Kamat's Potpourri

Amma's Column: Story of Punyakoti, the Holy Cow

Sun, 20 Sep 2009 00:00:00 CST

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.

Amma's Column: Radhakrishnan and Teacher's Day

Sat, 5 Sep 2009 00:00:00 CST

Every Septemebr 5th is observed as the Teacher's Day in India.

It is done so in the honor of Sarvepalli Radhakrishnan, who was a great teacher and served as the President of India.

Continue Reading S. Radhakrishnan The Great Guru of India

Amma's Column: India in the Eyes of Tom Pires (C1500-1575)

Wed, 26 Aug 2009 00:00:00 CST

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.

Amma's Column: Roots of Krishnadevaraya

Thu, 20 Aug 2009 00:00:00 CST

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.

Amma's Column: Shameful Practice of Shaven heads

Thu, 13 Aug 2009 00:00:00 CST

Amma's Column: 500th Anniversary of Krishnadevaraya

Sat, 8 Aug 2009 00:00:00 CST

It was five hundred years ago today that the great Indian emperor Krishnadevaraya ascended to the throne.

A lot of celebrations in South India are taking place.

Amma's Column: Cowherd-Saint Ramanna (c1160 CE)

Fri, 7 Aug 2009 00:00:00 CST

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.

Amma's Column: Dhanushkoti -- Poem by B M Shrikantiah

Fri, 31 Jul 2009 00:00:00 CST

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

Amma's Column: Goan Legacy: Classic called Kristapuran

Thu, 30 Jul 2009 00:00:00 CST

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 Kannada kavyas. 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.

Amma's Column: Polyglot Pandharibai (1928-2003)

Thu, 23 Jul 2009 00:00:00 CST

Polyglot is too short a term to explain the multifaceted personality of Pandharibai who has more than 300 movies in seven languages to her credit. Besides, she was a stage artist, a Harikatha raconteur, singer, translator and a poet. It is amazing that she attained all these with a schooling background of seventh standard in Kannada.

Pandharibai was born of Konkani Saraswat couple Mangalur Rangarao and Kaveribai of Bhatkal (North Kanara district, Karnataka). One of the ten surviving children of the eighteen born, Pandharibai knew what abject poverty was. Her father was a famous Harikatha vidwan, singer and a small time artiste with bohemian traits. It was her mother who brought up the children on her meager salary of Rs.20 per month as a school- teacher, amidst endless responsibilities with her ever-growing family. Being the eldest daughter, Pandharibai had to be the helping hand in all the household chores.

Her appearance on the stage was sudden and unexpected. The heroine did not turn up at the nick of time and left the manager, Pandharibai's elder brother in utter despair. He suddenly had a brainwave and brought his talented sibling who used to attend rehearsals with avid interest and knew the dialogues. Their father was fiercely opposing this move but mother Kaveramma interfered and the all-sold out show was a great success at Mysore in 1940s. T. Chowdaih, the great violinist, Hiranayya Sr., the superb actor and Hunsoor Krishnamuthy, distinguished writer and critic were some of the luminaries who attended the show. They were all praise for the child prodigy's first performance. Her role was that of a child bride of an old man in the play "Mudukana Maduve".

Pandharibai inherited her father's spiritual traits besides other talents as well. She was a great devotee of Vithala of Pandharpur, from her childhood. Her enraptured state while performing Harikatha was talk of the town. She used to accompany her roving father to many places of north Karnataka. Her early attempts to learn Sanskrit, Marathi and Kannada paid rich dividends. As she bloomed into a shapely, fair and lovely woman with round face and chiseled features, she came into great demand in Kannada, Telugu, Tamil and Malayalam movies, for all of which Chennai (then Madras) was the center. But soon her dignified and grave demeanor was found to be more befitting for mother's role. She is one more rare person who acted as heroine to stalwarts like N.T.Ramarao, Rajkumar, Sivaji Ganesan, Kalyankumar etc., and later as their "mother" or "aunt" as well. Her versatility attracted the Bollywood too and she had a role in a movie called "Bhabhi", which was a hit. In Kannada she was paired with K.S. Ashwath who together featured in 35 movies.

She built a temple for Vitthala, her favorite deity in Vadapalani, Madras being disappointed after facing many administrative hurdles in Bangalore, then her hometown. Many great names of south Indian cine world used to spend some of their spare time in the huge peaceful premises of the temple. Late in life, after all her siblings were securely settled, she married Rama Rao of Mandya, a pious, wealthy man who liked theater immensely and sponsored plays.

Pandharibai translated Jnaneshwari, the renowned commentary on Bhagavadgita by saint-poet Jnaneshwar from Marathi to Kannada, which is yet to be published. In addition to her filmy carrier she used to perform Harikathas and stage plays as well. She has composed many devotional songs befitting Harikatha.

In 1994 she lost her left hand, below elbow when a wayward lorry hit her while crossing the road. She recovered through proper medication and eternal nursing of her husband. She spent later life in worship, meditation and occasional discourses till her end in 2003. Indian cine world is yet to witness such a multifaceted artist.

Many thanks to Prof. C.S.Nanujundiah for some information and pictures. His book 'Amma Pandharibai' (Published by Abhiruchi Prakashana, Shimoga) produced after painstaking research, throws light on life and achievements of this marvel movie person.