D. V. Gundappa

"…you should both make up your minds to set apart 5 or 10 minutes every day, early in the morning, for what I would call the practice of approach to the Principle of Life… You may, in a low pitch of voice and slowly, read at first—and recite from memory after a time—some selected verses or songs embodying those ideas. I won’t insist on Sanskrit. Take the verses from Shakespeare or from Shelley if you like. All I suggest is that the passages should be such… as will readily call your mind to the deeper side of life. Whether you keep an image or a picture in front of you is a matter entirely for your choice. Image, flower, incense, a definite place, a particular seat and posture, [vibhūti] or [nāma] – these are of value only as initiators or aids to a heightened attitude of mind…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."

"In the…varṇāśrama polity of ancient India, the State did not occupy so prominent a place in the non-kshatriya man’s life as it does now. Family was the hub of the universe…Family life was for every man. State life or civic duty was only for the kshatriya ordinarily. It was Greece that first developed the notion of the State as a moral annexe to…the family."

"Before the advent of Gandhi there was an open atmosphere in public discourse… After Gandhiji took the stage, this culture of free and open disagreement and debates vanished. It was said that the political stand of the entire country should be one, and that Gandhiji’s frontal leadership should be unhindered. It was said that if Gandhiji spoke, the nation spoke. The reasoning offered was as follows: unless the nation adopted this unquestioning mentality, we would not get freedom from the British… from then onwards, People were prohibited from taking his name without the mandatory honorific of “Mahatma.” Gandhiji’s thought was the nation’s thought."

"Never think of attempting a Utopia. Utopias are built either with self-perfected men and women or with brainless robots of obedience; but not with such mixture of good and bad as we are. Attempt at Utopia is therefore a delusion. It causes diversion of attention and energy which should go to little improvements that are achievable. The Utopia is thus the enemy of the practicable good."

"History, if it should serve its purpose of stirring emotion, instigating inquiry and directing thought, must first of all be exciting. Is it impossible to be both truthful and warm-hearted, both factual and moving? Are imagination and conscience necessarily enemies to each other? In reconciling them is the art of the true historian. The flow of the story must be swift, vivid, vibrant."

"What is the character and nature of the people of India? What are their life-ideals? These are primary and basic questions that need to be asked in our politics... [in the ideals of our people], the world is just an instrument; the other world is a possibility, that is, it’s something that needs to be attained. A thirsty man needs water. What is required for water is a utensil. Thus, the utensil acquires a value because of water. In the same manner, worldly life acquires a value because it enables the attainment of the goal of reaching a higher world. And politics acquires a value because of worldly life. This is the chief tenet."

"...our national leaders demanded ‘Swarjaya’ [self-rule]. It was equally true that everybody had joined that demand. But the key [element] in that ‘Swarajya’ was the ejection of foreigners. But it wasn’t crystal clear in anybody’s mind as to the sort of people who would take the place of these foreigners. “Let the foreigners get out first, we’ll rule our country ourselves” – this was the only definite opinion back then... thus, the leaders of India artificially embraced to their hearts a political system that wasn’t convenient to our people...the pundits who authored Bharata’s political statute were bookish pundits..."

"The rights that we upheld can be termed Theoretical Rights. They weren’t directly related to the common citizens’ daily life...what we demanded was democracy; what we’ve got party-cracy. [...] But the questions that some folks had asked me back then continue to remain intact. Mahatma Gandhi himself led this haste. The day after the riots at Vidurashwatha, he sent a telegram to Diwan Mirza [Ismail] thus: “Give the Responsible Government immediately. People have registered their qualification for it.” What’s the import of this? That mob enthusiasm is a proof of qualification, right? [...] Why has what appeared as an attractive political system become so abhorrent in practical experience? To state the truth, we cheated ourselves...back then, we didn’t have an estimate of how wretched human nature will become when confronted with the treasure called power. Our activist zeal concealed basic, natural human weaknesses from us."

"… there is nothing peculiarly British or European in these ideas [of liberalism]. Their validity is universal. So far as India is concerned, the ideas are implicit in the Hindu concept of Dharma. […] Dharma is individual self-sustenance or one's being oneself… None can perform the Dharma of another. The eye cannot hear; the leg cannot taste… Liberty is opportunity for … self-fulfilment. Sva-tantra or liberty is a condition indispensable to Sva-dharma. It should be noted that, while the word liberty, denoting absence of restraint, is negative in its import, the word Sva-dharma (one's own duty prescribed by the principle of the general good) is positive. The notion of duty is implied and not explicit in liberty, while the notion of Sva-tantra (liberty) is implied and not explicit in Sva-dharma (duty). The relative emphasis in the two phrases is characteristic of the two scales of value. That liberty is incidental and ancillary to Dharma is the Hindu view…[…]Self-fulfilment is not in solitude, but in and through society… Law or Nyaya is the working of Dharma.[…]Dharma is thus charity or philanthropy, citizenship, or public spirit… The progress of the soul is from self-expression under the law of justice to self-dissolution in life universal--from Dharma to Moksha, from individualism to universalism, from life limited to life limitless."

"This [Journalism] is not a profession of my choice. Nor is it family traditional occupation. God must have created this profession as a fit theater for all my struggles...Whatever I have written so far is about politics or philosophy, literature, music, poetry or even speeches I made either in the floor of assembly or from public-platforms-all these in a way touch one aspect of journalism or the other"

"Journalism is meant to educate the people. To do this effectively, journalists will have to equip themselves adequately."

"Any journalist worth his salt, should have to study literature to some extent."

"The higher we go, the ups and downs at the lower level would gradually fade. If what we do is to be worth while and if we are to get job satisfaction, we have to study more and work hard. The more we work, the stronger the profession would become and grow."

"The craze for power among elected representatives is the deathtrap of democracy. Once they get in to the positions of power, they become gluttons, like the hungry at the dining table."

"For some people belligerency and divisiveness are inbuilt qualities and if they come to power, unity becomes a far cry. Belligerent and divisive attitude are but natural in power politics."

"But a nationalist shall not merely have control over these weakness but would cultivate the qualities of politeness and cordiality."

"Power without the fear of enquiry is like pickles without salt that would degenerate into a pit of worms. The fear of enquiry is the body guard of power administration."

"Be relaxed, not to bother yourself, let it happen whatever that happens."

"Reading biographies of great men would shape the life of the youth."

"The probity in a public life is a must for improvement of country’s economy vis-à-vis the living conditions of common man. To mould the perceptions of students he wrote biographies of three great men."

"I have written this book to enunciate some principles, ends and means in which I have full faith, implementation of which would do good to the people and society"

"The one and only God of Universe Vishwanatha, takes the shape of different deities, worshipped by the devotees whether he be Hindu, Jain, Parsi, Mohammed, Yahudi, Christian. Let him also sow seeds of unity and friendship in the mind of the people of the country."

"Be like that grass on the foot of the hill, Or like that jasmine plant behind the house, Be like hard rock when the fate rains difficulties upon you; Be like jaggery & sugar bringing happiness to the poor & needy, Be one among all mingling and mixing –Mankuthimma"

"New shoots, old roots make a tree look beautiful New approaches and old principles give us true Dharma Sayings of sages and findings of scientists come together Human life is then truly splendid –Mankuthimma."

"Seeking Brahman in world transactions, Seeking Brahman in all JIva forms, Feeling Brahman in body and sense experiences, This is the secret of salvation – Mankuthimma."

"Once in garden then in friends’ company, Once in music and then in philosophy, Once with family and then in silence, Experience Brahman- Mankuthimma"

"Best of feasts is the essence of the Supreme Brahman, Nothing to beg when you have tasted it. Vanishes the distinction of renouncer, renunciation and renounced. And you become the monarch of the universe - Mankuthimma."

"It is my intention to represent the world of Shakespeare as far as possible as it really is and not merely to tell the story. It is my effort to retain the names used by him, the atmosphere he created, his descriptions...on the whole. His representation of the world as it is. I believe that this is necessary for the enhancement of Kannada literature and the sensibilities of the Kannada people and for the broadening of their vision of the world. If human civilization and peace are to last, it is of foremost importance that the different races of the earth attain a world vision. In order to achieve this the people of the West should read our epics, the Ramayana and the Mahabharata sympathetically as we must acquaint ourselves with their poetic tradition."

"Linguistic equivalence and cultural communication are thus complimentary to each other as language is culture generative and culture bound."

"As the author describes it, it is the conversation of a “common man” with other common men. Intricate, distant and sacred questions of Religion, Reality, Dharma and Divinity are not for me. .... such has been my belief from the outset. It was not my good fortune to have had transcendental experiences, concentration on religious austerities, or the philosophical knowledge to qualify me for the exposition of abstruse problems."

"When the mind was disgusted with the ways of the world, when obstructions were feared in the path of duty, when people became excited and lost their reason, when friends lost their spirit and suffered inner disquiet on any account, [Sastry used to recollect these Slokas. Tulya nindastuti] – equal and unmoved by praise or insult - is an injunction which ought to guide our public men..."

"We must endeavour to bring about a correlationship and complementarity between the spiritual and secular. Let there be whatever changes in our style of living or in the conditions of society. The recognition of the soul and conscience, the acknowledgement of the supremacy of Divine, faith and devotion to Dharma, and the limitation of selfishness and greed - if these four are kept alive, we can boldly assert that the teaching of the Gita will remain alive."

"The work of samskriti or culture is the work of scrubbing, washing and cleansing the mind...the road of culture is one without a trace of stubbornness or crudeness; instead it is the road of humility and respect, for what is the difference between a life without humility and respect and the life of a dog that lunges for."

"D.V.G.’s exposition of the Bhagavad Gita is unique in the vast literature on the “Song Celestial”. It is the record of talks before an audience seeking guidance in the real concerns of living. It is not a deliberate work of philosophical discussion or dry, intellectual analysis. Even where philosophical problems are taken up, academic interest is subordinated to practical concern. Material for explanation and illustration is taken up from everyday life. It is an easy, informal and clear stream of discourse without the ponderousness of a formal composition."

"To D.V.G., the problem of problems today is confusion and perplexity about one’s duty to self and society."

"D.V.G’s exposition of the concept of duty is not just academic and theoretical. It covers the entire range of duties that are woven into the social structure."