Dr. Puttaparthi: A Synthesis of Ages
J. HANUMATH SASTRI
The common original from
which all the arts draw is life;
all that constitutes the inward
and essential activity of the Soul (Butcher’s commentary).
Sriman Puttaparthi Narayanacharyulu,
popularly known as
“Puttaparthi”,
was one of the most popular
and beloved of writers of Andhra Pradesh.
His capacity for experiencing
and his power for communicating
were indistinguishable.
His power of eloquence and grandeur of recitation
had won him high esteem
both in the circles of the learned scholars
and the younger generation.
He was a phenomenon on the contemporary Telugu scene.
Sri Putaparthi was born on
October 3, 1914 at Penugonda
which was once the seat of the later, Vijayanagar kings.
Sri Puttaparthi
was a descendant of Tirumala Tatacharyulu,
the family priest of
Sri Krishnadevaraya of Vijayanagar.
His father,
Sri Puttaparthi Srinivasacharyulu,
was a great exponent of the epics
and classics and
was a scholar of eminence in Sanskrit and Telugu.
His mother, Smt. Kondamma,
was a staunch devotee of Srinivasa
and was a scholar in Sanskrit and Telugu.
The boy Puttaparthi
inherited the traditional scholarship
of his father and the love for music from his step-mother.
Even as a mere lad of fourteen,
poetry flowed from his lips
in praise of his home-town Penugonda.
An amusing literary irony
was that the very collection of his boyhood poems
known as “Penugonda Lakshmi”
happened to be later prescribed as a text-book
when Sri Narayanacharya
himself took his Vidwan examination in Telugu.
While he was in the High School,
he was attracted by Mrs. V. J. Pitt,
wife of the Sub-Collector at Penugonda.
His association with Mrs. Pitt
who was a scholar in English inspired him
to study the classics of English
and he got by heart the works of Shakespeare and Milton.
Milton, among the English poets,
was much admired and appreciated by the Acharya.
He had an amazing power of memory
and could fluently recite the Sanskrit Kavyas verbatim.
While studying for the Vidwan examination
at the Oriental College, Tirupati,
he developed his faculties in music, dance and drama.
His unquenchable thirst for learning many languages
made him a polyglot of fourteen languages.
He studied Greek and Latin
under the guidance of Sri Aurobindo at Pondicherry,
whose Ashram gave shelter to the young poet.
He roamed about the length and breadth of India
in search of Truth.
He learnt Russian and a little French.
In spite of all these faculties,
he still felt like Milton
“All is, if I have grace to use it so,
As even in my great Task-Master’s eye.”
During his ’Thirties,
he came under the influence of Samarth Ramadas
and other great saints of Maharashtra
and started an Ashram known as Aravindashram
on the banks of river Kundu
at Chiyyapadu near Proddatur
and led the life of an ascetic for some years.
During that period
he composed 7000 songs in praise of Lord Vittal
and set 400 of them to music.
He undertook a tour of Northern India
and for sometime he remained at Rishikesh,
the abode of Swami Sivananda.
The Swamiji was much impressed with the scholarship
and talents of
Sri Puttaparthi and blessed him
with the title “Saraswatiputra”.
He used to collect large audience
for his recitation of Tulsi’s
“Ramacharitamanas” and “Valmiki Ramayana.”
Sri Puttaparthi
authored more than a hundred original works
and translations for study in the degree
and post-graduate classes of Madras, Madurai,
Sri Venkateswara, Andhra and Mysore Universities.
He was a great critic and a dispassionate thinker.
His depth of knowledge
was perceptible at every point.
In his introduction to Puttaparthi’s
“Prabandha Nayikalu”
Sri Rallapalli Anantakrishna Sarma says,
“His voice is firm with independent thinking,
forcible ideas, unsubmissive opinions.
It has all the attributes of an experienced.”
He responds to the situation
with all his faculties alive and active.
He hardly approved anything inappropriate.
Though a lover of “Sringaara” he hit back
when it went beyond the limits of decency and modesty.
Puttaparthi made a deep study of the works of
Bhattumurti and Srinatha.
His lectures on
“Vasucharitramu”
reveal his great understanding
of the poets mind and heart.
of the poets mind and heart.
He had always been a great believer in God.
His devotion to great saints and poets like Tulsidas,
the Tamil Alwars, Namdev, Kabir and Tyagaraja
made him forget himself
while speaking on “Bhagavatam”
and the great poet Potana.
He had brought out the greatness of
Tenali Ramakrishna Kavi in his
“Ramakrishnuni Rachana Vaikhari”.
He was an authority on the works of the great poets
of the court of Srikrishnadevaraya.
His “Vijayanagara Saanghika Charitra”
clearly shows his abilities of research and
gift of narration in a graceful and charming manner.
Before we try to understand a poem
by knowing the meaning of every word,
the music of the ideas must get into our minds,
when the poem is read aloud.
That is what happens in the case of his
“Sivataandavam”.
You read it aloud to any man,
who knows little Telugu,
but still he will listen to it,
and not only that
he will unconsciously experience the idea.
he will unconsciously experience the idea.
Puttaparthi’s magnum opus “Sivataandavam” is a song,
the like of which was never sung
in the tongue of musical Telugu.
It is a song that presents
before every mind the great cosmic dance of Lord Siva
and in this Kriti the poet and the musician,
the dancer and the devotee in the person of
Sri Narayanacharya,
mingles exquisitely to produce a masterpiece.
Of “Sivataandavam”
said Sivasankaraswami,
the founder of Sahiti Samiti
and a renowned poet of Andhra,
“Here is the brightest jewel
in the necklace of Andhra Saraswati.
The imagery is extraordinary,
the meaning deep as ocean and the idea noblest.
In the modern Telugu literature this is a matchless lyric.”
Dr. Viswanatha Satyanarayana
praised this as the lyric par excellence
in modern Telugu literature.
Whenever Sri Puttaparthi addressed a gathering,
the singing of his “Sivataandavam” had become a byword,
and to see and to listen to him
was an experience worth cherishing indeed.
He was a rebel
among the orthodox-thinking poets
and sophisticated among the modern poets.
The multitudinous impressions
gathered from his vivid, vital and discerning study
of the works of poets of different languages
made him a unique poet.
“Literature is not merely a use of language,
although it is inseparable from language.
It, uses language for the expression of t
houghts and feelings
which are rooted in a particular society
at a particular stage in its history.”
He grasped the timeless
through a temporal medium,
attained universal knowledge
through concrete moments of experience.
The impact of contemporary society
was got lost upon him.
His famous work
“Meghadutam”
is based on the modern tale of the common man’s revolt
against the social evils.
“Agniveena”
is a collection of verses
by the poet and his wife, Smt. Kanakamma,
who was well-versed in Telugu and Sanskrit.
Sri Puttaparthi’s popular work
“Janapriya Ramayanam”
is hailed by the people of Andhra.
Now and then the extracts from that great work
are broadcast by the All India Radio.
His voluminous
“Pandari Bhagavatam”
contains nearly 24,000 couplets
and this was serialised by the authorities of
Tirumala Tirupati Devasthanam,
in their monthly journal.
His compositions in Sanskrit, especially
“Sivakarnamritam” and
“Tyagaraya Suprabhatam”
are appreciated for their charm of rhyme and rhythm.
He was a prolific prose writer
and in several respects an original critic.
Sri Narayanacharya
had no formal English education.
A remarkable collection of his English verses titled
“Leaves in the Wind”
was hailed by the celebrated
Harindranath Chattopadhyaya.
Sri Harin stated,
“The volume of verses reveals the soul of the author
as being one which responds to beauty.
This collection gives us an insight into his soul.
It is a book of sensitive poetry.”
When I see the limpid smile of a baby in a cradle
I would be reminded of God.
When I see the cold corpse on a bier
I would be reminded of God.
But these men alive
They force me to rebel
Against the very existence of God.
(From “The Leaves from the Wind”)
His play
“The Hero”
is an example for his grand style.
Sri Puttaparthi started his career
as a teacher of Sanskrit at Proddatur.
For sometime he worked as a Telugu Pandit
in the Municipal High School at Proddatur.
He stepped into Government College at Anantapur
as a Pandit and quit the job after an year,
to take up the post of a Pandit
in Sri Ramakrishna High School at Cuddapah.
The University of Kerala invited him
to take up the work of the compilation
of the Malayalam Lexicon.
While working at Trivandrum,
he translated
Viswanatha Satyanarayana’s Telugu novel
“Ekaveera”
and a few of the late
Dr. T. Gopichand’s stories into Malayalam
and brought out a Telugu set of Malayalam plays.
He worked for two years in the linguistic library a
ttached to the Central Sahitya Akademi.
Without any thought for the morrow
he resigned his job at Delhi
as he did not like the red-tapism and the officialdom.
He came back from Delhi
to take his job as a school teacher at Cuddapah again.
He translated the poems of Kabir into Telugu
at the request of the Sahitya Akademi.
His translations of Dr. Kosambi’s
“Bhagavan Buddha”
from Marathi and “Saraswati Samahara” of Beechi
from Kannada
exhibit his command over languages.
As a linguist
he mentioned of the fundamental unity
of all Indian languages and the vital integrating force
of Indian culture.
He represented
the Telugus in many a seminar
organised by the All India Writers’ Conference.
He received numerous titles and honours.
During 1968,
he received the national award as eminent teacher
by the President of the Government of India.
He was honoured with “Padmasri’ in 1972.
Sri Venkateswara University
conferred on him D. Litt. in 1975.
He won the Central Sahitya Akademi Award
for his “Janapriya Ramayana.”
Sri Krishnadevaraya University,
honoured him with Doctor of Literature
(Honoriscausa) in 1987.
He was the recipient
of the Bharatiya Bhasha Samsthan Award of Calcutta
in 1988.
He was Professor Emeritus of All India Radio.
He received in 1989
the Gupta Foundation Award of Eluru.
The T. T. Devasthanams honoured him
during the Annamacharya Jayanti Celebrations
with a gold medal in 1990.
he mentioned of the fundamental unity
of all Indian languages and the vital integrating force
of Indian culture.
He represented
the Telugus in many a seminar
organised by the All India Writers’ Conference.
He received numerous titles and honours.
During 1968,
he received the national award as eminent teacher
by the President of the Government of India.
He was honoured with “Padmasri’ in 1972.
Sri Venkateswara University
conferred on him D. Litt. in 1975.
He won the Central Sahitya Akademi Award
for his “Janapriya Ramayana.”
Sri Krishnadevaraya University,
honoured him with Doctor of Literature
(Honoriscausa) in 1987.
He was the recipient
of the Bharatiya Bhasha Samsthan Award of Calcutta
in 1988.
He was Professor Emeritus of All India Radio.
He received in 1989
the Gupta Foundation Award of Eluru.
The T. T. Devasthanams honoured him
during the Annamacharya Jayanti Celebrations
with a gold medal in 1990.
Dr. Puttaparthi
passed away on September 1, 1990 at Cuddapah.
passed away on September 1, 1990 at Cuddapah.
Dr. Puttaparthi
was essentially a man of independent views
and outspoken in his expression.
This brought him some enemies in the literary field.
He was sincere and true to his convictions.
He travelled all over India
and has innumerable friends in many States
of our country.
was essentially a man of independent views
and outspoken in his expression.
This brought him some enemies in the literary field.
He was sincere and true to his convictions.
He travelled all over India
and has innumerable friends in many States
of our country.
Dr. Puttaparthi
was a golden synthesis between the epic age
and the modern age.
was a golden synthesis between the epic age
and the modern age.
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