. Jois has consulted nine available manuscripts, five of them being on palm-leaves and four on old papers. In the introduction he has given a comparative reference of similar Sanskrit and Kannada works and in the annexes, he has extensively quoted passages from ancient Kannada Kavyas, where in reference to food and culinary art occurs.

Mangarasa claims that he wrote the book for the benefit of house-wives. It is in verse form. The book has six chapters and according to Shri Jois the work is incomplete. The first chapter deals with thirty five snacks most of which have become obsolete. Some have survived. Jangir is one but it has beautiful name of Amritavallari (ambrose-creeper)! Chandra mandala fortunately carries more or less the same name Chandrahara. Some have funny names like Babar, Gujjariveni (apparently sounds like hair-pleat of a Gujjar woman!) and Sakkare burude (sugary blow-ups).

The second chapter deals with various soft drinks. sour, salty and sweet. These were prepared from juices of different fruits, milk and buttermilk. Various puddings and rice-varieties figure in third chapter, details of which are mind-boggling. The fourth chapter consists of mouth-watering curries. Twenty one types of curries of egg-plant (badanekai) and twenty five varieties of raw banana, along with banana stem and flowers are described. Fifth chapter deals with green gourd (kumbalakai) and jack fruit savories and the last chapter gives preparations of bamboo shoots and myrobalan.

The culinary process given by Mangarasa is long and elaborate. One agrees with the editor that it is above the reach of commoners, who always prefer `handy' and quick-to-make or instant dishes. Human effort put in to obtain finest flour or sooji by manual labour, in the days when flour-mills were not known is only left to the imagination as also the laborious process of grinding, stuffing and frying.

Most interesting part is the existence of Tandoor Oven. Tandoor, a Sanskrit word, was used for slow steaming or baking. Native Kannada oven was also there. An earthen pot layered inside with pure ghee and dough with ingredients was kept in a bigger earthen vessel layered with wet mud from outside and covered with a baked roti as lid. It was kept on cinders. When the wet mud fell burning it indicates that the dish was done.

Sugar free drinks, use of lot of fibrous fruit as also natural fermentation only shows that the concept of balanced diet was known to older generations.

This book on Science of Cooking is a splendid example of the finesse India reached in the most popular art in all times and climes.

The book:
Supa Shastra of Mangarasa (Science of Cooking)
edited by S. N. Krishna Jois
published by the Institute of Kannada Studies,
University of Mysore.
First edition 1969

Amma's Column: Complete works of D.V.Gundappa

Sun, 20 Aug 2006 00:44:14 CST

Fondly known by three letters DVG, Dr. Devanahalli, Venkataramanayya, Gundappa, D.V. Gundappa (1887-1975) was a colossus among Kannada writers. He has about 10,000 written printed pages to his credit which include poetry, biography, philosophy, literary criticism, children's literature, political commentaries, reminiscences of his great contemporary personalities, religion, translations (both Sanskrit and English), plays, philosophical notes and autobiographical works. His "Mankutimmana Kagga" lyrical musings on every day life in particular and mankind in general and "Umarana Usage" (Kannada version of Omar Khayyam's Rubaita world classic) are considered master pieces. They are very popular.

On the occasion of his birth centenary, all his works compiled in eleven volumes titled "D.V.G. Kriti Shreni", are jointly published by Department of Kannada and Culture and Karnataka Sahitya Academy. Very ably edited by late Dr. Ha.Ma. Nayak the volumes were published between 1990-2000 CE. A second edition was brought out in 2005 CE.

Kamat's Home Library is richer now by the inclusion of these eleven volumes, each having no less than 500 pages. They are an asset and treat at the same time. I am enjoying the light humour and living comments on his contemporary artists, writers and socialites. But his commentary on Bhagavadgita, entitled Jeevanadharmayoga (yoga of everyday life) is an extraordinary piece, which provides great solace and at the same time makes a commoner realize values of life, D.V.G has turned the great Hindu philosophical work into a common man's handbook of useful life. This second volume of D.V.G.'s Kriti Shreni (Serial) is my first dose of serious reading, now early in the morning, everyday.

See: Kannada Writers

Amma's Column: Chitrapur Saraswat Community

Tue, 15 Aug 2006 11:06:18 CST

Musings on a minuscule minority community of Chitrapur Saraswats

The Saraswats in South India are divided into six groups. Chitrapur Saraswats form one of them. I was born a Chitrapur Saraswat. I married a Goud Saraswat and very soon my husband and myself had to move away from our home-state. My husband, Krishnananda Kamat was a distinguished Kannada writer, with a Ph.D. from New-York state University. I was in All India Radio service which made me, a thana Konkani, develop a pan-Indian outlook, getting exposed to several languages and cultures very different from mine. In addition, members of both my father's family and Kamat's family are among the enlightened ones, who do not stress on caste or cluster barriers. Claustrophobia, from which majority of Indians suffer because of caste restrictions, was only a dictionary word to us.

G.L.Kamat

Swamiji of Chitrapur Muth
Sadyojata Shankarshrama Swamiji of Chitrapur

While I am an Indian first and foremost, I am at times proud of my Chitrapur (also known as Bhanap) heritage. The Bhanaps are, in the Indian context, a highly advanced community with 100% literacy; it is also a community in which there is no gender-discrimination, and which has first co-operative efforts to its credit like co-operative housing societies, banks, old people's homes etc. Compared to other groups among Saraswats, Bhanaps are more organised, more united and forward looking. They had caste-census more than a hundred years back; first English school more than hundred and fifty years ago and a community magazine which is ninety-six year old. But the community is fast diminishing with very low birthrate and inter-caste marriages. As is common in patriarchal society, wife/children acquire the community identity of the husband/father.

To have a clearer idea of the present status and forthcoming danger to this minuscule minority community facts are given in nutshell.

Total number - 25,000(twenty five thousand only) among more than one billion Indians.
Birth rate quite low: There were 15,000 members in 1930, 18,000 in 1955, 21,000 in 1971 and only 25,000 in 2005. India has 300% growth, Bhanaps have less than 50% growth rate.
Inter-caste marriage rate is 1 in 5. The community is becoming diluted.
The community is service-oriented. Very few are in business/industry (except few doctors).
Life span-75 years (average in India is 63 years)
Have itinerary traits.
They came to Goa from North about 1500 years ago.
From Goa to Kanara - 300 years ago.
From Kanara region to big cities (Mumbai, Chennai, Pune, Bangalore etc.. about 100 years ago.)
From India to Gulf-countries, UK, USA, Canada, Australia etc.,- the trend started about 40 years ago. It continues.
12% are living abroad, (1,000 families)
They are mostly middle-class community with no poverty class. There are some in upper middle class and few are rich.
Family ties are strong, but nuclear families do not leave much scope for strong binding between extended families.
The Chitrapur Math (300 years old) provides a strong religious bond. The present pontiff (shown in the picture above) holds Masters degree in Physics, guides the community in all spiritual and social matters; is interested in welfare of the young and old alike.
The Goud Saraswat community from which the Bhanaps branched out three hundred years ago is about ten times bigger; many factors like language, food, festivals, and pooja-rituals being common, they mix easily. Nowadays marriages between them are also becoming common.
Bhanaps are not known to be generous nor for building schools nor hospitals, though earlier pioneers like S.V. Kaikini, N. Chandavarkar, S.V. Talmakki have provided splendid examples in helping the community generously.
Among estimated two million Konkanis (Hindus, Christians, Muslims included), this quarter-of-a-lakh numbered community may lose their identity easily and quickly due to interspersed living. But as far as they are Indian in thought and deed it may not matter. But sizeable number are forgetting their language, culture and heritage rapidly.

Is small beautiful? Will small communities survive in globalization?

Statistics are couresy of Kanara Saraswat disclosed during a recent meeting in Bangalore (2006).