| Malapalli Chapters 7-12 --Malathi Nidadavolu (Previously, Editorial comments, Chapters 1-3, Chap. 4-6.) 000 7. Worthy Guru In this chapter, Ramadasu’s religious inclinations are made explored. We also learn a little more about his second son Sangadasu and his character. Ramadasu left Malapalli and started walking toward the village. He could not get over the scene lord Krishna he had witnessed the night before. He remembered his quote that if gods were rocks, wouldn’t they swallow the wealth, and thought it might not be a correct statement, and that there seemed to be an advantage in worshiping a tangible form [sagunopasana]. He decided to find out Bucchayya’s opinion on the subject. A young man approached him on the way. He was a little dark, had cut his hair, and worn a hat. He was wearing a white dhoti, pleated and a coat. The smallpox scars were not visible from distance. He was looking intellectual, feeble though. It was Sangadasu. I was a little confused about the short conversation that followed. Ramadasu asked the young man if Bucchayya was in town. Sangadasu replied that he was also on his way to meet Bucchayya garu, and that he had heard that Bucchayya was a great jnani. However, in the earlier chapter it was mentioned that Sangadasu brought Bucchayya to their home in Malapalli and even gave a book on Bhaktiyogam. Sangadasu also told his father that he was a cowherdess, he was devoted to the lord the same way a cowherdess would dedicate her life to Him. They both went in and made their obeisance. Bucchayya told them that Peerayya, Ramadasu’s guru, was his older brother and invited them in. Ramadasu commented that even if Bucchayya had no problem, he [Ramadasu] was still concerned about the ways of the world, apparently referring his caste proscriptions. Bucchayya dismissed it that even Sangadasu would not accept it Ramadasu asked Bucchayya how one could find a worthy guru. Bucchayya replied the guru himself would reach for the disciple when the disciple had attained the appropriate status. Bucchayya asked about Rama Naidu, son of Chowdarayya and a friend of Sangadasu. He also asked about their friendship, is it true that Sangadasu was coaching Rama Naidu? Ramadasu defended the two young men. He said they had never misbehaved. Bucchayya wanted to wait for Rama Naidu, so he could address both of them simultaneously. 8. Karma yoga [Action as a way of life] Rama Naidu came and asked the servant Venkatasubbayya if Bucchayya garu was home. Venkatasubbayya invited him in politely and showed a mat to sit. Ramadasu and Sangadasu stood up. Rama Naidu acknowledged their respectful gesture. He was holding a cane, with silver trim at either end, and was wearing weathered, tin-lined sandals, highlighting the kindly look on this face. Bucchayya finished bath, wore freshly washed clothes and came into the room. He watched with amazement the features on Rama Naidu’s face—the well-defined naamam on his forehead, yellow powder, ruby-studded earrings—which enhanced his demeanor. Bucchayya was not sure how to start the conversation. He stared at Naidu for a few seconds and then praised his lineage. Naidu was not comfortable with this praise. Bucchayya had heard rumors that Sangadasu was misleading Naidu and to his downfall. Earlier, while talking with Sangadasu, he had noticed Sangadasu’s acumen and wondered if the rumors were true. But, he changed his opinion after seeing Naidu in person. He noted that the two young men were self-contained individuals each in his own right. Ramadasu opened the discussion with a question on Action without desire for reward: Is it necessary for a man to keep performing good deeds? If one has to continue to act without desire for reward, does it make a difference for the performer whether he does a good deed or an evil deed? Is it possible that the actions of the rishis who performed vedic rituals and the demons who threw rocks at them should be considered on par since both acted without thinking of consequences? Would the results of actions not affect those who act without desire for reward? Bucchayya said that if the two classes of people were acting without desire for reward and because of the qualities inherent in them, issues related to salvation would not affect them. He also makes a distinction between the discussion of action without desire for reward, which appears to be voluntary, and the life which takes its own course. For instance, the sancitam [the results of one’s actions from previous birth] gets dissolved through suffering and in this, the individual has no control or choice. The results of actions in the previous birth will be expunged by going through experience or living them through. An individual is absolved after the product of his actions has been lived through. Additionally, action without desire for reward results in gathering no additional sancitam. If not, the results from actions add to the earlier sancitam and become his prarabdham, meaning preordains the life on earth according those actions, which, in turn, results in birth-death- rebirth cycle until the prarabdham has been exhausted. We may say that these two—the good and bad deeds and absolution run parallel to each other. The individuals who had done good deeds would enjoy the fruits of their actions in heaven and the remaining portion on earth. They may enjoy the material pleasures in this world, realize them as deplorable, reject them and turn to a virtuous life. They may even attain the status of Indra or Brahma. The evil doers pay for their sins in hell and the residual portion in life on earth. A few individuals such as Valmiki may take to righteous path but majority of them do not act selflessly. Then there are also a few others who practice hostile devotion. They dwell on god endlessly even in a spirit of hostility like the demon king Kamsa. They also will go to heaven eventually. To put it another way, selfless action creates no attachment, which in itself is plausible. Bucchayya suggested they continue the conversation the following day. As they left, Bucchayya looked at Naidu and thought that the young man could be around 25, fairly tall and skinny, but not feeble, had gentle countenance. Bucchayya thought that it was his blessing to obtain these two young men as his disciples. 9. Worship The following day, they all gathered again at Bucchayya’s house. The discussion was focused on worship. Ramadasu asked which one between the form and formless preferable to worship? What does “meditating with one’s soul” [atmeeyopaasana] mean? Is there a form at all? How does the formless become the form? Who can be called a yogi? Bucchayya replied that the form or formless is not as important as the worship itself. Whatever helps an individual is the best for that individual. All meditation is soul-based. Worship is in itself a way of an individual soul surrendering to the supreme soul. Great sages had discussed at length the question of form and formless but never had arrived at any conclusions definitively. They just named it “inscrutable ways of god’ [bhagavalleela]. Every individual is a yogi. Each time the soul comes into contact with the supreme soul, the person becomes a yogi. It takes a long time to concentrate; one has to keep trying it. All the writers, sculptors and painters have created their works as props to divert constantly on to the mystique of god. Isn’t it preferable to let the mind play in the enchanting circuit of Krishna rather than leave it freely to material things? Sangadasu told them of his fascination to be a gopika and be lost in the meditation of Krishna. Bucchayya said that his devotion was similar to that of Sabari, a tribal woman, who worshipped Rama with unparalleled and selfless love. Bucchayya’s description in two pages of the vision of Sabari waiting for Rama and getting immersed in his worship, reminds us of the vision Ramadasu had of Krishna in a previous chapter. In both cases, the author takes the reader to a different plane with the elaborate descriptions. Ramadasu asked Bucchayya what he would wish as gurudakshina [Rewarding guru] from them. Bucchayya asked them to leave their sancitam with him. Possibly, he was suggesting to them to become detached toward material possessions. Ramadasu wanted to visit with Bucchayya again. But Bucchayya told them that his time had come for his samaadhi [burying a body alive]. They would not be able to see him again Up until now, the readers are introduced to the philosophical tendencies of Ramadasu, Sangadasu and Rama Naidu. And also the friendship of Sangadasu with Rama Naidu. One angle that confused me a little is that in the first or second chapter Sangadasu was introduced more as a man of worldly matters, a social reformer. 10. Authority This chapter details Sangadasu’s position in Chowdarayya’s household. In a supervisory capacity, he not only assigned jobs to the other hired hands but also actively participates in other family matters. He was suggesting who would take Lakshmamma, Chowdarayya’s wife, to the temple, who sold what and for how much and so on. Ramadasu was keen on seeing Bucchayya one more time but by the time they had reached here, Bucchayya was gone. Ramadasu asked Sangadasu to come home for a visit. Rama Naidu said that the family had gone to the neighbor town and it is better Sangadasu went with him. Rama Naidu and Sangadasu came home. Sangadasu went to the cowshed and asked Adam Sahebu about the stock of grains for the animals. Adam Sahebu told him that the stock would last a couple of days at most. Sangadasu suggested bringing in workers to work on looms and produce their own cottonseeds. Adam Sahebu wondered if Chowdarayya would go along with the suggestion. Sangadasu was sure that ayya garu would have no objection since it was to his advantage. Then they talked about a place to set up the looms. Sangadasu learned that ayya garu and karanam had conspired and rid families of their homes in a questionable manner. The people were helpless and had no choice but leave searching for a new place to live. Sangadasu and Venkatayya, Chowdarayya’s eldest son, talked about the work on the fields the . Sangadasu told Venkanna, a hired hand, to arrange for two horse-drawn carts—one to bring Chowdarayya from the railway station and one take Lakshmamma to take to the temple on a hill in a nearby village. A sowkar came from the city to purchase the Blue pigment. He and Sangadasu discussed the details—the rate and the quality of the merchandise and arrived at terms acceptable to both the parties. At the end, however Sangadasu suggested that he might want to wait until Chowdarayya came home. Sowkar did not think it was necessary, Sangadasu’s word was as good as that of Ayya garu. Sangadasu went in, bathed, ate and went to his room to sleep. It is interesting that Chowdarayya’s son Venkatayya was not part of these negotiations. He was an active participant in the work on the fields though. The chapter clearly illustrates the status Sangadasu was commanding in that household. He was more than a hired hand. 11. The Temple Next morning Sangadasu and Venkatayya woke up, went into the shed and told each of the hired hands what to do on that day. Venkatayya was Chowdarayya's brother's son, also was living with them. He expressed his concern regarding Lakshmamma’s trip to the temple. She was not in good health; the journey could be tiresome, and could be hard for her to climb the steps up the hill. Lakshmamma said she had made a vow to give a saree to the goddess at the time Venkatayya’s wife had come home as new bride. His wife and Rama Naidu would accompany her to the temple. Lakshmamma was a woman from old times, ingenuous, heavy set, short, and commanding respect from the people around her. She wore several pieces of customary jewelry. The horse-drawn cart came. Rama Naidu, Venkatayya’s wife and Lakshmamma set out to the temple. Sangadasu waited until the cart turned round the corner and went about his job. In the cart, Lakshmamma mentioned Sangadasu; she was pleased with his prudence. She also commented that Chowdarayya was not appreciating Sangadasu’s request not to beat the hired hands and added that without Sangadasu, they could get nothing done. Rama Naidu offered to learn the farming skills but Lakshmamma had heard that he could become tahsildar but would not want him to take the job. Rama Naidu was also not interested in government jobs. At the temple, Appayya, the priest was waiting for them. He mentioned in jest that it had been thirty years since she had settled in their town and never paid a visit to the goddess once. She replied that she was too wrapped up in family matters. Appayya led them explaining the history and legends of the temple. There was an edifice at the foot of the temple. In the 15th century, Nawab had sent Ameen Mulk to win over Golconda. Ameen Mulk had won the war, and to mark his victory, he had a lake dug in his name and ordered to build an edifice. As the workers started breaking the rocks, Ameen Mulk’s horse vomited blood and died instantaneously. Then he got the rocks for his edifice from elsewhere. This is an instance how the religious differences between Hindus and Muslims had been resolved or handled over centuries. There was no verifiable evidence to show when the Sakti temple was built. On the west side of the hill, there was a worn out proclamation etched in stone probably from the times of the Reddy rulers Appayya described the legend of Rukmini worshipping Gowri in this temple and Krishna carried her away on his chariot. He even showed the marks of the wheels. Author included a lengthy discussion of the veracity of this legend, quoting from Pothana’s Bhagavatam. Another interesting comment here is the parallel drawn between the customs of Indians and the Westerners. There was a vast open area on the hill. Westerners would have vacation homes built, and our ancestors, in step with their aspirations, had temples built and made it sanctimonious. Then follows an elaborate description of the beauty of the temple and the sculpture on the walls of the temple. 12. Amma varu [The Goddess] Appayya said that the worship in the temple was carried out superbly in the past. In course of time, the chowltries [shelters] were neglected and the jewelry of the goddess's was stolen. As Appayya narrated the downfall of the temple, Rama Naidu was upset, his blood boiled. He asked why the villagers did nothing. Appayya said some people tried but to no avail. Rama Naidu seemed to be under a spell as he started singing in praise of the goddess. Lakshmamma was scared. Appayya suggested making a vow to the goddess that she would offer 5 pots of panakam [sweetened water]. Lakshmamma offered ten pots. Rama Naidu came to and asked what happened. Lakshmamma told him of his trance and her vow. Rama Naidu said he would make it twenty pots. Inside the temple, Appayya said that the goddess would show herself as of the same height to each devotee as he or she. Nobody would question it considering the circumstances. They returned home by mealtime. (Continued chapters 13-23) 000 |