at BEARDO's kitchen Sauteed Garlic Potato

I saw this recipe on Youtube the other day, and since Greeja said that she would want to do a simple western dinner, I thought this would be a good accompaniment.

The Grand Finale.

So this is a simple potato dish. Since it was only both of us, I used only two potatotes. I used the Australian potato, which works well with this preparation.

Australian Potato

Sliced Potatoes

Wash the potatoes well, do not peel the skin. This is to make sure it does not disintegrate later. Slice the potatoes thinly, 3 quaters of the way. Then boil the potatoes for about 15 minutes.

Boiling the Potato

Once the potato is boiled, placed a pan over the stove and drop a few tablespoon of butter and allow it to melt. Then transfer the boiled potatoes and sautee it slowly.

Potato being Sauteed

Once it turns slightly brown, add salt, paprika, and oregano, and stir it till it mixes well. Then add chopped garlic and allow the garlic juice with the butter caramel to seep into the potatoes. 

Salt, Paprika and Oregano 

Garlic Juice 

An viola the Sauteed Garlic Potato is ready to go. It is good for a vegetarian accompaniment too. It can had by itself or to accompany bread toast, rice or even pasta.

Today Chef De Silva prepared Grilled Masala Salmon, Chinese Stir fry Carrot with Mushroom, and Freshly Cut Tomatoes, and to go with it is the Sauteed Garlic Potato.

Dinner Tonite

ravivarmmankkanniappan@2034271120243.0567° N, 101.5851° E

THE BURDEN OF INGRATITUDE

 

Somewhere in the Streets of Thiruvannamalai, TN, India.

எந்நன்றி கொன்றார்க்கும் உய்வுண்டாம் உய்வில்லை
செய்ந்நன்றி கொன்ற மகற்கு

yendhnanri konraarkkum uivuntaam uivillai
seindhnanri konra makatrku

There may be redemption for those who even commit murder, but there is no salvation for those who are ingratitude.

The above couplet 110 from Thirukural written by Thiruvalluvar (the famed Tamizh Philosopher, Saint, circa 500ce) shows the importance of gratitude in human relationships. Thiruvalluvar says that even a person who has taken someone else’s life could seek absolution but not for a person who betrays gratitude.

The concept of gratitude seems to be slowly eroding today and it appears that a lot has to do with the evolution of self-concept.  Whether as an individual or as a communal entity, people are aggressively promoting exclusivity rather than inclusivity. Once there was a notion that via globalization people of the world would converge into an inclusive global community, but this is far from the reality. We are more fragmented as a nation, what more amongst nations. Ethnic identity supersedes national interests and the creation of social cohesion and justice.

With all that is happening at both micro and macro level, how does then the concept of gratitude sit from a relational perspective.

To expound the cause and effect of this dilemma, I would like to narrate the story of Queen Kaikeyi and King Dasharatha in the epic of Ramayana. Queen Kaikeyi fought with valour to safe her husband King Dasharatha from a certain death. As gratitude for saving his life Dasharatha gave Queen Kaikeyi two boons, which she said she will exercise it at a later time. That time came when Dasharatha wanted to abdicate his Kingdom and wanted to crown Prince Rama as the new king by virtue of he being the first born to the eldest of the three Queens, Queen Kausalya.

This was where the second queen, Queen Kaikeyi wanted her son Prince Barathan to be appointed rather than Rama. Thus began the treachery where she used her boons not only to make Prince Bharathan as the King but also to banish Prince Rama and his wife Sita in exile for 14 years, and hereon began the epic Ramayana.

In this scenario King Dasharatha felt betrayed by the action of Queen Kaikeyi, which eventually led to his death not only owing to a broken heart but also the fact that he had exiled Prince Rama and Princess Sita. By applying the virtue of the Thirukural above, this betrayal exemplifies the violation of the deepest trust between husband and wife. The Thirukural also says that any boon stemming from gratitude should only be used for noble or virtuous causes and not one that reeks of self-centredness.

Queen Kaikeyi’s action did not only end with losing her husband but she also lost her son Prince Bharathan’s love and lived in isolation in the Kingdom. Prince Bharathan adored Prince Rama and totally despised his mother’s treachery. In fact he promised that he will never sit on the throne of Ayodhya, and would merely act as an administrator until the return of Prince Rama after his exile.

Nothing depicts more the cause and consequence of ingratitude like the above excerpt from the Ramayana.

In modern times I still remember the intervention of the US in Afghanistan upon Soviet Union invasion in 1979. In the name of liberating Afghanistan, through what was known as Operation Cyclone, the CIA funded and trained local Mujahedeen fighters to take up arms against the presence of Soviet Union. The Mujahedeen were truly grateful to the US for eventually freeing Afghanistan in 1989 from the Soviet Union.

However, after the conflict ended, the US gradually pulled out of Afghanistan leaving a power vacuum, when the people of Afghanistan and the Mujahedeen expected the US to continue their funding and support to rehabilitate a war torn country. The Mujahedeen specifically felt betrayed because they supported the US to fit a bigger agenda that is the ongoing cold war between the US and the Soviet Union. It appeared that the US merely used Afghanistan as a war theatre to show their superiority against the Soviet Union.

This eventually led to total chaos in Afghanistan which fell into another round of civil conflict which went on for another 20 years. During this period we saw the rise of the Taliban, and the birth of the Al Qaedah which eventually unleashed global terror. This incident reflects the consequences when commitment and gratitude in international relations is not honoured.

In a consumerist world that we live today, the presence of transactional relationship appears to be overwhelmingly present which negates the depth and authenticity of meaningful relationship to mere exchange of materialistic value rather than establishing relationships that are based on trust, empathy and mutual respect. Transactional relationship increases sense of competition and comparison where one’s self worth is measured by external validation rather than an internalized self-awareness on virtuous existence.

In such muddled socio-dynamics, the concept of gratitude would be lost in translation. From personal conflict to global altercation, very often we see, despite all efforts taken to find solutions, the conflicting parties neither have respect for each other nor the arbitrator who has come forward to help to resolve the matter. In many cases the intervenor becomes subject to abuse and torment.

During the ethnic conflict between the Hutu majority and Tutsi minority in Rwanda, the United Nations Peacekeeping Forces under the banner of United Nations Assistance Mission for Rwanda (UNAMIR) was sent to Rwanda to monitor and promote the peace agreement between the Rwandan government and Rwandan Patriotic Front (a Tutsi rebel group). But what is now known as the Rwandan Genocide of 1994 saw one of the worst human atrocities committed in modern times, where the UN peacekeeping forces were not only powerless to stop the carnage but they themselves succumbed to threat, torture and death during that period. The head of the mission a Canadian, General Romeo Dallaire in a dejected voice was recorded saying, “I felt betrayed by humanity”, not only because his team faced the said onslaught but also the lack of support by the world to the mission itself.

I am sure many of us may have inevitably faced scenario of ingratitude within our circle of family, friends and colleagues. The emotional hurt would be greater than the materialistic loss, especially when the person who commits such an action is someone that you were close too and trusted. I guess the reason why the hurt becomes very draining is because there was an element of reciprocity and expectation in that relationship, especially when you have been sincere.

In the Bhagavad Gita, Lord Krishna tells Arjuna, as a warrior, Arjuna should fulfill his responsibilities without being overwhelmed by the fear of loss or even being happy if he triumphs. Here Lord Krishna emphasizes on the concept of Nishkama Karma (selfless action) which translates, “to perform one’s duty without the attachment to the results”.

I have been adhering to this philosophy for some time now. It definitely makes my life less stressful. When for example I help someone, I take it that I am doing it because “I want to” and “it is within my capacity to do so”, and if I can’t then so be it. I do not carry any guilt for my inability to be of help nor expect any gratitude in return should I render the help.

Nothing in modern literature captures this thought better than Rudyard Kiplings “If”.

If

If you can dream—and not make dreams your master;
If you can think—and not make thoughts your aim;
If you can meet with Triumph and Disaster
And treat those two impostors just the same;
If you can bear to hear the truth you've spoken
Twisted by knaves to make a trap for fools,
Or watch the things you gave your life to, broken,
And stoop and build ’em up with worn-out tools:

If you can make one heap of all your winnings
And risk it on one turn of pitch-and-toss,
And lose, and start again at your beginnings
And never breathe a word about your loss;
If you can force your heart and nerve and sinew
To serve your turn long after they are gone,
And so hold on when there is nothing in you
Except the Will which says to them: ‘Hold on!’

 

The absence of gratitude, when viewed from an emotional perspective, certainly has devastating consequences. However, if we rise above this feeling and act without any expectations – doing good simply because we want to – then events like Lord Hanuman burning the city of Lanka or for that matter, the September 9/11 attacks, would not have taken place.

ravivarmmankkanniappan@151614112024 Latitude, 3° 8' 48.56"N ; Longitude, 101° 32' 20.70"E

from BEARDO's kitchen : Jack Fruit Seed with Maasi dried Fish Dry Sambal

Jack Fruit Seed with Maasi Fish Dry Sambal

Bought some jackfruit yesterday for in between snacks, and inherited its seeds after eating the juicy fruit. Well it has been a while since I ate anything from it's seed. So thought of cooking up something this evening with those seeds. 

This is a simple recipe and easy to make. Ingredients required are Jack fruit seed, Maasi Dried fish, and chilly flakes. My niece Dayani was in Sri Lanka a few weeks ago, and she was gracious enough to bring us Maasi Dried Fish. In case you guys do not know what it is, it's actually Dried Maldive Fish, which is a unique dried fish of Sri Lanka. Maasi Fish is very popular in both Singhalese and Jaffanese Tamil cuisine. 

Firstly we will have to boil the seeds till it becomes soft. Then using a mallet mash the seeds well. Whilst mashing, the skin of the seeds would come of easily. Do remove it otherwise you may have a bitter taste when you bite into it.

Boiled Jack Fruit Seed

Mashed Jackfruit Seed 

Chilly Flakes and Maasi Fish (it comes chipped now)

As usual heat up the pan with oil. Today I am using gingerly oil, because it has a fantastic aroma and goes well with Maasi fish. 

Gingerly Oil Being Heated.

Maasi Transferred into the Oil.

Once the oil is heated, transfer the Maasi Fish into the oil. Keep the heat from medium to low. You do not want to burn the Maasi Fish. 

Chilly Flakes Transferred.

Once the Maasi Fish turns golden brown then transfer the chilly flakes and stir. Add the chilly flakes to your preference, depending on your need for spiciness. Also add salt to taste at this stage. Btw the chilly flakes I used was home made, so no aduteration. I personally like to lightly dry fry dried chilles with a little bit salt before grinding it into flakes.

Transfer the mashed Jack Fruit Seeds

Finally spread the mashed Jack Fruit seeds liberally in the pan, and stir well. Make sure everything mixes well. A good 3- 5 mins stir will do the trick.

And viola you have a fantastic dried sambal that goes well with rice or Idiyappam (String Hoppers), accompanied by Brinjal Coconut Milk Curry (Kathrika Paal Curry) and Sothi (Coconut Milk Curry). 

Tonight it was even simpler dinner, Jack Fruit Seed with Maasi Sambal, Sri Lankan Style Omelette, Sothi and Tumeric Rice.

Do try and let me know. 

Dinner Tonight

ravivarmmankkanniappan@102410112024Latitude, 3° 8' 48.56"N ; Longitude, 101° 32' 20.70"E

 

 

TRUTH BE-KNOWN

 

Somewhere in Himachal Pradesh

“Instead of dying with disappointment, I would rather a deceit that gives me life" a quote attributed to Pierre Corneille, a 17th-century French dramatist. This line reflects themes of resilience and choosing life over despair, consistent with Corneille's exploration of complex human emotions in his plays.

From the Theatre of Illusion, by Pierre Corneille (translated By Richard Wilbur) Act 2, Scene 2:

“Clindor, a young picaresque hero, has been living by his wits in Paris, but has now drifted to Bordeaux, to become the valet of a braggart bravo named Matamore. He is chiefly employed as a go-between, carrying Matamore's amorous messages to the beautiful Isabelle—who only suffers the master because she is in love with the messenger.”

An anonymous said “truth can be an expensive commodity because it often requires courage, sacrifice, and the willingness to face uncomfortable realities”.

Hence seeking and telling the truth can lead to personal, social, or professional costs, which includes damaged reputations or most often strained relationships.

With this in mind, while inherently valuable, truth demands a price that may not be naturally volunteered.

That brings us to the paradox between truth and social justice.

Whilst in pursuit of social justice it often involves magnifying fringe interests and experiences, it may not align neatly with “established truths”. Therefore, in the process of trying to balance honesty with empathy and fairness, it can affect the dynamics between preserving facts and promoting relationship equity.

Whether its private lives or public, building relationship equity is critical in order to foster strong personal and professional relationship which in turn can improve communication and increase commitment to that bond. However, this state of meaningfulness can only be attained through consistent positive interaction, shared experience and mutual support between individuals as well as with other social constructs that the individuals belong to.

In this context I would like to bring forth the concept of “Vyavaharika Satya” (practical truth) which was liberally exercised in the Mahabharata. The Mahabharata itself is an epic poem that was written weaving intricate relationships and moral dilemmas about the complexities of human relationships towards the preservation of relational equity.

As much as the Mahabharata upholds virtue ethics as its primary philosophy, it also acknowledges the complexities that “truth” posts, and therefore it sees concealing truth or bending truth is a necessary evil for the greater good.

To share one incident in the Mahabharata, the “truth conflict” that occurred between Yudhisthira and Drona. Yudhishthira who was an epitome of righteousness was asked to inform Drona (who was his mentor) that his son Ashwatthama was dead. The truth was an elephant by the name of Ashwatthama was killed in the battle, but hearing that his son was dead, Drona threw down his weapons in all sadness, which eventually cost his death. This episode was considered to be one of the most contentious moral dilemma portrayed in Mahabharata. However, the death of Drona was critical in the Bharath war, as it brought an end to further bloodshed because Drona had immense destructive capabilities. This event instantiates that literal truths can be sacrificed if the act brings greater good or prevent greater harm.

The world today is facing even greater relational complexities, more so the need for broader understanding of consequences rather than one’s action. As the song goes “honesty is a such a lonely word” (Billy Joel), we have to tread it wisely and tactfully but that should not be seen as a passport to deceive. Weigh whether the truth will build or destroy, and use compassion when making that decision.

Interestingly the Mahabharata provides a nuanced perspective of truth and in the pursuit of establishing relational equity. Contextual sensitivity and the adherence to compassion are seen as the very essence for the purpose of creating a “meaningful existential equation”.

That reminds me of Viktor Frankl, in his book, Man’s search for Meaning, who says, “Everything can be taken away from a man but one thing: the last of the human freedom – to choose one’s attitude in any given circumstances, to choose one’s own way.” Frankl a proponent of logotherapy, propounds that even in suffering people can find purpose through love, creativity, and endure hardship with dignity.

But then again if truth is beknown, we don’t need divine intervention, do we?

I will leave you with that thought.

Cheers.

ravivarmmankkanniappan@143005112024Latitude, 3° 8' 48.56"N ; Longitude, 101° 32' 20.70"E