Qualities like truth and purity are not the special property of brahmins. They are to be practised by others as well. Why did we specially mention them as brahmaṇic qualities? The real meaning is that an excellent, exemplary brāhmaṇa behaves thus, and these qualities are easily practised by him; therefore other varṇas should also try to emulate him and earn those qualities — this is the real meaning.
ನಮ್ಮ ಪ್ರಾಚೀನ ಸಾಹಿತ್ಯದಲ್ಲಿ ದ್ರುತವಿಲಂಬಿತವೃತ್ತದ ಅತ್ಯಧಿಕ ಪ್ರಯೋಗವನ್ನು ‘ಕವಿರಾಜಮಾರ್ಗ’ದಲ್ಲಿ ಕಾಣಬಹುದು. ಅಲ್ಲಿ ಒಟ್ಟಾರೆ ಹತ್ತು ಪದ್ಯಗಳು ಈ ವೃತ್ತದಲ್ಲಿ ನಿಬದ್ಧವಾಗಿವೆ. ಇವಲ್ಲದೆ ಇಲ್ಲಿ ಬಳಕೆಗೊಂಡ ಹಲವು ಅಪೂರ್ವ ಬಂಧಗಳ ಪೈಕಿ ‘ವೀರ’, ‘ಮಣಿಭೂಷಣ’ ಮತ್ತು ‘ಮಂಗಳ’ ಎಂಬವು ದ್ರುತವಿಲಂಬಿತವೃತ್ತವನ್ನು ಅತಿಶಯವಾಗಿ ಹೋಲುತ್ತವೆ. ಕವಿರಾಜಮಾರ್ಗವು ಉಪಲಬ್ಧ ಕನ್ನಡಗ್ರಂಥಗಳ ಪೈಕಿ ಅತ್ಯಂತ ಪ್ರಾಚೀನವಾದುದು ಮಾತ್ರವಲ್ಲದೆ ಕಾವ್ಯಲಕ್ಷಣಗ್ರಂಥವೂ ಆಗಿರುವ ಕಾರಣ ಇಲ್ಲಿ ಬಳಕೆಗೊಂಡ ಕೆಲವು ವೃತ್ತಗಳು ಹೆಚ್ಚಿನ ವಿವೇಚನೆಗೆ ಅರ್ಹವಾಗಿವೆ.
The word nāṭya originates from the dhātu naṭ, which happens to be a prākṛt form of the dhātu nṛt. Both the root words mean to ‘dance.’ Thus, the words nṛtta, nṛtya, nāṭya, and nāṭaka originate from the same root which means ‘to dance.’ Accordingly, all of them have elements connected with dance. Nevertheless, there are quite a few differences between them.
Hanūmān flew through the sky which resembled the ocean in all its features. He entered and reemerged from the mass of clouds and resembled the moon, which is alternately hidden and revealed. He stroked the king of mountains, Sunābha (Maināka) with his hand and flew like an arrow shot from a bow. As he spotted the Mount Mahendra, he roared and it was heard by the vānaras who were waiting eagerly for him. Jāmbavān understood from Hanūmān’s joyous roar that he had brought good news and told so to all the other vānaras.
While bringing up a baby, is one who feeds milk superior and one who cleans the cradle is inferior? Is the person who rocks the cradle superior to the one who takes the baby to the toilet? Due to the love a mother has for the baby, she is equi-poised towards all activities that have to be done to keep him healthy and happy. There is no evaluation of the work as superior or inferior. Even in the service of Bhagavān, it is similar; there is no superior or inferior.
Hanūmān grew in size and set forth from there. But as he left, he thought, I have found her, but there is one thing that remains. Among the four upāyas, sāma in case of rākṣasas will be fruitless; dāna is not required as they have amassed a lot of wealth; bheda doesn’t work as they are proud of their strength; I will take to the fourth, the daṇḍopāya. If I kill a few rākṣasas now, it will weaken them. The best person achieves things over and above what is assigned to him.
युद्दभूमि में बडे बडे योद्दाओं द्वारा प्राण त्यागने वाले वीरों को प्राप्त ‘स्वर्गलोक’ की अवधारणा में सनातनधर्म और सेमेटिक धर्मो के मध्य मूलभूत अन्तर है। उदाहरणार्थ इस्लाम में शहीद को जन्नत मे विलासिता का सुखभोग जैसे बहत्तर हूरों के साथ शारिरिक भोग का आश्वासन दिया गया है। इसके विपरीत भारतीय परम्परानुसार हमें असंख्य ऐसे ‘वीरागल’, अर्थात् बलिदानी की स्मृति में खड़े किये गये प्रस्तर स्तंभ मिलते है जिनके तीन भाग होते है। आधारभाग में रणभूमि में योद्दा के शौर्य प्रदर्शन और उसके प्राण-त्याग का चित्रण उत्कीर्ण होता है, मध्य भाग में देवतागण उसे अपने स्वर्गिक वीमान में बैठ
In our times, the question of why is a brāhmaṇa given more importance has become more and more vociferous. The answer to that is in the description of the above qualities. A brāhmaṇa is devout and truthful; he regards that knowledge is of paramount importance and is always peaceful. All people of all countries respect such a person. Respect for those qualities are not out of drum-beating or force or even encouragement. It is born by itself from within the breast.