A few memories of Dr K. Shivaram Karanth's Master piece: ALIDAMELE
B.K. Ashok
This is undoubtably one of the greatest novel of Dr. Karanth. In fact,
when Karanth was given 'Gnana peeth' for "Mookaggi .. ' many people
refered to this novel (along with others like marali mannige, Oudaryada
Urullali etc etc ) to be more sensible for the Award.
The novel is about the author tracing a man life after his death. ( As
the name indicates ). This man, Mr Yewshwanth, meets Dr Karanth during
a train journey from Bombay to Pune, allocating his window seat to the
author, who was keen to look at the natural beauty. Their relationship
grows no more than some several visits from the author to Yeswanth's
house whenever he visited Bombay. During this time, Karnath never
finds him too intersting other than a good friend to talk to during his
Bombay visits. The author never gets too impressed either by yeshwanth's
rude and unpolished paintings nor in his too secretive past life, which
they never discuss. Eventhough the author starts getting a felling that
Yeswanth relationship with the maid/nurse is much more than the naked
eyes can see, he never bothers.
All serious business starts only when a letter from Bombay arrives
saying that Yeswanth is too serious and would like to see the author.
The author never takes it seriously until a telegram from Yswanth's
neighbour arrives saying he is very serious. It takes one more
telegram to make Dr Karnath run to Bombay to find him dead. Suddenly
the author finds himself responsible for all the assets left behind
by yeshwanth and he starts wondering : " WHY ME? "
It is at this point of time the author starts looking into his left
out things in the house and the more he looks at many of it, the more
he becomes curious about yeshwanth. The probably painful past of
yeswanth starts becoming more clear as he starts to understand the
so called 'unpolished' paintings and some of his scribblings in his
dairy.
Karanth gets amazed when he returns home after his funeral. The
complete financial remainings will be left to Karnath by Yeshwanth
and he would have requsted the author to spend 'justifyably' the
large sum of money. He would have left some important names and
persons to whom he owns some money.
The beauty of the novel starts here when the author decides to
meet these people personally to gage and access the situation
and to lessen his burden. By this time, after having studied
many of his paintings and dairy, Karanth become more curious
and starts developing lots of respect towards yeshwanth.
It is extremenly difficult to explain in few sentences how gripping
the following part of the novel is. The more the author meets
those people, the more he understands the Misterious Yeshwanth;
the more the repect he strats developing. He tries to picturise
Yeswanth right from his boyhood till the days he mey him through
the peices of info he gets from many people in the remote places
where these peopole live. It is like making a torn picture from
several pieces; His aim to to try and complete the picture as
much as possible. The more pieces he collects the more surious
he gets; the more amazement on the character of yeswanth who
appeared too oridnary to him when they met.
The breathe taking journey he takes tracing Yeshwanths life
through the sceenic and pictrous beauty of South Canara
villages is the story ALidamele. The misteries of Yeswatanths
life, his pain, his happiness, his ups and downs in life,
his mistakes, his grateness and what not; Every thing in a
man life both beautiful and ugly parts starts unrevealing
itself in this trace. The author meets many people who gave
a meaning to Yeshwanths life; who gave sarrow to him; who
never bothers to recognise the greatness in his character.
The end of the Novel is touching. WHen Karanth has finished
his 'long exploration', he sits in front of his eyes a picture
of Yeshwant; a picture with many missing pieces. This exploration
brings up serious questions in his mind. " What is a good life?"
"How can one define a successfull life?" " Is successfull life
always to be flawless?"
Karanth tries to find the answers to some of these through
Yeshwanth's life. Here are some of his conclsion remarks:
"Life is full of Give and takes. A man can never live just
by either giving or taking only. This does not only appply
to financial matters; but to each and every aspect in life."
"Man is born and brought up in a society. He takes a lot
from it. And it is his duty to give back to the society
what he owened"
"WHere is the balance for the fruitful life? I think the
balance for this lies in the gives and takes. If one
gives back his contributions/services to the society he
lives more than what he takes or atleast equal to what
he owe, that could be defined as a satisfying factor
for a fruiful life"Man takes birth, lives in the world and ultimately die.
In this long journey, he undergoes many mysiries; sorrows;
happiness; ....... It is more desirable to lead and end
a life which makes the fellow being think that ' Oh Ya.
There was this man. Who was with us all these years. WIth
his death he has dried our life a bit ' .....
With all this thinking the author consludes that the
yeswanth's life, though not flawless is defnetly fruitlful.
The conclusion is this is wroth reading novel. The though
provoking novel lives in one's mind for quite sometime.
And Karanth's way of telling the story: Marvellous.
--
B.K.Ashok
SGS-THOMSON Microelectronics Ltd | 1000 Aztec West,
tel : +44 (0)1454 611426 | Almondsbury,
fax : +44 (0)1454 620688 | BRISTOL BS12 4SQ,
e-mail: ash...@bristol.st.com | United Kingdom.
Padmanabha Holla
B.K. Ashok (ashokb) wrote:
: This is undoubtably one of the greatest novel of Dr. Karanth. In fact,
: when Karanth was given 'Gnana peeth' for "Mookaggi .. ' many people
: refered to this novel (along with others like marali mannige, Oudaryada
: Urullali etc etc ) to be more sensible for the Award.
I have read most of Karanth's novels.
To tell you the truth, I just could n't complete "Mookajjia Kanasugalu".
I felt this lacks the 'grip' which other novels had.
BTW, Ashok, thanks for the excellent summary of 'aLidamEle'.
--
_ |_| swarNamayI lankA na mE rOchatE lakShmaNA
|_)| | jananI janmabhUmischa swargAdapi garIyasi
| __________________http://shore.net/~holla
D H Kulkarni
"B.K. Ashok" <ashokb> writes:
>This is undoubtably one of the greatest novel of Dr. Karanth. In fact,
>when Karanth was given 'Gnana peeth' for "Mookaggi .. ' many people
>refered to this novel (along with others like marali mannige, Oudaryada
>Urullali etc etc ) to be more sensible for the Award.
Excellent Ashok. In fact, I have been hoping to collect articles like
this, perhaps more tuned to writer than a particular work, into
'Kavi nilaya' in http://www.cs.toronto.edu/~kulki/kanindex.html,
so that anybody new would find quick pointers to the best works.
--DiEchKay
U.B. Pavanaja
Padmanabha Holla wrote:
>
> B.K. Ashok (ashokb) wrote:
> : This is undoubtably one of the greatest novel of Dr. Karanth. In fact,
> : when Karanth was given 'Gnana peeth' for "Mookaggi .. ' many people
> : refered to this novel (along with others like marali mannige, Oudaryada
> : Urullali etc etc ) to be more sensible for the Award.
>
> To tell you the truth, I just could n't complete "Mookajjia Kanasugalu".
> I felt this lacks the 'grip' which other novels had.
You may be right when you say this lacks the grip. I have read it completely,
not just once, but twice. First time I read it just after it was announced
to be the JnaanapeeTha winner. That time I did not appreciate it much. I
read it again afer about 7-8 years. That time I could apppreciate it. Many
conservatives criticise "Mookajjiya Kanasugalu" that it is a cheap criticism
of Indian/Hindu dharma/thinking/phylosophy. There is one novel by Suresh
Somapura (original Hindi?) where he also has given very similar explanation for the
(shiva) linga worship.
-Pavanaja
U.B. Pavanaja
Great summary. Thanks for reminding one of my favourite novels.
-Pavanaja
B.K. Ashok
>> I have read most of Karanth's novels.
>> To tell you the truth, I just could n't complete "Mookajjia Kanasugalu".
>> I felt this lacks the 'grip' which other novels had.
>
reason you stated grip, but i felt it qute dry many times. Most things he
covered never interested me. Those were the days I use to enjoy Byrappa.
Once you take his book, it is hard to keep it down when until you finish it.
It is hard to find such grip in Karanth's nivel in initial reading.
But the second round of readings gave me diffrent views about Karanth's
writing. The main positive thinking I started observing was he never writes
to please or attract people. All that he writes is what he thinks and he
writes with absolutely no fear. ANd most novels are created based on real
life he has seen and expereinced. ( I just enjoyed the way Byrappa has
pictured "shotri" in Vamsha Vruksha. But thinking quite deep, it is hard
for to to ignore his writings are targetted more at attracting the readers
rather than real life characters. I think this is a sepearte issue and
can be discussed later if required ). For example, "ALidamele" is a novel
based on Three different character Dr Karanth has seen. And once you read
the novel, you start seeing the more realities and practicalities in life
more than so cally "godly" characters close to ideals.
Most Karanths Novel does not start straight. There will a substaintial
introduction of several pages to get the reader into the track just before
he starts. ANd in most cases, the readers may not be very much interested
in those. I have seen lots of people just skipping several pages and just
get into business of the story straight. Karanth's novel should be read in
different perspective. Of course, it is difficult and boring when one starts
at first reading. As Dr. Pavanaja has said, one gets a total different
perspective when you start reading his novels twice.
"Mookaggi.. " may start dry; remain dry at many pages. But what I feel is
the story and characters are merely a media. WHat Karanth's try to
emphasise in the novel is more of the sarcasm. The concept of Shiva/Parvathi,
the probable meanings and its origins may be uncomfortable to think; The
logic behid these explanations makes us think more about the origin of god.
This is more a "Vycharikathe" ya novel, rather than a good story to read.
The same thing holds good in " Sarsammana samadi". The sarcasm the author
creates where many married people go and pray to " sarasamma", the so
called "sati" to sort out their family greivences, name it personal,
sexaul .... when the actual sarasamma has never have gone thr' a family
life is the central theme. All the families, characters that are created
here are to emphasize nothing more than the common people's belief in
a typical village. People want some thing to shed there feelings; want to
belive that there is some one who can listen to them; some one who can
solve their problems even though there could no such "someone"; even though
this "someone" may not have the ablity to do this. Novels like
"Darmarana samsara", " Oduraya oruralli " ... are quite serious novels
delaing with the problems of society, the pre-hisotric picture of
life in SOuth Canara, Tribal life and culture etc etc.
Most Novels of Karanth also gives very pictures explantions of the nature.
I have felt as though I am sitting in those places. But some times this
may apan several pages which might become quite boring initially.
What I would like to conslude is that a different orientation is required when
one starts reading Karanth's Novel. ANd that orientation is hard to get
in most cases until you try and read it second time. And I also agree that
not all Karant's novels are great. But most of them appear sensible and
realistic to me.
-B.K.Ashok
Satish Y. Deodhar
A.B. de Braganca Pereira says in "Arquivo Portugues Oriental, Vol
III":
"Wonderous mystic, adventurous and intrepid, fortunate, roving
prince, with lovely and magnetic eyes, pleasing countenance,
winsome and polite,magnanimous to fallen foe like Alexander,
keen and a sharp intellect, quick in decision, ambitious conqueror
like Julius Caesar, given to action, resolute and strict
disciplinarian, expert strategist, far-sighted and constructive
statesman, brilliant organizer, who sagaciously countered his
political rivals and antagonists like the Mughals, Turks of Bijapur,
the Portuguese, the English, the Dutch, and the French. Undaunted
by the mighty Mughals, then the greatest power in Asia, Shivaji
fought the Bijapuris and carved out a grand Empire."
Sir E. Sullivan says in "Warriors and Statesmen of India":
"Shivaji possessed every quality requisite for success in the
disturbed age in which he lived. Cautious and wily in council, he
was fierce and daring in action; he possessed an endurance that
made him remarkable even amongst his hardy subjests, and an
energy and decision that would in any age have raised him to
distinctions. By his own people he was painted on a white horse
going at full gallop, tossing grains of rice into his mouth, to signify
that his speed did not allow him to stop to eat. He was the Hindu
prince who forced the heavy Mughal cavalry to fly before the
charge of the native horse of India. His strength and activity in
action were glory and admiration of his race."
D. Kincaid says in "The Grand Rebel":
"In spite of the character of a crusade which Ramdas's blessings
gave to Shivaji's long struggle, it is remarkable how little religious
animosity or intolerance Shivaji displayed. His kindness to
Catholic priests is an agreeable contrast to the proscriptions of the
Hindu priesthood in the Indian and Maratha territories of the
Portuguese. Even his enemies remarked on his extreme respect for
Mussulman priests, for mosques and for the koran. The Muslim
historian Khafi Khan, who cannot mention Shivaji in his cronicle
without adding epithets of vulgar abuse, nevertheless
acknowledges that Shivaji never entered a conquered town without
taking measures to safeguard the mosques from damage.
Whenever a koran came to his possession, he treated it with the
same
respect as if it had been one of the sacred works of his own faith.
Whenever his men captured Mussulman ladies, they were brought
to Shivaji, who looked after them as if they were his wards till he
could return them to their relations."
Cosme da Guarda says in "Life of the Celebrated Sevaji":
"Such was the good treatment Shivaji accorded to people and such
was the honesty with which he observed the capitulations that none
looked upon him without a feeling of love and confidence. By his
people he was exceedingly loved. Both in matters of reward and
punishment he was so impartial that while he lived he made no
exception for any person; no merit was left unrewarded, no offence
went unpunished; and this he did with so much care and attention
that he
specially charged his governors to inform him in writing of the
conduct of his soldiers, mentioning in particular those who had
distinguished themselves, and he would at once order their
promotion, either in rank or in pay, according to their merit. He
was naturally loved by all men of valor and good conduct."
Jawaharlal Nehru said:
"Shivaji did not belong to Maharashtra alone; he belonged to the
whole Indian Nation. Shivaji was not an ambitious ruler anxious
to establish a kingdom for himself but a patriot inspired by a vision
and political ideas derived from the teachings of the ancient
philosophers."
Indira Gandhi said:
"I think Shivaji ranks among the greatest men of the world. Since
we were a slave country, our great men have been somewhat
played down in world history. Had the same person been born in a
European country, he would have been praised to the skies and
known everywhere. It would
have been said that he had illumined the world."
Nobel laureate Rabindranath Tagore wrote a poem:
In what far-off country, upon what obscure day
I know not now,
Seated in the gloom of some Mahratta mountain-wood
O King Shivaji,
Lighting thy brow, like a lightning flash,
This thought descended,
"Into one virtuous rule, this divided broken distracted India,
I shall bind."
Satish Y. Deodhar
J. Grant Duff says in "History of the Marathas":
"Bred a soldier as well as a statesman, Bajeerao united the
enterprise, vogour, and hardihood of a Maratha chief with the
polished manners, the sagacity, and address which frequently
distinguish the Brahmins of the Concan. Fully acquainted with the
financial schemes of his father, he selected that part of the plan
calculated to direct the predatory hordes of Maharashtra in a
common effort. In this respect, the genious of Bajeerao enlarged
the schemes which his father devised; and unlike most Brahmins
of him, it may be truly said- he had both- the head to plan
and the hand to execute."
Sir R. Temple says in "Oriental Experiences":
"Bajirao was hardly to be surpassed as a rider and was ever
forward in action, eager to expose himself under fire if the affair
was arduous. He was inured to fatigue and prided himself on
enduring the same hardships as his soldiers and sharing their
scanty fare. He was moved by an ardour for success in national
undertakings by a patriotic confidence in the Hindu cause as
against its old enemies, the Muhammadans and its new rivals, the
Europeans then rising above the political horizon. He lived to see
the Maratha spread over the Indian continent from the Arabian sea
to the Bay of Bengal. He died as he lived in camp under canvas
among his men and he is remembered among the Marathas as the
fighting Peshwa, as the incarnation of Hindu energy."
Jadunath Sarkar says in his forward to "Peshwa Bajirao I and
Maratha Expansion":
"Bajirao was a heaven born cavalry leader. In the long and
distinguished galaxy of Peshwas, Bajirao Ballal was unequalled for
the daring and originality of his genius and the volume and value
of his achievements. He was truely a carlylean Hero as king- or
rather as 閃an of action.' If Sir Robert Walpole created the
unchallengeable position of the Prime Minister in the unwritten
constitution of England, Bajirao created the same institution in the
Maratha Raj at exactly the
same time."
Surendra Nath Sen says in "The Military System of the Marathas":
"The lover of Mastani knew well how to appeal to the religious
sentiments of his co-religionists, although he could scarcely be
considered an orthodox Brahman... Shivaji had given the Marathas
a common cry, and none appreciated the potency of that cry clearly
than Peshwa Bajirao. Shivaji's military reforms he would not or
could not revive, but he stood forth, as Shivaji had done, as
champion of Hinduism. People of Central and Northern India saw
in him a new deliverer."