SHARANA PATHA
Vol.16 No.1
January-June 2014
Editor
Dr. C. Naganna
JSS Mahavidyapeetha
Mysore 570 004
R. No. 64311/96
Vol.16 No.1
SHARANA PA
THA
PATHA
A Half-Yearly Journal
devoted to Sharana
Philosophy, Literature
and Practice and to
Comparative Religion
and Literature
CONTENTS
The Suttur Swamiji Speaks
5
Notes from the Editor
7
Maestro of Carnatic Music:
Bhakti Bhandari Basavanna
9
Vidwan B.S. Vijayaraghavan
The Sharana Conception of 'House'
17
Dr. D.R. Shashidhara
Literary contributions, exchanges and books for review should
be addressed to the Editor, Sharana Patha. Contributions intended
for a particular issue should reach the Editor at least eight weeks
before the date of publication. The expression of individual views
by authors of signed articles does not necessarily imply editorial
endorsement.
Published by Sri B.N. Betkerur, Executive Secretary on behalf of the
JSS Mahavidyapeetha, Mysore 570 004. Printed at Sri Rajendra Printers,
Mysore.
Pages from the Past
Basava and Confucius
26
G. N. Rechanna
News and Events
38
Front Page Photo Caption
Devotees congregated at the Jathara Mahotsava at Srikshetra,
Suttur
The Suttur Swamiji Speaks
Na hi pramanam jantunamuttarakshanjeevitam |
Charamashrasavelayam yatkritam tat sada kuru ||
(Upanishadvani)
Founder
Jagadguru
Dr. Sri Shivarathri Rajendra Mahaswamiji
Chairman
Jagadguru
Sri Shivarathri Deshikendra Mahaswamiji
Editor
Dr. C. Naganna
Editorial Committee
Sri B.N. Betkerur
Sri H. Gangadharan
Dr. Prabhu Shankara
Vidwan Sri H.V. Nagaraja Rao
Prof. Chandrashekharaiah
Dr. D.A. Shankar
Sri R.S. Purnananda
Death is a necessary 'condition' for all living entities.
But no one knows when this 'condition' occurs to beings.
If a person knew that he would be living or dead the
next moment, probably, would he/she have been more
religious? But if we consider the strange character of
human beings there is no guarantee that they would
have stuck only to the righteous path! Looking at the
progress they are making in the medical field, a day
may come when they would be able to find out the exact
time of a person's departure from this world. But at the
moment death remains a mystery. Whenever healthy
people encounter sudden death, this feeling becomes
all the more strong. Therefore we must treat every
moment of one's existence as true and authentic. That
is why our Upanishatkaras have said, "Charama
shvasavelayam yatkritam tat sad kuru." That means,
every breath taken must be considered as the last
draught and hence the individual must be immersed
in 'Brahmanusandhana' or in association with the
Divine. He who can command such an elevation in life
would be considered as "Jeevanmukta". He declares
the end of the body-consciousness ushering in the
Divine-consciousness. Then 'I'-consciousness will not
be confined to the external organs such as eyes, ears,
nose, etc. Further, the being experiences no dualities
like happiness-sadness, reward-punishment,
acceptance-rejection, man-woman; the being goes
beyond the confining categories of caste, class and
6
SHARANA PATHA
gender and reaches a state of unruffled calmness.
Adhyatmopanishad captures such a state as:
Than mameti yo bhavo dehakshadavanatmani
Abhyasoyam nirastavyo vidusha brahmanishthaya
This is the result of the vision of the realised souls.
These words of wisdom are necessary at all points of
time and to all communities of people. Because such a
stance has transcended all barriers. Beings who identify
themselves with particular structures of existence fail
to elevate themselves to the "Aham Brahmasmi" state.
Only those who command pure wisdom are aware
of the transience of life and hence they attempt to exact
meaningful work from every minute of waking hours.
Mere breathing would be a transcendental experience
for them. All activities conducted by such realised souls
acquire the dimension of 'Mahat' and their life's journey
would be a journey within than merely a physical
journey with which we are familiar. This is also a
process through which 'anga' gets metamorphosed into
'linga' and the physical flesh acquires the subtle state of
incantation. As 'Aviralajnani' Chennabasavanna says
'It is difficult for the struggling beings to attain the states
of Shivabhaktas." The individual is already on the path
of liberation if he/she realises that this breath could be
his last breath and works towards redemption. That is
why Basavanna cautioned everybody: "Worship the Lord
Kudalasangama before you are claimed by death." Such
a worship entails that the human beings must begin
with something tangible and with a form and gradually
must go beyond all forms to merge with the "Formless
Principle," which is named as 'Guheshwara' by the great
mystic Allamaprabhu. Every moment of life gets
infused with immortality when awareness engulfs a
human being, even death becomes a great celebration.
Sri Shivarathri Deshikendra Mahaswamiji
Notes From The Editor
Dr. Sam Pitroda, the redoubtable technocrat, who
brought about telecommunication revolution in our
country, spoke very passionately, while inaugurating
the Golden Jubilee Bhavan of SJCE (22. 3. 2014)
and delivering the Convocation Address of Mysore
University immediately after on the same day. During
the course of his speech in both the places Dr. Pitroda
never forgot to mention that he is the son of a carpenter.
This is to remind the not-so-privileged young people
that in spite of disadvantages and setbacks one could
achieve big things if one is focused and determined to
galvanise one's energies in a positive way. Some of
the things Dr. Sam Pitroda shared with the audience
were very inspirational. For instance, his views on
education and knowledge. He said "Knowledge is
redefining yourself; knowledge is empowering
yourself and a lot of our poverty has to do with poverty
of knowledge. I know, in my own case, I could get out
of poverty only because of education and knowledge
education and knowledge redefined me."
Dr. Pitroda, being a creative person, is full of ideas
and he visualises an India where young men and
women do not end up as job-seekers but as job-creators.
He says very decisively that "you need to produce
people who can create jobs, because we need to create
10-15 million jobs every year and, these jobs are not
going to be created by the government." Dr. Pitroda is
in favour of allowing the young ones to take charge of
8
SHARANA PATHA
their destiny, because, he thinks that people of the older
generation cannot keep pace with the changing times.
He is actually aware of the fact that the best talent is
not available to solve the problem of the poor as it is
devoted to serve the cause of the rich. Therefore, he
urges that the largest number of poor people who live
in India must obtain the services of the talented young
people.
The problem with the government job is that the
employees are not expected to work overtime, because
if a particular employee works overtime, others will
grow suspicious and think that the fellow must be up
to something. Dr. Pitroda emphasises the need to
combat that mindset. People in the public sector must
be motivated and he dedicated as there who work in
the private sector. Dr. Pitroda is very optimistic about
the younger generation and expects the older
generation to be less anxious about giving freedom to
the youth.
Dr. Sam Pitroda's thought process resembles our
former president Dr. A.P.J. Kalam's who has an
inherent faith in the youth of this nation. Like Pitroda,
he too is an optimist as far as the capabilities of the
generation next in concerned. We must take a leaf out
of their experience to remain optimistic and sanguine
about the future of our great country.
Dr. C. Naganna
Maestro of carnatic music:
Bhakti Bhandari Basavanna
Vidwan B.S. Vijayaraghavan
Music has a traditional history of its own. The
sharanas and haridasas have played an important role
in this history and, accordingly, it has got its name as
'Carnatic music'. This apart, Bhakti Bhandari
Basavanna was the chief promoter of this music and
was its maestro too.
Looking at the contribution of shivasharanas to
Carnatic music, we can see that it dates back to 12th
century A.D. Prominent sharanas like Basavanna,
Allamaprabhu and Mahadeviakka have composed
many Vachanas and contributed to Kannada Sahitya.
They became very popular and had a great impact on
the heart and soul of the people. Thus, everyone started
singing these compositions. Recent researches have
revealed that Shivasharanas have composed
Swaravachanas too.
It was Prof. T.N. Srikantaia who initiated research
on this topic when I was a student of 1st year M.A.
Prof. Srikantaia, has said regarding Mahadeviakka's
Vachanas that "This is not a vachanna, Akka must have
composed it as a lyric." Another researcher, Dr. L.
Basavaraju, worked along the same lines and studied
'Shunya Sampadane' in detail and wrote his wonderful
book 'Shivadasa Geetanjali'. It is dedicated to
Jagadguru Dr. Sri Shivarathri Rajendra Mahaswamiji.
SHARANA PATHA
10
In this book, His Holiness has expressed his happiness
as follows:
"Once Sri L. Basavaraju, the editor of the book,
came to us and informed that Basava and other
Sharanas have composed lyrics with rhyme and
rhythm. He illustrated this with suitable examples. We
were very happy to know this and decided to publish
them as they were the intellectual property of the entire
mankind.
"Our blessings are with Dr. L. Basavaraju for
having been part of the first edition of this work, which
was published under our publication. May his research
and creative literary life grow for the betterment of the
humanity."
The salient features of the Swaravachanas
composed by Shivasharanas are that they have a pallavi
followed by three or five stanzas (charanas).
The names of the ragas used for singing the
Swaravachanas are detailed as follows:
1. Aahiri
2. Aarabhi
3. Kambodhi
4. Kaishiki Mangala
5. Devagaandhari
6. Goorjari
7. Gundakriya
8. Gowla
9. Kannada Gowla
10. Narayani
11. Malavi
12. Gowlipantu
13. Janjooti
Maestreo of carnatic music: Bhakti Bhandari Basavanna
14.
15.
16.
17.
18.
19.
20.
21.
22.
23.
24.
25.
26.
27.
28.
29.
30.
31.
32.
33.
34.
35.
36.
37.
11
Punnagavarali
Phalamanjari
Bhouli
Deshakshi
Deshi
Dhanyasi
Naati
Naadanaamakriya
Pahaadi
Panthuvarali
Bhoopali
Bhairavi
Saaranga
Malahari
Madhu Madhavi
Ramakriya
Lalitha
Varaali
Vasantha
Malavagoula
Hindola
Shankarabharana
Sriraaga
Sowrashtra
Thus, using all the important ragaas of Carnatic
Music, the Swaravachanas have been created.
Basavanna, in one of his Vachanas, has described the
above ragaas as "Battees Ragaas" (meaning thirtytwo
Ragaas).
Among the talaas mentioned, Aditaala,
Roopakataala, Attataala and Jhampetaala are the
important ones.
SHARANA PATHA
12
It can be observed that the Haridasas of 16th
century have used the same Battees Ragas and Talas
in the creation of the Padas (compositions). Apart from
these, Vachanas of Shivasharanas had a great influence
on Haridaasas. They followed and tried to imitate the
Vachanas and created Ugabhogas. The following
examples can be studied to understand them:
Maestreo of carnatic music: Bhakti Bhandari Basavanna
13
Ugabhoga
I don 't fear fire, nor fear wealth
I fear not the physical body.
I fear the duo; wealth of others and wives of others
Fate consumed the mighty Ravana too for this,
Protect me in future, 0, Purandaravittala.
Purandaradaasa
Vachana
Let things that come tomorrow may come today itself
Let things that come today may come now itself
Who will fear this and who will hesitate this
"Every Birth Ends in Death " says our
Kudalasangamadeva
This cannot be altered by Hari, Brahma or others.
Basavanna
Ugabhoga
Who will fear this, Gopala?
Who will fear that which may come tomorrow,
Let it come today,
That comes today,
Let come tomorrow, that comes then
Shall come at this moment. No need to fear.
Achalanandavittala Dasaru
Another example:
Vachana
I don 't fear the crawling snake, nor the roaring
tongue of the fire.
Nor the burning edge of Suragi: I fear the only one,
I hesitate that only one: wives of others, wealth of others
I fear those vicious things, great Ravana too was
caught by fate
I do fear, Kudalasangamadeva.
Basavanna
The above reveal the deep impact of the Vachanas
of Shivasharanas on Haridaasas.
The essence of 'Naada' was known to Basavanna,
who had an emotional bond with it. It was a divine
instrument to achieve eternal bliss of Shivasakshatkaara.
He fondly desired that his body should represent the
'Veena' in the hands of Almighty Shiva, who is an
expert in playing the instrument. That is the reason
why he calls Lord Shiva the 'Nadapriya'. Basavanna
attributes a higher stride to music than chanting of
japas in order to achieve concentration and to obtain
the desired goals. That is the reason why he describes
Shiva as;
Alighting on Nandi, the lover of tunes
Shiva sits overwhelmed with joy.
Vachana
Having chanted the hymns crores of times
O' mind, why are you worried?
A small lyric; you are equivalent to the hymn
chanted crores of times
Then, why O' Mind! Why do you need chant?
Look at the Sharanas
And live playing and singing with them
14
SHARANA PATHA
The importance of Swaravachanas written by
Shivasharanas can be explained through an incident.
This incident relates to the period of Sri Nalvadi
Krishnaraja Wodeyar, the Maharaja of Mysore. The
Maharaja felt unhappy to hear the Keerthanas sung
time and again by the musicians either in Sanskrit or
Telugu at the royal assembly. He even asked Sri
Vasudevacharya, the Court Musician, as to why he
composed only in Sanskrit and Telugu languages and
not in Kannada, which was his mother tongue. He also
questioned his conscience for not writing in Kannada.
Though it was a bit harsh, the answer given by
Vasudevacharya was not satisfactory. In the meantime,
a great musician from Tamilnadu came to meet the
king. It was not easy to meet the king those days. Thus,
he went to the Chamundi Hills as he knew that the
king would visit the temple often. He would sit before
the deity and start singing. The king came to the
temple, stood quietly and listened to his music. He
was overwhelmed with joy and asked the musician,
'Can you compose such songs in Kannada also?'
Though the musician was a Tamilian, he did not
hesitate to give an answer in affirmation. He accepted
the offer to compose the songs in Kannada, if some
time is granted. He took the help of a Kannada Pandit
and made him write lyrics in Kannada. He composed
music to it and sang "Sri Chamundeshwari Ashtottara
Shivastottara" and such other lyrics before His
Highness. The king felt very happy and bestowed on
him the title 'Gayaka Shikhamani.' He also presented
him with a gold medal. He was elevated to become
the Court Musician; he was none other than Vidwan
Muttayya Bhaghavatar.
Maestreo of carnatic music: Bhakti Bhandari Basavanna
15
After this incident the king called all the musicians
of the Court and ordered them to compose lyrics in
Kannada. Later, Veene Sheshanna, Bidaram
Krishnappa, Veene Subbanna, Venkatagiriappa,
Devendrappa, Choudayya, R.S. Keshavamurthy and
R.S. Doreswamy composed a number of lyrics in
Kannada. Swarajathi, Varna, Daaru, Keerthanas and
Thillanas written by these experts became popular in
due course of time.
Vachana literature in general and Swaravachanas
in particular, have influenced Haridaasa literature to
a great extent. Purndaradasa was greatly attracted by
them. He was so profoundly influenced by Vachana
literature that, in one of his Keerthanas, he calls himself
a 'Jangama' and 'Lingavantha'. He has paid tribute to
Basavanna by showing respect to him. The lyric runs thus:
We are the Jangamas in the world
We are the Jangamas and Lingangis
We are the chaste people
And not atheists (Bhavis).
Hara, Guru and Keshava are our Gods.
Gurushanthesha is the person
Who showers his blessings on us.
The atheist who cheats Hara Gurus
Will be submerged in the depth of hell.
We have vibhuthi we have Vishvesha
We have the seal of sanctity
We have the blessings of Bhageerathi
We are the people of Mahanta Matha.
We have denounced the desires of the world and
are chaste
We are the lovely devotees of Veerabhadra
And party to those blessed by Purandara Vittala
Who is instrumental for everything.
16
SHARANA PATHA
In view of the above, it is appropriate that
Basavanna be declared as the Father of Carnatic music.
During Basava Jayanthi, musical festival of
Shivasharanas should be arranged and musicians
encouraged to sing Vachanas and Swaravachanas and
make those lyrics popular.
I made the body a garden;
I made the mind a hoe;
I dug out the roots of illusion;
I smashed the clods of rebirth;
I broke the ground and sowed the seeds
of Brahma;
for well I had the unbroken mandala 1
for pulley, breath;
through the spine's channel I made
the water run;
fearing the ravages of the five oxen2
I built a fence of composure and
forbearance;
wide awake always in my garden
I nursed a seedling, Goheshwara!
ALLAMA PRABHU
The Sharana Conception of 'House'*
Dr. D.R. Shashidhara
'Is the Lord of the house in or is he out?' so begins
a very popular Vachana of Basavnanna. Another
equally famous Vachana compares the human body
to a temple. Obviously, there is a lot of difference
between an anatomist's understanding of the human
body and that of a mystic's. While the muscle, the blood
and the nerves are primary to the anatomist's
understanding of the human body, the mystics
conceive it in totally different terms.
The body is the very abode of Shiva and hence
needs to be preserved carefully. You must take care
to avoid the accumulation of dirt and pollutants.
Otherwise, Shiva may walk out of it. Both the body
and the mind need to be preserved pure. If the mind
loiters in the alleys of the senses everything is lost.
This is the onerous responsibility of the devotee
according to Basavanna. For those who perceive the
body in loose terms this may not be really frightening.
The body is not built for mechanistic purposes alone;
it's the very abode of Shiva.
"Melt my mind's impurities" is his prayer in
another Vachana. It's not uncommon for the mind to
become the storehouse of many impurities. Hence, it
*Based on an article by Dr. C. Naganna, originally written in
Kannada.
18
SHARANA PATHA
needs to be cleaned regularly. This is a perpetual
process.
The conception that "The body is the House of the
Soul," seems like a universal idea. This is, in fact, a
topic of many lengthy discussions even among
Christians. They also refer to the body as, "a temple of
Holy Spirit." The body is the abode of an unperceivable
divine essence. This is the opinion of St. Paul too.
While discoursing on the relationship between the
man and the divine, he argues that this realisation
provides the primary foundation. St. Teresa, a 15th
century mystic from Avila, Spain, conceives the body
in slightly different terms when she refers to it as an
"Interior Castle."
She conceives this "Interior Castle" as a multistoreyed construction laid out on a vast ground floor.
Not all the stories of the Castle are equally useful. Nor
are they equally amenable to be satisfactorily
employed. She claims at one place that her spiritual
life is gaining in strength like a house.
As is clear from the many Vachana's of Basavanna,
care must be taken to preserve our body to make it a
fit place for the stay of God. Even so it is impossible for
those of us, bound as we are by our sense perceptions,
to grasp the turmoil, the anxiety and the perceptions that
are transcendental in their very nature. The ungraspable
is always the major aspect of all illustrative
endeavours. However, the Interior Castle sheds ample
light on the truths of life related to prayers.
We are first introduced to the structure of the
Castle. And this is no construction built in imitation of
any real housing structure. As Christian scriptures
The Sharana Conception of 'House
19
clarify we do not reside in separate and independent
housing areas. Our residence is made up of wide areas
of spiritual existences. Even the most mysterious parts
of our lives are not available to us always. The
residence of our soul lies is within a small section of
the huge City of God. It's not a main building on a
main road. Yet as a part of the great city it has its duties.
It is to be understood that the power and water it gets
is provided by the Public Distribution System.
By the use of freedom and variety God creates
souls in many mysterious ways. It does not tell us
anything about the Kingdom of Heaven. The upkeep
of our garden, the arrangement of our furniture inside
our homes is all our own responsibility. Yet we need
to keep an eye on the city plan. When we drape our
windows with glittering curtains we must know how
it strikes the outsider's eye. That is, however intense
our own individual soul's life is, we cannot afford to
turn our face from our public responsibilities. Because
our individual lives acquire meaning only within the
larger contexts of life alone. Only when we acquire
the membership of the outside society our lives gain
in meaning. That's why all the chores of our tiny home
matter in the context of the town. In fact, we need to
extend our limits beyond towns and think of universal
boundaries. Only such ambiguous existences can grant
us mystery and intimacy simultaneously. Apart from
retaining our relations with God we need to safeguard
our ties with the other parts of the city. That's because
the invisible textures of life binds us all together.
The town is built on a huge and immobile rock.
Each room of every house is guaranteed of its share of
divine energy.
20
SHARANA PATHA
"If I am not in Thee, then I am not at all," is what St.
Augustine declares. That means the soul desirous of
spiritual advancement needs to live in constant
contemplation of the divine. Sometimes spiritual lives
may seem to us as individually oriented adventure. It
might occur to us as a cheerful walk despite many
obstacles. Our eyes in these instances are riveted on
the final goal of perfection. No doubt, there is scope
for progress here. But remember that the 'constant
residence with God alone is true progress.'
The question now is. Where is this suitable abode
of the Soul? Some claim that it is a two-storeyed
quarters. The psychologists declare that only huts with
a mud flooring suit the soul. The absence of a second
floor cancels the necessity of all ascendant movements
for the soul. Certain other mystics claim that it resides
in houses built in the mid-stream of a lake. Here there
are no distinctions between ground and first floors.
Speaking from a common sense perspective we
take the existence of a ground floor for granted. The
ground floor implies all the natural impulses of our
biological existence, viz., our desires and impulses.
This life is important as it is the result of the divine
creator. But we also believe in the existence of higher
floors. Greater opportunities for a better life lie here.
Hence we refer to it as the "Capacity for God."As this
possibility is available only to the humankind our
transactions with it becomes very crucial. If we decide
to live on a single floor (the ground floor, for instance,)
we would be constricting the possibilities of our lives.
If we bind ourselves with the merely natural and
decide to cut ourselves off entirely with the spiritual
The Sharana Conception of 'House
21
sources then we would be missing great opportunities.
We need to recall that "We are created both in time
and eternity." Therefore our lives are dually
determined. Hence we need to adopt ourselves, both
in speech and deed, with such dualities.
Speaking from such a perspective it is clear now
that it is impossible to live an exclusively spiritual
life by choosing the top floor. We need to remember
that it is the ground floor that holds the top floors intact.
When St. Teresa declares that her 'prayers are now stable
as a house', she clearly implies that she spirituality
firmly founded on human nature. She is claiming that
the structure built on the recognition of the realities of
the natural existence is strongly aspiring for divine
truths. St. Teresa believes that her house is founded
on the firm welding of the natural and the divine.
As we thrive on a two-tiered existence, we need to
cope with both the natural and the superhuman and
so, handle the senses and the spiritual together. If we
are to negotiate our responsibilities rightly then we
need to dedicate ourselves to the goals of the twin
cities. The house is built only to reflect the divine glory.
On the ground floor this is handled most efficiently.
The ancients referred to it as the 'quality of justice.' In
addition it is also burdened with the responsibility of
making us humble and bend us to the rigours of
spiritual discipline. We learn discretion, restraint and
constancy here. It is here again that we realise the true
nature of our existence. On the higher floors the faith,
conviction and such other moral/spiritual concerns
take root and draw us heavenwards. We are thus made
to realise that there is no life sans God.
22
SHARANA PATHA
But for the second floor to expand as a fit abode
for the God, the ground floor must be grandly
decorated. As we are to live in the expanded universe,
the whole responsibility of its upkeep becomes our
sole responsibility. We cannot neglect any quarter of
it. Can we keep the drawing room impeccably clean
while the tap remains dirty? Since our aim is to drive
our entire being towards perfection we need to keep
the entire house tidy. It was meant to be kept tidy.
After all it is god's own gift. And it was according to
His design that Christ's soul, when he was alive,
resided in a particular room. Therefore we need to
decorate the house similarly. We can't buy our escapes
by blaming on faulty design. Some of us are in the
habit of cramping our living areas by unnecessarily
stacking age-old articles. Instead of disposing them,
we risk spoiling the beauty of the entire house.
"Nevertheless the soul does not grow strong
merely by enjoying its upstairs privileges and ignoring
downstairs disadvantages, problems and
responsibilities, but only by tackling its real task of
total transformation."
That is, we need to strive towards the
transformation of the soul in its entirety. We cannot be
content in only enjoying the luxury of the upper deck.
We need to overcome the inconveniences, problems
and bear the responsibilities of the ground floor. It's
only then that the house becomes 'a habitation of God
in the Spirit.' Only then do the natural and spiritual
lives come to bloom.
"In this unperfected human nature the absolute life
itself has come designed to dwell."
The Sharana Conception of 'House
23
This becomes possible as the absolutely spiritual
decides to dwell in the absolutely human environment.
In the beginning the entire house, while adhering
to its hierarchical activities, turns into a house of
prayer. That doesn't mean that we need to keep a room
silent and hang all kinds of mysterious photographs
and drape the windows to soften the incoming flood
of light. It's not like keeping your kitchen clean to avoid
cockroaches. If we can only clearly realise the
difference between the lives on the different stairs, if
we can see that the natural life as different from the
spiritual, we can succeed in providing additional
dimensions to our human existences. If we hesitate to
do so then we fail.
We need to appropriate St. Augustine's daring :
The house of my soul is narrow;
Do thou enter and enlarge it!
It is ruinous; do thou repair it.
This should be our prayer. Do we dare to bare the
jeopardy of our hearts to the Almighty? How many
objects cure fit to be thrown into the dustbin? How
many more to be cleaned and repaired? We have only
brought them in. We have never cared to use them.
After all man was created to make use of all that he
was provided with.
Though the house is two-storeyed it is a single
unit. Beginning from the simple needs of the natural
existence and including the higher goals of human
existence we need to rely on prayer. St. Teresa calls
this the 'art of perfect mediation.' "Our Father who art in
Heaven, hallowed be thy name" is the constant prayer.
24
SHARANA PATHA
All the troubles and turmoils of our life in the
ground floor undergo transformation in lives that bear
testimony to God. Our souls are delivered from all
the miseries as we witness the grand light and
understand that the parade of life is God's own and it
is there only to proclaim His existence and glory. Once
we understand the true relation of God and man we
slide into the comfort of a child's dependency and
adoration - the twin tokens of our soul.
The soul reaches the stance that, "Thine is the
Kingdom, the Power and the Glory." If our internal life
gets fashioned after such prayer it only means that the
soul's abode is in order. It means that all its actions are
fully drowned in meditation. It only means that the trap
door between the floors is thrown open. It only means
that there are no walls between the senses and the soul.
St. Augustine says that "The two cities are created
by two loves." In the earthly house man loves the world?
and in the other he loves God. One celebrates one's
own self and another celebrates God. As he says, "Every
human soul is a potential citizen of one or the other." It is
therefore better to celebrate God and be a citizen of his
town. It is therefore better to keep one's own residence
clean and worry about the cleanliness of the town.
Some souls, like some men, get dirty wherever
they go. The noise and turbulence of the lower quarter
continues unabated. The bucket full of dirty water is
kept at the very beginning of the stairs. If he is a worthy
citizen then he has to scrub the window panes clean
and keep the shutters open to allow free circulation of
air and light. Keep the taps clean and rust-free. Air,
water and light are all free gifts from God.
The Sharana Conception of 'House
25
We need to learn to properly use these gifts. A
noisy and defective generator cannot produce light
effectively. Similarly we cannot produce water
however deep we may dig. All of these are
supernatural gifts; none is the result of human effort.
Therefore the hallmark of the invisible city is
neither the hard endeavour of its inmates nor their
good conduct. Light does not spring out of such acts.
It springs out of the spirit that backs all the numerous
activities. It is the child-like direct relation with the
Lord of the town. The divine presence is the air that
circulates and the light that brightens up their lives.
Up on the elephantine foundations lie the firm rocks
of eternity.
Not many differences are seen between
Basavanna's conception and the Christian conception
of house. We can see that the emphasis fall heavily on
the internal quarters of the house. We do not hear of a
two-storeyed house from Basavanna. Keeping in line
with his simplicity he fancies a single floor house. We
need to remember that much like Basavana, the
Western saints also realise that our houses must be
transformed into heavenly abodes.
If the hill feels cold
what shall I cover it with?
if the void is naked
what shall I clothe it with?
if the devotee becomes an infidel
What comparison can I give,
Goheshwara?
ALLAMA PRABHU
Basava and Confucius
Pages from the Past
Basava and Confucius*
G. N. Rechanna
No book on Hinduism is complete and
comprehensive if it does not include the study of
Virasaivism as one of the important religions of India.
Virasaivism has its own records of growth, influence,
degeneration and rejuvenation like all other religions
such as Jainism, Buddhism, Vaisnavism and Saivism
etc. Indeed the bright pages of the history of
Virasaivism are those which tell us of Sivasaranas,
"Exemplars of perfect life," whose daily task was to
lift man and society to the moral plane in the light of
their knowledge of reality.
It is an arduous, if not an impossible, task to deal
with all the Sivasaranas here except with one — Basava,
on account of his excellence in thought, word as well
as deed comparing him with Confucius the
"Renowned sage of China".
Basava and Confucius were great saints, statesmen
and social reformers. They hailed from different parts
of the globe: India and China respectively. Basava
* Taken from Sri Basavesvara, the Eighth Centenary Commemoration Volume, published by the Directorate of Kannada
and Culture, 1967 and 2003. We are indebted to the author and
the editor.-Ed.
27
belonged to the twelfth century while Confucius
appeared in the 6th century B.C., described as "The
era which witnessed so mighty an awakening of
religious thought and activity".1
Basava was a religious reformer and an egregious
leader of Virasaiva movement. He exposed the
drawbacks and foibles of the people of his days and
set forth high ideals for the guidance of mankind.
Confucius likewise spearheaded a similar movement
in China, but Confuciansim neither constituted a
monastic order like Virasaivism, nor formed a priestly
order like Christianity. In many ways, it can be
considered to be more an ethical system than a religion.
Basava and Confucius were men of outstanding
intellect, lofty morals and social ideals. They were men
of wisdom, courage, conviction and compassion. They
were besides great literary figures. Basava is known
to millions as a "treasure-house of devotion" on
account of his unswerving faith and unsurpassed
devotion to God. Speaking of himself, Confucius said
"As to being a Divine Sage or even a good man, far be
it from me, to make any such claim." One of the four
books of the Confucian canon, Analects, contains this
sentence. Among the titles which the later Emperors
conferred on him were—Divine Sage, the first Holy
One and Universal Father. Both were ardent advocates
of Humanism which embodies one of the lofty ideals
that a person can find his fulfillment in the very act of
serving and helping others. They were both
champions of "Altruism" or "Jen."
1 Charles T. Gorham, Ethics of Great Religions, p. 46, 1909.
26
SHARANA PATHA
Basava and Confucius
29
Basava and Confucius were of unblemished
character. They were celebrated moral teachers who
profoundly influenced human thought and Living by
the force of their intellectual gifts, moral excellence,
and sincerity of purpose.
Thus we find that, though Basava and Confucius
belonged to different countries and different centuries,
they had almost identical qualities. Significantly
enough, they were men of identical mission, i.e., to
promote the welfare of the people in general. As
Basava has expressed so feelingly in one of his prayers:
"Oh Lord, do not subject me to the sin of
considering myself of a superior caste. Man is to work
not for his own benefit but for the good of the
community as a whole.2
The teachings of Basava and Confucius are
comprehensive. They comprise almost all aspects of
life such as political, religious, social and moral. It is
hardly possible to dwell upon all of these here. The
only possible and safe course would be to deal at
length with one significant aspect of their teachings.
Accordingly I have chosen to consider the moral aspect
of their teachings as the subject matter of this paper.
Basava and Confucius were two of the few great
men who struggled and sought after the happiness of
mankind. They had a deep conviction born of their
rich and varied experiences that, the happiness of the
people did depend not only upon the material
prosperity but also upon the moral progress of the
people. There must be perfect concord between things
material and moral. Otherwise mere material
prosperity would be a store of human miseries and
griefs rather than a source of happiness and satisfaction.
With this deep conviction Basava and Confucius
directed their efforts to raise the moral standard of the
people of their respective countries, where moral
standards had degenerated to a very great extent.
Basava and Confucius were not mere speculative
thinkers. They were practical moralists who moralised
the populace not only by their precepts and writings
but also by themselves living up to their preachings.
It is proper, therefore, to praise them as celebrated
moral teachers and heed their moral teachings.
The teachings of Basava have come down to us in
the form of vachanas. The vachanas of all the Sivasaranas
together constitute the bulwark of "The scripture of
Lingayath Faith". They are written in Kannada language.
They are simple, graceful and attractive. The Saranas
have sung freely and eloquently their reflections about
God, the world, man and their inter-relations. The
vachanas embody rich religious experiences and
ennobling moral insight of the Sivasaranas. They are
the sources of moral strength and courage. They serve
as guideposts for man in his passage to the 'eternal'
from the 'ephemeral.' Regarding the vachanas, it is said,
"There is no other literature genre quite like vachana
sahitya. The nearest approximations would be the
Meditations of Marcus Aurelius, Antoninus, The Sayings
of Confucius, Thomas A. Kempis' Imitation of Christ, and
Tagore's Gitanjali."3
2 Wadia A.R. Religion as a Quest for Values, 160, University of
Calcutta, 1950.
3 S.S. Basavanal and K.R. Srinivasa Iyengar, Musings of Basava,
p. 36, 1940.
30
SHARANA PATHA
Thus from the standpoint of the subject matter,
lucidity, simplicity, charm of style and the depth of
meaning the vacanas deserve to be reckoned as classics
and rightly regarded as treasures of religious thought,
whose teachings are as valuable as those of The
Upanisads and The Bhagvadgita.
The teachings of Confucius are in the form of
"Aphorisms" or "Moral Maxims." The book Analects
attributed to him is a collection of moral maxims. The
Analects has been described as the "Confucian Bible."
The moral teachings of Basava and Confucius have
not come down to us in a systematic form. Statements
relating to their ethical teachings are to be gleaned from
the vacanas of Basava and likewise from the works of
Confucius respectively and arranged in a systematic
manner. However a careful perusal of their teachings
will reveal the following essential characteristics.
In the first place, their teachings are simple,
homely, attractive and practical.
Secondly, their teachings lay steadfast emphasis
on good life. In other words, for both Basava and
Confucius the measure of life is not "how long", but
"how good". What is remarkable here is that, Basava
and Confucius while laying strong emphasis on the
purity of life, have not ignored the fundamental nature
and needs of human life. This is perhaps partly one of
the reasons for the appealing nature of their teachings.
Thirdly, their teachings are marked by originality
not only in thought but in language as well. For
example, the dignity and divinity of manual labour
which have been brought home to us by Basava and
his thought of elevating the status of women to the
Basava and Confucius
31
rank of men bear ample testimony to his originality of
thought. In the matter of language the vachanas of
Basava have struck a new path in the history of
Kannada literature.
Further, with regard to the originality of the
thought of Confucius, it may be said that, his teaching
"Do not unto others what you would not they should
do unto you" and the idea that, "If a sage and a sovereign
could be combined in one person, the difficulties of
ruling the empire would disappear,"4 is sufficient
enough to convince us of his originality of thought.
Hitherto we were engaged in knowing the
personalities of Basava and Confucius, the forms in
which their teachings have come down to us and the
essential characteristics of their teachings. We shall now
dwell upon their moral teachings.
Basava and Confucius were prophets of
Humanism. Like all great religious prophets of the
world, they too have accorded a place of supreme
importance to the cultivation of ethical or moral life.
Two important reasons may, however, be adduced as
to why they gave supreme importance to the
cultivation of moral life.
First, Basava and Confucius, were firmly convinced
of the fact that, without a moral basis social solidarity
could not be gained.
Second, the ultimate goals they have placed before
mankind, though different, are such that they cannot
be attained without moral purity: purity in thought,
in word as well as in deed.
4 Sri Kumara Swamiji, Buddha and Basava, p. 193, 1958.
32
SHARANA PATHA
Naturally therefore emphasis on the cultivation of
moral life should receive its due recognition in their
systems.
Morality always refers to an ultimate goal or an
Ideal to be realised. Therefore our consideration of the
moral teachings of Basava and Confucius should better
be begun with the discussion of the ultimate goals they
have placed before mankind.
According to Basava "Communion with God" or
Unity with the Deity is the Supreme or ultimate goal
of human life. It can be attained here, on this earth
during one's life by undivided devotion to God, by
treading the path of rectitude and by dedicated service
to one's fellowmen without fostering any invidious
distinctions between man and man.
It should be remembered that, Basava like the
Buddha, never exhorted the people desirous of
salvation to practise asceticism or renounce the world.
On the contrary, Basava insisted on our living a dayto-day life righteously and harmoniously with others
in society. In other words, for attaining emancipation,
it is not at all necessary to run away from society. The
"Supreme goal" of life can be realised by remaining in
the society leading the ordinary everyday life. For,
society is created by God and therefore it would not
come in the way of God-realisation provided our
conduct in society is in tune with the religious, social
and moral demands of the society.
According to Confucius the ultimate goal of
human life is not "Communion with God." Since
Confucius, unlike Basava, did not countenance the
theory of personal God, we cannot say that Confucius
Basava and Confucius
33
held "Communion with God" as the supreme end of
life. Confucius was "One who, like Buddha, dismissed
from thought all theories of a personal God, all
expectations of the soul's immortality."5
What then is the ultimate goal of human life
proclaimed by Confucius ?
Development of one's own nature to the highest
level of perfection of which it is capable is indeed the
"Supreme end of life." "Rest in the highest or cease only
when the acme is reached", is the noble warning note
of Confucianism.
Let me make this point clear. Confucius holds that
man's nature is basically good, because it is gifted by
Heaven. To do good is innate in man's nature. Since
his nature is disposed towards goodness, man must
freely let his nature to develop to its highest state of
perfection on right lines. To allow one's nature not to
develop to its highest state of perfection is to go against
one's own nature which is pernicious. Man in order to
reach the highest state of perfection needs neither the
help of heaven nor renunciation of the world as Lao-tse
preached. Man can climb the pinnacle of perfection by
following the path of virtue and by harmoniously living
in society according to its expectations.
Thus from what has been stated above, one can
understand clearly that, Basava and Confucius differed
from each other in respect of the ultimate goal of
human Life to be realised. Speaking from the
standpoint of Basava, the Ultimate goal of human life
suggested by Confucius, namely, "Highest Perfection"
5 Charles, T. Gorham, Ethics of Great Religions, p. 46, 1909.
34
SHARANA PATHA
can never be more than an indispensable means for
the attainment of "Communion with God." However
it is significant to note that, neither "Communion with
God" nor the "Highest perfection" can be attained
without moral discipline. These are the ultimate goals
which Basava and Confucius have placed before men urging
them to live soley for their realisation, and when realised,
human life would be noble, blessed and blissful.
For realising these ultimate goals, men should
deliberately choose the path of righteousness and
purify themselves from without and within. Verily the
path is hard to tread. Both Basava and Confucius were
alive to it. But, except through this path of virtue one
can hardly attain the ultimate goal. "It will be easier
for the camel to pass through the eye of a needle than
for the unrighteous man to enter the Kingdom of God."6
Both Basava and Confucius were strongly
convinced of the sanctity and efficacy of the righteous
path in creating social solidarity and in leading men
unfailingly to their cherished ultimate ends. Therefore,
they, at the outset, undertook to train the people
morally to create social order, to promote peace and
happiness and thereby provide every one with a strong
and sure basis for realising the "Summum Bonum" of life.
For the sake of clarity and convenience the ethical
teachings of Basava and Confucius may be brought
under the following heads:
I. Right Faith: Right faith means faith in the
existence of either the "Moral order" or God as the
"Moral Judge." Without faith in either, our moral life
6 Charles, T. Gorham, Ethics of Great Religions, p. 46, 1909.
Basava and Confucius
35
cannot be initiated at all and can have no meaning.
Faith in the moral order or God is the primary requisite
of moral life. Therefore Basava advised the people to
have infinite faith in God and devotion to Him who
resides in the hearts of all. According to Basava, He is
no other than Lord Siva. Even our worship without faith
and devotion to Him would be futile. Basava declares,
"But empty of faith or love, they that call upon Thee".
Shall surely sink in the pit of doom
Says, My Lord, Kudala Sangama.7
Basava's conception of God is monotheistic. Next
to faith and devotion to God, one should have
reverential faith in the words of the Jangamas and
elders.
Confucius did not, like Basava, encourage faith in
God. But instead, he had great faith in the "Moral
Order" and advised the people to have faith in the
same. He frequently referred to "Heaven's Decree" in
his talks. The attitude of Confucius towards God is
somewhat sceptical. However, Confucius insisted that
men should cherish faith in and fear of the existence of
the "Supreme Moral Order."
II (a) Right Aspiration: Right aspiration means
longing to live for a nobler cause. Basava and
Confucius themselves lived for the nobler cause of
humanity. They strongly warned us against seeking
and living for small advantages of life. It is in keeping
with human nature and dignity to live for something
better, nobler and something which is beneficial to the
7 Sunderaja Theodore (A) and Devendrakumar Hakari, Thus
Spake Basava, p. 7, 1965.
36
SHARANA PATHA
human society at large. Our desires must always be
for what is good. "He who constantly seeks for small
advantages never attains great things" says Confucius. Thus
our aspirations should be of the right sort.
To have right aspirations is not sufficient enough.
They must be expressed in right speech and right action.
(b) Right Speech
Love of truth has been the badge of saints and
seers of the world. To be morally good is always to be
true in speech and action. Even under gravest
circumstances, one should not deviate from what is
right and true. "We ought not to resort to a lie" says
Gandhiji. Basava and Confucius were lovers of truth.
They emphasised speaking the truth always in their
teachings.
Further right speech means abstaining from
backbiting, harsh language, frivolous talk, slandering
and cheating etc. Basava equated truth with heaven.
The following vachana of his bears testimony to this:
"There is no Heaven distinct from this Earth. Truth
is Heaven. Falsehood is the base mortal world. Right
conduct is Heaven and evil conduct is Hell. O Lord
Kudala Sangama, you are the Eternal Witness."8
Confucius holds that, love of truth is innate in man.
To utter falsehood is to oppose one's own nature and
thereby invite dangers. Such a person is not moral. So
we should always "abstain from falsehood, abstain
from backbiting, abstain from harsh language and
abstain from frivolous talk." This is right speech.
8 Manjappa Hardekar, Social Structure of the Virasaiva Saints,
preface p. iii, 1940.
Basava and Confucius
37
(C) Right Actions
To speak what is right and not to express it by way
of action is a great moral cowardice. There should be
concord between right speech and action. Right actions
consist in doing morally pure deeds.
Right actions, according to both Basava and
Confucius, are those which are animated by what is
just and right, love and sympathy, while actions
actuated by the feelings of selfishness, egoism, anger,
lust etc., are wrong ones. In other words, actions which
can promote healthy human relationships, and are
mutually beneficial may be called right actions.
Basava and Confucius were convinced to the core
that, evil actions are not only detrimental to the progress
of human society but also to the development of the agent
himself. "The social order depends upon fundamental
morality—morality of proper words and actions."9
Stealing, killing, debauchery, idling and even begging
etc. are all evil actions. Basava always condemned a
person having these qualities as "Holeya" which means
"an outcaste" Confucius called them "Inferior men".
III. Right Living
Right speech and right actions pave the way for
right living. Right living means earning one's
livelihood by the sweat of one's brow. Basava allowed
no person to remain idle. He condemned in bitter
language begging and parasitism.
According to him every person must pursue some
occupation or be engaged in some kind of work
9 Floyd. Ross (H) and Tynette Hills, The Great Religions by
which Men Live, p. 90, 1956.
38
SHARANA PATHA
Basava and Confucius
39
suitable to his temperament. The real lesson imparted
to us by Basava here is "Self-reliance."
Basava made no distinction between one kind of
occupation and another. He valued all occupations and
placed them on equal footing provided they are
necessary, socially beneficial and morally worthy. The
real insight and greatness of Basava consists, however,
not only in placing all occupations on the same footing
but in giving all occupations a religious significance,
proclaiming that salvation cannot be attained except
through some occupation or industry and hard work
done with the spirit of detachment to the fruits thereof.
Like Basava, Confucius bitterly opposed
indolence. In the opinion of Confucius gamblers are
better than idlers. "Even gamblers do something and
to that degree are better than these idlers."10 Confucius
views that "Work is not a curse. It is life's greatest
blessing." Therefore he encouraged the people with
all sincerity to engage themselves in doing some useful
work to society and not to look forward to a day when
they might be free from labour.
Thus both Basava and Confucius loved labour and
encouraged the people to work hard and earn their
living. But it is important to note that, Confucius unlike
Basava, did not link his conception of work with the
conception of Salvation. Nor did he ask his people to
work with the spirit of detachment to the fruits thereof.
The reason for not linking the conception of labour
with the conception of Salvation by Confucius is, that
Confucius had no idea of Salvation. To quote the words
of MaxWeber in support of it, "Confucian ethic, of
course, had no idea of Salvation. The Confucian had
no desire to be 'Saved' either from the migrations of
souls or from punishment in the beyond. Both ideas
were unknown to Confucianism." This indeed marks
the great difference between the ethics of Basava and
that of Confucius. Basava and Confucius valued Right
Attitude (conduct) more than anything else. Accordingly
they laid strong emphasis on right conduct in their
teachings.
Our conduct is greatly determined by our
attitudes. Attitudes are the actual motives of conduct.
Our conduct is right or wrong, good or bad, according
as our attitudes are right or wrong, good or bad
respectively. In order that our conduct has to be right
we must harbour right attitudes and eschew wrong ones.
Basava and Confucius were deeply convinced that
right and proper attitudes are necessary for right and
proper conduct. Therefore, they insisted that men
should develop right attitudes. The attitudes of love,
sympathy, benevolence, kindness, tolerance and mercy
etc., are right ones which we should earnestly foster.
In conclusion it may be said that, our age is an age
of science. Much importance is given to the
development of scientific outlook. Science of course
is necessary; its outlook and methods are useful for
our material progress. But material progress alone will
not make us happy unless we give equal importance
to our moral progress. The teachings of illustrious
saints like Basava and Confucius are of immense use
to our moral progress. Let us, therefore, rightly resolve
to enshrine in our hearts their teachings and earnestly
cultivate them in our every day life.
10 Creel, H.G., Chinese Thought, p. 30, 1960.
11 Max Weber, The Religion of China, p. 156, 1959.
News and Events
News and Events
Theatre is a special medium
"A play that has a unique way of communication
is the only medium that declares truth through a lie"
said Manjunath Belakere while delivering the
valedictory address on 29.12.2013 to conclude a threeday Theatre Festival organised by JSS Kalamantapa.
He further said that a play has the capacity to blossom
the mind of a person, to extend the intellectual tradition
and to enhance a secular consciousness. The
fundamental objective of theatre is the pursuit of
humanness. Theatre is spirituality.
The youth of today lack self-confidence. But those
who are singers, artists and painters, they are more
confident than others. Because, an artist would have
come face-to-face with the events of life. The visual
media of today have been destroying the imaginative
power of the youth.... Gandhiji's idea of life became
entirely different after he saw "Sathya Harishchandra"
drama. The weapon of protest is only available in the
drama and nowhereelse.
Pujya Mahaswamiji, gracing the occasion, said in
his Benedictory address: "According to the experts of
theatre, drama alone is more appealing than any other
form. This art brings joy to both the artists and the artenthusiasts. Many changes have taken place in the
modern theatre. There are quite a few theatres in Rome
and Europe where the evolution of theatre are shown
39
systematically. The artists are capable of enacting their
roles incorporating changes in their role. For artists
acting is like a daily examination. JSS Mahavidyapeetha is organising since four years to put up plays for
little children so that they learn the art of theatre. We
expect all the children to grow as moral human beings
even as they desire enjoyment through entertainment."
Sri V.N. Mallikarjunaswamy, delivering the
presidential remarks, said: "The theatre art is the
ancient one. There is an actor always lurking in the
heart of every person. The parents could cause total
development of their children if only they encourage
them to join the musical troupes, drama teams, instead
of pushing them to the zone of misery and
desperation." Dr. Srishaila Utagi and his wife Dr.
Bharati Utagi opined that "more than film festivals the
drama festivals are important. Since a woman is
putting her stamp on each and every aspect of life, she
must also take to theatre more and more."
Sri Shivarathreeshwara Award Presented
Gulbarga University Professors, Dr. Jayashree
Dande and Dr. Veeranna Dande, were bestowed "Sri
Shivarathreeshwara Award" for the year with and
felicitated on 17.1.2014 at Rajendra Bhavana, JSS
Hospital premises.
Paramapujya Jagadguru Sri Shivarathri Deshikendra
Mahaswamiji presented the award to the recipients at
a function organised under the aegis of Sri Shivarathreeshwara Religious Endowment and JSS Mahavidyapeetha.
Receiving the award, Dr. Veeranna Dande said
that this work "The Memorials of 12th Century Sharanas"
42
SHARANA PATHA
has got the award and the choice of the work for the
award appears to be unexpected; but at the same time
I feel greatly honoured. I never thought that the work
would be so recognised. This much I can assure you:
this work is not a compendium of mere information; it
is a serious work of research. It is a result of a great
toil, in the sense that, I have travelled over more than
91 villages in order to gather material conected with
the life of the sharanas and we have gathered both
folklore and oral communications."
The author said that "While travelling extensively
for the fieldwork he has taken into account both written
and oral sources as material for the book". Prof.
Morabada Mallikarjuna, Principal of Govermant First
Grade College, Nanjangud, introduced the work to the
audience. While doing so, he said, "Basavakalyana is
the centre of the Sharanas. But, it is a sad state of affairs
that not even a trace is left today to tell us that once the
shananas lived there. The distinction of this work is that
the 12th century picture is portrayed to suit the 21st century.
This work is designed in such a way that it includes
whatever has survived from the distant past. There is
information regarding drama, bayalata and folklore."
Present in the function were Prof. K.S. Rangappa,
Vice-Chancellor of Mysore University and Sri K.C.
Shivappa, Director, Publication Division, JSS
Mahavidyapeetha.
Sanskruti Chintana Shibira for
Yuva Sanyasins and Sadhakas
Bharatiya Samskritika Parishat is striving to
strengthen among the youth, through its various
programmes and Shibiras, the values ingrained in
News and Events
43
Bharatiya Samskriti, so as to preserve the same to the
posterity.
In order to secure and consolidate the participation
of young sanyasins in nation-building in a concerted
manner and to consolidate their potentialities in
delivering the message of spirituality and patriotism
to the common man, a "Samskruti Chintana Shibira"
was organized between 7th-10th November 2013, in
association with Art of Living Ashram, Bangalore, at
their Ashram premises. About 142 Sanyasins and 30
Sadhakas took part actively in the activities of the
Shibira.
The Shibira was inaugurated on 7.11.2013, by
lighting the traditional lamp to Bharat Mata with Veda
Ghosha. Spiritual leaders and eminent personalities
like Sri Sri Ravishankar Guruji of Art of Living,
Jagadguru Sri Shivarathri Deshikendra Mahaswamiji
of Suttur Math, Jagadguru Sri Nirmalanandanatha
Mahaswamiji of Adichunchanagiri Math, Jagadguru
Dr. Sri Mallikarjuna Murugharajendra Mahaswamiji
of Murugharajendra Math, Anandapur, Dr. Sri
Siddharama Mahaswamiji of Rudrakshi Math,
Belgaum, Sri Mangesh Bhende, Senior RSS Pracharak
and Dr. P.S. Ramanujam, Editor of the book, Bharatiya
Samskruti Darshanas, were on the dais. The deliberations
of the Shibira were planned based on the above book.
Kum. Adhiti and friends surcharged the atmosphere
with their patriotic songs.
Delivering the keynote address, Sri Mangesh
Bhende said, "We are lucky that we belong to a great
and unique Samskruti called Hindu Samskruti. We
belong to a school of thought that takes us from Pashutva
44
SHARANA PATHA
to Daivatva. Our ancestors always strove for world
peace about which we should feel proud. We gave to
the whole world the concept of Vasudhaiva Kutumbakam
(The entire world is one family). With the onslaught
of Muslim invasion and western culture, our youths
are becoming more materialistic and had no insight.
But we need not be disheartened, since our Bharat is
Bahurathna Vasundhara, and it has a mechanism in itself
to regain its lost glory. Time and again, our great saints
and rishis have proved this by constantly fighting
against all odds and keeping our Samskruti alive. The
Shibira must focus on the present challenges our
society is facing and, through debate and dialogue;
must find ways to counter these challenges."
Speaking on the occasion, Dr. P.S. Ramanujam
said, "We are surrounded by enemies outside as well
as inside. Our youths have a low self-esteem since they
are cut off from our cultural roots and there is an urgent
need to create an atmosphere of oneness among them.
We must make them look inwards and understand
their identity. We are unique since ours is 'jivakendrita'
and not 'vyaktikendrita' living. That is why we respect
and revere all forms of life including animals, plants
and nature. We have fought for more than thousand
years with our adversaries and have kept our
Samskruti alive. Unfortunately there is no mention of
these wonderful aspects in our history textbooks. There
is a misnomer that ours is only a Spiritual Samskruti,
Dharma, Artha and Kama 'iha' (worldly) and only
Moksha is 'para' (spiritual). The greatness of our
Samskruti is its internal dynamism. We have
dynamically changed our Samskruti according to the
need of the society, i.e., we have 108 Smrutis and
News and Events
45
brought in several amendments too. Our Constitution
is also a Smruiti". Dr. Ramanujam was optimistic that
by making dynamic changes to our Samskruti, Bharat
will definitely have a great future."
Dr. Siddharama Mahaswamiji said, "Many cultures
of the world have vanished in course of time. But ours
is so unique that it has withstood the onslaught of time,
and, we need to preserve this for posterity. Hindu
society is facing challenges in the form of rampant
conversion and there is an urgent need to address it.
Our youths must have, an indepth knowledge of the
Purusharthas. Our Samskruti is based on tyaga and not
bhoga. We have to give impetus to the practicality of
our Samskruti to make it vibrant".
Dr. Mallikarjuna Murugharajendra Mahaswamiji
spoke about our spiritual and social responsibility
towards society. "With scientific reasoning, we can
channelise our youth towards making them
understand our Samskruti, and, we have to equip
ourselves with knowledge and Sadhana to face new
challenges," he opined.
Sri Nirmalanandanatha Mahaswamiji said, "We
acquire wealth for the purpose of tyaga, we celebrate
victory for the sake of protecting the good and
destroying the evil. We must speak less and be softspoken so that we constantly live with truth and, at
the end of our life, we have contentment. We have to
inspire our youth into understanding spiritual
greatness of our Samkruti. We gave 'zero' to the world
for material benefit, and we also gave Bhagavad Gita to
the world for spiritual benefit, which even the scientists
have acknowledged. We have to project our Samskruti
46
SHARANA PATHA
in a scientific way so that it can appeal to the youth;
this is the only way we can make people of the world
live like human beings".
Sri Shivarathri Deshikendra Swamiji minced no
words in saying that "India guided the whole world
spiritually once and we are culturally rich. Bharat is
the only nation which taught the eternal truth to the
whole mankind. We taught the world that God is
omnipotent, omniscient and omnipresent, contrary to
other religious beliefs, which have limited knowledge,
of understanding the God and Spirituality.
Conversion, which is rampant in the country, can be
curbed only when we educate our youth into all
aspects of Hinduism. The Minorities Protection Bill,
which is a draconian law, is targeting the Hindus; it is
because of the ignorance of our Bharatiya Samskruti
by the people at the helm of affairs. When the evil
forces are eroding the very roots of our Samskruti, we
must wake up from deep slumber and make
determined efforts to dispel all ignorance and fight
against it forcefully", he opined.
Sri Sri Ravishankar Guruji was unequivocal when
he said, "we have to dispel the doubts about Hindu
Dharma among the youth. As the sunlight has seven
colours, i.e., the same sun is depicted in different
colours. The different devis, devatas are nothing but
the unique characteristics of God. Unlike Jesus Christ
who said 'I will remove all the sins' which appealed to
people, Sri Krishna in Bhagavad Gita has said 'I will
atone for all sins of human beings.' This aspect should
be highlighted by taking the lowest stratum of the
society into our fold with open arms. So when the
young Sanyasins adopt villages, they should enlighten
and bless the downtrodden wholeheartedly, then only
News and Events
47
conversion can stop signifi- cantly. This can happen
when we do intense sadhana. Some are nastikas because
they do not have 'anubhuti'. So when we have deep
conviction about our Bharatiya Samskruti and
Spirituality we can reach people confidently and
spread spiritual values," he said.
During the next three days, various subjects like
"Matha Dharma Jijnase: Hindu Dharmada Visheshate",
"Bharatiya Samskruti Darshana", "Prachina mattu
Arvachina Bharatiya Jnanavahini", "Bharata-Bharatiyate",
"Bharatiya Shikshana Drushti", "Democracy and
Demography," "Bharatiya Swatantra Itihasa",
"Bharatiya Ithihasada Vikrutigalu", "Samarasya,
Swadeshi" and other allied topics were discussed.
Conclusion
The participants not only had a healthy debate and
discussion but also reacted positively to help empowering
the Sanyasins to do justice to the mission and the tasks
envisioned in the changing scenario. There were free
and frank exchange of ideas and deliberations on issues
of vital concern plaguing the Indian youth.
On the Valedictory Day, Swami Vishnupada ji
spoke to the participants and called upon them to
dedicate themselves in the noble task of preserving,
protecting and promoting Hindu Dharma. Dr. K.
Anantharamu urged the participants to shun
inhibitions, if any, among different sects of Hinduism
and work together for a greater cause.
All the participants were in one voice when it came
to stressing the following frame of reference:
1. Bharatiya Samskruti is a means to the progress
of individual and society. It gives us freedom to
48
SHARANA PATHA
explore, to investigate and to accept truth even when
it goes against our earlier notions and beliefs.
2. Practising Indian values liberates us from the
numerous prejudices based on gender, religion, region,
language, beliefs and superstitions and leads us
towards an enlightened and humane society. We
will be able to be free from all sorts of bondages.
This will put an end to conversion and samarasya will
prevail.
3. One should gain material knowledge grounded
in values and deeper Bharatiya ethos. That is,
intellectual education (training the head) must be
combined with value-based education (training the
heart and hands) in order to make life more meaningful.
Only when these are identified, developed and
promoted, the country can become a knowledge power
as well as spiritual power in the global scenario.
4. Education as an instrument of development
should focus on spiritual emancipation as enshrined
in our educational system - 'Sa vidya ya vimuchyate'.
The participants returned to their places on
10.11.2013, with a renewed vigour to rededicate
themselves in strengthening Bharatiya Samskriti with
a sense of commitment, clarity and confidence.
Suttur Jathra Mahotsava
All the Jathara Mahotsava programmes
commenced in the divine presence of Paramapujya
Jagadguru Sri Shivarathri Deshikendra Mahaswamiji
on 27.1.2014, Monday, when Adijagadguru's idol was
taken in a procession from Srimath to Karthrugadduge
at Suttur Shrikshetra.
News and Events
49
Former Prime Minister, Sri H.D. Devegowda said
on the occasion, "In the name of development, the
environment is being destroyed today. The entire
world of species is experiencing the impact every
where." He further said that "The most fertile land is
taken over in the name of industrialisation today. As
a result, farmers, life is being subjected to untold
suffering day-by-day. The farming community must
be more vigilant now than ever before. Krishimela in
this Jathra Mahotsav is a guideline to the farmers;
through this they can gain now awareness." He placed
it on record that Suttur Math was not merely
dedicating itself to provide food and education but it
has extended its services to the medical field and has
opened a super speciality hospital for the poor and
the hospital is of top-grade in the whole country he
said.
India is geographically rich
Dr. Mahadevappa, the Padmabhushana awardee
and the former Vice-Chancellor of Agricultural
University, Dhawar, said that "India is in possession
of a vast land". Speaking at the inaugural function, he
said, "India is a repository of natural resources.
Agriculture is the backbone of our country. But the
reality is that China, with a smaller cultivable area, is
growing 500 million tonnes of crops while we have
only touched 259 million tonnes".
Rajayogini Brahmakumari Lakshmi ji spoke on the
occasion and said that "Suttur Mahajathre has been
communicating to the people the source of profit as
well as useful information on various aspects."
50
SHARANA PATHA
Lakshmi ji further said, "The children of today's
generation become adults soon and they show undue
interest on internet, cinema and become victims of
drugs and thus they are following a downward path.
Their lives are being snuffed when they are really
expected to bloom. The young people must not be
allowed to be distracted. We must pass on our valuebased culture as a gift to the next generation."
This is the bond of several lives
Addressing the newly-weds, Sri Bhattakalanka
Bhattaraka Mahaswamiji of Sri Swadi Jain Matt, North
Canara said, "If you had married elsewhere you would
have received some gifts, no doubt. But here, besides
gifts, you have been bestowed the blessings of the great
preceptors and Mahaswamijis in addition to the usual
gifts. This is the result of your past births." The Swamiji
explained that "there were 16 samskaras and the most
important one happened to be marriage. Instead of
going to different places in the name of pilgrimage, it
is better to earn merit in one go by visiting Suttur."
He praised the greatness of Suttur as it has
achieved progress in education, religion, sports and
so on. Dharmadhikari of Srikshetra Dhamasthala, Sri
D. Veerendra Heggade distributed mangalya and the
mass wedding was carried on with proper rituals
under the guidance of Vidwan Sri Mallanna.
Religion is nothing but manifestation of
humanitarian values
"No religion is greater and no religion is
insignificant in the world. Religion is nothing but the
external manifestation of the humanitarian values,"
News and Events
51
said Dr. H.C. Mahdevappa, PWD Minister of
Government of Karnataka.
He was speaking after inaugurating the religious
convention organised under the aegis of Suttur Sri
Naadumatt at Jagadguru Sri Shivarathreeshwara
Mangalamantapa at Mudukutore, T. Narasipura
Taluk. "History has shown clearly that nothing can be
achieved thorugh wars. The entire world should work
like one family. As Nelson Mandela has said, we must
traverse on a path of nation-building while correcting
the mistakes of history. In this respect, Suttur Math
has been taking everyone in a spirit of equality and
thus has set an example to all other maths."
Sri Pranavananda Mahaswamiji of Sri
Nagabhushana Shivayogi Samsthan Math
Muchchalamba said, "A man without religion is like
a beast. Religion is not merely to listen, but it is
important to put into practice the preaching."
The Junior Swamiji of Kundur Math, Dr.
Sharaschandra Swamiji gave his message thus, "If the
elements such as search, pursuit, inventive aspects
are absent, life becomes dull and insipid."
Education alone provides a way
for strong India – Sam Pitroda
The Chairman of National Innovation Council
Dr. Sam Pitroda spoke on 23.3.2014, inaugurating the
silver Jubilee Hall in the campus at Sri
Jayachamarajendra Engineering College of Mysore:
"There is an urgent need to bring about a total change
in the education system to be in tune with new learning
methods and new visions.
52
SHARANA PATHA
"Because of the errors and shortcomings in the
educational policy no significant achievement was
possible in the field. Therefore one should not stick
to the old ways since bringing about change is the need
of the hour. Though we have a very rich traditional
knowledge, it is a pity that due attention is not given
so far to document the same. Therefore, we have an
obligation to take education system on a path of progress.
"At a particular point of time in history, we had a
great system of education. The learning that took place
at Nalanda and Taxila is an evidence of the quality
education. But the colonial powers who ruled us
undermined both our rich education system as well
as economic system reducing us to the position of
indigence. We recovered from the setback after great
efforts. But still we are yet to achieve optimum level
in these areas."
Pramapujya Swamiji delivered the Benedictory
Address. State Technical Education Director, Prof. H.V.
Talwar, JSS Mahavidyapeetha Director (Technical)
Prof. M.H. Dhananjaya, SJCE Principal Dr. Syed
Shakeeb ur Rehman, Vice-Principal Sri B. Shivamurthy,
Dr. Srinidhi and others were present on the occasion.
Patients interests are safeguarded
by judicious use of medicines
"Patients, interests are safeguarded by judicious
use of medicines", said Mahaswamiji, while speaking
commemorating the MoU of two decades between
Adelaide Repatriation Hospital and the JSS
Mahavidyapeetha. He further said that "the
relationship between our two organisations has been
News and Events
53
cordial and useful. If Such a co-operation was absent
then the study of 'Clinical Pharmacy' would not have
developed so meaningfully. Such a development
work is possible and needs to be undertaken in other
institutions with the collaboration of the JSS Pharmacy
College of Mysore and Ooty.
Basava Jayanthi in Melbourne
Mr. Criag Linder Day, the Parliament Secretary of
the Premier of Victoria State as Member of Parliament
said that because of the presence of Indians in Victoria
the Sun will always shine brighter.
He said that "the cultures of all the countries are
respected in Australia and this has a positive impact
on the nations development." He was speaking while
inaugurating the Basava Jayanthi programmes
organised by Melbourne Training and Research
Consulting (P) Ltd. on 2.5.2014.
Jagadguru Sri Shivarathri Deshikendra
Mahaswamiji said in his Benedictory Address:
"Basavanna was a great revolutionary who ended the
inequalities prevailing in the society since he followed
Bhakthi as an instrument of reform, his approach is
very relevant even today. Through love one gains selfknowledge, that is the essence of life. Through
uncontaminated and selfless devotion one could gain
through self-realisation. Prayer and meditations are a
must. It is a happy coincidence that the program is
taking place on the day of Basava Jayanthi."
Sri Siddheshwara Swamiji of Jnanayogashrama of
Bijapur spoke and said, "Basavanna is one of the great
saints of the world. He knew the expanse and
54
SHARANA PATHA
enlightenment of the world; he introduced all this
knowledge to the world. Nothing is permanent in this
world. When there is an origin, there must be an end
too. In both of them, truth resides. That is called God,
that is eternal. Instead of hankering after something
which is not obtainable, one must be satisfied with
what one has got. The most important aspects of life
are, contentment, equanimity, happiness and peace."
The Swamiji gave a call that all must accept "the whole
world as one and indivisible and live accordingly."
A person's dignity depends upon
his service and compassion
"A person's dignity always depends upon his
service to others and how compassionate he is towards
his fellow human beings and not on his status and
power" so said Sri Rajeshwar Puryag, President of the
Republic of Mauritius. He was speaking as the chief
Guest on the occasion of Basava Jayanthi celebrated
on 7.6.2014 at Mysore by the Akhila Bharatha
Veerashaiva Mahasabha, Basava Associations and the
Federation of Veerashaiva institutions. He recalled
as to how Basveshwara brought about change by
upholding the greatness of brotherhood which was
inimical and antithetical to the caste-ridden society of
the 12th century.
"Basaveshwara emphasised the significance of
equality and human rights. Therefore such an
enlightened message must reach all nooks and corners
of the world.
"Social evils and inequality could be banished
only when education sets in. Only through
News and Events
55
propagation of education, the prejudices that are
deeply entrenched in society could be uprooted.
Equality brings about religious and cultural
development. Social evils could only be tackled when
we show same kind of concern to others as we expect
others to be considerate to us."
Sri Puryag appreciated the services being
rendered by JSS Mahavidyapeetha in the field of
education in Mauritius.
Both Suttur Mahaswamiji and the Sharanaru of
Chitradurga Murughamath blessed Sri Rajeshwar
Puryag and smt Amita Puryag.
Is the master of the house at home
or is he not?
Grass has grown on the threshold
and the house is full of dirt.
Is the master of the house at home
or is he not?
The body is full of deceit
and the mind full of sensuality,
and so
The master of the house
Kudala Sangama Deva
is not at home.
BASAVANNA
FORM IV (See Rule 8)
Our Contributors
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3.
Vidwan Prof. B.S. Vijayaraghavan
MIG-16, II Stage
Nrupatunga Road
Kuvempunagar
Mysore 570 023
Dr. D.R. Shashidhara
Associate Professor of English
Mangalore University
Mangala Gangothri, Mangalore
1. Place of Publication
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Mysore, Karnataka
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Half-Yearly
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Sri D.N. Lokappa
Indian
Sri Rajendra Printers
Shivarampet
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Sri B.N. Betkerur
Indian
Executive Secretary
JSS Mahavidyapeetha
MYSORE 570 004
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Indian
C/o Publications Division
JSS Mahavidyapeetha
MYSORE 570 004
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individual or individuals
who own the magazine
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JSS Mahavidyapeetha
MYSORE 570 004
Sri G.N. Rechanna
Mysore
I, B.N. Betkerur, hereby declare that the particulars given
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Jan. 1, 2014
B.N. Betkerur
Publisher
SHARANA PATHA
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Dr. Jayashree Dande and Dr. Veeranna Dande, Professors of Kannada from Gulbarga University were awarded the
"Sri Shivarathreeshwara Prashasti" given by Sri Shivarathreeshwara Religious Endowment. In the picture: Prof.
K.S. Rangappa, Vice-Chancellor, University of Mysore, Paramapujya Swamiji, Sri K.C. Shivappa and Prof.
Morabada Mallikarjuna
Dr. D. Veerendra Heggade inaugurated the mass wedding programme conducted as part of Suttur Jathra Mahotsava.
In the picture: Sri Raghu Achar, Sri M. Shivanna, Smt. Tejaswini Ananthakumar, Sri Ananthakumar,
Paramapujya Swamiji, Sri Bhattakalanka Bhattaraka Mahaswamigalu, Sri M. Mahadevu and Sri C. Ramesh
Sri H.D. Devegowda, former Prime Minister of India, inaugurating the exhibition put up on account of Jathra
Mahotsava. In the picture: Sri. S.P. Manjunath, Paramapujya Swamiji and others.
Sri Kimmane Rathnakara, Minister for Primary Education, inaugurated the Silver Jubilee Celebrations of Suttur
JSS Residential School. In the picture: Sri B.N. Betkerur, Sri B.K. Chandrashekhar, Sri Vishveswara Bhat
Kageri, Paramapujya Swamiji, Sri V. Srinivasaprasad, Sri B. Somashekhar and Sri Basavarja Horatti
Dr. Sam Pitroda, President, National Innovation Commission inaugurated the Silver Jubilee Building of Sri
Jayachamarajendra Engineering College, Mysore. In the picture: Paramapujya Swamiji, Prof. H.B. Talawar,
Director of Technical Education of Karnataka, Dr. Syed Shekeeb ur Rehman, Prof. B.G. Sangameshwara and
others
Paramapujya Swamiji felicitating Dr. M. Mahadevappa, Padmabhushana Awardee at the Directors' Meeting of
JSS Mahavidyapeetha. In the Picture: Dr. B. Suresh, Sri K.M. Nagannachar, Sri B.N. Betkerur and
Sri H. Gangadharan
Paramapujya Swamiji is seen blessing His Excellency the President of the Republic of Mauritius, Sri Rajkeshwar
Puryag and Smt. Anita Puryag, Chief Guests during the Basava Jayanthi Celebrations conducted by Akhila
Bharatha Veerashaiva Mahasabha, Basava Balagas and Veerashaiva Associations of Mysore. In the picture: Sri
Murughasharanaru of Chitradurga
Sri Siddheshwara Swamiji speaking on the occasion of Basava Jayanthi
held at Melbourne. In the Picture: Sri Alamatti Swamiji, Smt.
Tara Rajakumar, Mayor of Kingston, Mr. Paul Pulib, Mr. Craig
Ondachchi, Parliamentary Secretary to the Premier of Victorian
Province and Member of Parliament, Paramapujya Swamiji and
Dr. Sadananda Anavekar
During a function to commemorate two decades of MoU on "æloÚj:;
j b
j š
qÖjÚjÜu q;koY:j òCj;kj ùbú " between JSS Mahavidyapeetha and
Repatriation General Hospital of Adelaide, Australia. In the picture:
Paramapujya Swamiji, Mrs. Belinda Moise, Mr. Frank May, Dr.
B. Suresh; (Standing: from L-R) Mr. David Kosh, Mrs. Kareena
Niforte Hansen, Dr. G. Parthasarathi, Mrs. Debri Ruvath, Dr. Chris
Alderman and Sri Chennabasava Swamiji