Kirtankar Satyavan Namdeo Suryavanshi

Journalist, kirtankar  Satyavan Namdeo Suryavanshi

Baba Padmanji, Rev. Narayan Vaman Tilak, Pandita Ramabai and Laxmibai Tilak, all Christians, have contributed a great deal to the social transformation in Maharashtra during the pre-Independence era. Satyavan Namdeo Suryavanshi, the editor of 'Aapan (We)' weekly and a prolific author, carried forward this tradition in independent India. He successfully explored several fields- journalism, literature, kirtan, social awareness and spiritualism, and won acclaim across Maharashtra.

Suryavanshi edited a Marathi weekly 'Aapan' established by the Jesuits. Though run by Christian priests, it was popular among readers of all religions. The credit goes to Suryavanshi's editorial skills and aggressive writing. In the past 175 years, Christian missionaries have published many Marathi periodicals. However, 'Aapan' has been the only periodical, which found wide acceptance among non-Christian readers besides a place in the government and semi- government public libraries. Those familiar with 'Aapan' at its peak would agree that the wide acceptance was only because of Suryavanshi’s firebrand editorship.

Suryavanshi wrote over 300 books in Marathi literature- some 25 novels, translations, biographies, plays, songs and research publications. He was also popular as a Kirtankar, delivering the traditional kirtans. Kirtan is an old tradition in Maharashtra wherein spiritual leaders deliver religious discourses, interspersed with stories, hymns and accompanied by musical instruments like harmonium, cymbals etc.

Suryavanshi's kirtans got tremendous applause from the Marathi Christian community of western and northern Maharashtra. The neo-Christians of western Maharashtra and Marathwada, Konkani-speaking 'Bardeskar' Christians from border areas of Kolhapur, Belgaum, Sindhudurg districts, and the Christians from Mumbai-Vasai area – come from varied cultural and religious backgrounds. Suryavanshi had won an award for one of his books from Maharashtra government and his three books won awards instituted by the Government of India.

Satyavan Suryavanshi was born in Hange village of Parner taluka in Ahmednagar district on 31 March 1916. His father was a teacher in a school run by the American Marathi Mission. Although his family had embraced Christianity, in the eyes of the majority of local population they were still 'Mahar', an untouchable caste, and were treated with contempt. Young Satyavan was educated in Ahmednagar. Despite appearing twice, he could not clear his matriculation examination and came to Mumbai in search of work. He used to work during the day and spend the nights on the open footpaths.

The job was that of a lowly servant in a Christian bookshop run by the Bombay Tract and Book Society. He motivated himself to write a Marathi play on the birth of Lord Jesus, entitled Yeshu Balacha Janma and sent it for publication to Devdatt Tilak, son of veteran poet Rev Narayan Vaman Tilak, at Nashik. A few days later, Devdatt Tilak came to the bookshop in Mumbai, searching for the author of the play. It was then that the bookshop's manager, Elizabeth Morland, came to know that the boy who swept the floor of the shop was an author as well. Morland promoted him to the post of a salesman in the shop. She also made Suryavanshi to write several books for the Protestant Mission. Moreland molded him into a writer- journalist.

Instead of rushing his writings for publication, Moreland advised him to read them carefully and rewrite them repeatedly. He followed her advice even after becoming the editor of 'Aapan' and later having made a name as a writer.

Suryavanshi got married at Ghodnadi town (Shirur) on 1 January 1940. He and his wife, Mira, lived in a chawl at Mazgaon in Mumbai, from where he began writing for various Marathi periodicals and started performing kirtans.

After 1945, Suryavanshi worked at the Karnataka Press owned by Marathi publisher B G Dhavale for a year and a half. Thereafter he worked for the 'Tatvavivechak' of Madhusudan Mehta and at the British India Press for seven years each. His experience in the printing business helped him immensely later as the editor of 'Aapan'.

During his stay in Mumbai, Suryavanshi wrote in various reputed Marathi periodicals like - Mauj, Navyug, Navakal, and Kirloskar. He also wrote Marathi plays for the All India Radio for several years.

While working at the British India Press, he became a member of the Bombay Labour Union and formed a close association with socialist leaders George Fernandes (who later rose to become India's Defence Minister), Madhu Limaye and Mrinal Gore. He was a deputy to George Fernandes who was then president of the union. Recalling those days, Suryavanshi wrote in his autobiography, "George Fernandes was of the view that I should quit my job at the British India Press and work fulltime at the union office and participate in politics. But I was not keen to become a socialist and I did not want to give up my writing to join politics. I had valid reasons to fear for my faith in God and religion if I had joined these people.''

We do not know whether Suryavanshi would have become a major political leader or successfully led a labour movement had he continued his association with Fernandes and the socialists. His resolve to never enter politics nonetheless proved a boon for the Marathi-speaking Christian community, which got a great writer, journalist and a kirtankar in him.

Suryavanshi served as a bridge between Catholics and Protestants. Till his middle age, he had absolutely no association with the Catholics. He was associated only with the Protestant community as a student and also as an employee of a Protestant Mission. He also performed kirtans for gatherings and functions of Protestants. He first came in contact with the Catholic community much later but maintained the association till his death.

While working in the British India Press, Suryavanshi was once invited by Fr J S Miranda, a social worker from Vasai in Thane district, to perform a kirtan at the famous Mount Mary Church in Bandra. Suryavanshi was taken aback by the invitation to deliver a kirtan at a Catholic Church. Suryavanshi performed kirtan at the church for four hours to the accompaniment of a tabla and a harmonium. The tradition of performing kirtans was prevalent among the Marathi Christians, thanks to Rev Tilak and other Protestant missionaries. But this was fro the first time a kirtan was performed in a Catholic Church. And the performer was a Protestant! This was indeed a historical event. Suryavanshi's kirtan at Mount Mary Church took place even before the second Vatican Council, which advocated ecumenical dialogue. In his autobiography, Suryavanshi described the event symbolising unity of the two sects in the following words: 'On that night, a strong wall collapsed with a big bang!'

As soon as the kirtan in Bandra church was over, another Catholic priest who was present there invited Suryavanshi to perform at his church in Vasai. This priest was Fr Dominic Abreo, parish priest of the church at Papadi in Vasai near Thane. Fr Abreo was also the editor of a Marathi magazine 'Suvarta (The Good News), published by the Mumbai archdiocese. Fr Abreo was later to become the bishop of Aurangabad diocese and also to preside over the Marathi Khristi Sahitya Sammelan (Marathi Christian literary conference). Repeat invitations extended to Suryavanshi to perform kirtans at Catholic churches meant recognition to his talent. He himself wrote later that "since then, new avenues were opened to me.''

The Bandra and Vasai kirtans brought Suryavanshi closer to the Catholics and Catholic priests. The Jesuit priests later entrusted him with the responsibility of the editorship of the Marathi weekly 'Aapan'.

A young European Jesuit, Fr Joaquim Barranco, once called on Suryavanshi at the British India Press. Fr Barranco was well versed with Marathi literature. Barranco and Suryavanshi became close friends. When Fr Barranco moved from Pune to Nashik, he invited Suryavanshi to work with him there. Suryavanshi bid adieu to Mumbai - the city where he had lived for 28-years- and went to Nashik to work with the Catholic missionary. The close ties between this Protestant kirtankar and a Catholic priest shocked many and caused dismay among some. But the friendship lasted till Fr Barranco's accidental death a few years later. Because of Fr Barranco, Suryavanshi also came in close contact with Fr Vincent Ferrer of Manmad.

Fr Barranco had brought Suryavanshi to Nashik for a specific mission. He had very well judged the literary talent and writing skills of Suryavanshi. Among the Catholics, there was no one like Suryavanshi who was gifted with a literary genius and the ability to communicate through his kirtans so effectively!

Fr Barranco had decided to take help of his talented Protestant friend in his missionary work. He started the Marathi weekly 'Aapan’, which was owned and published by the Jesuits. Suryavanshi ran the periodical successfully for nearly a decade and did full justice to the faith reposed by Fr Barranco in him.

Before coming to Mumbai in search for a job, Suryavanshi had once heard a kirtan by Gadge Baba, a veteran social reformer in Maharashtra. Gadge Baba who had cast a spell even on great persons like Dr Babasaheb Ambedkar preached the message of cleanliness, personal hygiene, education, etc., through his kirtans at various places in Maharashtra. Gadge Maharaj who spoke the dialect of the local people delivered the kirtans in his typical rustic style. This style highly impressed Suryavanshi. Later in his autobiography, he wrote about Gadge Baba, "His dialect accent was easy to understand, had meaningful discourse, typical tune, the Abhangas, and the exclusive clap, which only Baba could do. I remember all this ditto." Gadge Baba referred to various Hindu deities in his kirtan but Suryavanshi could sense Christ in his kirtan. He further added, "For me, kirtan never got over. It kept on ringing in my ears throughout my life". Suryavanshi took inspiration from Gadge Baba and became a successful kirtankar.

When Suryavanshi started performing kirtans, he gradually made several changes in his style. Initially, he used to play ektari, a musical instrument with a single string. The tunes used to be of folk songs. Later he introduced the use of other musical instruments like cymbals and mrudung for rhythm. There were times when people interested in his kirtans could not afford an orchestra for accompaniment. He, therefore, used to sing with accompaniment of harmonium and tabala only. Wherever he was invited, he used to take help of local artists for playing the musical instruments. Such an accompaniment was easily available as Marathi Christian community in Maharashtra used these musical instruments in their religious ceremonies.

Suryavanshi never accepted any honorarium for his kirtans. He was also not in favour of passing around a hat or a plate for collecting donations. He has written in this context, "I charge money for writing because that is my profession. But I do not charge for kirtan as I consider it worship. Delivering the kirtan is my way of thanking God for whatever he has given me. My only expectation is that I should be paid third class tariff for my to and fro journey. I will not charge for kirtan. That is a commitment I have made with God!"

The editor of Marathi monthly ‘Niropya’, Fr. Prabhudhar, who was based at Ajra in Kolhapur district, once invited Suryavanshi for delivering a kirtan for the Bardeskar community living in the border area of Maharashtra - Karnataka. The Bardeskars are Catholics who had migrated from the Bardez taluka of Goa in late 19th century and settled in Kolhapur and Sindhudurg districts of Maharashtra and Belgaum district of Karnataka. Suryavanshi, accompanied by his wife Mira, toured the areas and delivered several kirtans in February 1980. Fr Prabhudhar, who was Ajra parish priest at that time, had offered his own jeep to the Suryavanshi couple for this purpose. As Suryavanshi used the medium of kirtan for religious worships in various villages during the month-long period, the Jesuit parish priest traveled by State Transport buses to carry out his routine functions.

There was an overwhelming response to Suryavanshi's kirtan from the Bardeskar community. A few months later, Suryavanshi wrote a series of articles in 'Niropya' describing his experiences of performing at the base of the Sahyadri range of mountains in western Maharashtra and about the Bardeskars who have retained their distinct cultural identity.

At the end of the series, he wrote, "Fr Prabhudhar utilised my services as a kirtankar for a whole month. If any one utilises my services for religious purpose in this fashion for eleven months, I will be ever thankful to God".

S N Suryavanshi was the first person to acquire respect of the Catholic and Protestant sects in Maharashtra. With his writings and kirtans he crossed all sectarian boundaries. Many people who were acquainted with him were not aware whether he was a Catholic or a Protestant. Both the Catholics and Protestants strongly felt that he was one of them. Suryavanshi himself used to say that he was only a Christian and thus used to mingle freely between the two sects.

Pune Khristi Sahitya Sangh honoured him with the title 'Sahitya Bhushan ' (Pride of Literature)a few months before his demise. Several leaders of the Protestant community in Maharashtra like Sudhir Sharma, then President of Marathi Khristi Sahitya Parishad and editor of 'Dnyanoday' Marathi monthly, poet Niranjan Ujagare, and educationist Jayantkumar Tribhuvan, were present at the function to felicitate this literary giant and kirtankar. Suryavanshi who traveled from Nashik to Pune for the function stayed at ‘Snehasadan’, an institute run by the Jesuits. He stayed there as a guest of Fr Joe Gaikwad, the then editor of 'Niropya' monthly. Suryavanshi's personality was such that he could win admiration of people belonging to both the sects of Christianity.

In his autobiography 'Aga Je Kalpile Nahi’, Suryavanshi has said- 'I am a Protestant for the Protestants, and a Catholic for the Catholics! I have fans in both communities and they shower equal love on me. For the sake of Christ, I treat them alike.'

Suryavanshi's decade-long career as the editor of 'Aapan' was the zenith of his long writing career. His editorials, well-researched articles and hilarious columns like 'Narba Liwatoy' (Narba, a fictitious character, writes) won wide applause in the rural parts of Ahmednagar, Nashik and Aurangabad districts. Many Christian families, who could not afford to subscribe a daily newspaper, used to await the arrival of the weekly 'Aapan' and 'Niropya' monthly. Like all weeklies, 'Aapan' used to be released on Sundays and would hit the stands a day or two earlier. I still recall the Friday evenings when `Aapan' used to land in our house and how during meals I used to read aloud 'Narba Liwatoy' for everybody in the family. The conversation between the rustic Narba, his family members and an old lady next doors, used to be favourite reading for my mother, father and other members of our family. Over three decades have lapsed since 'Aapan' had to be closed down but Suryavanshi's Narba, his family and Jiji, the old lady in the neighbourhood are still alive in my mind. Such was the magic of his writing skills.

Suryavanshi's literary works include humour pieces, plays, novels, research papers, radio plays, translated literature, travel accounts, spiritual literature, biographies, poetry and an autobiography. He wrote biographies of some Christian missionaries in Maharashtra like the founder of Ahmednagar College, Dr. Bhaskarrao Hiwale, Sundarabai Pawar, Dr William Wanless of Miraj, poet Krishnaji Ratnaji Sangale, Rev H. G. Howard of Kodoli, and Rev Bhaskarrao Ujagare. He has authored about 300 books. His autobiography, 'Aga Je Kalpile Nahi!', published in early 1970s, is one of the first Dalit autobiographies of Maharashtra, a trend that virtually revolutionised Marathi literature in the last quarter of the 20th century.

During his lifetime, Suryavanshi was honoured with various awards and also presided over various literary gatherings. He was the president of the Marathi Khristi Sahitya Parishad held in Mumbai in July 1978 and also of the Marathi Khristi Sahitya Sammelan held at De Nobili College in Pune in the same year. He was also the president of the second Marathi Dalit Khristi Sahitya Sammelan, held at Jalna in May 1993.

This great litterateur and journalist passed away at Nashik on June 11, 2000 when he was 85. Suryavanshi used his pen aggressively to refute false allegations against the Christian community, such as it was not patriotic enough and its culture was not rooted in this soil.

The 'Aapan' weekly, published 30 years ago, used to pay honorarium to even novice contributors. It shows how much Suryavanshi respected the creativity and talent of his contributors. Prestigious periodicals even today do not follow this practice.

While I was in the 10th standard, 'Aapan' published two of my stories for children and the editor promptly sent me an honorarium of Rs five each by postal money order. It was a pleasant surprise for me. It was the first honorarium that I received for writing. It was also for the first time that I received a postal correspondence in my own name. In later years, writing became the only source of income as I opted for journalism and writing as a career. Nonetheless, I still remember the first postal money order that I received 30 years ago as payment for my writing

During his career as editor, writer and kirtankar for over four-decades, Suryavanshi motivated many Christian youngsters like me to take up writing and join various media. Although I have been a fervent admirer of Suryavanshi right from my childhood, I never got an opportunity to meet him or talk to him. I have always regretted it.

I never had the occasion to attend his kirtans, which were very popular in the 1970s and 1980s. I was in Goa, away from Maharashtra, for 14 years when Suryavanshi was at the peak of his career. This was one of the reasons why I did not get an opportunity to meet this great person.

A few months before his demise, Suryavanshi was felicitated in Pune and this was the first and the last time I had an opportunity to see him and hear him speak. Setting my eyes on him for the first time and noting his every word, I realised how much of an ardent admirer I was of him. I am sure there would be many more admirers like me in Maharashtra who admire and respect Suryavanshi.

References: -

1) 'Aga Je Kalpile Nahi!'- Satyavan Namdeo Suryavanshi. Sumant Dayanand Karandikar, Secretary, Bombay Tract and Book Society, 21 Hajarimal Somani Marg, Mumbai 400 001 (1975). For Mangal Sahitya Prakashan.

2) 'Suvartik’ (An evangelist) - Sahityik Acharya S. N. Suryavanshi', Philomina Bagul, Niropya Magazine, (August 2000).

3) 'Khristi Marathi Vangmay (Father Stephens Te 1960 Akher)' Dr. Gangadhar Narayan Morje, Publisher - Ahmednagar College, Ahmednagar and Snehasadan, Shanivar Peth, Pune 411 030. Distributor - A. J. Prabhu, Vidarbha Marathwada Book Company, 1334 Shukrawar Peth, Pune 411 002, (1984

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Fr. Nahemya Nilakanthashastri Gore

 Fr. Nahemya Nilakanthashastri Gore – First Marathi missionary

 During the peak of British rule in India, many scholars from Maharashtra embraced Christianity after coming in contact with the Christian missionaries. Nahemya Nilakanthashastri Gore was one of the prominent amongst them. A great commotion broke out in Maharashtra when Nilakanthashastri from a high caste Brahmin family converted to Christianity. Soon thereafter, inspired by Gore's example, another Sanskrit scholar Pandita Ramabai, Shahu Daji Kukade (later editor of Marathi weekly Dnyanoday), and others also embraced Christianity. These persons have made valuable contribution to Maharashtrian society. The history of modern Maharashtra remains incomplete without the mention of Nilakanthashastri Gore, for he played an important role during his time. He deserves to be called the father of Marathi-speaking Christian missionaries.

 V. G. Kanitkar, an acclaimed Marathi author, was so fascinated by this unique personality of the 19th century that he wrote a novel based on Nahemya Gore's life. The novel, Horpal (anguish), ends with Nilakantha Shastri’s conversion to Christianity. The novel is amongst the best literary works by Kanitkar.

 Nilakantha Shastri was born in village Khashipura, about 50 miles from Jhansi in Uttar Pradesh. His lineage was of high caste Chitpavan Brahmins. His father Shivram Shastri was born in Pune and settled in north India. Nilakanthashastri spent his childhood in Varanasi (previously called as Banaras) pilgrim town. One of his uncles was a diwan (courtier) of the local princely state and therefore, they were financially well off. In Varanasi, Nilakantha Shastri studied grammar, Vedanta, Upanishads, and poetry thoroughly and earned the coveted pandit title. He gained the reputation of being a scholar with a high acumen and skill for argument. He attended discourses by Christian missionaries to prove that the Christian teachings were all wrong. That brought him in contact with Rev William Smith. Nilakanthashastri studied the Bible between 1844 and 1848, and the scholar who intended to prove Christianity wrong changed his opinion. He embraced Christianity in Jonepur on March 14, 1848. After being baptised, he adopted the name ‘Nahemya’, one of the prophets from the Old Testament of the Holy Bible.

 Nilakanthashastri was the first Marathi speaking scholar to study the Holy Bible with the intention of criticism and convert to Christianity. This was to happen again with Baba Padamanji and Narayan Vaman Tilak, two other veteran Marathi Christians missionaries. 

 There was a great commotion in Varanasi town when a Sanskrit scholar like Nilakanthashastri Gore embraced Christianity. Veteran Marathi writer Laxmibai Tilak has narrated in her acclaimed autobiography Smriti-Chitre (Memoirs) how her husband, Narayan Vaman Tilak, and his family had to face the outrage of his relatives and other members of the society after his conversion to Christianity. Nilakantha Shastri Gore had become Christian five decades before Tilak and so the outrage caused in the society due to his conversion can be well imagined. Nilakanthashastri Gore, Narayan Vaman Tilak and Pandita Ramabai belonged to the high caste Chitpawan Brahmin caste and it was only natural that there would be a strong reaction to their conversion to Christianity. After the conversion, Nilakanthashastri’s family members severed ties with him. The society too ostracised him. Gore was severely attacked in local newspapers as well for converting to Christianity.

At the time of conversion, Nilakantha Shastri was merely 23-years-old. He was married. His family members kept his wife and small daughter away from him. Therefore, he had to take help of the local court to secure the custody of his wife and the young daughter. Five years after his conversion, his wife and daughter also embraced Christianity. A few years later, Nilakanthashastri’s wife passed away.

A century and a half ago, it was very common to find a person changing religion being separated from his dear ones. There was a stigma attached to conversion of high caste persons to Christianity.   The elders in the family would shield away the convert’s wife and children. Therefore, approaching the courts seemed the only recourse for these persons to seek unity with their spouses and children. After Rev Tilak’s conversion to Christianity, he found it difficult to have even a glimpse of his wife, Laxmibai, and their young son, Devadatt. This Sanskrit pandit managed to meet Laxmibai for a few seconds only after he threatened her relatives of legal action through a local magistrate! After his conversion, Rev Baba Padamanji too waited for five years for his wife to come back to him and finally remarried when she refused to return. After his conversion, Ramchandra Pawar, father of Sundarabai Pawar, a veteran social reformer and Protestant  missionary, took help of the court to rescue his wife from the clutches of her relatives. It was only after his wife repeated thrice before a court that she wanted to live with her husband that the court allowed her to be with him. A similar incident had taken place in the case of Rev. Hari Ramchandra Khisti, too.

 In Varanasi, Nilakanthashastri was introduced to Maharaja Duleep Singh, the young royal from Punjab, and they became close friends. In April 1854, Yuvraj Duleep Singh went to England and he took Nilakantha Shastri as a teacher along with him. During his stay abroad, Nilakanthashastri came in contact with many important people. He also met the Queen of England, Queen Victoria. This scholar was welcomed in cities like London, Oxford and Cambridge. While in Oxford, he met senior scholar Prof. Frederic Maxmuller who had a special attachment with India.

After staying in England for one and a half-years, he returned to his motherland in November 1855.

On returning from England, Nilakanthashastri carried on with his missionary work in Mumbai, Pune and Ahmednagar. Due to his in-depth knowledge of Sanskrit, good command over English and an impressive oratory, Nilakanthashastri made an impact on the educated minds of those times. As a result of his four lecture series in Ahmednagar, three young men - Mohamadji Kasimbhai, Ratnoji Nauroji and Shahu Daji Kukade - embraced Christianity. All the three worked as Christian missionaries later.

For some time, Nilakanthashastri worked as the headmaster of a girls’ school. Later he joined Gospel Propagation Society and in 1861 started working as the head of the mission for the south zone.

In 1876, Nilakanthashastri again left for England. But this time, he went there as a novice of the priests’ congregation, known as the Society of Saint John the Evangelist. Nilakanthashastri joined this congregation to become a priest at the age of 53.

 After returning to India, Rev. Nilakanthashastri stayed at Indore for some time. Around 1879, he settled in Pune. Thereafter, he lived at Panch Haud Mission in Pune for a long time. He used to hold  discussions with Hindu religious reformists, Brahmo Samajists, Arya Samajists, and Prarthana Samajists.

 Rev Nilakanthashastri played a major role in the conversion of Sanskrit scholar Pandita Ramabai. While in England, Ramabai had decided to embrace Christianity but after some time, she had a second thought about her decision. Rev Gore helped her to come out of her dilemma. Even Rev Gore himself had faced a similar situation at the time of his conversion. He well understood the need for counseling Ramabai and dispatched a letter from India to Ramabai in England. After reading the letter, Ramabai confirmed her decision to convert. Pandita Ramabai has written that Rev Gore helped her to understand the Christian doctrine. She said that although she did not agree with all his opinions, still there was a similarity in their thinking on various aspects, and without his help it would not have been possible for her to appreciate Christianity.

The letter entitled ‘Is there any proof that Christianity is a divine religion?’ written by Rev Gore to Ramabai was later published in a book form by adding some more contents to it. The name of the 200-page Marathi book is ‘Khristi Dharma Ishwardatta Aahe.’

Rev Gore wrote 38 books in all, in English, Hindi and Marathi. These books were published between 1860 A D to 1900 A D.

Rev. Gore, a follower of Jesus Christ, was an ardent admirer of Sant Tukaram, a 17^th century Maharashtrian saint belonging to the Bhakti cult. Rev. Gore breathed his last at the age of 70 on August 29, 1895.

References: -

1.   ‘Khristi Marathi Wangmay’ (Fr. Stephen Te 1960 Akher) (Marathi), Dr. Gangadhar Narayan Morje, Publisher- Ahmednagar College, Ahmednagar, and Snehasadan, Shanivar Peth, Pune, Distributors - Vidarbha Marathwada Book Company, 1334, Shukrawar Peth, Pune (1984)

 

2.   ‘Maharashtrachi Tejaswini Pandita Ramabai’, (Marathi) Author and Publisher - Devdatta Narayan Tilak, Shanti Sadan, Agra road, Nashik, (1960)

 3.   ‘Sankshipta Marathi Wangmay Kosh - Arambhapasoon 1920 Paryantacha Kalkhand’  (Marathi) Editor - Jaya Dadkar, Prabha Ganorkar, Vasant Abaji Dahake and Sadanand Bhatkal, Publisher - Harsha Bhatkal, G. R. Bhatkal Foundation, 35/C Pandit Madan Mohan Malviya Marg, Mumbai 400 034, (1998)

 4.   ‘100 Indian Witnesses to Jesus Christ’ - Rev. P. J. Thomas, The Bombay Tract and Book Society, 21, Hazarimal Somani Marg, Mumbai, 400 001 (1974)

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Produce quality literature, Christian writers told

Produce quality literature, Christian writers told

Sakaal Times

Sunday, May 13, 2012 AT 09:00 PM (IST)

Tags: 23rd Marathi Khristi Sahitya Sammelan,   Marathi Christian littérateurs

AHMEDNAGAR: Speakers at the 23rd  Marathi Khristi  Sahitya Sammelan concluded here on Saturday  urged Marathi Christian littérateurs not to dwell in the past glory of pioneer writers and lexicographers of the pre-British and British era, but produce quality literature befitting their  tradition.

The speakers said that Christian missionaries like 17th century Marathi epic 'Kristpuran' writer Fr Thomas Stephens, and the first Marathi novelist Baba Padamanjee had played  great role in enriching Marathi language and that tradition was further continued by Pandita Ramabai, and  Rev Narayan Vaman Tilak. This glorious tradition was not carried forwardduring the past few decades, the speakers lamented.

The three-day seminar was inaugurated by Sakal Media Group's Chief Editor Uttam Kamble on Thursday. Editor of  170-year-old Marathi monthly 'Dnyanodaya' Ashok Angre presided over the literary meet. 

The programmes at the literary meet held at Mahavir Sanskritik Bhavan included a Granth Dindi, talks, and a music concert based on songs by Krishna R Sangle written 100 years ago.

The speakers included former Sahitya Sammelan presidents Fr Michael G, Devdatta Husale, Anupama Ujgare and Subhash Patil, 'Suvarta' monthly editor Fr Francis Correa, Anupama Dongre-Joshi,  Camil Parkhe and Dayanand  Thombre.

When V(VI)P came calling

When V(VI)P came calling

CAMIL PARKHE

Sakal Times

http://www.sakaaltimes.com/20120430/5689334243019542562.htm

Monday, April 30, 2012 AT 04:46 PM (IST)

Tags: Spice,   unplugged,   VIP Lounge, Sakal Times, Pune, Lohegaon, Camil Parkhe

  "Come on, help yourself with another biscuit. You are a young man, you need to eat well,” the prime minister said to me as he passed on a plate of biscuits to me. I took a biscuit as that seemed to be the only way to break the air of awkwardness that was prevailing in the VIP Lounge of the Lohegaon airport. I, along with just three-four journalists from Pune, was with the prime minister Vishwanath Pratap Singh, and all of us were killing time, as the New Delhi-bound Indian Airlines plane supposed to carry him, was yet to arrive at the airport.

This incident took place a couple of months after Singh had taken over the office of Prime Minister in the Janata Dal-led government. He was invited to address a campaign meeting for a by-election in the neighbouring Karnataka. The Raja of Mandi, who was then described as an epitome of value-based politics, had declared that he would not use a special plane to address a poll meeting of the party, but would travel in an ordinary plane. That is how the PM minus his usual government retinue was waiting at the VIP Lounge. About half an hour before that, some of us had received a call informing that the PM was making a halt at the Pune airport en route to Delhi and would meet the members of the press. Hurriedly, I had hitchhiked on a two-wheeler of another journalist to reach the airport. And here we were chatting with him and sipping the tea placed before us.

To be frank, given such a short notice, we journalists were hardly prepared for a half an hour-long question and answer session with the PM on any national or other issues. The Janata Dal’s Maharashtra unit president, Mrinal Gore, was there too and I could see that she was in the same boat. The firebrand socialist leader or the  ‘Paniwali Bai’ too didn’t have much to talk to the PM as some strange twists had only recently brought them politically together.

After 10 to 15 minutes, the conversation invariably whirled around the weather, giving a clear signal that we had run out of topics to discuss. And now, the PM was asking me to have another biscuit. To the relief of all, a government official announced that it was time for the prime minister to board the plane and we took the VVIP’s leave.

 The incident only reaffirmed the dictum that journalists should always be equipped with information to interview important people. And that even Prime Ministers should be equipped to strike interesting conversations with people, just in case such an eventuality occurs.

reporters@sakaaltimes.com

Married man, D’Monte, is now deacon, to ACT as priest

CAMIL PARKHE

 

http://www.sakaaltimes.com/20120425/5040630968061290313.htm

 

Sakal Times

Wednesday, April 25, 2012 AT 11:09 AM (IST)

Tags: Roy D’Monte,   Thomas Dabre,   church,   deacon,   Pimpri,   Camil Parkhe

PIMPRI: For the first time in the history of the 126-year-old Pune Catholic diocese, a married person, Roy D'Monte, was ordained  a deacon by Bishop Thomas Dabre at Pimpri Church on Monday  evening.  The ordination of a married  person  as a deacon  marks historic departure from the centuries-old-practice of  the Catholic Church permitting only the celibate clergy to administer all sacraments and  perform various religious rites.

D'Monte is an administrator at the Jesuits-run Loyola High School in Pashan and has been active in the religious and other activities of the Pune diocese for many years.

He is a parishioner of the Our Lady of Consoler of Afflicted Church in Pimpri. His wife Juliet and daughters Renita (24) and Ramona (22) also active in their local church activities.

Speaking to Sakal Times, Bishop Dabre said  that the new deacon, D'Monte,  is empowered to  perform all duties of a clergy -- deliver sermons in churches, administer  sacraments like baptism, bless marriages,  distribute the holy communion and also perform the last rites at funerals. Celebration of the mass and hearing confessions are the only two religious duties of a priest he will not be allowed to do. 

Significantly, even nuns, who who take the oath of celibacy are not allowed to carry out duties as entrusted to the married deacons.

Mumbai archdiocese was the first diocese in the country to ordain married men as deacons for performing duties and responsibilities of the clergy.

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Pilgrimage to Lourdes, France

On a tour for the soul
CAMIL PARKHE
Sakal Times, Pune

Tuesday, March 20, 2012 AT 03:03 PM (IST)
Tags: Spice,   here & there,   travel,   France,   Paris,   Lourdes pilgrimage,   Camil Parkhe

Camil Parkhe shares a glimpse of the famous Lourdes pilgrimage in south-western France that attracts devout Catholics from across the world
We were travelling in a high-speed TGV bullet train from Paris to Lourdes. As as we approached our destination, I realised the passengers in our compartment could be the pilgrims. There were three couples with teenaged children; a young nun travelling with her septuagenarian father; and my wife, daughter and I were heading towards the world’s most famous Marian pilgrimage centre.
Lourdes station is a couple of kilometres away from the pilgrimage site. Soon after getting refreshed at the hotel, we hurriedly left for the shrine to attend the evening prayer service there. There were thousands of people on the streets, all of them proceedings to the same destination — the Lourdes shrine. Majority of them were Europeans, but there were also some people, like us, from other continents. We reached the huge grounds in front of the Basilica of the Immaculate Conception and joined the multi-lingual Rosary prayer there.
Mother Mary is believed to have appeared to teenager Bernadette Soubirous at Lourdes 18 times in 1858. Bernadette has indeed transformed this otherwise insignificant town in south-western France. Due to the apparitions, Lourdes today is the third most important Catholic pilgrimage in the world, after the Vatican in Rome and the Basilica of Our Lady of Guadalupe in Mexico. After Paris, Lourdes is also the second city in France having maximum number of hotels. In fact, during our three-day visit there, I noticed there were few residential buildings but more hotels and shops, and other commercial centres, catering to the pilgrim tourists in the town.
The population of Lourdes is only about 16,000, but the town receives six millions pilgrims and visitors  every year. About 60,000 of these visitors are ill or physically challenged. I saw many such people being taken around in wheelchairs by nurses who wore blue tunic. They are not nuns, but health workers, I was told. I realised that banking on millions of devout visitors, Lourdes has turned itself into a major ‘pilgrim tourism’ centre of the world.
The major attraction in the evening was the candlelight procession in front of the Basilica. It is indeed a sight to watch, with statue of Mother Mary being carried by the faithful lot. A priest accompanying us told that the huge congregation is a wonderful example of how faith in Mother Mary gets strengthened.
Next morning, we attended a mass celebrated at the famous Grotto, the very site where Mother Mary is believed to have appeared to Bernadette. There is a statue of Mary in white robes and with folded hands, replicas of which can be seen across the world.
On the third day, we attended another mass celebrated by a cardinal in an impressive underground church, the Basilica of St Pius X, which is built under a garden. The mass at the underground church and the prayers at the Mary’s statue is a must for any visiting pilgrim.
A pilgrimage to Lourdes, like visit to the Vatican, is indeed a dream tour for any Catholic. But even for others, a visit to Lourdes, with its picturesque surroundings, can be a refreshing holiday.

No loan for journalists

No loan for journalists
CAMIL PARKHE

http://www.sakaaltimes.com/20120316/5118967036659048408.htm
Sakal Times, point of View column


Friday, March 16, 2012 AT 11:22 PM (IST)
Tags: Journalists
Some professions have always been held in awe. Films, theatre and modelling have inherent glamour and have fascinated youngsters. For a long time, I have believed that journalism is included in the list of such professions. The advent of the  electronic media has revolutionised the field of journalism, attracting talented people. Mediapersons are certainly a privileged lot. They venture  in where even the angels fear to tread. They  have legitimate or ethical access to conventions, private parties, weddings and other celebrations of the celebrities from all walks of life. Some of the most cherished memories of my career are in fact covering events of Pope John Paul II, Mother Teresa and Indira  Gandhi  from a very close distance and shaking hands with prime ministers Rajiv Gandhi, V P Singh and Atal Behari Vajpayee.

The belief that mediapersons are a privileged a lot is evident from the fact that many persons flaunt the word  "PRESS" on two-wheelers and four-wheelers. This is obviously to seek priority or immunity in the event of a ban on traffic movement. Once I attended a meeting of journalists in Lucknow, where one of the main demands was to seek a ban all laundry owners in the city displaying the word, "PRESS," on their  two-wheelers and three-wheelers. I could well understand their opposition to the lesser mortals and non-deserving persons enjoying privileges of the journalists community.

This notion of being  a privileged professional cropped up in my mind when recently an employee of a finance company asked me about my profession. I had wanted a loan to purchase a two-wheeler for my daughter and I thought securing a loan for such a small amount would be no problem at all. On being told that I am a journalist, he turned serious and asked whether I had any other business or sources of income.
When I answered in the a negative, he politely told me that most finance institutions have black listed professionals including journalists, politicians and lawyers. These people are not given loans!

His reply destroyed all my lofty notions about my profession. Finance agencies treating journalists on par with politicians, whom most of us hold in utter contempt, was most unnerving. The only solace he offered was that I could seek any amount of loan in the name of my wife. A teacher, she is in a more respectable profession. There must have been some incidents, which forced the finance institutions to blacklist some professions. But this incident has totally changed my way of looking at my profession.

Comments
On 17-03-2012 03:34 PM rob said:

Relax Camil. You are a great journalist. Why bother about a finincial inst? who anyway have no credibility except amassing money and more money. To hell with them, pl I would like you to have the same intensity as you always have. Congrats keep up the good work, we need committed journalists like you. By the way, during my tenure in school, twice I have had journalists 'gehraoed' me as they had vested interest. They forced accusations, as they were 'sent'. so these things do happen.