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Ou
ias
B h a s k a r H a n d e
SUBSTANCE
A BLACK
2
B h a s k a r H a n d e
ABlack
SubstanceVaishwik
Pune
Artimediair The Hague
Part Two
OusiaA Black Substance
© Bhaskar Hande 2009Pretoriusstraat 1312571VD The Hagueemail: [email protected]
Acknowlagement:Gallery Artimediair The HagueThe Netherlandswww.Tukaram.com
PublisherVaishwik Art Environment PuneS. No. 246/4 D. P. RoadAundh pune 411007www.vaishwik.comEmail: [email protected]
Printined atSwaroop Mudran687 Narayan pethPune 411003
No part of this book would copied orreprinted without permission
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In a recent project, “Palkhisohala”, I have been drawing,taking photographs, reading people's minds, meetingstrangers and documenting events in visual form. I tookmany photographs as a way of critically observing objects,noting their artistic value and appreciating them. An objector a subject draws one's attention; an object demands thatit be looked at and a subject needs to be ruminated over. Invisual documentation one needs to perceive the importanceof the image. A monument is an object that symbolizes anera in history and a document shows textual or pictorialevidence of an agreement or treaty. Personal letters andsketches constitute subjective matter that can serve asboth evidence of a crime or incident, as well as literature.The Dehu Palkhisohala (Palanquin Procession) has beengoing on for the past 325 years. Actually, I've long beeninterested in documenting this event in a unique way. Theth year 2008 was Sant Tukaram's 400 birth anniversary. I hadthe opportunity to be in India for this occasion. So I decidedto follow the Palkhisohala by making on-the-spot drawings.It was a living experience in itself. I invited local artists andart schools that are along the Dehu Palkhisohala route.Some of them responded enthusiastically to my appeal.The concept developed in my mind while travelling throughEurope and India with the project “Show Your Hope”. Whatwould I do with thousands and thousands of images takenduring the journey? As I pondered over this idea of 'A BlackSubstance' I read some Western philosophy. My curiosity andinterest grew in a wide range of subjects. Since I've beenwriting poems, painting, drawing and sculpting, I realized
Ousia
5
that I've been a very meditative person all my life. Actually,I lived my life ignoring some of the facts and practicesinvolved in modern-day meditation. But I focused on varioussubjects that have occupied me over the years andimaginatively pursued their development. I found some wayof working with images and produced the visuals thatreflect the philosophies I'm concerned with here.In discussion with some of my friends in The Netherlands,who are lovers of Indian culture as well as critical writers, Idiscovered and accepted that the subject of Vithoba hasparallels with the concept of substance in Westernphilosophy. Tukaram has described this in his abhangas. Allhis affectionate descriptions of Lord Vithoba are substantivein nature, and Jnandev's description of a cosmic Beingincorporates the idea of 'substance'. Later, in Westernphilosophy, Spinoza's notion of stoicism held that there isonly one substance.For the past few years I've been reading more of Spinoza'sphilosophy in the context of his house, now a monument thatstands in front of my studio in The Hague. He was acontemporary of Sant Tukaram. It is by sheer coincidencethat I worked on translating Sant Tukaram's abhangas invisual terms and arrived at Spinoza's door. Every day I lookedat Spinoza's statue and reflected on Tukaram's poetry. Someof my European writer friends made fun of this, and myIndian friends made similar remarks in their writings. Anotheraspect of this area is the lane that runs alongside my studio.It is where prostitutes ply their trade, in front of Spinoza'shouse and statue, and right by my studio and gallery.Because of this one can hear plenty of controversial remarksby tourists and visitors just around the corner.Photography is a subject which relates concrete evidence tosubstance theory. It contains light and dark (black) matter.With each increment of light the darker part changes theidentity of the image. In terms of its surface the visualidentity of the image changes. In three-dimensional terms itsidentity changes, but its properties remain the same. Eachangle of approach to the frame of the image changes theproperty of that space and creates a separate image with itsown special form. The negative or positive form of the imageagain transforms the identity of that image. Changes in hue,
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contrast and brightness bring about incremental changes thatcreate more and more images from a single image. Theimage of Being (Ousia) is captured by light and representedon a flat two-dimensional surface. The quality of light ischaracterized by the intensity of light falling on an object orsimply illuminating a space, and that's what identifies animage.
(A substance, or ousia, is a permanent property of anobject without which the object no longer remains itself,and therefore becomes some other object.*)
* from Wikipedia
ABlack
Substance
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For this book I worked on photographic images to produceartistic images. Computer software has now made it easier totransform images as you please. It may help technically, but
artistic judgments are based on one's own experience.Photography becomes just a routine technique in the practice
of art. It has provided an enormous amount of visual data.These days making short art films and editing them makes mewant to obtain black and white images just to stimulate my
imagination. This process has been instrumental in producingthe images in this book. I surprised myself as I created them.
One always discovers something different in the subtleinterplay of light and substance.
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eB ing
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Life on Earth I
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Life on Earth II
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Life on Earth III
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Blooming
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Blooming II
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Hot Shot
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Life on Earth
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Wind Goes Round
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Glowing grass
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Deep in the Earth
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Deep in the Earth
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Deep in the Earth
High in the Sky
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Growing Solid
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In Various Forms
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In Changing Seasons
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Drawing shadow
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Tone of skin
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In High Contrast
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Centurion I
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Centurion II
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Residence in pLight
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Bright House
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Structural Solidarity
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A Protector
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Outside of the Window
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At the Door
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Down on the Earth I
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Down on the Earth II
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Around Weather
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Kristal Water
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Script
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A Reader
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A Fire place
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A Reader
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Sunlight on Script.
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Devotion
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A Form
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A Form
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A Form
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A Form
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A Lighten Place I
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A Lighten Place II
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A Lighten Place
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A Lighten space
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A light and shadow play I
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A light and shadowplay II
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A light and shadow play III
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Rain Fields
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Snowscape
Frosen play
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A Wall
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A Roots
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Composed
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A Journey
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Passing by
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A Station
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Passing by II
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Passing through I
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Passing through II
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A flying Station
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A Desire of Form I
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A Desire of Form II
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Transparency
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A Plant
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A Reflection
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Transitors
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A Reflector
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A Planet
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Resting Mood
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Circled Meditation
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Compounded
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Transparent Volume
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A Stone I
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A Stone II
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A Branches
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Textural Harmony
85
Multi factor I
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Multi Factor II
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Tonal Skin
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89
Composted
A Wood Notes
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A Texture Rap
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Rain Fields
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FrozenMind
Snowfield94
Ice Prints95
Canvas Skin
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Wood Moods 1
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Wood Moods 2
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Wood Moods 3
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Wood Moods 4
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Wood Moods 5
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Wood Moods 6
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Wood Moods 7
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Wood Moods 8104
Wood Moods 9
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Wood Moods 10
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Wood Moods 11
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A Victim I
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A Victim II
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A Reformat
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A Bounder
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Growen circled
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Circled Format
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Cycled
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Mix textured
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Substance theory, is an ontological theory aboutobject hood, positing that a substance is distinct fromits properties. This is part of essentialism in that ousiaas a substance can also be a descriptor of an object'sbeing (ontology) and/or nature. As substance or ousia isa permanent property of an object without which theobject no longer remains itself and therefore becomessome other object.Substance is a core concept of ontology andmetaphysics. Indeed, philosophies may be divided intomonist philosophies, and dualist or pluralistphilosophies. Monistic views, often associated withimmanence, hold that there is only one substance,sometimes called God or Being. Dualist and pluralistviews hold that two or more types of substances doexist, and that these can be placed in an ontologicalhierarchy. Platonism or Aristotelianism considers thatthere are various substances, while stoicism andSpinoza hold that there is only one substance.The concept of substance in Western philosophyIn the millennia-old Aristotelian tradition, as well asearly modern traditions that follow it, substances orousia are treated as having attributes and modes orthings.This concept helps to explain, for instance, statetransitions. Let us take a quantity of water and freezeit into ice. Substance theory maintains that there is a"substance" which is unchanged through this transition,which is both the liquid water and also the frozen ice.It maintains that the water is not replaced by the ice -it is the same "stuff," or substance. If this is true, thenit must be the case that the wetness of water, thehardness of ice, are not essential to the underlyingsubstance. (Essentially, matter does not disappear, itonly changes form.)The Aristotelian view of God considered God as bothontologically and causally prior to all other substance;others, including Spinoza, argued that God is the onlysubstance. Substance, according to Spinoza, is one andindivisible, but has multiple modes; what we ordinarilycall the natural world, together with all the individualsin it, is immanent in God: hence the famous phraseDeus sive Natura ("God, or Nature"). Aristotle wascreating his theory of substance in response andcounter to Plato's theory of framework or structures
called the theory of forms.The Roman Catholic Church has adopted substancetheory as part of its theology of transsubstantiation.Criticisms of the concept of substanceFriedrich Nietzsche and, after him, Martin Heidegger,Michel Foucault and Gilles Deleuze rejected the notionof "substance", and in the same movement the conceptof subject contained with the framework of Platonicidealism. For this reason, Althusser's "anti-humanism"and Foucault's statements were criticized, by JürgenHabermas and others, for misunderstanding that thisled to a fatalist conception of social determinism. ForHabermas, only a subjective form of liberty could beconceived, to the contrary of Deleuze who talks about"a life", as an impersonal and immanent form of liberty.For Heidegger, Descartes means by "substance" that bywhich "we can understand nothing else than an entitywhich is in such a way that it need no other entity inorder to be." Therefore, only God is a substance asens perfectissimus (most perfect being). Heideggershowed the inextricable relationship between theconcept of substance and of subject, which explainswhy, instead of talking about "man" or "humankind",he speaks about the Dasein, which is not a simplesubject, nor a substance.Roman Catholic theologian Karl Rahner, as part of hiscritique of transsubstantiation, rejected substancetheory and instead proposed the doctrine oftransfinalization, which he felt was more attuned tomodern philosophy. However, this doctrine wasrejected by Pope Paul VI in his encyclical MysteriumFidei.Primitive concepts of substance theoryTwo primitive concepts (i.e., genuine notions thatcannot be explained in terms of something else) insubstance theory are the bare particular and theinherence relation.Bare particular In substance theory, a bareparticular of an object is the element without whichthe object would not exist, that is, its substance,which exists independent from its properties, even ifit is physically impossible for it to lack propertiesentirely. It is "bare" because it is considered withoutits properties and "particular" because it is notabstract. The properties that the substance has are
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said to inhere in the substance.In substance theory of the mind, the objects areminds.Inherence relation Another primitive concept insubstance theory is the inherence relation between asubstance and its properties. For example, in thesentence, "The apple is red," substance theory saysthat red inheres in the apple. Substance theoryconsiders to be clear the meaning of the apple havingthe property of redness or the property of beingjuicy, and that a property's inherence in a substanceis similar to, but not identical with, being part of thesubstance. Thus, Aristotle wrote:"By being 'present in a subject' I do not mean presentas parts are present in a whole, but being incapableof existence apart from the said subject." (Thea Categories 1 24-26)The inverse relation is participation. Thus in theexample above, just as red inheres in the apple, sothe apple participates in red.Arguments supporting the theory Two commonarguments supporting substance theory are theargument from grammar and the argument fromconception.Argument from grammar The argument fromgrammar uses traditional grammar to supportsubstance theory. For example, the sentence, "Snowis white," contains a subject, "snow", and theassertion that the subject is white. The argumentholds that it makes no grammatical sense to speak of"whiteness" disembodied, without snow or some othersubject that is white. That is, the only way to make ameaningful claim is to speak of a subject and topredicate various properties of it. Substance theory
calls this subject of predication a substance. Thus, inorder to make claims about physical objects, one mustrefer to substances, which must exist in order for thoseclaims to be meaningful.Many ontologies, including bundle theory, reject theargument from grammar on the basis that agrammatical subject does not necessarily refer to ametaphysical subject. Bundle theory, for example,maintains that the grammatical subject of statementrefers to its properties. For example, a bundle theoristunderstands the grammatical subject of the sentence,
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"Snow is white", as a referent to a bundle of properties,including perhaps the containing of ice crystals, beingcold, and being a few feet deep. To the bundle theorist,the sentence then modifies that bundle of properties toinclude the property of being white. The bundletheorist, then, maintains that one can make meaningfulstatements about bodies without referring tosubstances that lack properties.Argument from conceptionAnother argument for the substance theory is theargument from conception. The argument claims that inorder to conceive of an object's properties, like theredness of an apple, one must conceive of the objectthat has those properties. According to the argument,one cannot conceive of redness, or any other property,distinct from the thing that has that property. The thingthat has the property, the argument maintains, is asubstance. The argument from conception holds thatproperties (e.g. redness or being four inches wide) areinconceivable by themselves and therefore it is alwaysa substance that has the properties. Thus, it asserts,substances exist.A criticism of the argument from conception is thatproperties' being of substances does not follow frominability to think of isolated properties. The bundletheorist, for example, says that properties need only beassociated with a bundle of other properties, whichbundle is called an object. The critic maintains that theinability for an individual property to exist in isolationdoes not imply that substances exist. Instead, heargues, bodies may be bundles of properties, and anindividual property may simply be unable to existseparately from such a bundle.Bundle theory In direct opposition to substance theoryis bundle theory, whose most basic premise is that allconcrete particulars are merely constructions or'bundles' of attributes, or qualitative properties:
Necessarily, for any concrete entity, a, if forany entity, b, b is a constituent of a, then b isan attribute.
The bundle theorist's principal objections to substancetheory concern the bare particulars of a substance,which substance theory considers independently of thesubstance's properties. The bundle theorist objects tothe notion of a thing with no properties, claiming that
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one cannot conceive of such a thing and citing JohnLocke, who described a substance as "a something, Iknow not what." To the critic, as soon as one has anynotion of a substance in mind, a property accompaniesthat notion. That is, to the critic it is not onlyphysically impossible to encounter a bare particularwithout properties, but the very notion of a thingwithout properties is so strange that he cannot evenform such a notion.IndiscernibilityThe indiscernibility argument from the substancetheorist targets those bundle theorists who are alsometaphysical realists. Metaphysical realism usesrepeatable entities known as universals exemplified byconcrete particulars to explain the phenomenon ofattribute agreement. Substance theorists then say thatbundle theory and metaphysical realism can onlycoexist by introducing an identity of indiscerniblescreed, which substance theorists suggest is incoherent.The identity of indiscernibles says that any concreteparticular that is numerically different from anothermust have its own qualitive properties, or attributes.Since bundle theory states that all concrete particularsare merely constructions or 'bundles' of attributes, orqualitive properties, the substance theorist'sindiscernibility argument claims that the ability torecognize numerically different concrete particulars,such as concrete objects, requires those particulars tohave discernible qualitative differences in theirattributes and that the metaphysical realist who is alsoa bundle theorist must therefore concede to theexistence of 'discernible (numerically different)concrete particulars', the 'identity of indiscernibles',and a 'principle of constituent identity'.Discernible concrete particularsNecessarily, for any complex objects, a and b,if for any entity, c, c is a constituent of a if andonly if c is a constituent of b, then a isnumerically identical with b.The indiscernibility argument points out that if bundletheory and discernible concrete particulars theoryexplain the relationship between attributes, then theidentity of indiscernibles theory must also be true:Identity of indiscerniblesNecessarily, for any concrete objects,a and b, if
for any attribute, Ö, Ö is an attribute of a ifand only if Ö is an attribute of b, then a isnumerically identical with b.The indiscernibles argument then asserts that theidentity of indiscernibles is false. For example, twodifferent pieces of printer paper can be side by side,numerically different from each other. However, theargument says, all of their qualitive properties can bethe same (e.g. both can be white, rectangular-shaped,9 x 11 inches...). Thus, the argument claims, bundletheory and metaphysical realism cannot both becorrect.However, bundle theory combined with trope theory(as opposed to metaphysical realism) is immune to theindiscernibles argument. The immunity stems from thefact that each trope (attribute) can only be held by oneconcrete particular, thus qualitive indiscernible objectscan exist while being numerically identical and theidentity of indiscernibles therefore does not hold.Stoicism The Stoics rejected the idea that incorporealbeings inhere in matter, as taught by Plato andAristotle. They believed that all being is corporeal.Thus they developed a scheme of categories differentfrom Aristotle's based on the ideas of Anaxagoras andTimaeus.
Black is the color of objects that do not emit or reflectlight in any part of the visible spectrum; they absorb allsuch frequencies of light. Although black is sometimesdescribed as an "achromatic", or hueless, color, inpractice it can be considered a color, as in expressionslike "black cat" or "black paint".Black can be defined as the visual impressionexperienced when no visible light reaches the eye.(This makes a contrast with whiteness, the impressionof any combination of colors of light that equallystimulates all three types of color-sensitive visualreceptors.)
Philosophy· In arguments, things can be black-and-white,meaning that the issue at hand is dichotomized (havingtwo clear, opposing sides with no middle ground).· In ancient China, black was the symbol of Northand Water, one of the main five colors.
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Politics· The List of black flags, although not exclusivelypolitical, gives many political meanings.· Black is used for anarchist symbolism,sometimes split in diagonal with other colors to showalignment with another political philosophy. The plainblack flag is explained in various ways, sometimes as ananti-flag or a non-flag. Wearing black clothing is alsosometimes an anarchist tactic during demonstrations,with a practical benefit of not attracting attention andmaking later identification of a subject difficult. Thisstrategy is referred to as a black bloc.· In Portuguese politics, black (and red) is theparty color of the Left Bloc.· The blackshirts were Italian Fascist militias.· The blackshirts was a nickname for the SS.· The black triangle was used by the Nazis todesignate "asocial" people (homeless and Roma, forexample); later the symbol was adopted by lesbianculture.Science· Black sky refers to the appearance of space asone emerges from the Earth's atmosphere.· The term "black hole" is applied to collapsedstars.· Black body radiation refers to the radiationcoming from a body at a given temperature where allincoming energy (light) is converted to heat.SportThe national rugby union team of New Zealand is calledthe All Blacks, in reference to their black outfits, andthe color is also shared by other New Zealand nationalteams such as the Black Caps (cricket) and the Kiwis(rugby league).· Association football (soccer) refereestraditionally wear all-black uniforms, howevernowadays other uniform colors may also be worn.· A large number of teams have uniformsdesigned with black colors - many feeling the colorsometimes imparts a psychological advantage in itswearers. Among the more famous (or infamous) includeOakland Raiders and Pittsburgh Steelers of the NFL, theSan Antonio Spurs and Miami Heat of the NBA, and InterMilan of the Serie A of the Italian soccer leagues.· In auto racing, a black flag signals a driver to
go into the pits.· In baseball, "the black" refers to the batter'seye, a blacked out area around the center-fieldbleachers, painted black to give hitters a decentbackground for pitched balls.Ambiguity and secrecy· A black box is any device whose internalworkings are unknown or inexplicable. In theatre, theblack box is a smaller, undecorated theater whoseauditorium and stage relationship can be configured invarious way.· A black project is a secretive project, likeEnigma Decryption, other classified military programsor operations, Narcotics, or police sting operations.· Some organizations are called "black" whenthey keep a low profile, like Sociétés Anonymes andsecret societies.· A polished black mirror is used for scrying, andis thought to help see into the paranormal worldwithout interference or distraction.· Black frequently symbolizes ambiguity, secrecy,and the unknown.Beliefs, religions and superstitions· Black is a symbol of mourning and bereavementin Western societies, especially at funerals andmemorial services. In some traditional societies, withinfor example Greece and Italy, widows wear black forthe rest of their lives. In contrast, across much ofAfrica and parts of Asia, white is a color of mourningand is worn during funerals.· In English heraldry, black means darkness,doubt, ignorance, and uncertainty. [3]· In the Maasai tribes of Kenya and Tanzania, thecolor black is associated with rain clouds, a symbol oflife and prosperity.· Native Americans associated black with thelife-giving soil.· The Hindu deity Krishna means "the black one".· The medieval Christian sect known as theCathars viewed black as a color of perfection.· The Rastafari movement sees black asbeautiful.· In the Japanese culture, Black is associatedwith honor, not death with the white color beingassociated with death.
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OusiaOusia is the Ancient Greek noun formed on thefeminine present participle of (to be); it is analogous tothe English participle being, and the Greek ontic. Ousiais often translated (sometimes incorrectly) to Latin assubstantia and essentia, and to English as substanceand essence; and (loosely) also as (contextually) the[1] Latin word accident which conflicts with thedenotation of sumbebekos, given that Aristotle usessumbebekos in showing that inhuman things (objects)also are substantivePhilosophic and scientific useThe Greek philosophers Plato and Aristotle used ousiain their ontologies; their denotations are thecontemporary philosophic and theological usages.Aristotle used ousia in creating animal phyla in biology,and hypostasis denoting general existence (reality),and ousia denoting a specific substance, essence,being, person, or thing.Quite later, Martin Heidegger said that the originalmeaning of the word ousia was lost in its translation tothe Latin, and, subsequently, in its translation tomodern languages. For him, ousia means Being, notsubstance, that is, not some thing or some being that"stood"(-stance) "under"(sub-). Moreover, he also usesthe bi-nomial parousia-apousia, denoting presenceabsence,and hypostasis denoting existence.Theologcial significanceOrigen, (d. 251) used ousia in defining God as onegenus of ousia, while being three, distinct species ofhypostasis: the Father, the Son, and the Holy Spirit.The Synods of Antioch condemned the word homoousios(same substance) because it originated in pagan Greekphilosophy. The Paul of Samosata entry of the CatholicEncyclopedia says:It must be regarded as certain that the council,which condemned Paul, rejected the termhomoousios; but, naturally, only in a falsesense, used by Paul; not, it seems, because hemeant by it a unity of Hypostasis in the Trinity(so St. Hilary), but because he intended, by it,a common substance, out of which both Fatherand Son proceeded, or which it dividedbetween them so St. Basil and St. Athanasius;
but the question is not clear. The objectors tothe Nicene doctrine in the fourth century madecopious use of this disapproval of the Nicene[3] word by a famous council.The general agreed upon meaning of ousia in EasternChristianity is all that subsist by itself and which has[4] not its being in another. In contrast to hypostasis[5] which is used to mean reality or existence.In 325, the First Council of Nicaea condemned Arianismand formulated a creed, which stated that in theGodhead the Son was Homoousios (same in substance)of the Father. However, controversy did not stop andmany Eastern clerics rejected the term because of itsearlier condemnation in the usage of Paul of Samosata.Subsequent Emperors Constantius II and Valenssupported Arianism and theologians came up withalternative wordings like Homoios (similar) homoiousios(similar in substance), or Ahomoios (unsimilar). Whilethe Homoios achieved the support of several councilsand the Emperors, those of an opposing view weresuppressed. The adherents of the Homoiousioseventually joined forces with the (mostly Western)adherents of the Homoousios and accepted theformulation of the Nicene creed.Matter is the substrate from which physical existence is derived, remaining more-or-less constant amidchanges. The word, matter is derived from the Latinword, mâteria, meaning wood. Mâteria, itself, tracesback to the word, mâter, meaning mother. Thusconsidered, matter is the mother substance.
Text reference is taken fromwww.wikipedia.org
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High Above I
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High Above II
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On the Top I
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On the Top II
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On fire I
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On fire II
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On fire III
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On fire IV
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Baruch or Benedict de Spinoza (November 24, 1632February 21, 1677) was a Dutch philosopher ofPortuguese Jewish origin. Revealing considerablescientific aptitude, the breadth and importance ofSpinoza's work was not fully realized until years afterhis death. Today, he is considered one of the greatrationalists of 17th-century philosophy, laying thegroundwork for the 18th century Enlightenment andmodern biblical criticism. By virtue of his magnumopus, the posthumous Ethics, in which he opposedDescartes' mindbody dualism, Spinoza is considered tobe one of Western philosophy's most importantphilosophers. Philosopher and historian Georg WilhelmFriedrich Hegel said of all modern philosophers, "You[1] are either a Spinozist or not a philosopher at all." Allof Spinoza's works were listed on the Index LibrorumProhibitorum (List of Prohibited Books) by the RomanCatholic Church.Spinoza lived quietly as a lens grinder, turning downrewards and honors throughout his life, includingprestigious teaching positions, and gave his familyinheritance to his sister. Spinoza's moral character andphilosophical accomplishments prompted 20th centuryphilosopher Gilles Deleuze to name him "the 'prince' of[2] philosophers." Spinoza died at the age of 44 of a lungillness, perhaps tuberculosis or silicosis exacerbated byfine glass dust inhaled while tending to his trade.Spinoza is buried in the churchyard of the Nieuwe Kerkon Spui in The Hague.
Benedict de Spinoza
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Tukaram (1608- 1950) was born in 1608 at Dehudist.Pune India and vanished without a trace in1650.What little we know of his life is a reconstructionfrom his own autobiographical poems, thecontemporary poetess Bahinabai's memoirs in verse,and the latest biographer of Marathi poet-saints,Mahipati's account. The rest is all folklore , though itcannot be dismissed on those grounds alone. Modernscholars such as the late V.S.Bendre have made arduousefforts to collate evidence from disparatecontemporary sources to establish a well-researchedbiography of Tukaram. But even this is largelyconjectural.There is a similar mystery about Tukaram's manuscripts.The Vithoba-Rakhumai temple in Tukaram's nativevillage, Dehu, has a manuscript on display that isclaimed to be in Tukaram's own handwriting. What ismore important is the claim that this manuscript is partof the collection Tukaram was forced to sink in thelocal river Indrayani and which was miraculouslyrestored after he undertook a fast-unto-death. Thepresent manuscript is in a somewhat precariouscondition and contains only about 250 poems. At thebeginning of this century the same manuscript wasrecorded as having about 700 poems and a copy of it isstill found in Pandharpur.
Sant Tukaram
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1.Je ka ranjale ganjaleKnow him to be a true man who takes to his bosom those who are in distress. Know that God resides in the heart of such a one. His heart is saturated with gentleness through and through. He receives as his only those who are forsaken. He bestows on his man servants and maid servants the same affection he shows to his children. Tukaram says: What need is there to describe him further? He is the very incarnation of divinity.
2.Papachi vasana nako davoo dolaO God, let me not be witness to desire for sin, better make me blind; let me not hear ill of anyone, better make me deaf; let not a sinful word escape my lips, better make me dumb; let me not lust after another's wife, better that I disappear from this earth. Tuka says: I am tired of everything worldly, Thee alone I like, O Gopal.
3. Pavitra te kul paawan to desh jethe Hariche daas janma gheti Blessed is that family and that country where servants of God take birth. God becomes their work and their religion. The three worlds become holy through them. Tell me who have become purified through pride of birth? The Puranas have testified like bards without reserve that those called untouchables have attained salvation through devotion to God. Tuladhar, the Vaishya, Gora, the potter, Rohidas, a tanner, Kabir, a Momin, Latif, a Muslim, Sena, a barber, and Vishnudas, Kanhopatra, Dadu, a carder, all become one at the feet of God in the company of hymn singers. Chokhamela and Banka, both Mahars by birth, became one with God. Oh, how great was the devotion of Jani the servant girl of Namdev! Pandharinath (God) dined with her. Meral Janak's family no one knows, yet who can do justice to his greatness? For the servant of God there is no caste, no varna, so say the Vedic sages. Tuka says: I cannot count the degraded.
4. Jethe jato tethe tu maajha saangaatiWherever I go, Thou art my companion. Having taken me by the hand Thou movest me. I go alone depending solely on Thee. Thou bearest too my burdens. If I am likely to say anything foolish, Thou makest it right. Thou
hast removed my bashfulness and madest me self-confident, O Lord. All the people have become my guards, relatives and bosom friends. Tuka says: I now conduct myself without any care. I have attained divine peace within and without.
5.Na kalataa kaayWhen one does not know, what is one to do so as to have devotion to Thy sacred feet? When will it so happen that Thou wilt come and settle in my heart? O God, when wilt Thou so ordain that I may meditate on Thee with a true heart? Remove Thou my untruth and, O Truth, come and dwell Thou in my heart. Tuka says: O Panduranga, do Thou protect by Thy power sinners like me.
6. Muktipang naahi vishnuchiyadaasaaTo the servants of Vishnu there is no yearning even for salvation; they do not want to know what the wheel of birth and death is like.; Govind sits steadily settled in their hearts; for them the beginning and the end are the same. They make over happiness and misery to God and themselves remain untouched by them, the auspicious songs sing of them; their strength and their intellect are dedicated to benevolent uses; their hearts contain gentleness; they are full of mercy even like God; they know no distinction between theirs and others'. Tuka says: They are even like unto God and Vaikuntha is where they live.
7. Kaay vaanu aataHow now shall I describe (the praises of the good); my speech is not enough (for the purpose). I therefore put my head at their feet.The magnet leaves its greatness and does not know that it may not touch iron. Even so good men's powers are for the benefit of the world. They afflict the body for the service of others. Mercy towards all is the stock-in-trade of the good. They have no attachment for their own bodies. Tuka says: Others' happiness is their happiness; nectar drops from their lips.
8.Naahi santpan milat haatiSaintliness is not to be purchased in shops nor is it to be had for wandering nor in cupboards nor in deserts nor in forests. It is not obtainable for a heap of riches. It is not in the heavens above nor in the entrails of the earth
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below. Tuka says: It is a life's bargain and if you will not give your life to possess it better be silent.
9.Bhakt aise jaana je dehi udaasHe is a devotee who is indifferent about body, who has killed all desire, whose one object in life is (to find) Narayana, whom wealth or company or even parents will not distract, for whom whether in front or behind there is only God in difficulty, who will not allow any difficulty to cross his purpose. Tuka says: Truth guides such men in all their doings.
10. Ved anant bolilaaThe essence of the endless Vedas is this: Seek the shelter of God and repeat His name with all thy heart. The result of the cogitations of all the Shastras is also the same; Tuka says: The burden of the eighteen Puranas is also identical.
11. Aanik dusre naahi maj aataThis heart of mine is determined that for me now there is nothing else; I meditate on Panduranga, I think of Panduranga, I see Panduranga whether awake or dreaming. All the organs are so attuned that I have no other desire left. Tuka says: My eyes have recognized that image standing on that brick transfixed in meditation unmoved by anything.
12.Na milo khavaya na vadho santanWhat though I get nothing to eat and have no progeny? It is enough for me that Narayana's grace descends upon me. My speech gives me that advice and says likewise to the other people -Let the body suffer, let adversity befall one, enough that Narayana is enthroned in my heart. Tuka says: All the above things are fleeting;my welfare consists in always remembering Gopal.
13. Maharasi shive kope to Brahman navheHe who becomes enraged at the touch of a Mahar is no Brahmin. There is no penance for him even by giving his life. There is the taint of untouchability in him who will not touch a Chandal. Tuka says: A man becomes what he is continually thinking of.
14. Punya parupkaar paap te par pidaa
Merit consists in doing good to others, sin in doing harm to others. There is no other pair comparable to this. Truth is the only religion (or freedom); untruth is bondage, there is no secret like this. God's name on one's lips is itself salvation, disregard (of the name) know to be perdition. Companionship of the good is the only heaven, studious indifference is hell. Tuka says: It is thus clear what is good and what is injurious, let people choose what they will.
15. Shevatchi vinanawaniThis is my last prayer, O saintly people listen to it: O God, do not forget me; now what more need I say, Your holy feet know everything. Tuka says: I prostrate myself before Your feet, let the shadow of Your grace descend upon me.
16. Hechi daan de ga devaaO God, grant only this boon. I may never forget Thee; and I shall prize it dearly. I desire neither salvation nor riches nor prosperity; give me always company of the good. Tuka says: On that condition Thou mayest send me to the earth again and again. 28-10-1930
Translations of Abhang from Tukaramachi Gatha were done by Mahatma Gandhi in Yerwada Central Jail between 15-10-1930 to 28-10-1930.
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Bhaskar HandeBIOGRAPHY1957 Born in Umbraj,state Maharashtra,India.1974 Came to Bombay as banner painter in filmindustry1976-81 Studied at sir J.J.institute of applied artsMumbai India. obtained G.D.ARTS diploma.in applied art.1979 Forth prize Maharashtra state competation1981 Second prize Maharashtra state competation1982 Went to the Netherlands for post graduation1982-84 Studied at the Royal Academy of Visual Arts theHague.NL.Obtained diploma in Monumental Painting and Design.1985-87 Studied animation and video at the FreeAcademy of Visual Arts the Hague,NL.1987 Since than is working as free-lance fine artistIn The Nederlands (Holland) and India with his ArtEnvironment studio.
Bhaskar Hande 1957
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BOOKS19891 Encounter/Ontmoeting Forum/GTP Amsterdam,NLEnglish/Nederlands Catalogue and poetry Poet AdriaanMorrian19902 DASHAK BAPU Nashik,IND Marathi poetry19953 Your form is my creation Vaishwik Pune,INDMarathi/English Artbook/catalogue Text Dilip Chitre/Dr.Sadanand More19954 Budala gaon gaon budala Bapu Nashik,IND Marathipoetry19965 Merging colours Warre fine arts English catalogueArtimediar The Hague,NL19966 Your form is my creation Century Union The Hague NLHindi/English artbook/catalogue19977 Holland-India Marathi/Nederlands artbook/catalogue8 Prints by Bhaskar Hande Century union The Hague,NLEnglish/Nederlands part one19999 BHASKAR1999/2000 Gallery Blackheath London,UKEnglish artbook/catalogue200110 Holland-Europe Vaishwik Pune,IND Give and take inart 2 Marathi / Nederlands artbook/catalogue11 Tirast Manera Vaishwik Pune, IND Marathi poetry12 Encounter with International artist Stg. IHK TheHague NL Stg. Internationale Haagse Kunst200413 Amber Amber international,Amsterdam NLInternational Dutch and Punjabi literature200514 Amber Amber international, Amsterdam NLInternational Dutch and Punjabi literature200615 Colour Saga Exhibition catalogue Fabs WarsawPoland200816 Show your Hope Concept and Contributors English
vaishwik Pune IND And Artimediair The Hague NL 201017 Dehu-Alandi to Pandharpur Palakhisohala 325 Years Vaishwik Pune, India.18 A black Substance Artimediair The Hague, Holland.
CURATION1989 Musee Alternative. 20 Young artists in RexTheater, The Hague.1991 Colored festival. 8 Multi cultural artists in TheHague.1992 "The Two World Accents". 2 Different nationalitiesartists in The Hague, Iserlohn Hohen-limburg, Lubeck,GermanyColored festival The Hague The Netherlands.1993 October 6 Multi cultural artists in The Hague.Forum Gallery Amsterdam.1996 January Where Cultures Meet/Merging Colors TheHague The Netherlands1997 April Give and Take in Art Holland India 6 youngDutch artist in Pune India.1998 June Give and Take in Art1 India-Holland 6 Indianartist in the Hague Holland1999 May Give and Take in Art India-Holland 6 Indianartist in the Hague NEDERLAND2001 June Give and Take in Art2 Holland-Europe 3young Dutch artist in Pune INDIA.2004 April Give and Take in Art3 Holland-Europe 6Dutch Artist in Mumbai INDIA2006 April Give and Take in Art3 Holland-Europe 8Indian and 8 Dutch artist in the ISS Nederland2007 -08 Show Your Hope World Tour part oneNederland To India Via Turkey, Gorgia, Azerbaijan, Iran,Pakistan and India.Project Your Form is My Creation at Dehu India.2009 Dehu-Pandharpur Palkhisohala 2008 Pune
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Artimediair The Hague
Part Two
