Now, the indefatigable Anantha Murthy is penning his memoirs, throwing fresh light on a long and colourful life among letters. Excerpts:
By U.R. ANANTHA MURTHY
We accept many beliefs without questioning them, and start propagating them. It is possible here to be a revolutionary and a part of the establishment at the same time.
When the Congress declared an Emergency, the CPI helped them along. One could simultaneously be a communist and a supporter of the ruling Congress.
Most Indian intellectuals are like that.
In those days (the 1970s), if you asked those talking revolution whether they would like to visit the US or the USSR, they would choose the first. That’s because there was no warm water in the Soviet Union. No room heaters either.
India’s biggest problem is hypocrisy. It has taken root deeper than we imagine.
When the Janata Party came to power in Karnataka in 1983, many of us found it possible to balance out our lofty principles with our proximity to authority. It is difficult to proclaim that our actions were free of selfish motives.
A good number who came looking for me, in the knowledge that I was close to Ramakrishna Hegde and J.H. Patel, no longer remain my friends. Thanks to my obliging nature, I became a vehicle for their vested interests.
I didn’t touch any money, but I am troubled that I watched corrupt acts without saying a word. A mind that hesitates to say what must be said becomes corrupt. The Janata alliance that took on Indira Gandhi was the creation of an affluent class.
Meeting George Fernandes
Before the Emergency was imposed, I had written a review of the novel Gati Sthiti (Progress and Reality) by Giri.
I received a huge envelope by post some days after the publication of my review. It contained another review of the book, and criticised some of my observations. I couldn’t figure out who had written it. The letter was in Kannada and English.
“Come and meet me in Bangalore at once,” it said.
I guessed it was from George Fernandes.
He had tried to organise a massive railway strike before the Emergency, and failed. The police were looking for him, but he had slipped away. All the other big leaders of the time were already in jail.
Shivarama Karanth told me: “Only those who have participated in the 1942 movement might know what to do in these difficult times. George is a follower of Jayaprakash Narayan, isn’t he? He must be active in the underground movement.”
It occurred to me that I should contact my friend Pattabhirama Reddy and Snehalata in Bangalore. They were inspired by the socialist leader Rammanohar Lohia, and had turned my novel Samksara into a film.
When I met him, Pattabhi took the envelope from me, winked, and said, “I will take you to George secretly”.
The two of us got into a car one evening. “Good not to know where you are going. Blindfold yourself. Even if the police torture you, you shouldn’t be able to tell them where you met George,” he said.
We drove for 45 minutes, and reached a decrepit church.
We walked into a dark room.
George was sitting on a cot. He was unrecognisable. He had grown his hair and beard long. I went up to him and touched him. He embraced me. George’s younger brother Lawrence came in. He looked older than George. He had a lunch box in his hand.
As we sat talking about his family and mine, worms kept dropping on us from the roof of the church. George was pulling out the palmer worms and scratching himself all through our conversation. He gave me a mission with these points:
Snehalata had to go to a rarely used lavatory in Vidhana Soudha. Making sure no one was around, she had to explode a bomb at night. I had to provide some young men to help her. The explosion had to bring down a portion of the Vidhana Soudha, but not kill anyone.
Our objective was to hassle the government, and not to inflict violence on anyone. The government was convinced it could get away with anything, and people wouldn’t protest. If such subversive incidents took place every now and then, the frightened citizens would feel reassured something was afoot to dislodge the government. It was our duty to protect the people’s will to resist. We had to find a bridge there, and a government building here, and bring them down with dynamite.
If none of this was possible, my friends and I had to undermine the government in the manner of those who had resisted Nazism in Hitler’s Germany. We had to drop burning cigarette stubs into post boxes. That would force the government, as it had in Germany, to post a constable at every post box.
We returned after this conversation. I blindfolded myself even on the way back.
A constable always stood guard at the toilet, making it impossible to place a bomb at the Vidhana Soudha. I returned to Mysore, and with friends like Devanoor Mahadeva, tried to drop cigarette stubs into the post boxes. The stubs burnt themselves out without causing any damage.
George showed the same courage as Subhas Chandra Bose, and is a big hero of our times. We believed he was fit to become prime minister. But what happened to him later is unpalatable.
He never became corrupt for money, but he went to Gujarat after the violence, and came away as if nothing had happened. I could never understand this. Perhaps the desire to remain in power had corrupted his revolutionary mind.
The central minister who refused police escort has now lost his memory, and lies in bed.
Esther and home tuitions
My wife was a little girl with two plaits when I saw her as a student in Hassan. She came over to my house for tuitions. When she sang a film song at some event, it brought tears to my eyes. She sings well even today.
I had given her class an assignment: ‘Describe someone you like or dislike.’ She had written about me, and made fun of my style of teaching and gestures. The girl with plaits who could write this way about her lecturer had ignited my curiosity and interest.
The first door of my romantic world opened when I realised she could speak about me with such abandon. I didn’t want a girl who’d adore me; I wanted a companion. I fell in love with the girl who came to me on the pretext of taking tuitions. She was then just 16 or 17. I developed no physical intimacy with her. She was at an age when she didn’t know enough about the world’s ways, or about rights and wrongs. She interacted with me in all innocence. When she invited me over to her house, I felt I was entering another world.
Esther was one among many students who came for tuitions. While the others paid me a fee, Esther gave me her guileless love.
In those days, I liked keeping fish. A student had brought me some fish, which I had placed in a glass bowl. I was often lost in watching their movements. This would make Esther livid. “What are you doing there? Can’t you come here and do some lessons?” she would snap. She was outspoken even in those days.
My sister wasn’t married yet. I knew it would be difficult to find her a bride if I married out of caste. I had to wait a long time even after I had decided to marry Esther.
I went to Mysore after teaching for some years in Hassan. My mother was with me then. When she came to know about my relationship with Esther, she was disturbed. She would suddenly lose consciousness and slump to the ground. She would also complain about some pain.
When we took her to a doctor, he diagnosed it as a mental illness. She was tormented during this period. As a little boy, when she went to the hills for her ablutions in the morning, I would scream, “Amma, are you dead or what?” and keep crying till she called back.
Her agony on my account was something I could not take. I was distressed.
Death of my mother
My mother died in September 1995. A month before her death, I had taken a break from my work, and shifted to my brother’s house in Shimoga, where she was bed-ridden. Initially, she was conscious, but towards the end, she lay unconscious most of the time.
I used to sit by her side, talking, while she was still conscious. Anil was her favourite son. Being a doctor, he had fitted her with pipes and tubes, and struggled round the clock to keep her alive.
One day, I told him, “Let’s not keep her alive this way. Take away those things.”
I had gathered the courage to tell him that, and Anil needed the confidence. He did as suggested. I sat by my mother, held her hand, uttered a prayer, and said, “Everything is all right. You may go.”
Since she knew about Esther, I guessed she was apprehensive I wouldn’t conduct her last rites, and said, “I will take the initiative and perform all your rites.”
She left us a couple of days later. I couldn’t sit on the floor, so I broke convention and sat on a stool. I performed her rites with my brothers, trying all the while to understand the mantras.
My mother treated everyone with affection, but had never given up her ritual sense of purity. She was not a modern shy about her Brahmin caste, or rather, her sub-caste.
When she heard the Pejawar swamiji had visited a Dalit colony, she was bewildered. I congratulated him as I felt he was capable of influencing my mother.
Oblivious of the depth of such beliefs, my fellow-writers ridiculed me. Such intellectuals have no desire to change the thinking of people like my mother. My mother wouldn’t give up her caste, but believed taking vows and praying to Muslim holy men would cure children of certain ailments.
The house that started a row
I didn’t have a house of my own. I applied for one in Mysore. Poet Krishna Alanahalli took me to someone he knew and said, “Give our teacher a site.”
He did. The site was like a lane. “I don’t want it,” I said.
Krishna took me back to the official and said, “Not this one, give him another.” I got another site. Krishna liked me a lot, and said I should keep the first one, too. Afraid I would give in to temptation, I wrote a letter returning the earlier site. Krishna laughed at my foolishness.
By then, I had decided to move from Mysore to Bangalore. Award-winners are entitled to sites, and I got one during chief minister Veerappa Moily‘s time. It was a good plot, opposite a park.
Since we were about to come away from Mysore, I thought it would be better if we could get a house instead. When I mentioned this to my friend J.H. Patel, then chief minister, he said he would allot me a house in a colony originally meant for NRIs who could pay in dollars. I live in this house now.
Once the house was sanctioned, I returned my site.
Several people, under P. Lankesh‘s leadership, pounced on me, ignoring the fact that I had returned the site. A story first appeared in Lankesh Patrike. My utterly emotional and dear friend G.K. Govinda Rao demonstrated against me.
I wrote to Patel, requesting him to take back the house and give me the site again.
He tore up my letter and said, “Everything is legal, whatever people might say. If you don’t want this house, there’s another in my name. Shall I get it registered in your name?” I declined. Many articles appeared in the papers.
After some time, my detractors began to see the truth. Lankesh called up my house one day and asked Esther, “May I visit you?” She said, “Ask him,” and handed me the phone. I called him over. He arrived with a friend.
Esther went out of the house the moment he stepped in. I got some tea made for him. “Saw the new house?” I said. He replied, without any embarrassment, “Never mind, Ananthamurthy. All that’s over now.” He didn’t say another word about it.
We try to show our integrity through our prejudices. I don’t like this practice, among Kannada writers, of flaunting their integrity. We must hide our integrity, like we hide our love.
My friend B.S. Achar was struck by cancer. Lankesh wrote about it in his paper and announced he was giving him some money. Achar was disgusted. He returned the money. It didn’t occur to Lankesh, whose aim was publicity, to reflect if it was all right to write in his paper about his own acts of charity.
The modernist debate
Our discussions at Coffee House with Gopalakrishna Adiga inspired many of my writings. We lived in a world of our own, amidst the shared coffee and cigarettes. We were busy ushering in modernism in literature when a juke box, which we thought of as a symbol of modernism, arrived at Coffee House.
Attracted by its loud music, young people thronged the cafe. Modernity had snatched away the comfortable cane chairs that encouraged discussions about modernism.
We went to the parks, looking for space under the trees. Without coffee, our discussions lost their charm. We didn’t have money for beer at the pubs. And in any case, Adiga wouldn’t drink even though he was a modernist!
Translated by S.R. Ramakrishna
Excerpted from Suragi, U.R. Ananthamurthy’s autobiography, due for release soon