A V Prasanna Gopal

We are all aware of the glorious uncertain ways of life. We have also experienced its twists and turns many times in our lives. And yet, we keep forgetting it. That is human nature. 

He was a dear friend for 50 years. Much more than a dear friend. One who shared life in all its sweet times as well as difficult ones. 

Having come to know that we were in Bangalore for a brief visit, he travelled with his wife last month from his usual place of living at Mysore, to meet us. We had a good time, with other friends in attendance too, exchanging views and catching up with times. He would be usually shuttling between USA, Singapore and India. He was in Mysore at that time. That was enough.

He got a copy of the play "Madhavi" released a few days ago. He remembered that he had not given me a copy of his own collection of poems. He promised it would be sent by courier on the next day. It arrived in Bangalore in three days.

By then it was time for us to proceed to USA. The usual routine after returning to our place and pressing engagements consumed a few days. It was now time to read his collection of poems and give him a feedback.

Today was the time for the biggest twist. He left us today. 

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Early years of 1970s, was a period marked by large expansion in the banking network in India. First round of nationalisation of banks in India in 1969 was followed by opening of large number of branches by these banks allover India. Bank jobs were attractive in the job market and offered a good opportunity for the young men and women looking for employment avenues. All eligible youngsters tried to get into banks and many succeeded. Those were the days of "One Life, One Job and One Spouse". Most of them continued till retirement. Many of them made great advancements in career progression as well. There were graduates from all streams and with all backgrounds.

A V Prasanna Gopal was one of them. He entered the banking industry in the mid-70s and continued till superannuation. He did great as a banker, and trainer. His energy and drive were recognised by the authorities in the bank. Always hardworking and exuding the traits of a good banker, he was liked by one and all. A man with a big heart and willingness to respond to social requirements and human necessities, he was much sought after as a trusted colleague. 

PNB is not a bank with many overseas branches. It is extremely difficult to get opportunities to work in overseas branches. There is severe competition and openings are very few. Prasanna was a automatic choice even in such circumstances and bank used his services at its Hong Kong branch. No need to mention that he did very well there as well. 

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With his friendly approach, great communication skills and varied experience in various banking areas, he was also a natural choice for the role of a trainer in the bank. Bank used his these skills for a trainers role in the bank's training system. First at Nagpur and then at Navi Mumbai, he was a highly successful trainer and very popular among the trainees as well as colleagues in the training system. We had great days working as trainers in parallel channels during those times. 

Two of us from Bangalore (Sri Krishna Kumar, popularly known as KK, was the other) were required to spend a week in Nagpur for job orientation before taking up assignments as Senior Inspectors. Prasanna and his family were in Nagpur at that time. He came to receive us at the airport and took us home instead of the lodging provided to us by the bank. We thought it was a courtesy visit and we would be moving out after sometime. That sometime never came. Prasanna and Smt Soumya kept us for the entire time with them and our movement again was only to the airport to catch the return flight. Such was the affection and love showered on us by the entire family.

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Kalidasa's "Meghadoota" is believed to have originated in the Ramagiri Hills, which is present Ramtek in Maharashtra. Ramtek is about 50 kilo meters from Nagpur. We made a trip to Ramtek during these days and had a wonderful time remembering the great poet, his works and all. The delightful trip had yet another highlight. The transit lunch of "Puliogare" and other items prepared by Smt Soumya consumed below a big banyan tree is remembered even now. The two lovely daughters in the family, Deepti and Divya, have since made big strides in their professional and personal lives. 

Prasanna was a very successful banker, but was much more as a person. The love for music, literature and painting, runs in their family. He had a great collection of music recordings and used to share every day in his WhatsApp groups. 

His collection of poems, "ಮನಃಪಟಲದಲ್ಲಿ ಮೂಡಿದ ಚಿತ್ರಗಳು" (Photo given above) in Kannada language mirrors his and his family's outlook to life, and its pleasures and challenges. It also traces the various stages of life and is like a autobiography. Starting from a tribute to the mother, and moving through early years of married life, bringing up dear daughters and following through with subtle turns in life. There are poems about music, literature, family values and social responsibilities. 

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Thank you, dear Prasanna. For everything. You will be deeply missed.

ಪುರಾಣಗಳ ವಿಸ್ತಾರ

ಕಳೆದ ಕೆಲವು ಸಂಚಿಕೆಗಳಲ್ಲಿ, ಅನೇಕ ವಿಷಯಗಳ ಸಂದರ್ಭಗಳಲ್ಲಿ "ಪದ್ಮ ಪುರಾಣ" ಮತ್ತು "ನಾರದೀಯ ಪುರಾಣ" ಇವುಗಳ ಕೆಲವು ಅಂಶಗಳನ್ನು ಚರ್ಚೆಯಲ್ಲಿ ಕಂಡಿದ್ದೆವು. ಇವುಗಳನ್ನು ಗಮನಿಸಿದ ಮಿತ್ರರೊಬ್ಬರು ಈ ಪುರಾಣಗಳ ವಿಸ್ತಾರ, ಮತ್ತು ಆಸಕ್ತರು ಇವುಗಳನ್ನು ಓದಬೇಕಾದರೆ ಎಲ್ಲಿ ಹುಡುಕಬೇಕು ಎನ್ನುವ ಬಗ್ಗೆ ಪ್ರಶ್ನೆ ಕೇಳಿದ್ದಾರೆ. ಇವುಗಳನ್ನು  ಕುರಿತು ಸ್ವಲ್ಪ ಈಗ ನೋಡೋಣ. 

ಪುರಾಣಗಳ ಸಂದರ್ಭದಲ್ಲಿ ಸಾಮಾನ್ಯವಾಗಿ "ಅಷ್ಟಾದಶ ಪುರಾಣಗಳು" ಎಂದು ಹೇಳುವ ಪರಿಪಾಠ ಇದೆ. ಈ "ಹದಿನೆಂಟು ಪುರಾಣಗಳು" ಭಗವಾನ್ ವೇದವ್ಯಾಸರಿಂದ ರಚಿತವಾಗಿವೆ ಎಂದು ನಂಬಿಕೆ. ಇವುಗಳಲ್ಲದೇ ಬೇರೆ ಪುರಾಣಗಳು ಮತ್ತು ಇವುಗಳ ಜೊತೆಗೆ ಅನೇಕ ಉಪ-ಪುರಾಣಗಳೂ ಇವೆ. ಅನೇಕ ಜೈನ ಪುರಾಣಗಳೂ ಪ್ರಸಿದ್ಧವಾಗಿವೆ. ಅನೇಕರು ಇವುಗಳಲ್ಲಿ ಕೆಲವನ್ನು ಮಾನ್ಯ ಮಾಡುವುದಿಲ್ಲ. ಕೆಲವರು ವೈಷ್ಣವ ಪುರಾಣಗಳನ್ನು ಒಪ್ಪುವುದಿಲ್ಲ. ಮತ್ತೆ ಕೆಲವರು ಶೈವ ಪುರಾಣಗಳನ್ನು ಒಪ್ಪುವುದಿಲ್ಲ. "ಅಯ್ಯೋ, ಈ ಪುರಾಣಗಳ ಪುರಾಣವೇ ಬೇಡಪ್ಪ" ಅನ್ನುವವರಿಗೂ ಕಡಿಮೆಯಿಲ್ಲ. 

ಪುರಾಣಗಳಿಗೆ ವೈದಿಕ ವಾಂಗ್ಮಯದಲ್ಲಿ ವಿಶಿಷ್ಟ ಸ್ಥಾನವಿದೆ. ರಾಮಾಯಣ, ಮಹಾಭಾರತಗಳ ಜೊತೆ ಜೊತೆಯಾಗಿ ಇವುಗಳ ಉಲ್ಲೇಖ ಬರುತ್ತದೆ. ಅನೇಕ ಸಂದರ್ಭಗಳು, ಕಥೆಗಳು, ವಿವರಗಳು ಇವುಗಳೆಲ್ಲದರಲ್ಲೂ ಸಿಗುತ್ತವೆ. ಕೆಲವು ವಿವರಗಳು ಒಂದೇ ರೀತಿ ಇವೆ. ಮತ್ತೆ ಕೆಲವು ಅಲ್ಲಲ್ಲಿ ವ್ಯತ್ಯಾಸಗಳನ್ನೂ ಹೊಂದಿವೆ. 

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ಪುರಾಣಗಳನ್ನು "ಧರ್ಮ ಗ್ರಂಥಗಳು" ಎಂದು ಓದುವವರಿದ್ದಾರೆ. ಇವುಗಳನ್ನು ಕೇವಲ ಒಂದು ಸಾಹಿತ್ಯ ಪ್ರಕಾರ ಎಂದೂ ಓದಬಹುದು. ಅನೇಕ ಪುರಾಣಗಳ ಭಾಗಗಳು ಒಳ್ಳೆಯ ಕಾವ್ಯವೂ ಹೌದು. ನಮ್ಮ ದೈನಂದಿನ ಜೀವನದಲ್ಲಿ ಕಂಡುಬರುವ ಅನೇಕ ವಿಷಯಗಳ ಚರ್ಚೆ ಇವುಗಳಲ್ಲಿ ಕಾಣಬಹುದು. ಜೀವನವನ್ನು ಹಸನು ಮಾಡಿಕೊಳ್ಳಲು ಬೇಕಾದ ಅಂಶಗಳನ್ನು ಹೇರಳವಾಗಿ ಇವುಗಳಲ್ಲಿ ನೋಡಬಹುದು. ನಮಗೆ ಅರ್ಥವಾಗದ ಅನೇಕ ಗೋಜಲು ಪ್ರಶ್ನೆಗಳಿಗೆ ಇವುಗಳಲ್ಲಿ ಉತ್ತರವನ್ನೂ ಕಂಡುಕೊಳ್ಳಬಹುದು. 

ಅನೇಕ ಪುರಾಣಗಳ ಶ್ಲೋಕಗಳು ನಮ್ಮಲ್ಲಿ ಅನೇಕರು ದೈನಂದಿನ ಜೀವನದಲ್ಲಿ ಪೂಜೆ-ಪುನಸ್ಕಾರಗಳಲ್ಲಿ ಹೇಳುವ ಅಭ್ಯಾಸವೂ ಇದೆ. ಇವು ಪುರಾಣಗಳ ಶ್ಲೋಕಗಳು ಎಂದು ಅನೇಕರಿಗೆ ಗೊತ್ತಿಲ್ಲ. ಅಷ್ಟೇ. ಹಿಂದಿನ "ಏಕಾದಶಿ ಮತ್ತು ರುಕ್ಮಾ೦ಗದ ಮಹಾರಾಜ" ಅನ್ನುವ ಸಂಚಿಕೆಯಲ್ಲಿ "ಏಕೋಪಿ ಕೃಷ್ಣಸ್ಯ ಕೃತಃ ಪ್ರಣಾಮಃ" ಎನ್ನುವ ಶ್ಲೋಕದ ಮೂಲ "ನಾರದ ಪುರಾಣ"ದಲ್ಲಿದೆ ಎಂದು ನೋಡಿದೆವು. (ಇಲ್ಲಿ ಕ್ಲಿಕ್ ಮಾಡಿ ಅದನ್ನು ಓದಬಹುದು).  ಸರ್ವಸಮರ್ಪಣ ಕಾಲದಲ್ಲಿ ಹೇಳುವ "ಕಾಯೇನ ವಾಚಾ, ಮನಸಾ ಇಂದ್ರಿಯೈರ್ವಾ, ಬುಧ್ಯಾತ್ಮನಾವಾ"  ಅನ್ನುವುದೂ ಶ್ರೀಮದ್ ಭಾಗವತದಿಂದ ಬಂದಿರುವುದು. ಹೀಗೆ ಅನೇಕ ಉದಾಹರಣೆಗಳು ಉಂಟು. 

"ಪುರಾಣಗಳನ್ನು ಓದದಿದ್ದರೆ ಏನಾಗುತ್ತದೆ?" ಎಂದು ಯಾರಾದರೂ ಕೇಳಬಹುದು. ಅದಕ್ಕೆ ಪ್ರಾಯಶಃ ಸರಿಯಾದ ಉತ್ತರ "ಏನೂ ಆಗುವುದಿಲ್ಲ" ಎಂದೇ ಇರಬೇಕು! ಪುರಾಣಗಳು ಎಂದು ಒಂದು ಇದೆ ಅನ್ನುವುದೇ ಗೊತ್ತಿಲ್ಲದವರೂ ಸುಖವಾಗಿ ಜೀವನ ಮಾಡಿಕೊಂಡಿದ್ದಾರೆ ಅನ್ನುವುದು ನಮ್ಮ ಕಣ್ಣ ಮುಂದೆ ಇದೆ. ಓದು-ಬರಹ ಗೊತ್ತಿಲ್ಲದೇ ಅನೇಕರು ಇಡೀ ಜೀವನವನ್ನೇ ಕಳೆಯುವುದೂ ಉಂಟು. ಸುಖ ಅನ್ನುವುದರ ಪರಿಭಾಷೆ ಏನು ಅನ್ನುವುದರ ಮೇಲೆ ಇದರ ಉತ್ತರವನ್ನು ಅವರವರು ತಮಗೆ ಸರಿಬಂದಂತೆ ಕಂಡುಕೊಳ್ಳಬಹುದು. 

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"ಗ್ರಂಥ" ಅನ್ನುವ ಪದವನ್ನು ಅನೇಕ ಸಂದರ್ಭಗಳಲ್ಲಿ ಉಪಯೋಗಿಸುತ್ತೇವೆ. "ಗ್ರಂಥಾಲಯ" (ಲೈಬ್ರರಿ), "ಗ್ರಂಥಪಾಲಕ" (ಲೈಬ್ರರಿಯನ್), "ಗ್ರಂಥ ಸಂಪತ್ತು" (ಲಿಟರೇಚರ್) ಮುಂತಾಗಿ ಮಾತಿನಲ್ಲಿ ಪ್ರಯೋಗಿಸುವುದರ ಜೊತೆಗೆ ಅಲ್ಲಲ್ಲಿ ಫಲಕಗಳನ್ನೂ (ಬೋರ್ಡುಗಳು) ಕಾಣಬಹುದು. ಈ "ಗ್ರಂಥ" ಅಂದರೇನು? ಗ್ರಂಥ ಅನ್ನುವುದಕ್ಕೆ ಅನೇಕ ಅರ್ಥಗಳಿವೆ. ದಾರಗಳಿಂದ ಕಟ್ಟಿಟ್ಟದ್ದು ಎನ್ನುವುದೂ ಒಂದು ಅರ್ಥ. ತಾಳೆಗರಿಯ ಮೇಲೆ ಬರೆದಿರುವ ಕೃತಿಗಳನ್ನು ದಾರಗಳಿಂದ ಸೇರಿಸಿ ಕಟ್ಟಿಡುತ್ತಿದ್ದುದರಿಂದ ಹೀಗೆ ಪ್ರಯೋಗ ಬಂದಿರಬಹುದು. ಸಿಖ್ಖರ ಧರ್ಮಗ್ರಂಥ "ಗುರು ಗ್ರಂಥ್ ಸಾಹಿಬ್" ಅಂದು ಕರೆಯಲ್ಪಡುತ್ತದೆ. ಅದರ ರಕ್ಷಣೆ ಮಾಡುವ ಪಾಲಕರಿಗೆ "ಗ್ರಂಥಿ" ಅನ್ನುತ್ತಾರೆ. ಯೋಗ ಮತ್ತು ಆಯುರ್ವೇದಗಳಲ್ಲಿ "ಗ್ರಂಥಿ" ಅನ್ನುವುದಕ್ಕೆ ಬೇರೆ ಅರ್ಥಗಳಿವೆ. 

ಸಂಸ್ಕೃತ ಸಾಹಿತ್ಯದ ಸಂದರ್ಭದಲ್ಲಿ "ಗ್ರಂಥ" ಎಂದರೆ ಮೂವತ್ತೆರಡು ಅಕ್ಷರಗಳು (32 ಅಕ್ಷರಗಳು) ಉಳ್ಳ ಒಂದು ಶ್ಲೋಕ. ಹೀಗೆ ನೋಡಿದಾಗ ರಾಮಾಯಣ 24,000 ಶ್ಲೋಕಗಳುಳ್ಳದ್ದು. ಮಹಾಭಾರತ ಅದರ ಐದುಪಟ್ಟು ದೊಡ್ಡದು. ಮಹಾಭಾರತದ ವಿಸ್ತಾರ 1,25,000 ಶ್ಲೋಕಗಳು. ಹೆಸರಾಂತ ಗ್ರೀಕ್ ಮಹಾಕೃತಿಗಳಾದ, ಹೋಮರ್ ಮಹಾಕವಿಯ "ಇಲಿಯಡ್" ಮತ್ತು "ಒಡಿಸ್ಸಿ" ಇವುಗಳ ಒಟ್ಟು ಗಾತ್ರಕ್ಕಿಂತ ಸುಮಾರು ಹತ್ತು ಪಟ್ಟು ದೊಡ್ಡದು ಮಹಾಭಾರತ. (ಇಲಿಯಡ್ ಸುಮಾರು 15,700 ಸಾಲುಗಳ ಕೃತಿ. ಒಡಿಸ್ಸಿ ಸುಮಾರು 12,100 ಸಾಲುಗಳುಳ್ಳದ್ದು. ಇವುಗಳ ಒಟ್ಟು ಗಾತ್ರ 27,800 ಸಾಲುಗಳು). ಮಹಾಭಾರತದ ಗಾತ್ರ (ಹರಿವಂಶವನ್ನೂ ಸೇರಿಸಿದರೆ) ಸುಮಾರು 2,50,000 ಸಾಲುಗಳಿಗಿಂತಲೂ ಹೆಚ್ಚು. ಹೀಗೆ ಲೆಕ್ಕಾಚಾರ. 

"ಸುಮಾರು" ಎಂದು ಏಕೆ ಹೇಳುತ್ತಾರೆ? ಸಂಸ್ಕೃತ ಕೃತಿಗಳಲ್ಲಿ ಎರಡು ಸಾಲಿನ ಮತ್ತು ನಾಲ್ಕು ಸಾಲಿನ ಶ್ಲೋಕಗಳಿರುತ್ತವೆ. ಅನೇಕ ವೇಳೆ ಮಧ್ಯೆ ಮಧ್ಯೆ ಗದ್ಯವೂ ಸೇರಿರುತ್ತದೆ. ಈ ಕಾರಣಗಳಿಗಾಗಿ. ಇದರ ಜೊತೆಗೆ ಅಚ್ಚು ಮತ್ತು ಕಾಗದದ ಮೇಲೆ ಮುದ್ರಣ ಇಲ್ಲದ ಕಾಲದಲ್ಲಿ, ಒಂದು ತಲೆಮಾರಿನಿಂದ ಮುಂದಿನ ತಲೆಮಾರಿಗೆ ಕೇವಲ ಬಾಯಿಪಾಠದ ಮೂಲಕ ವರ್ಗಾವಣೆ ಆಗುತ್ತಿದ್ದ ಸಮಯದಲ್ಲಿ, ಶ್ಲೋಕಗಳ ರೂಪ ಬಹಳ ಅನುಕೂಲಕರವಾಗಿತ್ತು. ಇದೇ ಕಾರಣಕ್ಕೆ ಒಂದು ಕಡೆಯ ಪಾಠದಿಂದ (ವರ್ಷನ್) ಮತ್ತೊಂದು ಕಡೆಯ ಪಾಠಕ್ಕೆ ವ್ಯತ್ಯಾಸಗಳಾಗಿ "ಪಾಠಾ೦ತರ" ಏನುವ ಕ್ರಮ ನಡೆದು ಬಂತು. 

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ಈ ಹಿನ್ನೆಲೆಯಲ್ಲಿ ಪುರಾಣಗಳ ವಿಸ್ತಾರವೇನು? ಇವುಗಳ ಲೆಕ್ಕ ಎಲ್ಲಿ ಸಿಗುತ್ತದೆ? ಇವು ಬಹಳ ಆಸಕ್ತಿ ಹುಟ್ಟಿಸುವ ಪ್ರಶ್ನೆಗಳು. ಹದಿನೆಂಟು ಪುರಾಣಗಳ ಖಚಿತವಾದ ಲೆಕ್ಕ ನಮಗೆ ಸಿಗುವುದು "ನಾರದ ಪುರಾಣ" ಪ್ರಾರಂಭದ ಶ್ಲೋಕಗಳಲ್ಲಿ. ಚತುರ್ಮುಖ ಬ್ರಹ್ಮನು ತನ್ನ ಮಗ ಮರೀಚಿಗೆ ತಿಳಿಸಿದಂತೆ ಹದಿನೆಂಟು ಪುರಾಣಗಳು ಮತ್ತು ಅವುಗಳ ಗಾತ್ರ ಈ ರೀತಿ ಇದೆ:

01.  ಬ್ರಹ್ಮ ಪುರಾಣ              10,000

02.  ಪದ್ಮ ಪುರಾಣ               55,000

03.  ವಿಷ್ಣು ಪುರಾಣ               23,000

04.  ವಾಯು ಪುರಾಣ            24,000 

05.  ಭಾಗವತ ಪುರಾಣ          18,000

06.  ನಾರದೀಯ ಪುರಾಣ       25,000

07.  ಮಾರ್ಕಂಡೇಯ ಪುರಾಣ    9,000

08.  ಆಗ್ನೇಯ ಪುರಾಣ           15,000

09.  ಭವಿಷ್ಯ ಪುರಾಣ             14,000

10.  ಬ್ರಹ್ಮವೈವರ್ತ ಪುರಾಣ    18,000

11.  ಲಿಂಗ ಪುರಾಣ               11,000

12.  ವರಾಹ ಪುರಾಣ             24,000

13.  ಸ್ಕಾ೦ದ ಪುರಾಣ             81,000

14.  ವಾಮನ ಪುರಾಣ            10,000

15.  ಕೂರ್ಮ ಪುರಾಣ             17,000

16.  ಮತ್ಸ್ಯ ಪುರಾಣ               14,000

17.  ಗರುಡ ಪುರಾಣ               19,000

18.  ಬ್ರಹ್ಮಾಂಡ ಪುರಾಣ          12,000

ಹದಿನೆಂಟು ಪುರಾಣಗಳು       3,99,000   

ಹದಿನೆಂಟು ಪುರಾಣಗಳ ಒಟ್ಟು ಗಾತ್ರ ನಾಲ್ಕು ಲಕ್ಷ ಶ್ಲೋಕಗಳು ಎಂದು ಹೇಳುವುದಕ್ಕೆ ಆಧಾರ ಇದು. ಇದರ ಪ್ರಕಾರ ಹದಿನೆಂಟು ಪುರಾಣಗಳ ಒಟ್ಟು ಗಾತ್ರ ರಾಮಾಯಣದ ಗಾತ್ರಕ್ಕಿಂತ ಹದಿನಾರರಷ್ಟು! ಮಹಾಭಾರತಕ್ಕಿಂತ ಮೂರುಪಟ್ಟಿಗೂ ಹೆಚ್ಚು. ಮಹಾಕವಿ ಹೋಮರನ ಕೃತಿಗಳ ಸುಮಾರು ಮೂವತ್ತೈದರಷ್ಟು. ಇಷ್ಟು ಅಗಾಧ ಹರವು ಅಷ್ಟಾದಶ ಪುರಾಣಗಳದ್ದು. 

*****

ಈ ಪುರಾಣಗಳ ಆಳ-ಅಗಲಗಳನ್ನು ಪ್ರವೇಶಿಸಿದರೆ ಧಾರ್ಮಿಕ, ಆಧ್ಯಾತ್ಮಿಕ ವಿಷಯಗಳನ್ನು ಬಿಟ್ಟೂ ಸಹ, ಜೀವನದ ಅನೇಕ ಆಯಾಮಗಳ ಬಗ್ಗೆ ಸಾವಿರಾರು ವರುಷಗಳ ಹಿಂದೆಯೇ ನಮ್ಮ ಹಿರಿಯರು ಎಷ್ಟು ಆಳವಾದ ಅಧ್ಯಯನ ನಡೆಸಿ, ಅವುಗಳ ಸಂಚಿತ ಜ್ಞಾನವನ್ನು ಹೇಗೆ ಕೂಡಿಟ್ಟಿದ್ದಾರೆ ಎಂದು ತಿಳಿಯಬಹುದು. ಒಮ್ಮೆ ಇವುಗಳನ್ನು ಓದುವುದೇ ಒಂದು ಪ್ರಯಾಸದ ಕೆಲಸ. ಇಂತಹ ಕೃತಿಗಳನ್ನು ಹೇಗೆ ರಚಿಸಿದರು, ಅವುಗಳು ಅನೇಕ ಕಠಿಣ ಸಂದರ್ಭಗಳಲ್ಲಿಯೂ ಉಳಿದುಕೊಂಡು ಇಂದಿಗೂ ನಮಗೆ ಲಭ್ಯವಿವೆ ಎನ್ನುವುದು ಒಂದು ದೊಡ್ಡ ವಿಸ್ಮಯವೇ ಸರಿ. 

ಈ ಪುರಾಣಗಳ ರಚನೆಯ ಬಗ್ಗೆ ಇರುವ ಅಭಿಪ್ರಾಯಗಳು, ಆಸಕ್ತರು ಓದಲು ಇರುವ ಅನುಕೂಲಗಳು ಮುಂತಾದ ವಿಷಯಗಳನ್ನು ಮುಂದಿನ ಸಂಚಿಕೆಯಲ್ಲಿ ನೋಡೋಣ. 

Six benefits from Literature

What is Literature? Why does anyone write something? Why do others read it? What is the definition of Literature? What are the uses of Literature? These are some of the questions that are relevant for all times. It is worthwhile to spend some time on discussing these issues.

The word "Literature" is understood by all, but to give a universally acceptable definition of the word is indeed difficult. Literature is defined in many different ways. Literature is a term used to describe written or spoken material. It describes anything from creative writing to more technical and scientific works as well. It is most commonly used to refer to works of creative imagination including works of poetry, drama, fiction and non-fiction. Literature represents language or people or culture and tradition. It is universal and often beautiful and provides the readers with wonderful experiences while reading and understanding it. In the Indian context, the word often used for Literature is "Kavya", which includes stage plays (Drushya kavya) also. It has evolved over the years, starting from rock cut paintings and palm leaf preservations to modren day printing and literature on the web. 

The following definition appears to be the closest to what many consider as a good definition of "Literature":

"Literature is a documentation of life seen, known and recorded in an artistic way. It opens new horizons of imagination that leads to an entirely new world. It is also a written evidence of human achievements and failures".

What are the benefits that can derived from literature? Answering this important question has been attempted for generations all over the world. Aristotle's "Poetics" is as old as 4th century BC. "Natya Shastra" of Bharatamuni is also of around the same time. Subsequent Indian scholars have dealt on the benefits of Literature or Poetry extensively. Unfortunately, many of them are lost and not available now. The discussions of the earlier scholars appears to have taken a solid form around 10th or 11th century AD. "Kavya Prakasha" of a scholar poet by name Mammata deals with many aspects of Poetics including the benefits from Literature. Mammata was the maternal uncle of SriHarsha, whose "Naishadeeya Charitam" is reckoned as one of the five great works in Sanskrit literature.

Mammata has enumerated six direct benefits from Literature. First of them is earning name and fame. Second is for earning money and material rewards. Third benefit is to understand the world and dealing with its ways (Vyavahara Jnana). Fourth benefit is to escape from evil effects of life, by application of knowledge gained from Literature. Fifth is to obtain immediate pleasure from reading or contemplating on it. Sixth is to receive suitable advice which is similar to the one given by a loving wife.

Are these the true benefits? They really are, but the benefits may accrue to the writer or reader or both. The first benefit of earning name and fame directly belongs to the writer. Many well known and respected names in the literary world today bear testimony to this. Generations after generations have read and enjoyed the epics in many languages and their times are entirely immaterial. Many readers have also become scholars and earned their names by following the earlier writers. Many poets lived a good life due to the support they received from Kings and landlords of their times confirming the second benefit of monetary earnings. Selling copyright of yet to be written novels in the present times also indicates this. The third benefit of using the knowledge from literature for managing one's affairs from time to time is experienced by all of us.  There are many examples of escaping from evil in our lives by bringing in earlier learning from reading literature, thus reinforcing the fourth benefit.  One of the most important benefit from reading literature is obtaining immediate enjoyment or pleasure of "Rasaanubhava", which is the fifth benefit.  

The sixth benefit relates to receiving advice from literature. Mammata has mentioned that the type of advice one perceives from literature is similar to the one received from a loving wife or spouse. There are three types of advices one can receive. They are defined as Prabhusammita, Mitrasammita and Kantaasammita. Prabhusammita is the type of advice that is received from someone in authority, like a King or higher authority in an establishment. This is an advice that must be followed and there is no escape from it. Failure to do follow it results in severe punishment. Mitrasammita is the type of advice received from a good friend. it is much more acceptable to one's mind but it is still received from an external source. Kantaasammita is the advice received from a loving wife and hence the receiver does not even feel he is receiving an advice!  It is close to receiving advice from oneself and thus becomes much more acceptable to follow. The biggest advantage of literature is in generating such type of advice from within oneself. 

Mammata's summary of the six benefits of literature enumerated in his "Kavya Prakasha" is as under:

काव्यं यशसे अर्थकृते व्यवहारविदे शिवेतर क्षतये |
सद्यः परनिवृतये कान्तासंमिततया उपदेशयुजे ||

Kavyam Yashase Arthakrute Vyavaharavide shivetara kshataye,
Sadyah paranivrutaye kantaasammitataya upadeshayuje. 

*****

Prof T N Srikantaiah (Ti Nam Sri) is a highly revered and big name in Kannada Literature circles. The South End Circle near Jayanagar, Bengaluru is named after him, though people still refer to it as South End Circle. The circle has also disappeared now as the metro line passes over the area. He was a scholar par excellence and did yeoman service to students of Literature. He is credited with suggesting the word "Rashtrapati" as equivalent of the "President of India" which was accepted unanimously and is used now. 

His celebrated work "Bharatiya Kavya Meemamse" is a trend setter in study of Poetics and Aesthetics in Literature. A study of this book brings out many valuable insights into Literature and its role in human life, including the above benefits from literature.   

A link to the past

A trip to Kashmir is usually with the objective of sight-seeing and going on a vacation. It is often heard people mention, "Why go to Switzerland when Kashmir is here?".  This is only simplifying things.  Switzerland has its own distinct place in the history and geography as well as a tourist destination. The same is true of Kashmir as well. A visit to Kashmir is something more; it is not merely sight-seeing or vacationing, but it is in realizing a link to the past. Time spent in Kashmir not only meets the routine interests of a tourist, but also brings in a realization that our history, culture or literature is incomplete without understanding Kashmir's contribution to them. As the highly respected scholar and teacher Prof Navjivan Rastogi mentions, "The Indian notion of Anadi  (beginningless time) and Ananta (endless worldly cycle) happens to be a great deterrent of any historical activity in the modren sense of measurable time".  The reality of this strikes us when we visit the Avantipura temple ruins.

Avantipura is in Pulwama district of Jammu and Kashmir.  It is between Srinagar and Anantnag and 29 kilometers from Srinagar on the NH 1A. Avantipura was the capital of King Awanti Varma of Utpal dynasty, who ruled between 855 AD to 883 AD. History has recorded that he was a forward looking King and his rule was prosperous and people friendly. He is said to have got many temples constructed among which a Shiva temple (Awantiswar temple) and a Vishnu temple (Awantiswamin temple) stand out. Tourists are taken to the ruins of the temple on the highway during the drive to Pahalgam.  

The temple site is maintained by Archeological Survey of India (ASI) which also maintains the ruins of other sites like temples built during King Lalitaditya's period. The temples have beautiful stone carvings and structures of that time. It is a reflection of the 9th century Kashmiri Shaivism.  It may be noted that the period of Anandavardhana who is considered as the most brilliant critic in Sanskrit literature and writer of celebrated work "Dhwanyaloka" coincided ( 820 AD to 890 AD) with the rule of Awanti Varma. It was the golden period of Kashmir's contribution to Literature and culture. 

The temple ruins have withstood the ravages of time and the intricate carvings on the stone slabs and decorations can be seen even now. ASI has maintained the sites very well and one can see many salient aspects of the construction of the temple by a detailed study of the temple site. Kashmir's history and literature can be understood better when one links the historical knowledge with the physical presence of the temple ruins. The pictures given alongside show some details of the remains of what once was a magnificent temple.  The layout of the temple as well as attention to even minor details in the carvings stand out as a testimony to the capabilities of the artisans of that period.

Many of the present names used in Kashmir have their roots in its past history. Varaha-mula is now Baramulla and Rajapuram has become Rajouri. Panchals is now referred as Pir Panjals. Present Jammu was known as Jamboo then. Kashmir rulers were patrons of poets, philosophers and artists. They had control over large parts of India and their rule extended to as far as Punjab, Kalinga (Orissa-Andhra), Malwa (Madhya Bharat including Ujjain and Indore) and Gujarat. Doyens of literature like Acharya Abhinava Gupta  have enriched our literature, art and culture.

A trip to kashmir is indeed a great sight-seeing opportunity.  It is truly a place for enjoying one's vacation.  It is also a time to remember its rich cultural heritage and pay our tributes to the contribution made to our generation and mankind at large. 

Poisonous Tree; Fruits of Nectar

"Desire is the root cause of all evil" or "Suffering comes from desire" is a popular quote often made, taken from Gautama Buddha's teachings.  When we were taught this several decades ago at school, it was accepted without any questions asked.  As we grew up, with more and more desires flooding into our lives, desire became an integral part of our existence.  Renouncing the world, for the sake of reserving a better seat in the next one, is indeed a difficult choice.  All the more so when nobody has confirmed the definite existence of the next world.  All those who went to check this ultimate truth have either chosen to stay there or are still searching for it.  We also know the stories of renouncers who returned to earthly ways much before their pursuit of the next world reached the climax.  They probably decided to try out the adage "A bird in the hand is worth two in the bush". Many streams of philosophy teach non-attachment and lay stress on the miseries brought on us by the life in this world.  There are some who declare that there is no other world and the one we live in is the ultimate truth.  Chaarvaks prescribe emphatically to borrow and enjoy (Runam krutva Ghrutam pibet - meaning drink (not just eat!) ghee even with borrowed money).  "Where is the question of returning of a dead body that is burnt to ashes?", they ask.  At some stage or the other, everyone feels the evil side of human life.

"Samsara" is a word that encompasses everything we come across in our lives; family life, earthly pleasures, wealth etc.  It is often said that this samsara is a poisonous tree and anything that comes from it can only be venomous and harmful. Is this really true?  Then what about all the pleasures that we enjoy during our life time?  The poison theory holds that though there are indeed some pleasures, ultimately they all end up in pain.  Is there nothing worthwhile that this tree offers us?  The answer is yes.  It is indeed a poisonous tree, but it yields two fruits of nectar.

The pleasure derived by exploring the literary treasure is the first fruit of nectar from the poisonous tree.   The accumulated knowledge stored in these literary works is like a fruit salad and their collective wisdom is the bowl of nectar.  Not all literature can be classified as fruit-like.  Some of the literature could be even more poisonous than the tree itself.  The literary works are to be segregated and those with lasting pleasures and taking the mind to a higher plane are to be identified.  How to identify such works could be the next question.  One's own experience and time-tested stature of the works could be the two guides in such efforts.  A good literary work is one which widen our horizons each time we dwell on it; more and more inner meanings open before us. Reading and contemplating on such literary works does indeed bestow the effect of nectar on us.  The delight of such an exercise is further enhanced when the knowledge gained is discussed and shared with like minded people. It is a matter of experience that such literary works have many dimensions; discussing with those well versed in such fields provides better insight into their content and application.

The word "Kaavyaamruta" used for this fruit is not just confined to written words only.  It is a collective expression for other forms of fine arts like music, dance, sculpture, painting etc.  "Creative arts" could sum up the meaning of kaavyaamruta. Here again the test of a good work would be the same; the ones that widen the horizons each time we dwell on them.

We meet thousands of persons during the course of our lives.  Naturally, each one is interested in his own issues.  There is hardly any time left for thinking of welfare of others.  Yet, we find some rare people who are devoted to the welfare of others, often at their own expense.  These are the blessed ones and any time spent interacting with them leaves us with a sense of elation.  This is all the more evident when compared with some others, interaction with whom leaves us always with a sense of disgust.  A wise man has to segregate the people around him into these two groups and attempt to spend more time with the blessed ones.  They stand out in a crowd and attract others without any apparent effort.  Company of such wonderful people is the second fruit of nectar offered by the poisonous tree.

This verse from SubhAshita Ratna BhAndAgara brilliantly sums up all the above:

संसार विष वृक्षस्य द्वे फले ह्यमृतोपमे | काव्यामृत रसास्वादः संगतिः सुजने जने ||   

Samsaara visha vrukshasya dwe phale amrutopame, Kaayaamruta rasaaswadaha, sangatih sujane jane!