Because there’s no light in the cave, everything is hazy. There is a picture at the beginning of Kagga: it is a painting of an anonymous person engaged in deep meditation inside a ruined cave. Speaking about the origins of the word Mankutimma, it was coined after considerable contemplation. I will be content if this will become akin to a drop of oil to the light in the homes of the most ordinary people,” remarked DVG about Kagga. “This work is not for Pandits, eminences and the well-fed. Vaira hagetana beda, hiri niyamavirali ||Ĭast away enmity and vengeance, be guided by the elderly.Ĭourage is the admixture of detachment and compassion.įight with a sense of magnanimity – Mankutimma If the wise words of the Rishis and new science both go hand in hand then life is good – Mankutimma New knowledge and old proverbs constitute Dharma. Old roots with new leaves make the tree beautiful. Jasavu janajIvanake - maMkutimma || 522 || RuShivaakyadoDane vij~jaanakale mELavise| Hosa chiguru haLE bEru kUDiralu mara sogasu| Kallaagu kaShTagaLa maLeya vidhi suriye||īe the grass at the foot of mountains, Be the jasmine to your home.īe the rock to reckon with when fate throws torrential troubles at you.īe the sweet savior to the needy and downtrodden. Today, several verses of Kagga continue to dance joyfully on the tongues of cultured people. Why do you come here?” In this manner, DVG’s name would crop up in really bizarre situations. The Mayor replied: “If all you want is good and accurate language, go to Sri Gundappa. A member of the opposition party claimed that there was an error in the usage of a word by the Mayor. A heated debate erupted a few decades ago in a session of the Bangalore City Corporation.
One can cite numerous such instances to show how deeply embedded are the verses of Kagga within the people’s consciousness. Sometime around 1950, a minister quoted the tidbit, “Annadaaturakinta chinnadaatura teekshna” (the desire for gold is more intense than that for food) – he had forgotten the rest of the poem – and claimed that this was a Vacana of the 16 th century mystic and poet, Sarvajna. The secret of its popularity lies in the fact that it is a honeyed block of years of prolonged contemplation of life and experience. What made Kagga special and unique is not merely its literary quality. In any language, there are only a handful of works that command this sort of pervasive public response. The number of people who read it incessantly, read it repeatedly, read at least a few poems in it every day and some who have memorized several of its verses is still significant. Describing Mankutimmana Kagga as a phenomenon in Kannada literature is not an exaggeration given the popularity that it continues to enjoy even after five or six decades of its publication.
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