"José Luis Carreño Echandía" by Francisco Rodríguez de Coro, SDB

http://dbe.rah.es/biografias/42336/jose-luis-carreno-echandia

José Luis Carreño Echandía

Biografía

Carreño Echandía, José Luis. Bilbao (Vizcaya), 23.X.1905 – Pamplona (Navarra), 29.V.1986. Mi­sionero salesiano (SDB), vicario general y provincial de la diócesis de Madrás, fundador de seminarios sa­lesianos en India y Filipinas, escritor, músico.

Nacido en Bilbao el 23 de octubre de 1905, hizo su primera profesión en la congregación de los salesianos de San Juan Bosco el 25 de julio de 1922, en Sale­sianos-Carabanchel Alto, y su profesión perpetua en Salesianos-Sarriá el 11 de diciembre de 1928. Se or­denó sacerdote en Gerona el 21 de mayo de 1932, de manos de monseñor Vila Martínez, tomando como lema, que posteriormente fue el eje imantador de toda su vida, la frase de San Pablo “Omnia Christus” (“Cristo en todo”) (col. 3, 11).

Bendecido por la naturaleza con dotes de simpatía, bondad y saber fuera de lo común, contra todo pro­nóstico, le iba a ganar a la vida todos sus retos. Fina­lizados sus estudios de inglés en Salesianos-Cowley, en las afueras de Oxford, marchó como misionero a la India en el Año Santo de la Redención (1933); allí rompió todas las tablas, saliéndose de ellas y yendo muchos puestos por delante de la sola provincia reli­giosa con la que los salesianos contaban en el Asam, con sede en Shillong.

Sacerdote joven de veintiocho años no cumplidos, Carreño iba destinado al noviciado de Tirapathur, donde enseguida fue nombrado maestro de novicios. Desde el principio fue dando síntomas de magnani­midad y de inculturación, más que de observancias y reglamentos, siendo un mercenario de la humanidad con idéntica capacidad para “indianizar” la congre­gación salesiana como la Iglesia católica. Dominada la India por los ingleses, la sombra de la Segunda guerra mundial se extendió desde 1939, y fueron internan­dos en campos de concentración los misioneros ex­tranjeros. De los cuatrocientos evangelizadores cató­licos recluidos, ciento veinte eran salesianos. Carreño apostó por lanzarse y “regó el palo seco” —como él decía— por la región del Kérala, de magníficas fami­lias católicas, y para 1965 contaba con dos docenas de seminarios salesianos en toda la India, con más de mil seminaristas.

El trabajo de Carreño Echeandía como salesiano, así como de vicario general de la diócesis de Madrás, avanzó sin prisa pero sin pausas. Primero fundó un noviciado salesiano en Kotagiri (1946), después un seminario diocesano en Poonamallee (1947), un orfa­nato y escuela profesional para los jóvenes obreros de Goa (1947) y después otra obra idéntica en la misma Goa (1948). En Carreño siempre hubo algo más inquietante: acertaba el futuro. Por eso, enseguida abrió en Madrás una escuela profesional (1950), en Uriurkuppan una escuela agrícola (1950) y otros cen­tros de enseñanza secundaria en Negercoil (1947), Bombay (1948), Yercand y Sagay Thottam (1950), haciendo realidad aquello de que el destino no está en mano de los césares, sino de nosotros mismos. El pro­feta sucedía al misionero y heredaba el monopolio de las limosnas que muchos españoles le enviaban para Misiones Salesianas de Madrás (MISALMA) en las cuentas corrientes del Banco de Bilbao o del Banco de Santander, entre otros.

Después de casi treinta años (1933-1962) de servi­cio y fundaciones en la India, entre Madrás y Goa, Carreño pasó a Filipinas. Los salesianos habían lle­gado allí en 1951, al ser expulsados de China por Mao-Tse-Tung, y abrieron dos pequeños centros en Tarlac y Victorias que dependían de la provincia sa­lesiana de Hong Kong. Tan sólo en 1963 lograrán formar una provincia con sede provincial en Makati-Manila noviciado propio en Canlubang, siendo Ca­rreño su primer padre maestro y director. Hoy son cerca de mil salesianos distribuidos en dos provincias: la citada Makati-Manila, que abraza las Filipinas del norte y Papúa Nueva Guinea, y la de Cebú-Talam­ban, que comprende las Filipinas del Sur.

Desde el principio, los jóvenes salesianos filipi­nos iban a estudiar a la isla de Cheng Chan (Chao Chow-Taiwan), en China. Carreño vivía bajo el re­lámpago de esta servidumbre como propia y no paró hasta consolidar el primer seminario salesiano filipino en Canlubang. Después se abrieron el de East Bo­roko, en Papúa Nueva Guinea, Parañaque, Quezón, Cebú, Dumangas, Talisay-Lawa-An, donde varias generaciones de filipinos han seguido agradeciendo a la conmoción y el confortable futuro que Carreño desde 1962 hasta 1967 supo crear, enfrentándose en sufriente soledad al chichisbeo de tirios y la tergiver­sación de troyanos. Nunca ningún misionero sale­siano ha tenido tantos discípulos (mayoritariamente audaces) intentando plagiar un estilo y una experien­cia intransferibles. Carreño no sólo convencía y emo­cionaba, también hipnotizaba y hasta enamoraba de Jesucristo a cualquier tipo de público.

Tuvo que ser muy duro sobrevivir a las suspica­cias de algunos curiales de Turín, cuando acudía para consolidar un permiso o una apuesta y se decía: “¡Otro soneto de Carreño!”. Y “sonetos” fueron sus más de veinte libros, sus cinco estudios sobre la Sá­bana Santa, la fundación del Hogar del Misionero en Alzuza (Navarra), sus cientos de composiciones mu­sicales, la construcción de media docena de iglesias, sus cientos de mediaciones entre políticos de distinto signo, encarnando el anverso y el reverso de un pa­triarcal, sabio y paciente anciano que forjó una le­yenda perdurable desde el día que dijo la primera misa en el santuario de María Auxiliadora de Gerona, lo mismo en Inglaterra que en la India; en Estados Unidos que en España. Moría en Pamplona el 29 de mayo de 1986.

Obras de ~: Urdimbre en el telar, Madrid, Vofisa, 1965; Sal­mos al viento, Madrid, Vofisa, 1967; Cien cromos,Madrid, Vo­fisa, 1968; Prisma blanco (I, II y III), Madrid, Centro Nacional Salesiano de Pastoral Juvenil, 1968; Perlas modernas, Madrid, Centro Nacional Salesiano de Pastoral Juvenil, 1969; Perlas antiguas, Madrid, Centro Nacional Salesiano de Pastoral Ju­venil, 1969; Singladuras indias, Madrid, CCS, 1974; El último reportero, Alzuza (Navarra), Hogar del Misionero, 1975; Las huellas de la Resurrección, Alzuza, Hogar del Misionero, 1978; Pistas en el valle,Alzuza, Madrid, Gráficas España, 1985.

Bibl.: A. Altarejos, “Inculturación: reflexión misionológica y doctrina conciliar”, en La misionología, hoy,Pamplona, Gua­dalupe, 1988, págs. 334-357; J. A. Rico y Rico, Don José Luis Carreño Etxeandía, obrero de Dios, Carta edificante, Pamplona, Fundación Aróstegui, 24 de agosto de 1986.

Francisco Rodríguez de Coro, SDB

Sankara, Upadesasahasri

For a Sanskrit-English text of Sankara's Upadesasahasri, see:

http://estudantedavedanta.net/Sri_Shankaracharya-Upadeshasahasri%20-%20Swami%20Jagadananda%20%281949%29%20[Sanskrit-English].pdf

Helpful for editing De Smet's notes. 

Scott Randall Paine

Scott Randall Paine, teaching in Brasilia, interested in Indology, De Smet, has indicated the following site:

https://disciplinedwonder.com/bernard-kelly/

Richard De Smet dissertation

A Mrs Claude Newell-Lesslauer has asked for a pdf copy of De Smet's dissertation. I thought someone had put up something on the net, but I cant trace that any more. 


Dear Sir,

I’m looking for a PDF copy of Richard De Smet’s doctoral thesis: The Theological Method of Śaṃkara, Pontifical Gregorian University, Rome, 1953.

Christophe Vielle from Louvain-la-Neuve suggested that I write to you.

Any help would be much appreciated,

with best regards

Mrs. Claude Newell-Lesslauer
PhD student, University of Lausanne, Switzerland
Claude.Newell-Lesslauer@unil.ch

‘Christha Purana’ and ‘Goenchem Savasarikikan’ released (Navhind)

NT BUZZ

Educationist and writer Suresh Amonkar’s two Konkani books--‘Christha
Purana’ and ‘Goenchem Savasarikikan’ -- were recently released by art and
culture secretary, Daulat Hawaldar along with Goa University
vice-chancellor Varun Sahni, Fr Francis de Britto of Shirlai (Vasai)
Church, writer and environmentalist, director of Art and Culture Department
Prasad Lolayekar and Kiran Budkule, former HoD of English department, Goa
University at Institute Menezes Braganza, Panaji.

Director of Art and Culture, Prasad Lolayekar in his welcome address stated
that these books are a perfect representation of merger of Marathi and
Konkani (Devnagri and Romi script) language. The book Christha Purana was
originally written by Fr Thomas Stephen S J around 400 years ago in Romi
Marathi and it has now been translated in Devnagri Konkani by Amonkar. This
is the seventh edition of Fr Stephen’s Christha Purana as the original was
written in 1616 in Rachol.

Amonkar in his address stated that he is paying homage to Fr Thomas Stephen
who was known as Apostle of Salcete. He added: “But now Goa has forgotten
him [Fr Thomas Stephen] and I don’t know why. He deserves a feast which we
need to celebrate every year.”

While speaking about the history related to Christha Purana he said it was
used for 70 years in churches of Bardez, Tiswadi and Salcete but then it
was withdrawn in 1684. Fr Stephen had learnt the Konkani/ Marathi from
Brahmins of Salcete in order to write the *Christha Purana* in Romi
Marathi. Amonkar informed that at that time Marathi was the written
language and Konkani the spoken language in Goa. The new converts had only
two prayers in Konkani. So, there was lot of vacuum. In the year 1907 the
fourth edition of the Purana was released in Mangalore. Amonkar described
Fr Stephen as the real author who understood the need of the time.

The second book ‘*Goenchem Savasarikikan*’ throws light on the
socio-religious conditions prevailing in Goa during the 16th and 17th
century. While speaking about it he said: “I have looked upon the encounter
between East and West as a process of globalisation. I would like people to
consider the encounter in the context of indirect influence of Renaissance,
Reformation and counter-Reformation, not just conversions.”

Budkule while analysing these books in her address stressed that Amonkar
has imported the mind and creativity of Fr Stephen while writing these
translations.

Hawaladar in his speech spoke at length about the role of translators and
the original writers. He said: “Fr Stephen in *Christha Purana* is telling
story of Christ in a receiving language and in a receiving culture. When we
remember great writers we also remember their translators. Amonkar is
translating from dominant language to vernacular language which takes
techniques from oral traditions. It is to communicate a thought. It is
adding value to his and our lives.”

Varun Sahni in his address stated that due to this book there is a
communication between various ‘*bhashas*’ or languages of the country,
which is very important in today’s times.

Fr Francis de Britto said that this book is an example of inter-religious
dialogue. He focused on the current climate of polarisation and hate and
that’s why we need to celebrate such literary works. He said that Amonkar
is a real Goenkar as he has done this job of translation. He said that
*Christha
Purana* was possible in Goa as this place is a cradle of many religions
like Hinduism, Islam and Christianity. He stated that basic human values
are nurtured here. He also emphasised on the role of mother-tongue and its
promotion.

These books were released on March 22, which also happened to be Amonkar’s
82nd birthday, which was celebrated with the dignitaries and his well
wishers.

http://www.navhindtimes.in/christha-purana-and-goenchem-savasarikikan-released/ 

Suresh G. Amonkar's Konkani translation of Thomas Stephens' Khristapurana

Just came across this piece of news: a new translation of Thomas Stephens' Khristapurana, this time into Konkani. The news item does not carry any reference to Nelson Falcao's rendering into modern Marathi and then into English. As of today, no other news seems to be available on the net about Amonkar's book.

Christian epic in Marathi by English Jesuit translated to Konkani

Kristha Purana was read in Churches up to 1684, until the linguistic policy of the Church and state changed.

posted 2 March 2017

Panaji: 

With his translation in Devanagri Konkani, 81-year-old educationist Suresh G Amonkar has breathed new life into an almost forgotten 17th century Christian epic on the coming of Jesus Christ.

Written in Marathi with a profusion of Konkani words in the Roman script by an English Jesuit Fr Thomas Stephens, Kristha Purana was published in Rachol in 1616.

Amonkar who has already translated four Buddhist, three Hindu, two Christian and one Sikh scripture into Devanagri Konkani, devoted seven hours a day over five years while battling cancer relapses to complete the colossal task of translating the 10,962 verses written in ovi metre or quatrains, a poetric metre used in narrative poems in Marathi.

There were Spanish Jesuits, Portuguese and Italian missionaries but only Fr Stephens undertook the mammoth task of studying the local language and writing in it, perhaps because of his gumption and scholarship. He went on to master not only Konkani and Marathi but Kannada and Sanskrit too.

"Fr Stephens realized the importance of the local language in spreading the new faith. He felt the Kristha Purana would enlighten new Christians and have their faith deepened and strengthened," Amonkar says.

Calling the Jesuit's magnum opus the best example of inculturation, he feels Stephen was the first to follow the principles of inculturation to make the Christian faith acceptable to new converts.
The former chairman of Goa Board of Secondary and Higher Secondary Education, Amonkar studied Marathi for only four years in school but he continued to pursue it.

His study of the Bible in college too helped him translate the text. He opted to attend scripture classes along with his protestant classmates much to the surprise of his principal at St Wilson's College, who permitted him only after he produced written consent from his father who was a liberal.

Today he has a number of Bibles in his collection.

Kristha Purana was read in Churches up to 1684, until the linguistic policy of the Church and state changed. Instead of being celebrated, Fr Stephen's work was sidelined and withdrawn. One of the reasons for this, Amonkar believes was because he was ostracized by the Portuguese. "If it were a Portuguese or Spanish who had written it, they would have been put on a pedestal with a feast celebrated in their name every year," he says.

Kristha Purana is even more relevant today than it was 400 years ago since it was first published, Amonkar believes. "It is important today because services are held in Konkani in churches."

The book has been scheduled for release on March 22 with Amonkar, a 'cancer survivor par excellence' eagerly looking forward to its release.

Source: Times of India

http://www.ucanindia.in/news/christian-epic-in-marathi-by-english-jesuit-translated-to-konkani/34225/daily

Glen D'Silva and the Khristapurana in song

The scene was Arambol, one of the frontiers of Goa, 500 years
ago. A family mourns the passing away of its eldest member.
That night a man was summoned. Known by the locals as
'Purankar', he had to sing the verses of a holy text called
the 'Krista Purana' for the entire night.

Such was the scene half a millennium ago, when Goa's natives
embraced Christianity. The influence of Latin culture had not
yet reached Goan shores, and the new converts sang their
hymns to the beats of the dholak, ghumot and other folk
instruments.

          The 'Krista Purana' translates as the 'The
          Christian Puranas', an epic poem on the life of
          Jesus Christ written in a mix of Marathi and
          Konkani by Fr Thomas Stephens, SJ (1549-1619).
          Adopting the literary form of the Hindu Puranas, it
          retells the entire story of mankind, from the
          creation days to the time of Jesus in lyrical verse
          form. The Christian Puranas comprise 11,000 stanzas
          of four verses.

Three years ago, Fr Glen D'Silva, who served on the executive
board of Kala Academy, met its member secretary, Shrikanth
Bhatt, who told him, "Father, someone must revive the Krista
Purana."

Those words stuck in his mind, and he began to look for the
book, learning later that a handwritten copy lies in the
Pilar seminary museum, while a new edition of the book was in
the possession of the Don Bosco educational complex in
Panaji.

D'Silva certainly had illustrious predecessors to follow. Fr
(Dr) Nelson Falcao had translated the works into English,
while Padmashri Suresh Amonkar, educationist, social worker
and writer had worked on the Konkani translation.

Eleven thousand verses dwelling in 49 chapters divided into
the old and new testaments, D'Silva worked steadfastly in his
mission to revive the almost-defunct 500-year-old 'Krista
Purana'.

          "My main aim in reviving the 'Krista Purana' was to
          bring about a cultural integration. It is important
          for us Goans to know our rich musical heritage in
          order to appreciate our own culture and
          traditions," says D'Silva, who, at present, serves
          the Sacred Heart of Jesus Church in Vaddem-Curdi as
          its parish priest.

Two years ago, in March 2013, D'Silva sang the first 11
verses in a public performance at the XVI Bhakti Sangeet
Samaroh held at the Kala Academy.

D'Silva is also former director of the Pilar Music School and
he was instrumental in starting music schools in Porvorim,
Moira and Margao. His labour of love in revitalizing the
devotional songs materialized in the release of his album 'O
Namo', comprising 11 songs which is symbolic of the 11,000
verses in the 'Krista Purana'.

The album comprises the songs, 'O Namo' (Oh! Hail to thee),
'Tu Parmananda' (You are the absolute bliss, pervading the
universe), 'Tu Sakshat Parmeshvaru' (You are the very God,
Eternal and Infinite), 'Tu ani Tuzaa Ekach Sutu' (You and
your only Son), 'Namo Visvachiye Dipti' (I bow to you, the
light of the universe), 'Namo Spirita' (Hail to you, Oh! Pure
and Holy Spirit), 'Tu Sapta Divya Dannacha Dataru' (You are
the giver of seven divine gifts), 'Jaisa Baap Taisa Putr'
(The Father as well as the Son), 'Teenazanache Ekach Tatva'
(The three are made of one substance); 'Putr to Baapa Pasuni
Vartala' (The Son, of course, came from the Father); 'To
Amchaa Svami' (He is Jesus Christ our Lord).

Of the 11 songs, 'O Namo', 'Namo Spirita', and 'To Amchaa
Swami' are his favourites. "'O Namo' is a rare composition in
Raag Bhupali, 'Namo Spirita' is Raag Hem Kalian. These are
unheard of by today's generation and 'To Amchaa Swami' is in
Raag Shaym Kalyan, which is my favourite raag," he says.

          "The 11 songs comprise the first chapter of the
          Krista Purana with 25 verses. It is difficult to
          measure the hours and time which I have put in. It
          was an inspiration and God's grace that worked. I
          have not done any great research as such, but,
          whatever I learned in Indian music, I applied it in
          the compositions," adds D'Silva.

The music in 'O Namo' features the harmonium, tabla,
electronic tanpura and the violin, which D'Silva has played
himself. "The audio CD is available at music stores. It has
been produced by Brian D'Silva, who is my brother," he says.

          "Fr Thomas Stephens began writing the 'Krista
          Purana' while he served as parish priest of
          Benaulim almost 500 years ago. Having roots in
          Salcete myself, I felt that God provided me a task
          to preserve, propagate and promote the 'Krista
          Purana' through 'O Namo'," says D'Silva, who is a
          native of Carmona.

"When I completed the first chapter comprising 11 songs, I
realized that my efforts were supported by divine grace as
the 'Krista Purana' itself comprises 11,000 verses," says
D'Silva, who doesn't forget to appreciate the support given
by his congregation. "My love, devotion and gratitude will
always remain second to none to the Society of Pilar," he says.

http://timesofindia.indiatimes.com/city/goa/A-new-life-into-a-purana-text/articleshow/48628678.cms