The letters also contain valuable discussions on grammar, stylistics and poetics. DVG the natural poet has occasionally composed entire letters in verse (K V Puttappa: 18.2.1944, V K Gokak: 4.9.1941). We learn of DVG’s respect for his predecessors and his honest efforts at republishing their works (T N Padmanabhan: 3.9.1968), as also his lively sense of humour that sometimes bordered on the risqué (T N Sreekantaiya: 30.3.1947). Included here is a unique letter that became the foreword to a modern Kannada classic, Maisūru Malligè (K S Narasimhaswamy: 31.12.1941).
The ‘Notes’ section includes DVG’s observations on the novels of Thomas Hardy. Based on these we surmise that he had intended to write a full-fledged book on Hardy. Here is his summary assessment:
“Hardy imparts – not ‘pessimism,’ but a certain sense of mystery and awe in regard to life. He illustrates the complexity of the forces which go to form life: the inevitability of what society would call ‘evil’; the tremendous consequence of ‘chance’ or ‘accident’ and its non-rarity; the juxtaposition of weakness and temptation, of susceptibility and incitement in the world; how the ‘hidden hand’ upsets our most carefully laid plans; how, human nature being what it is, certain situations can be such as could drive men and women into certain courses of action, despite convention; how therefore there is need for a certain (1) attitude of humility and diffidence as regards our own moral worth, and (2) sympathy and forgiveness as regards what we consider lapses in others.”
DVG’s was a creative mind that zestfully responded to all happenings. In it the sublime and ridiculous, ephemeral and everlasting, minute and mighty met and mingled in a manner difficult to define. Because DVG firmly believed that no opportunity to experience and spread joy should be wasted, even the most ‘trivial’ of occasions elicited inspired utterances from him. These utterances typically took the form of verses in Kannada, Sanskrit or Telugu and made a mundane moment memorable. The ‘Notes’ section contains a few samples of such ‘unsung poetry.’
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DVG was closely associated with several social, political, literary and educational institutions. He discharged his duty with distinction and brought prestige to the position he held. He was the Vice-President of Kannaḍa Sāhitya Pariṣat (originally Karṇāṭaka Sāhitya Pariṣat) and the Founder-Secretary of the Gokhale Institute of Public Affairs. We learn from these letters that he tried to enlist the help of competent people and put together various outreach programmes with a view to bringing these organizations close to the public (V Sitaramiah: 20.5.1937, 10.1.1949, 29.3.1951, 25.11.1963, 8.3.1975). He was grateful for the help he received in running these institutions but did not want his young associates spending money on them unnecessarily:
“You must tell me frankly and fully how much your friends have spent. I cannot be happy when I know that I am fattening at your expense. You are small little fellows needing for your own living all the money you could get. How could I forgive myself when I see you spending money on me? You must take me into your confidence. You must tell me without waiting for my asking you again.” (D R Venkataramanan: 16.2.1966)
At the same time, he expected a high degree of professionalism from his colleagues. Once he observed that the idol of Sri Rama at the Gokhale Institute of Public Affairs was not attended to properly. (Sri Rama is the President of the Institute.) He immediately wrote to his associates and ensured that the mistake was not repeated (T N Padmanabhan: 20.10.1968).
DVG’s innate liberal outlook coalesced with the experience of working with public bodies to develop concrete ideas about progress and reform. He was of the opinion that a public organization should clearly define its aims and objectives and carry out only such work as falls under its ambit. If in the course of time it strays from these the stakeholders should come together to redefine its purpose. These thoughts are crystallized in the letter to P Kodanda Rao in connection with the Servants of India Society (28.4.1940).
As a conscientious citizen with a self-prescribed mission to safeguard the health of society, DVG pointed out errors of omission or commission in various journals and newspapers. We see examples of this in his letters to V Sitaramiah (26.2.1955) and T T Sharman (29.3.1937).
When the Mahā-svāmī of Kanchi Kamakoti Peetham issued a directive to accept proselytized people back into the Hindu fold, DVG wrote to the authorities of the Mutt expressing his solidarity:
“The rescript is, if I may say so, in the great tradition of Sri Vidyaranya Swamigal of six hundred years ago. It represents the authentic voice of the Sanatana Dharma of the Rishis and it is the revival of that spirit that can once again build up the disintegrating Hindu society and endow it with vitality and vigour so necessary for it in order that it can be of service to the rest of the world in these troubled times.” (Kanchi Kamakoti Peetham: 10.10.1946)
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A sound understanding of philosophy was the sheet-anchor to DVG’s works. His worldview enabled him to accept life with all its ups and downs. One should examine oneself to determine the nature of work he is best cut out for, doing which brings joy to himself and does not harm others. He should do such work and not over-obsess with the end-result. In the memorable words of Prof. M Hiriyanna, it is renunciation in action and not renunciation of action. DVG guided people on this time-tested road to abiding happiness. His words of advice do not smack of sanctimoniousness but glow with the warmth of maturity and compassion. Here are some samples from his letters to D R Venkataramanan:
“Every ಜೀವ [jīva] comes into the world with certain potencies or ವಾಸನs [vāsanas] and the potencies work themselves out in their time and by a law of their own. We have no power over them, even as others have no power over the working of our potencies. Life is thus often a clash between two streams of potencies or ವಾಸನs. The best we can do is to be patient, to forbear and to keep a watch for an opportunity of reconciliation.
We miss the opportunity in our dogmatic self-correctitude. No man has the right to think that there is no fault on his side. In any case, we are all apt to make up our minds too soon in such matters. That is because of our attachment to some things in life. Certain things are specially dear, and on their account we become immersed in the stream. No. We must learn to float on the surface of the waters.
ಪದ್ಮಪತ್ರಮಿವಾಂಭಸಾ [Padma-patram-ivāmbhasā] is a wholesome precept. Don’t become too much attached to anything that involves yourself – your name, your prestige, your opinion and so on. It is not merely selfishness or material self-interest that causes imbalance. Even attachment to a view on an impersonal question of art or literature may cause imbalance.
But absolute detachment is not required either. You cannot desert life. Therefore skip on the surface. Take things as they come. If they are bad, try to improve them. But there are limits. Don’t be heartbroken if they refuse to be improved. You have done your duty. Do your duty and leave the rest in the hands of God.” (D R Venkataramanan)
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“You ask for no boons or favours in your prayer. You pray because prayer is a joy in itself. Prayer is contemplation of the source of life and of the forces which shape life. The reward for it is of the same kind as the reward for the contemplation of sunrise or moonrise or for the fondling of a small pretty child. It is nothing more than the joy of contact with something of rare power or rare beauty. It is to you what a flower is to a head of hair. It is self-discipline and self-strengthening. The little time given to prayer or meditation is to your life what a good picture is to a room in a house. You do it quietly, even silently and without publicity.” (D R Venkataramanan: 29.11.1959)
DVG’s reflections on life and observations on the social condition of his time are of inestimable value. In a couple of letters written to his daughter Meenakshi (Thanga), he explains the way of life expected of a Brahmin and reflects on the role of God and religion in human life:
“… Today, the Brahmin must be a cleaner man, live a purer life, be more devoted to learning and science and the higher things of the mind and the spirit. It is only then he can win respect and remove the suspicion and blame now cast on him by others. We must be really pure and good and noble in our attitude. You say you have been showing due respect to others. That is quite right. … Be gentle, polite and respectful, but don’t expect anything in return.” (Smt. Meenakshi: 1.12.1948)
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“The more I learn about life’s conditions in Europe and America and their problems and about the progress of science, the deeper is becoming my conviction that our ancestors were not such fools or gawks as we sometimes took them for. Europe has begun to look back and ask herself whether she did not make a mistake in making light of religion. Very recently I read a lecture on Eddington’s Principle by Sir Edmund Whittaker (in the American Scientist). It is a clear argument for ‘civilised’ mankind’s return to God. Europe and America are profoundly dissatisfied with their social conditions and their life’s philosophy. While we Brahmins must reform, let us not be in a hurry to give up our old traditions and beliefs. Let us first try to understand the inner meaning and purpose of our traditions and customs.” (Smt. Meenakshi: 10.7.1952)
In another letter to her, he speaks of the ‘preparatory’ and ‘consummatory’ parts of life. Thought out and expressed in typical DVG fashion, these observations can hold us all in good stead:
“Life for everybody is made up of two parts: the preparatory and the consummatory. The first is struggling, the second is enjoying the fruit of the struggle. You plough and cultivate the field, then reap a crop. You work in a factory or office, then get your pay or the equivalent of your work. You cook your food, then eat it. Work and satisfaction are the two parts of living. The justification for work is satisfaction. The fulfilment of the struggle is the sense of the enjoyment of the fruit. For this consummatory part of life, we in this country do not prepare ourselves intelligently. We all strive for money; but when we get it (you know I haven’t) we don’t know (but I do) how to enjoy it. There is a wise way of enjoying – an intelligent and cultured way of enjoying. That needs study.” (Smt. Meenakshi: 29.7.1952)
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DVG was inspired by Vālmīki, Vyāsa and Kālidāsa to compose a set of four verses embodying the ideals he cherished in life: Karma-yoga exemplified by Bharata, the primacy of dharma advocated by Vyāsa and the spirit of selfless service demonstrated by Kaṇva-ṛṣi. He asserts that the principles of truth, justice and fraternity are the life-breath of a nation. DVG recirculated this metrical quartet among his friends towards the end of this life, and so we can take it to be his ultimate message. With this dvg through letters comes to a close.
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We hope these letters will pave the way for a better understanding of DVG and his works. It is a matter of immense gratification for the Gokhale Institute of Public Affairs to have been able to bring out this volume during the fiftieth death anniversary of its founder.
To order a copy, contact: +91 74836 81708 (Sahitya Bharati).
Concluded.
