Allamaprabhu or Prabhudeva as he is referred to in a respectful manner is one of the most renowned mystics, philosophers and poets of Karnataka. He could make Kannada competent enough to communicate the most complex and ideas. He was literally a friend, philosopher and a guide to the Veerashaiva that came in to being during the twelfth century.
His poetic compositions numbering approximately 800-1400 cover a wide range of topics. He was an insider critic to the movement as well as the individual saints that were in the forefront of the movement. Consequently, his poems are often clarifications, rejoinders and queries. This specific nature of his vachanas is brought out in the later work called ‘Shunyasampadane’ which tries to contextualize the poems. Allama has used the ‘ankita’ (Signature, Name of his favorite deity) Guheshvara (Goggeshvara) for his vachanas. His vachanas constitute the philosophical core of Veerashaiva religion as against the theological details which were spurned by him. His language is at once a combination of abstractions and sensual imagery. They are not transparent in any sense of the word and many of them are deliberately created in the form a riddle. (Bedagina vachanagalu) His works are marked by a riddle like obscurity and obliqueness. But many of them are free from such abstractions and they are known for their imaginative faculty and social vision. These vachanas have achieved a rare combination of the time bound and timeless. It is possible to evaluate mystic literature on the basis of its literary merits only and Allama come through with flying colours in this kind of assessment also. Allama was aware of the fact that language is limited in its ability to communicate the inexpressible. He calls it ‘the bashfulness of words’ (shabdada lajje) As H.S. Shivaprakash an important Kannada poet puts it, “His poems are precariously balanced on the precipice of speech looking on the vast reaches of silence. One of his simpler vachanas is given here in its English translation:
Dattatreya Ramachandra Bendre, the second Jnanpith award recipient from Karnataka, was born on Jan 31, 1896, in Dharwad. Having lost his father at a very young age, Bendre grew up under the guardianship of his uncle and completed his B.A. at the famous Fergusson College in Pune. He got his M.A. in 1934 and worked as a teacher in different schools in different areas. His poem Narabali (Human Sacrifice) got him 3 years' imprisonment at the Hindalga jail, after which he remained unemployed for more than 5 years. He then joined Masti's monthly journal Jeevana as its honorary editor and went on to work in several more schools and colleges before joining the D.A.V. College of Sholapur as professor of Kannada. He remained in this position for 12 years till his superannuation at age 60. But, even after retirement, he continued to work in several places and his was indeed a highly chequered career which exposed him to untold hardships in family life. But, amidst it all, his poetic genius never failed to flower and in fact, his adversities proved to be an ever-lasting source of inspiration and philosophy for his unique brand of poetry.
Bendre composed close to 30 collections of poems, but also produced many memorable plays, short stories, critiques and translations, and he wrote in Marathi too. Bendre's outstanding contributions to literature were recognized in various forms and on various forums. He was elected the President of the 27th Kannada Sahitya Sammelana of Shimoga in 1943; awarded honorary doctorate by the University of Mysore and the Karnataka University; elected Fellow of the Central Sahitya Academy in 1969; honored with the Central Sahitya academy’s award for his poem “Aralu Maralu” and awarded the supreme literary prize of Jnanpith in 1974 for his anthology of poems Naku Thanthi . Word wizard Bendre passed away on October 26, 1986, after playing a historical role in keeping the rich traditions of Kannada poetry alive for over 5 decades. Dr. Vaman Bendre, a renowned poet, critic and translator of Kannada and Marathi literature and son of D.R. Bendre, has authored a biography of his father titled Bendre Jeevana Parichaya.
Bendre is considered as colossal of modern Kannada poetry. Progenitor of bhavgeets or lyrical poems, many veterans in both English and Kannada languages think that some of his poems deserve a place in world literature. "Bendre's poetry shows vivid imagination, grace and power of expression characteristic of the best poetry" has said Masti Venkatesha Iyengar, a great short story writer of Kannada.
Bendre was born of a culturally rich but materially very poor Chitpavan Brahmin family in 1896 in Dharwad. His Grand father was a Dasagranthi (Master of ten volumes of sacred lore) and scholar in Sanskrit classical literature. His father was also learned in Sanskrit. But he caught scrofula (TB of lymphatic glands of neck) and after twelve years of suffering and also mental illness, died when Dattatraya was twelve. His Granny (mother's mother) and mother ran a khanavali (eatery) to support and educate the family. Both the brave women left a lasting impression on this brilliant lad who later paid rare poetic tribute to his granny Godubai. He adopted the pen-name of Ambikatanayadatta (Datta, son of Ambika) after his mother and immortalized her. Dattatraya Ramachandra BendreAmbikatanaya Datta (1896-1981)
Those were days of early resurgence of nationalism. Educated and traveling government employees, roving spiritual gurus and bachelors frequented Bendre Khanavali and young Bendre was exposed to various national trends. With photographic memory, he has listed the numerous rural games and folk entertainments he witnessed and played in his short autobiography. Kamankatte, where he grew, was a strange admixture of courtesans' quarters, temples, old houses of Sanskrit scholars, which housed rare books of Sanskrit, Marathi classics and a place of cultural activities of keertans and recitations. Alur Venkat Rao started his national school in this street only.
Bendre completed his primary and high school education in Dharwad and with his uncle's help completed B.A. at Ferguson College, Pune in 1918. He became a teacher in Victoria High School and got married the same year, (1919) to Laxmibai.
Reading and writing of Kannada poetry was not popular in the early decades of last century. It is strange that Bendre whose mother tongue was Marathi, and who was educated in Pune, considered the heart of Marathi culture, should turn out the promoter and pioneer of Kannada writing in North Karnataka. This region, comprising four districts of Bombay Presidency, itself was known as "Southern Maratha Country". By precept and practice he started a custom of reading old Kannada classics, started literary festivals after Pampa Vidyaranya and Santakavi, encouraged young poets to read out their compositions in such festivals. This was long before Kannada Sahitya Parishat started arranging poetry recitation (Kavi Sammelan) as part of literary conferences.
He formed 'Geleyara Gumpu' (Group of Friends) in 1922. This friends' circle, drew poets, writers, intellectuals from all over Karnataka. Many of these turned to be front line writers later. Ananda Kanda, Sham. Ba. Joshi, Siddavanahalli Krishna Sharma, Enke, G.B.Joshi, V.K.Gokak, and R.S.Mugali are only a few names of the long list. Mainly formed for the study of culture and literature, and exchange of literary ideas, the friend's started a journal 'Svadharma' and ran it for two years. 'Jay Karnataka' a premier monthly provided platform for budding writers, besides reviving fold literature including rare ballads, folk songs and traditional songs. collections of poems were published featuring twenty six poets of this region and Hyderabad State. The craving for literary togetherness brought in many new aspirants. Though the Geleyara Gumpu was disbanded in 1933, the members who came from different parts of (then) divided Karnataka, formed associations in their workplace and worked for spread of modern Kannada literature.
Bendre had his lion's share of tragedies and tribulations. He was imprisoned for alleged sedition in his poem "Narabali". House arrest in Mugad village followed. Once out, he could not get any job, being branded Anti-government. He again went to Pune and completed M.A.
Finally he got teaching assignment in Pune and Sholapur colleges. He lost six children, two of them, one eldest and the youngest within a gap of one week. Only three survived (two sons and a daughter). Poverty and tragedy did not deter him from literary pursuits. His trend-setting Sakhigeet (love lyrics), translation of Kalidasa's Meghdoot, Gari Nadaleele, Moorti all poetry collections, Nirabharana Sundari (essays and short stories) and works on literary criticism followed. Credit must go to his friends and well-wishers who took initiative in collecting, copying and publishing his works. It is well known that his poetic output is far less compared to his tremendous genius and mastery of vedic, classical Sanskrit, old Kannada and Marathi languages.
Keertinath Kurtakoti, G.B. Joshi and D.R. Bendre. Picture from Manohara Grintha Mala Collection
He was a visionary as is evident from his spiritual poems reflecting vedic wisdom. From such poems, down to folk-style compositions, his adoptions and inventions of meter is astounding. He used diverse technique for spiritual lyrics, classical style for sonnets and traditional as well as colloquial idiom for pastoral and folk type lyrics. Symbolism is characteristic of his poetry. His poem Butterfly (Patargitti) sung as a nursery rhyme speaks of colors of temptation. Another one 'Morning' (Mudalmaneya) becomes symbolic of all pervading peace or, the poet's yearning for it. In the "Dance Eternal" (kuniyonu bara), all diverse currents of thought meet in on great confluence. Apparently, all Bendre's poems could be set to music and abound in alliteration. But there is always hidden meaning which only trained poetic mind can decipher.
As a person Bendre was quite friendly, suave and sociable. He mixed with intellectuals and illiterate villagers on equal terms. He loved and interpreted life in different colors and late in life – in numerals. Numerology became his fad and writing esoteric and abstruse, ideas baffled his admirers.
Maharashtra was the first state to recognize Bendre's deep scholarship and awarded prestigious Kelkar Award for his work on Vitthala and other research in Marathi. Central Sahitya Academy Award and Jnanapeeth awards were bestowed. Mysore and Karnataka University honorary doctorates followed.
Karnataka Government granted a meager monthly honorarium of Rs.250/- (Rupees two hundred fifty only) to this King of Lyrics. A man of frugal habits, Bendre managed his personal expenditure within this amount till the very end. This included his surgery for cancer, in a Mumbai Hospital and funeral expenses, as per his last wish. Not a single rupee remained in his bank balance finally, his son Dr. Vaman Bendre writes. Dr. Vaman looked after his father in last years, took down whatever Bendre recited or spoke and brought out revised editions of Bendre's works, with appropriate foot- notes.
Late Professor Keertinath Kurtakoti and Dr. Vaman Bendre have brought out a volume 'Shravana Pratibhe' On Bendre's poetry. This is the 5th volume of Puta Bangara – published by Manohara Grantha Mala on the occasion of fiftieth year of its inception. Other four volumes deal with select works which are trendsetters. (Krishnanand Kamat’s travelogue Nanu Amerikege Hogidde figures in the 4th Volume).
Prof. G.S.Amur's study of Bendre 'Bhuvanada Bhagya' won him Central Sahitya Academy Award and helps readers to understand mysticism, symbolism and overall assessment of Bendre's works.
BENDRE HOUSE AT DHARAWAD
I
ಹಕ್ಕಿ ಹಾರುತಿದೆ ನೋಡಿದಿರಾ? ಇರುಳಿರುಳಳಿದು ದಿನ ದಿನ ಬೆಳಗೆ ಸುತ್ತುಮುತ್ತಲೂ ಮೇಲಕೆ ಕೆಳಗೆ ಗಾವುದ ಗಾವುದ ಗಾವುದ ಮುಂದೆ ಎವೆತೆರೆದಿಕ್ಕುವ ಹೊತ್ತಿನ ಒಳಗೆ ಹಕ್ಕಿ ಹಾರುತಿದೆ ನೋಡಿದಿರಾ?
ಕರಿನರೆ ಬಣ್ಣದ ಪುಚ್ಚಗಳುಂಟು ಬಿಳಿ-ಹೊಳೆ ಬಣ್ಣದ ಗರಿ -ಗರಿಯುಂಟು ಕೆನ್ನನ ಹೊನ್ನನ ಬಣ್ಣ-ಬಣ್ಣಗಳ ರೆಕ್ಕೆಗಳೆರಡೂ ಪಕ್ಕದೊಲುಂಟು ಹಕ್ಕಿ ಹಾರುತಿದೆ ನೋಡಿದಿರಾ?
ಹ್ಯಾಂಗಾರೆ ಕುಣಿಕುಣಿದು ಮಂಗಾಟ ನಡೆದಾಗ ಅಂಗಾತ ಬಿತ್ತೋ, ಹೆಗಲಿ ಎತ್ತೋ. (ಅಂಬಿಕಾತನಯದತ್ತ) | ಭಾವಗೀತೆ | ಶ್ರಾವಣ ಮುಗಿಲ ಮಾರಿಗೆ ರಾಗರತಿಯಾ.... ಮುಗಿಲ ಮಾರಿಗೆ ರಾಗರತಿಯಾ.... ನಂಜ ಏರಿತ್ತ, ಆಗ ಸಂಜೆ ಆಗಿತ್ತ ಆಗ ಸಂಜೆ ಆಗಿತ್ತ ಮುಗಿಲ ಮಾರಿಗೆ ರಾಗರತಿಯಾ.... ನಂಜ ಏರಿತ್ತ, ಆಗ ಸಂಜೆ ಆಗಿತ್ತ ಆಗ ಸಂಜೆ ಆಗಿತ್ತ ನೆಲದ ಅಂಚಿಗೆ ಮಂಜಿನ ಮುಸುಕೂ ಹ್ಯಾಂಗೋ ಬಿದ್ದಿತ್ತಾ, ಗಾಳಿಗೆ ಮೇಲಕ್ಕೆದ್ದಿತ್ತ ಗಾಳಿಗೆ ಮೇಲಕ್ಕೆದ್ದಿತ್ತ ಮುಗಿಲ ಮಾರಿಗೆ ರಾಗರತಿಯಾ.... ನಂಜ ಏರಿತ್ತ, ಆಗ ಸಂಜೆ ಆಗಿತ್ತ ಆಗ ಸಂಜೆ ಆಗಿತ್ತ
ಮುಗಿಲ ಮಾರಿಗೆ ರಾಗರತಿಯಾ.... ನಂಜ ಏರಿತ್ತ, ಆಗ ಸಂಜೆ ಆಗಿತ್ತ ಆಗ ಸಂಜೆ ಆಗಿತ್ತ
ಬೊಗಸೆಗಣ್ಣಿನ ಬಯಕೆ ಹೆಣ್ಣು ನೀರಿಗೆ ಹೋಗಿತ್ತ.. ತಿರುಗಿ ಮನೆಗೆ ಸಾಗಿತ್ತ.. ಬೊಗಸೆಗಣ್ಣಿನ ಬಯಕೆ ಹೆಣ್ಣು ನೀರಿಗೆ ಹೋಗಿತ್ತ.. ತಿರುಗಿ ಮನೆಗೆ ಸಾಗಿತ್ತ.. ಕಾಮಿ ಬೆಚ್ಚಿಹಾಂಗ ಭಾವಿಹಾದಿ ಕಾಲಾಗ ಸುಳಿದಿತ್ತ.. ಎರಗಿ ಹಿಂದಕ್ಕುಳಿದಿತ್ತ..
ಮುಗಿಲ ಮಾರಿಗೆ ರಾಗರತಿಯಾ.... ನಂಜ ಏರಿತ್ತ, ಆಗ ಸಂಜೆ ಆಗಿತ್ತ ಆಗ ಸಂಜೆ ಆಗಿತ್ತ
ಮಳ್ಳ ಗಾಳಿ ಸುಳಿದಳ್ಳ ಕೈಲೆ ಸೆರಗನು ಹಿಡಿದಿತ್ತ.. ಮತ್ತ ಮತ್ತ ಬೆರಗಿಲೆ ಬಿಡತಿತ್ತ.. ಮಳ್ಳ ಗಾಳಿ ಸುಳಿದಳ್ಳ ಕೈಲೆ ಸೆರಗನು ಹಿಡಿದಿತ್ತ.. ಮತ್ತ ಮತ್ತ ಬೆರಗಿಲೆ ಬಿಡತಿತ್ತ.. ಒಂದು ಮನದ ಗಿಳಿ ಹಿಂದ ನೆಳ್ಳಿಗೆ ಹುಣ್ಣಿವೆ ಬರಲಿತ್ತ.. ತನ್ನಾ ಮೈಮನ ಮರೆತಿತ್ತ..
ಮುಗಿಲ ಮಾರಿಗೆ ರಾಗರತಿಯಾ.... ನಂಜ ಏರಿತ್ತ, ಆಗ ಸಂಜೆ ಆಗಿತ್ತ ಆಗ ಸಂಜೆ ಆಗಿತ್ತ ನೆಲದ ಅಂಚಿಗೆ ಮಂಜಿನ ಮುಸುಕೂ ಹ್ಯಾಂಗೋ ಬಿದ್ದಿತ್ತಾ, ಗಾಳಿಗೆ ಮೇಲಕ್ಕೆದ್ದಿತ್ತ ಗಾಳಿಗೆ ಮೇಲಕ್ಕೆದ್ದಿತ್ತ ಮುಗಿಲ ಮಾರಿಗೆ ರಾಗರತಿಯಾ....ನಾನು ಬಡವಿ, ಆತ ಬಡವ ಒಲವೆ ನಮ್ಮ ಬದುಕು ಬಳಸಿಕೊಂಡೆವದನೆ ನಾವು ಅದಕು ಇದಕು ಎದಕು ||ಪ ||
ಹತ್ತಿರಿರಲಿ ದೂರವಿರಲಿ ಅವನೆ ರಂಗಸಾಲೆ ಕಣ್ಣು ಕಟ್ಟುವಂತ ಮೂರ್ತಿ ಕಿವಿಗೆ ಮೆಚ್ಚಿನೋಲೆ
ಚಳಿಗೆ ಬಿಸಿಲಿಗೊಂದೆ ಹದನ ಅವನ ಮೈಯ ಮುತ್ತೆ ಅದೇ ಗಳಿಗೆ ಮೈಯ ತುಂಬ ನನಗೆ ನವಿರು ಬತ್ತೆ
ಆತ ಕೊಟ್ಟ ವಸ್ತು ಒಡವೆ ನನಗೆ ಅವಗೆ ಗೊತ್ತು ತೋಳುಗಳಿಗೆ ತೋಳ ಬಂಧಿ ಕೆನ್ನೆ ತುಂಬ ಮುತ್ತು ಕುಂದು ಕೊರತೆ ತೋರಲಿಲ್ಲ ಬೇಕು ಹೆಚ್ಚಿಗೇನು? ಹೊಟ್ಟೆಗಿತ್ತ ಜೀವಫಲವ ತುಟಿಗೆ ಹಾಲು ಜೇನು
Basavanna was a great saint, a true visionary and a revolutionary who gave universal religion to the mankind. He fought for the freedom of an individual. He created tremendous awareness among the people by declaring, "None is high or low just by birth. Greatness can be acquired only through personality and pursuit of principles. Thus the whole mankind should get the religious sanctification". It is not an exaggeration to say that his life struggle was for the realization of social, educational and religious rights
of the people. He said that, “ No one should be deprived of their fundamental rights due to discrimination in the name of caste, status, occupation or anything else”. He declared religious sanctification as one such fundamental right. Basavanna's ultimate aim was to make this fundamental right available to each and everyone. Basavanna,keeping Welfare as the ultimate aim, decided to start a revolution relying upon religion as the main instrument. However, when he learnt that people were not attracted by religion, he expedited programmes to take religion to the people. By preaching and writing religious literature in the mother tongue (Kannada), he inspired and facilitated the people to sing their soul elevating experiences and realizations in the language of the soil. Because of Basavanna's sustained efforts, the spiritual stream that flowed in
the mother tongue took the form of the VACHANAS. This flowed like a perennial river giving a new fresh breeze of life to innumerable number of exploited people. Brimming with confidence, they aroseand attained salvation to shine eternally as
sources of confidence.Basavanna was a fortune to this earth. He, as a harbinger of a new heritage, as a 'human god', as a savior
of the sufferers, as a hope of the oppressed people, whipped up the confidence in them to build a society based on love, compassion, equality and justice. This great soul lived in the 12th century.
There should not be any desires & temptations.
The personal desires should be sacrificed for the welfare of all.
One should be attached to the ideals without being hedesires.
One should lead a holy life both internally and externally.
The one who wants to build a welfare state should become selfless
and surrender to the society.
It is difficult to build a welfare state if one has self-pride, which is
also dangerous to the society.
All these are the qualities of socialism. Since Basavanna's socialism was fashioned with a spiritual
background, knowing one's own-self was also equally important. The development of ones own inner knowledge was as important as the development of the wealth of the society and the nation. Not only these, there was no discrimination between man and woman. There was equal opportunity for both to develop and progress. There was no room for exploitation of weaker sections. There was no feeling that man was independent and woman was dependent. This type of ideal society, which has equal opportunity for all, can be considered the perfect welfare state. Basavanna succeeded in building such a welfare state.
5. Requirements of a
Welfare State
B. G. L. Swamy (Kannada: ಬಿ.ಜಿ.ಎಲ್. ಸ್ವಾಮಿ)(1918-1979) was an eminent Indian botanist and Kannada writer; He served as professor and head of the department of Botany and as Principal of Presidency College, Chennai. He is the son of D. V. Gundappa (Kannada: ಡಿ.ವಿ. ಗುಂಡಪ್ಪ), one of the most respected Indian writers and philosophers. He is been my favorite author ever since I started reading his works and greatly inspired by his teaching techniques in Botany and amount of research he has done in the field of botany. His humorous style of writing has always made me read his books again and again… many many times. “ Panchakalashagopura “ one of his books written as a tribute to his masters who taught him in Central college, Bangalore . There’s a fine description of the college, Lecturers, departments , the campus, and “kannada Sangha” , This book contains details of TS VenkaNNiah, Shri BeLLave, B M Shri, Shri.V.see and DVG etc whom the author was inspired of. Embedded in between these details are, witty and humorous incidents along with the sketches making this book a worthy read.
I Started searching for this authors books as I was fascinated by his style of writing, and the search led me to “TamiLu talegaLa naDuve” (Among Tamil heads), a book of experiences of the author while teaching and stay in Madras. This book contains details and his research work of the histories and literatures of both Kannada and Tamil languages. This book is devoted to examining theories pertaining to languages’ origins (especially the claims that were being made in those days by the Dravidian parties) and mostly debunking them. In his book he has also debunked some of the theories of Tamil historians like Iravatham Mahadevan, Nilkanta Shastri, to name a few. He has raised several questions regarding gaping holes and contradictions in their theories. He humoursly brings out how he was callled “Pee. Chee.Ila.Chami” (BG L swamy) by them.
“Hasiru Honnu” was my next find, Hasiru Honnu (green gold) is a Kendriya sahithya academy winner . This book is all about the Botany project tour experiences with the college students while he taught. His beautiful descriptions of flora and fauna in Western ghats, (Agumbe) Nilgiri range , ooty , Kodaikanal etc gives an complete picture of the treasure our country has. I was able to realise this and appreciate it better when I trekked in these ranges. He has dedicated a discovery of new species(a plant) in Agumbe range in the name of his guru “Irving Bailey”. I wished If only I was born few decades early and got a chance to go on a project tour with him…. Sketches and hurmourous incidents narrated in this book makes you read it again and again.By this time I was addicted to his writing……
I found “Namma hotteayalli DakshiNa america” details of fruits and vegetables which entered recently into our living style from South America and “ Pradhyapakana peetadalli” experiences (both bitter and good) in his teaching career.
“Americadalli nanu “ was one of the first travel experience book that I read. Enjoyed thoroughly reading it ….“Phalashruthi”, “Durgandhopakhyana “, “Kanyasthree (species of Fungi)” were few of his published articles relating to his subject and research.Collegeuranga (novel- made into a movie in the same name), Collegu taranga (Novel), Brihadarnayaka, dairy of a botanist, maisor dairy are few more books that he worte.In all, Swamy’s literary works encompass a large range of topics. A large number of them are related to botany, and succeed in introducing botanical concepts to the layperson. Other works pertain to History, literature, and some are partially autobiographical, dealing with his experiences as professor and principal. Apart from being an acclaimed botanist, BGL Swamy was also widely respected in the history and literary circles.His insightful satires are rightly
The thorn-ridden jackfruit that is not just consumed as a fruit, but goes into every dish from sambar to kheer, the humble jambosa that comes down in a shower turning the ground beneath purple... A whole lot of fruits have adapted themselves so well to our environs that we hardly remember their "foreign" origin.
IF YOU cannot bite into a bright red, succulent watermelon, with its juice streaming down your forearms, is it worth living a summer? Imagine rasam without toor dhal and asafoetida seasoning? Of what worth is a festive meal that is not rounded off by betel leaves? Having to wake up to a morning that has no concept of a hot cup of steaming coffee... Oh, what a cruel thought! Aarti without camphor, a frontyard without tulsi, masala dosa without potato-and-onion stuffings... by any stretch of imagination, these things sound most unreasonable.
One might be looked upon with suspicion if it is mentioned that most of the things that are so crucial to our stomach and tongue are actually not ours in origin. Though a majority of these ingredients and fruits were initially rejected by conservative families as "foreign", they came to be accepted gradually when the tummy and the tongue began to crave for them. That asafoetida is Persian, camphor is of Chinese origin, and the chilli, that is so central to Indian cooking, is originally from South America, are facts that can hardly be believed.
Our tongue is so accustomed to feasting on a crunchy jackfruit pappad, pineapple chaat, or a juicy orange that one hardly stops to think where they came from. B.G.L. Swamy, a botanist, who has done extensive research on the origin of plant species and also a leading science writer of Kannada, in his works "Phalashruti" , "Nanna Hotteyalli Dakshina America", and "Hasiru Honnu" (a work that won the Kendra Sahitya Academy award), unravels interesting details about these various plant species that we have assumed to be our own. One will be shocked to know that almost 90 per cent of the vegetables and 80 per cent of the fruits we eat are not Indian. They have come to us at various points in time, of course, because of human effort. Along with these came hundreds of weeds too!
The tempting red watermelon is of Egyptian origin. From there it is supposed to have journeyed to North and Central parts of Africa.
The Moghuls brought it to India from Turkey. In fact, there is a reference to this fruit as "Sweet, crisp" in Jahangirnama. B.G.L. Swamy also mentions how the extravagant Moghul durbar stored watermelon juice in ice that they would bring from the Himalayas, to serve it cool. Even an ice-cream is no match to the cool watermelon. In fact, in very hot countries, to keep the head cool, they use the watermelon as a cap in summer.
When oranges appeared in Europe in the 16th Century, they were originally thought to be of Chinese origin. But this citrus fruit has a rather obscure history. While it is said that most citrus fruit trees originated in the region encompassing South Asia, it is also said that the modern fruit species probably originated in China. However, the location of the orange is controversial. Does it really matter where it comes from as long as we have lovely oranges and "orange peel gojju" to tingle the tongue?
The round musk melon and the shaded, oval-shaped variety of the same fruit (locally known as minake hannu) are natives of Africa. Musk melon soaked in coconut milk and jaggery with a sprinkle of elaichi powder is a favourite coolant made in most traditional homes. It might seem far fetched when we hear that this fruit found its way into our kitchen from some remote forest in Africa.
No festivity can begin without a string of mango leaves on the door frame and no summer can be complete without mango. It is said that the mango is a native of South Asia, especially Burma and East India. But, B.G.L. Swamy says that it is rather difficult to identify when the wild variety got transformed into the cultivated variety. He, however, feels that it was only with the coming of Moghuls and Portuguese that the mango acquired its present status. They opened up new dimensions in Indian horticulture.
The native mangoes had a large seed and little pulp. With their expertise in grafting they were able to extract all the positive qualities that were latent in this plant species. In fact, it was the first fruit tree to be grafted. While Malgova, Alphonso, and Dayas are the Portuguese varieties, Rumani, Peer Pasand, and Banganapalli are the Moghul varieties. These varieties continue to be the most popular ones.
The jackfruit is believed to be indigenous to the rainforests of Western Ghats of India. It is often planted in central and eastern Africa, and is fairly popular in Brazil and Surinam.
B.G.L. Swamy identifies four entry points for these various plant species. From the south-eastern direction, a number of plants like yam, bottle gourd, and the jambosa had come to India as a result of trade between Malaysia and Palinisia. The Moghuls brought flowering plants and trees from Persia and Turkey in the 16th Century. Babar, the first Moghul king, was so fond of gardening, that during his regime gardening came to be recognised as an art. He is also said to have brought expert gardeners to India from Iran and Turan. With Indo-Chinese relationship gaining momentum in the Sixth Century, teams of students and travellers visited India.
This became the reason for various species entering from the north-east. In the course of the Portuguese discovering the route to Brazil, a lot of fruits and flowers came to India.
These are days when we talk of territorial and cultural invasions. How then do we understand these delightful, "fruity" invasions? We have indigenised them, made them part of our culture. So much so, the famous nursery rhyme "Nanjanagudina rasabale, tandihe kodagina kittale" talks of just every variety of fruit as belonging to our own land.A
