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Jyotsna Kamat Ph.D. lives in Bangalore.
 | Saturday, December 20, 2008 | |
Honoring Havnur Mama (b. 1928) Dr. Shrinivas Havnur ("Havanur Mama" to me; Mama is maternal uncle) will turn 80 shortly.A front line researcher and a distinguished writer in Kannada language, he has proficiency in several other fields. He is a librarian, a teacher, an orator, an actor, an organizer, a helping friend and a good cook!
He belongs to that ilk of roving gurus of ancient India who did not stick to one place or one profession. Till date he does not own a house, keeps on moving all over the world. He has been to U.S.A. England, Germany France and many cities in India in search of the matters dear to him. He stays in guest-houses and rented flats most of the time. He is a workaholic. Under Indian conditions, it is rare indeed, to see a scholar switch his profession for which he has been trained initially. But Dr. Havnur is cast in a different mold. He had training in library science after his Masters degree and was a librarian at the prestigious Tata Institute of Fundamental Research at Mumbai for nearly quarter of a century. He needed a change. Due to his literary merits and organizing caliber, he was selected as a Professor of Kannada at the newly formed University of Manglore, Karnataka. After his term he moved to Bombay University. He started short term courses in Kannada teaching, research, and other related topics in methodology. After his retirement, he has devoted full time for research and writing. A prolific writer, he has written short stories novels, pen-portraits, essays and books on socio-religious subjects. He has translated and summarized great English and Kannada works. His doctoral thesis "Hosagannadada Arunodaya" (Dawn of Modern Kannada) is trend setter and all-time reference work for students of Kannada literature. It has filled a long gap that existed between old type classical Kannada, and the changes it underwent in early British rule. It traces important mile-stones in Kannada Socio-literary field of 19th century. Many documents, folk-events, folklore, inscriptions and other archival material is brought to light in this great book. Acclaimed as a good teacher, he has several historical research works to his credit and has presided over two national-level history conferences. I cannot help but mentioning that I have been a beneficiary of the liberal academic help Dr. Havnur is known for. He took keen interest in my unpublished research-piece on education in Karnataka. He gave suggestions to include more material and helped me borrow books from Bombay University library, when I was posted at Radio Station Mumbai. He was also instrumental in getting the book, my first research work in Kannada, published from Bombay University. This book, Karnatakada Shikshana Parampare (Education in Karnataka, through the ages), fetched me best-book-award for research of Karnataka State Sahitya Academy for the year 1987. A novel type of Felicitation Volume is being brought out, consisting of select writings of Dr. Havnur who has been writing for the past 60 years. After surviving two heart attacks and hospitalization, there is no change in his itinerary of lengthy travels and long working hours. As a family friend of 50 years, I have learnt a great deal of history and histrionics from the highly talented Havnur Couple. May the rare Guru live long and brighten Kannada literary scene further!
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| Friday, November 28, 2008 | |
Story of Bharata I To all the religions rooted in India, self-realization is the ultimate aim. For some, it is God-realization as well. Modes of God-realisation vary. But the ultimate liberation known as Mukti or Moksha should follow after leading fruitful life as an house holder.To achieve this final liberation 4 stages were worked out by ancient Indian sages, for an house-holder. Human life was divided in 1) Celibacy 2) house-hold responsibility 3) preparation for renunciation and 4) Final retirement to forest giving up all mortal desires. These last days were to be devoted to meditation and thinking of God only. Thus all those who could follow disciplines of 3rd stage, kings, sages and ordinary citizens retired to forest to concentrate on God realizing practices to avoid rebirth. Several stories in the Puranas exist to emphasize the need for discipline at the final hour. This story is from Bhagavata Purana. The Story of Bharata Bharata was a great emperor of India because of whom, India has gained the name of Bharat (land of Bharata). After a long and glorious reign, Bharata also decided on renunciation and one night left his capital incognito for forest. One day he was sitting under a tree beside a stream, trying to meditate. A big roar of the lion in the nearby forest reverberated in such a volume that Bharata opened his eyes. He saw an extremely frightened deer with fawn come running and jumping into the stream, which gave birth and died of shock. The newly born fawn was being carried away by the current when the merciful Bharata, a witness to the chilling event, ran to save the new-born. He took it to his hut, lit the fire and was able it save its life by warmth and slow feeding of milk. The fawn began to grow into a beautiful deer with spots and wonderful big black eyes, under the fatherly care of Bharata. Now there was diversion from his austere monastic practices. He spent most of his time in nursing it, feeding it and talking to it. Even while moving out to fetch water, flowers and grass he would think of protecting it from wild animals and hunters and rush back. When the final hour for departure came, He lay down. His dearest deer sat beside him, its beautiful eyes brimming with tears. Thinking of the orphan-to-be deer, Bharata breathed his last. It is general belief among Hindus that the last thought of the Soul, before casting its mortal coil, takes creature shape in next birth. Thus emperor Bharata who wanted to die a recluse and avoid rebirth, was born a deer in his next life! But his pure and selfless life, as also last few days of prayer and meditation earlier bore fruit. He could remember the events of his previous birth, and reasons for rebirth as a deer. He moved round about hermitages, listened to recital of sacred texts and ate remnants of sacrificial offerings. Only drawback was that, he could not speak. He knew when his end was approaching, and entered the sacred river of Gandaki, gave up his life, meditating on God. He was born in a Brahmin house-hold in his next birth.
Coming Soon: The Story of Bharata -II | ||
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| Sunday, November 09, 2008 | |
Urilinga Peddi: Dalit Sharana and Pontiff Urilinga Peddi: Dalit Sharana and PontiffUrilinga Peddi (C-1150-1200) occupies a unique place in Virashaiva movement of India. He belonged to the low caste and was a robber. Once Peddi had gone to steal at the residence of Surayya, a rich man and devotee of Urilingadeva, a great Shaiva Saint. Peddi heard the exposition of scriptures and way to pious life. Peddi was a changed person onwards and for twelve years he brought firewood to Urilingadeva's hermitage without being noticed. Once Urilingadeva caught him and was impressed by his piety. Peddi, who was worshiping that Saint as Guru, insisted that he may be initiated under the guidance of the Saint; Peddi became well versed in Sanskrit and Kannada religious lore. He attained proficiency in all Shastras and Shaiva rituals that Urilingadeva nominated him as his successor of the Matha he was heading, displaying thereby spirit of castlesness and communal harmony in the medieval times. Peddi's wife Kalavve was also educated and spiritually inclined. The couple were widely respected for their learning. Later Virashaiva classics and their Vachanas or sayings are profusely quoted. Both have several Vachanas to their credit. Kalavve is much respected Sharane because of her Sanskrit learning. © K.L.Kamat Casteism prevailed in spite of all revolutionary teachings of Basava and his contemporaries like Urilingadeva. There are smaller Mathas in Gulbarga-Bhalki region which owe allegiance to Urilinga Peddi and whose followers are Dalits only. But the Swamijis are not. Urilinga Peddi enjoys the sole credit of being the first Dalit preceptor and pontiff in dark medieval times. Vachana of Peddanna Shiva is God. Non-Killing is religion
See Also: Vachana Literature, Lingayats, Holymen of India, Dalits | ||
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| Monday, November 03, 2008 | |
Trauma of Widow Tonsure During 1920s. Parvatibai Athavale (1870-1955), sister-in-law of Professor Dhondo Keshav Karve, the great social reformer, was widowed in her 20’s. She had to undergo all strictures including tonsure. Later she decided to grow hair to set an example. She was helping Prof. Karve in running the Widow’s Home. Her experiences in this connection are recorded in her autobiography. Some extracts:-"Twenty years of my life were spent with a shaven head. I then made up my mind that so far as I was concerned the custom should come to an end. No one advised me in this decision. Prof. Karve had left the question entirely to my own choice. I had no urging from him, nor any encouragement in this matter. His opinion was that each one must settle the question for herself. While engaged in the work for the widows' home I made thousands of attempts to bring about the cessation of the custom of widows having their heads shaved. In my speeches I pleaded that at least the shaving, if it must be done, should not be done by barbers, but by some member of the family like a brother or son. Those widows who look on the rite of having their hair shaved off as a religious act, if their caste does not come to their aid in demanding that a brother or son should do the shaving, then they should be independent enough to refuse to be shaved by barbers. To aid my attempts I even procured some safety razors for them to use. But I soon realized that it was the widows’ belief that being shaven by barbers was the scriptural way, and to be shaven otherwise was a wrong act. I have had many conversations with widows and I still continue to have them. Their reply in substance is, "Who knows who was the damn author of the custom of shaving widows’ heads. It is not even mentioned in the Ramayan or Mahabharat. We do not know whether the custom existed in the Vedic period. We learn from men that it is found in the Laws of Manu. But no one seems to consider that those laws are suitable for the present time."
The barbers are always quite ready for the fortnightly shaving of young widows. But when the widows are over fifty or sixty years of age it is not easy to get barbers to do that work even in such cities as Bombay. If asked by such a widow in the early morning, his reply is, “I don’t do such work here by the Bhavani shrine. I will come to your house at noon if you wish." In the villages the widows have great difficulty in securing barbers to shave them, and they have often to be called from a distance. Under such circumstances, widows some-times have hair several inches long, falling over their eyes and making it possible for relatives to tease them. "Grandmother! Why is your hair so short? When are you going to braid it? Why do you cover your head with your sari?" Knowing that unless I set the example I could not expect widows to take a stand against the custom, I paid no attention to the slanders, suspicions and insults that met me in 1912, and continued on the path of my purpose. It is true that the opinions of people in recent times regarding the shaving of widows’ heads are undergoing a change, but in the villages it is changing very slowly. Unless widows themselves take the lead against the unjust custom, which under the name of religion sorely presses upon them, it is going to be very difficult for the Hindu community to be rid of it." From My Story: The Autobiography of a Hindu Widow: English translation of book in Marathi, 1930 | ||
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| Tuesday, October 21, 2008 | |
Krishna as a Child Kid Krishna's Complaint to Yashoda, his foster motherSaint-poet Purandaradasa's numerous compositions are like pen-pictures. With lively themes, lilting tunes buoyant spirit and fresh imagery in words; they could be entertaining to music lovers of all ages. These songs also help one realize the divine power of Lord Krishna which makes miserable life of human beings, a bit cheerful and enduring. In one of the compositions, Krishna as a kid complains or reports to Yashoda, what his playmates say when he goes to join them. © K.L.Kamat "Oh! Amma! They wink at me and whisper among themselves, that Devaki, and not you, is my mother. They say I was born in jail. I was brought here out of deadly fear of my uncle! They exclaim, "I killed a she-demon who tried to feed me poison, by sucking her life out! And that I killed the demon Shakata with a kick of my baby-foot! They say, I was not born of you. I was brought here, only to tend your cows, and hence you fostered me so affectionately! They point out that I swallowed fire and killed Vatsa, the demon. They laugh that vulture is my vehicle and a snake, my bed. I swallowed all the butter I stole (from the houses of Gokul!)" Those familiar with Bhagavata Purana, at once recognize all the child-hood adventures of Lord Krishna. But when narrated by the Lord-Almighty himself-they all appear as his child’s play. Yes, he likes the way his playmates make fun of him. Purandaradasa is never tired of singing Krishna's glory. Here is a reminder of Krishna Leela (sport of Krishna), with familiar literary allusions. These are some anecdotes, god Krishna enacted to annihilate miseries and bring cheer to people’s lives, with whom he lived in human form. Reference - Purandaradasa’s famous Kannda composition- "Adahodalle Makkalu", Free translation by yours truly. M.S.Sheela the distinguished musician, from Karnataka has rendered this song beautifully. | ||
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| Tuesday, October 14, 2008 | |
Koundinya Kingdoms of South East Asia While going through the history of South East Asian Kingdoms, where Indian culture had spread since ancient times, the word "Koundinya" drew my notice. We Kamats belong to the "Koundinya Gotra", so do several countless families, throughout India. The term Gotra stands for common lineage from a sage since hoary past. There are ten or tweleve such sages from whom lineage is claimed by present day Indians.But the Koundinya who reached the Indo-Chinese peninsula perhaps in 1st century C.E. was a different kind of a Brahmin. He established a kingdom in Funan, part of present day Cambodia. As was the practice, only the Kshatriyas were supposed to fight, win and rule. But this Koundinya showed his valor, became a king, married a local princess and founded a dynasty. Koundinya hailed from Mithila (present day Bihar) and was a Shaiva. Shaivism (worshiping Shiva) became the state religion of Cambuj (ancient name of Cambodia). © Corel Professional Photo Maritime trade contacts had existed between the countries, like Brahmadesha or Burma (present Myanmar), Cambuja, Thailand, Champa (Eastern part of Indo-Chinese Peninsula, Suvarnadvipa (part of present day Indonesia, mainly Java and Sumatra) since ancient times. Brahmanism and Buddhism made their appearance in that region through traders and missionaries. Though religions and sects of Indian origin do not have a tradition of conversion, local people on their own accord accepted them for their convenience. Royal influence had its role in the spreading of Indian culture. Along with religion, art, architecture, language, literature script and other social customs made their way to this entire region, from Indian mainland. A healthy combination of North and South Indian traditions, mixing with local culture, brought forth new civilized life. No single region of India can claim for its establishment. But South Indian influence is predominant in architecture. The Angkor Vat of Cambodia is a Vaishnava temple built in the Dravidian style. Scenes from Ramayana and Puranas adorn the walls. The royalty of Thailand also claims its origin from Koundinya. They practice many of the rituals laid down in the sastras like that of Manu till date. This in spite of Buddhism being religion of that land. Royal rituals and ceremonies from birth to death are conducted by court-Brahmins only. In the coronation ceremony of Thai Kings, offering of crown, sword, fan (chamara), girdle, golden sandals (heritage of Bharata of Ramayana), and scepter etc by the Royal priest, prevails. The Sanskrit mantras chanted on the occasion have undergone sea change over centuries. It is interesting to note that Tamil verses from Tiruvempa of Manikyavachar are also included! Ramayana has left a lasting influence in this land. Anecdotes from Ramayana form the theme of Thai national dance. The kings bear the title of 'Rama'. Present king, Bhumipol Aduldej is Rama IVth. Their earlier capital was Ayutaiah (Ayodhya).
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| Sunday, October 05, 2008 | |
A rare volume in Kamat Home library Last week while rearranging old and unread books on the rack in the corner, I stumbled on rare volume indeed!Baba, my late beloved father bequeathed these old, older and oldest books to me, with the hope that the spring of ancient knowledge hidden in these moth-eaten books will make his historian daughter wiser when she opens the book. But being afraid of the "disease" these books could spread to their younger generation, I kept them away, occasionally dusting and putting back with naphthalene balls in the rack. I was pleasantly surprised, that the first pages of the book, I picked up, were not that brittle, though sticky. The book is 1st volume of "Indian Caste" by John Wilson and is dated 1877. It was published at the Times of India Office Bombay for William Blackwood and Sons, Edinburgh and London. This book is 131 year old and bears a slip number: N. 10 of Below that is written by father's name in his beautiful handwriting: G.V. Burde - Dharwar - 7.10.1973. Obviously, Baba who was a voracious reader, and who could not affort new and expensive books of his liking, had purchased it from the street-vendor of old volumes. In addition to the difficult and delicate job of turning the sticky and brittle pages, I have the onerous task of writing briefly about two stalwarts, one who wrote the book, and the other who possessed it, before it found its way to Dharwad street. John Wilson D.D. F.R.S. (1804-1875) was born in Scotland and came as a Missionary of the Free Church of Scotland to India in 1829. He spent his life in India only. He could be considered as an archaeologist, epigraphist and antiquarian. He was president of Bombay Branch of Royal Asiatic Society and was Vice-Chancellor of Bombay University. He wrote books on Karla caves, and other cave temple. The volume on "Indian Caste" bears witness to his deep insight, vast reading and more than twenty years of hard work. He saw only the, 1st volume in print, and died while the 2nd volume was still in press. He belongs to the first line of Orientalists who introduced India in all her complicated maze of caste system customs, rituals, beliefs, religious norms etc, to the western world.
Mahadeo Govind Ranade (1842-1901) was a great social reformer, distinguished judge, economist, historian and a writer. A brilliant student, he was a topper in B.A., M.A and Law examinations. He was High court judge and is known for many epoch-making judgments. A front line social reformer, he advocated widow remarriage, fought against child marriage, caste and gender discrimination and untouchability. He was the first Indian economist of note. He educated and molded wife Ramabai (married at 11 years) into a great social reformer. Together they founded branch of Prarthana Samaj of Keshub Chandra Sen in Mumbai and a school for girls. Arya Mahila Samaj came and foundation laid for Seva Sadan, which became a pioneer institution in rehabilitating and educating destitute women in self-supporting. Thus, the book "Indian Caste" (1st Volume) made a historic journey from that eminent and beloved couple"s home to my humble home-library, courtesy my father, Ganesh Burde. See Also: | ||
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| Tuesday, September 02, 2008 | |
Bhagatsingh as seen by Kamaladevi Excerpted From: Inner Recesses & Outer Spaces Memoirs – Kamaladevi Chattopadhyay, Navrang , New-Delhi, 1986.
One morning after I finished my office work and there was still time for the House to rise for lunch, I decided to go into the gallery to listen to the debate. As I went from the Speaker's office I was able to slip in without the normal admission pass. As I sat down, my eyes caught and held for a while right across in the gallery opposite, a striking, handsome man who did not seem interested in the proceedings, but restlessly looked about as though waiting impatiently for something to happen. And it did. There was a big bang, a spurt of smoke that hid everything for a moment, then a big shower of white leaflets flying all over the House. To me, the episode was a complete mystery. As I tried to move out of the gallery I realized that all passages were barred by the security men who were asking each visitor to produce the entrance pass before the exit could be opened. I suddenly went cold inside, as I confessed I had no pass. I was asked to stand aside and wait for the others to depart. Fortunately I had asked Dr. Jayakar's driver to wait for me so that I could ride back in the car. He informed Dr. Jayakar of my plight and he rescued me after giving what seemed almost like an affidavit: that the Honourable member knew me and would stand guarantee for my good conduct. Only as I drove back with Dr. Jayakar I knew what had happened and I felt small and foolish at my small fears in the context of the grand heroics of Bhagat Singh and his sensational act. For it was he, who had thrown the bomb! I was still rather dazed when my fingers felt the crisp paper I had picked up as it alighted on my lap which I had almost absentmindedly thrust into my handbag. "It takes a loud noise to make the deaf hear" -- said the pamphlet quoting a French anarchist, Matyr Vaillant. The pamphlet pointed out "the irony of a Central Legislature, a hollow show, a mischievous make-believe stage which kept enacting repressive measures to enslave the people in the name of the law". "There never has been within living memory so manifestly stage-managed an exhibition of India’s helpless subjection than this."
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| Saturday, August 09, 2008 | |
The Ishavasya Upanishad The Ishavasya UpanishadIt is usually believed that essence of Hinduism as revealed in theVedas lies in the Upanishads. There are more than a hundred Upanishads. All these deal with knowledge regarding Brahman or Brahmvidya. Sage Shankaracharya wrote commentary on the ten most important Upanishads. These are Isha or Ishavsya, Kena, Katha, Prashna, Mundaka, Mandukya, Taittiriya, Chhandogya Aitareya and Brihadaranyaka. Study of these ten Upanishads was part of basic education in ancient Indian spiritual lore and many learned people wrote commentaries on them besides the three Acharyas, to support their school of thought. Ishavasya is the smallest among these Upanishads, consisting of only 18 verses. But due to archaic language and cryptic phrases it is a difficult piece. The real meaning gets elusive. But it throws light on nature of God, duty of average individuals in this world and the virtues one has to cultivate till the end, towards realization of God The very first verse (or mantra to the pious people) declares that the whole world belongs to God. All that exists in the world is covered by God. There is nothing which an individual can call his or her own. Hence do not aspire for other's money, the Upanishad says. Money here means worldly belongings or personal attachments. “Do your duties (Karma) without any attachment and live for a hundred years. Such a life makes you free of all external and impure traits," says the second verse. The ignorant ones go on repeating external rituals, which lead them only towards further darkness. Self realization being the motto of all Upanishads some spiritual traits are to be developed by those who aim to attain it. The main discipline is detachment. One has to do all work without attachment. This discipline is called Karmayoga. Fruit of all our activities are to be surrendered at the feet of God. Next comes freedom from hatred. The ideal of a spiritual aspirant should be to remain unaffected by attachment or hatred. He must have compassion towards one and all. This is possible only when a person sees the Self in all people and all people in the Self. When the wise man perceives all is not distinct from his own Self, he would not hate any one, and the mind gets purified through detachment and self surrender. The Atman (Self) within, begins to shine, by and by. God is the great purifier, self resplendent, formless, and untainted by evil. Lokamanya Tilak advocated Karmayoga (selfless action) earliest traits of which before Bhagavadgita are found in this Upanishad. Mahatma Gandhi was very fond of this Upanishad and the first verse formed part of his daily evening prayer. Actually the Upanishad includes a prayer in the end that, this mortal body must turn into ashes, doing one’s duties, all the while and concentrating on God (here he is in the form of Agni) only. Masti Venkatesh Iyengar (1891-1986) the great short story writer has written a beautiful story Mantrodaya on the life of a sage who worked hard using his hands, poured his love and affection on all living creatures and spoke very little all his life. His last utterances on the day he completed one hundred years, poured out in the form of mantras of Ishopanishad as depicted by Masti. | ||
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| Saturday, July 26, 2008 | |
Gandhiji on Functioning of Democracy Elections are over in Karnataka. New government was sworn in. The slight change predicted in my earlier article in this column entitled, "Election Galore in Karnataka-2008" dated 11th May 2008 Sunday is that the hung assembly is temporarily averted as one party has won with hair-thin majority. It is worthwhile to recollect reflections of the Father of the Nation, on functioning of democracy. His thoughts expressed over 70 years ago are as relevant as ever.
THE TRUEST test of democracy is in the ability of anyone to act as he likes, so long as he does not injure the life or property of any one else. THE WISE policy is to enact as little class legislation as possible. A constitution under which laws are modified or repealed every now and then cannot be said to be stable or well organized. PEOPLE are generally unaware that Governments often deliberately violate their own laws. In face of emergency there is no time for undertaking fresh legislation. Governments therefore break the laws and do what they please. Afterwards they either enact new laws or make the people forget their breach of the law. STATES amenable to public opinion get out of awkward positions by appointing a commission which conducts only a nominal inquiry, as its recommendations are a foregone conclusion. THE DEMOCRACY of my conception is wholly inconsistent with the use of physical force for enforcing its will. DEMOCRACY cannot be evolved by forcible methods. The spirit of democracy cannot be imposed from without. It has to come from within. DEMOCRACY must in essence mean the art and science of mobilizing the entire physical, economic and spiritual resources of all the various sections of the people in the service of the common good of all. A BORN democrat is a born disciplinarian. Democracy comes naturally to him who is habituated normally to yield willing obedience to all laws, human or divine…. A democrat must be utterly selfless. He must think and dream not in terms of self or party but only of democracy. LIBERTY and democracy become unholy when their hands are dyed red with innocent blood. POWER resides in the people and it is entrusted for the time being to those whom they may choose as their representatives. Parliaments have not power or even existence independently of the people. DEMOCRACY will break under the strain of apron strings. It can exist only on trust. PARLIAMENTRARY democracy is not immune to corruption, as you who remember Tammany Hall and the Mayor of Chicago should know. MY NOTION of democracy is that under it the weakest should have the same opportunity as the strongest. ANY secrecy hinders the real spirit of democracy.
Edited excerpts from the book, "Wit And Wisdom of Gandhi" -by Homer A. Jack. The Perennial Press Bombay India 1961. | ||
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