Ending with the begining.

The previous three posts looked to be out of blue, after the original post being deleted by U.R.Aananthamurthy at his Blog. Incidentally, I had a copy of it and I am posting it here to make my sequence of previous posts look thematically coherent.

It was titled

 When wont is more than will


This is the response to your two posts , on K.V.Subbanna and K.P.P.Thejasvi. 

It is true that, for years I had been argueing , that the creative impetus you gave to the whole social thought of our culture was very distinctly having an edge over others, due to your exposure. My favorite example for it has always been that an author who was the president of a Kannada Sahithya Sammelana, had said in his presidential speech, that he could not figure out any thing new to say, in his presidential address other than what has already been said by precedents, but just like to urge the establishment to take the ideas so expressed and impliment them.But when you presided on a later occasion you came up with the new message of  samskruthika sandhikaladalli sanghrashavalla anusandhanada margavannu anusarisabeku.When thre was a dead end, you had an ideological sliverline…

 But it is some event to now realize that it was originally an idea of Subbanna in your post! Then when you call him, who contemplates allow dalits to permit or not into the living room of his house after allowing them into the front yard now, as Bharathiya manassu, there are some serious issues popped up.I have no objection to your calling his as Barathiya manassu.  

1.When a person is not either sure of the idea of castless humanity there are some ideological problems, about the credibility to their monism and other such phylosophical and literary stands.

2.When if he is contemplating with the actual impacts of personal kind, then it becomes more intersting. It seems the transition he has made gives him an ideological advantage only among those who cannot even allow dalits into front yard. So, he is sort of obstinately inhabiting that memetic scenario.Or is it that these scinarios being incubated for such derivable prudishness and advantages?

 When the depth of insight of truth, cannot completely impart atleast an ideological clarity , not the full ACTual one, I start to doubt these ideologues if they are not the driving force but loads on the culture.

(The reason is in the last paragraph of this post)


Then when I heard the news of demise of Thejasvi, I did get impacted. But after the post recovery period, I realized it was time for an objective “coming to terms”, that was best. I have read for 10 hours all available obituaries and memoirs.


 satt emme hathu seru halu karithittu annuva gojige hogadiddare…

What life and living , from which Kuvempu took inspiration, and found his literary vision, and DID the act of creating his literautre, Thejasvi WAS living it in his Mudugere life. But what his literary creations envision was sort of deconstructing his father’s doing.Not destroying but deconstructing it. There is no better, greater or different vision, but just a literary disability creating distinction. The excuse cited as avoiding the simplification of the complex life is too meek. The resolving  and refining are confused with ignorance and abandon.

He is the only writer who has escaped the “Egoistic sublime”, is what you say in your “Betthale puje Eke Kudadu”. True, there is nothing sublime about his ego in his work.It is open, in-the-face and suffocating.  When I read Karvalo, I was suffocated by the charecter based on himself,

1.Who has an intrinsic advantage over other due to his societal stature.

2. He is culturally advantaged with greater exposure than most, due to his city up bringing,

3. He mocks at the seriousness of the scientist driven by his purpose, where as his own pursuit is not seriously defining his life. So, he can afford to be careless about happenings, while mocking at the scientist’s urge.

4.He with his superiority complex mocks at the suffering of less fortunate rural people.(if one cant add any value then they must atleast not mock, move on to where one can do. Atleast the Lankesh’s piece of criticizm of Kuvempu appearing in the present ugadi visheshanka (of Gouri Lankesh’s Lankesh  last motnth) calls it as “Moral choice”.)

5. When others around are engaged in the battles  life and living, it becomes too vulgar to observe it with the distant of over-security of my-life-not-at-stake, as a food for novels. This literary position taken makes all the charecters around just a matter of disrespected entertainment, for the suthradhara.I always wonder similarly about Chekov and Leo Tolstoy too.Though Chekov is more humane, that atleast he goes through the suffering guilt, Leo is an outright escapist, but neither is of much value addition.

6. When I raised such cognitions earlier, I was discarded by some trying to attribute it to “some esoteric  indiviualistic style” of naration by Tejasvi. But co-incidentally, his Annana Nenapu, came as the final and sufficient proof of my observation’s correctness. How much of Anna(Kuvempu) is there in it, and in what way… gives the complete statement of justification of my stand.

7. He is only because of his circumstances. And not even that justifyably.He inherited the legacy of a great literary meme, which he lavishly used for his personal  entertainment only. But for the lack of respect to life and living, the literature he coughed aloud, need not have been so self indulging, without being self-involving and tragic.

8. Calling his amazement , vismaya, which you call as his literature’s sthayi bhava, is OK.But how it failed to become a spirit of enquiry than just an urge for personal entertainment is the story of literary tragidy.Where there is no clarity of knowledge, at the frontier of know hows, if one cognizes mysticism and imparts a sense of wonder filled perception, it can be understood. But where there is no explicite confusion, if one tries to creat for the sake of sensationalization, and filles a sense of wonder, “vismaya”, then it is an insult, both of subject, and that of reader. This is what he has done for science in Karvalo, and many socio-political movements in other works.But for such snobbishness , the inherited literary meme could have been used for some thing for more positive.

9.How he refused to answer if there was a haruva othi or not not in reality, makes his novel a vulgar page turner only to decieve the seriousness of the reader with absolute disrespect. The escapism, for the reader’s attention being insulted, is nearly as bad as that by Leo Tolstoy  in many of his short stories.

10. May be , what Kuvempu had got out of those rual life, to create an empire of literature, Tejasvi inherited it , only to deconstruct it and to spend its benifits upon his amusements amongst those rural ambience.Sort of Kereya neranu kerege challi…..


This whole response, analysis, is an offshoot of one singular comment, which I carry with me. That  was made during the function celebrating the works of Master Hirannayya, some years ago. That coment goes as below.

“Charlie Chaplin made The dictator. Thus made fun of Hitler.But had he not done that, we would have been able to hate the ills of dictatorship with more vitality and seriousness.

(I found a resonance of my belief in Bharatha Muni’s statement that Shrungara Kettaga Haasya aagutthe).”

As usual , while teaching our whole generation to think, visualize and verbalize , you had made a seminal contribution to the collective cognizance, when you said that.

But to keep that tradition alive it becomes my moral responsibility to imbibe it , and indina sandarbhadalli nammanne inthaha manthanakke oddikulluva anivaryatheya tatvanishte

urges me to raise these unvoiced dhvanis.  

Sathyam Shivam Sundaram

Published in: on May 4, 2007 at 10:21 am  Leave a Comment  

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