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Mahābhārata – Episode 39 – Rāmopākhyāna (Part 2)

Worried that the citizens of Ayodhya may yet again come to the forest, Rāma left the great forest, went to the banks of the beautiful Godāvarī river, and began residing near the āśrama of Sage Śarabhaṅga. Owing to Śūrpaṇakha, Rāma makes an enemy out of Khara, who was residing at Janasthāna. Rāma killed Khara, Dūṣaṇa, and thousands of other rākṣasas, thus making that dhārmic forest safe for everyone. Śūrpaṇakha, with her lips and nose chopped off, went to Laṅkā, fell at the feet of her brother Rāvaṇa, and narrated her tale of woe.

ಡಿ.ವಿ.ಜಿ. ಅವರ ಭಾಷಾಶಿಲ್ಪ—ಉದ್ಬೋಧಕವ್ಯಾಖ್ಯೆಗಳು

ಕೋಲಾರಮಂಡಲದಲ್ಲಿ ಹೆಚ್ಚು ಪ್ರಚಲಿತವಿರುವ ವಾಗ್ರೂಢಿಗಳ ಬಳಕೆ:

ವೆಗಟು / ಎಗಟು (ಹೆಚ್ಚು ಸೇವನೆಯಿಂದ ರುಚಿಗೆಡುವುದು), ಅಂದಿಸು (ಎಟಕುವಂತಾಗಿಸು), ನಸನಸೆ (ರಂಪ; ಸಣ್ಣ ವಿಷಯಗಳನ್ನು ದೊಡ್ಡದು ಮಾಡುವುದು), ಸೊಟ್ಟಾಪಟ್ಟೆ (ಓರೆಯಾದ, ಡೊಂಕಾದ), ಪೋದಿ (ಆರೈಕೆ), ಮೊಡಕು (ಮೂಲೆ), ಐಲುಪೈಲು (ಹುಚ್ಚು), ಯರ್ರಿಬಿರ್ರಿ (ಶಿಸ್ತು ಇಲ್ಲದಿರುವುದು), ಪೀಕಲಾಟ (ತೊಂದರೆ; ಜಗಳ), ತಕರಾರು (ಆಕ್ಷೇಪಣೆ; ವಿರೋಧ; ಜಗಳ), ಏಮಾರು / ಯಾಮಾರು (ಮೊಸಹೋಗು; ಉಪೇಕ್ಷಿಸು), ಚಿತಾವಣೆಗಾರಿಕೆ (ಪ್ರಚೋದನೆ), ಪೊಗದಸ್ತು (ಸಮೃದ್ಧ), ಅಳ್ಳಕ (ಸಡಿಲ; ದ್ರವೀಯ).

ನಾಮಪದಗಳಂತೆ “ಓಣ”-ಅಂತಶಬ್ದಗಳ ಬಳಕೆ ಮತ್ತು ವಿಧಾಯಕಾರ್ಥವುಳ್ಳ -“ತಕ್ಕದ್ದು” ಬಳಕೆ:

ಡಿ.ವಿ.ಜಿ. ಅವರ ಭಾಷಾಶಿಲ್ಪ—ಸಿಂಹಾವಲೋಕನ

ಡಿ.ವಿ.ಜಿ. ಭಾಷೆಯ ಸಿಂಹಾವಲೋಕನ

ಈ ಲೇಖನದ ಮುಂದಿನ ಭಾಗದಲ್ಲಿ ಗುಂಡಪ್ಪನವರ ಗದ್ಯದ ಬರೆಹಗಳಲ್ಲಿ ಅವರ ಹಸ್ತಾಕ್ಷರದಂತೆ ವಿಶಿಷ್ಟವಾಗಿ ತೋರುವ ಕೆಲವು ವಾಕ್ಯವಿಧಾನಗಳನ್ನು ಸೂಕ್ತ ಉದಾಹರಣೆಗಳೊಂದಿಗೆ ಸಂಗ್ರಹಿಸಿದ್ದೇನೆ. ಉದಾಹರಣೆಗಳು ಹೆಚ್ಚಿನ ವಿವರಣೆಯನ್ನು ಅಪೇಕ್ಷಿಸದ ಕಾರಣ ಅವುಗಳ ಪರಿಯನ್ನು ನಿರೂಪಿಸುವ ಒಂದೆರಡು ಮಾತುಗಳನ್ನಷ್ಟೇ ಬರೆಯಲಾಗಿದೆ. ಗುಂಡಪ್ಪನವರ ಸಾಹಿತ್ಯ ಬಹಳ ವಿಸ್ತೃತವೂ ಗಹನವೂ ಆದದ್ದು. ಅದರ ಎಲ್ಲ ಬಗೆಯ ಸ್ವಾರಸ್ಯವನ್ನೂ ಹಿಡಿದಿಡಲು ಯತ್ನಿಸುವುದು ಸಾಹಸವೇ ಸರಿ. ಹೀಗಾಗಿ ಪ್ರಸ್ತುತಲೇಖನದ ಮಿತಿಯ ಒಳಗೆ ದಿಕ್ಸೂಚಕವಾಗಿ ಕೆಲವೇ ಮಾದರಿಗಳನ್ನು ನೀಡಿದ್ದೇನೆ.

The Tradition of Kshaatra in India: The Attack of Islam on South India

Malik Kafur came to Devagiri, which was at the forefront of South India. Ramachandra was the king of that region. Initially, all of Malik Kafur's ruthless attacks bore no fruit. However, in his second battle with Ramachandra, Malik Kafur defeated him using deceit and foul-play. Soon after, he came to Kapilaraya's Anegondi. Even there, there was widespread bloodshed. Then he attacked Ballala III, a weak Hoysala king who was ruling over Dvarasamudra (Halebidu). When Malik Kafur attacked Dvarasamudra, Ballala III was away at Thiruchanapalli. The whole of Dvarasamudra was razed to the ground.

Mahābhārata – Episode 38 – Rāmopākhyāna (Part 1)

There was a great king named Aja in the Ikṣvāku dynasty. Daśaratha was his son. He had four sons who were all experts in dharma – Rāma, Lakṣmaṇa, Bharata, and Śatrughna. Rāma’s mother was Kausalyā; Bharata’s mother was Kaikeyi; Lakṣmaṇa- Śatrughna’s mother was Sumitrā. Janaka, the king of Videha, had a daughter named Sītā. Tvaṣṭṛ (Brahmā) himself created her to become the beloved queen of Rāma.

Yakṣagāna – A Deśī Theatre Art: Misconceptions – 3

In his insightful essay titled ‘Uparūpakas and Nāṭyaprabandhas’, Dr. V Raghavan classifies these (i.e., the lyrics/ scripts used for different theatrical/ Yakṣagāna-like presentations) as ‘Kāvya’ or ‘Citrakāvya’, a kind of Uparūpaka. (Refer –

[caption id="attachment_13946" align="alignleft" width="166"]Dr. V. Raghavan Dr. V. Raghavan[/caption]

Upanayana – Definition of the Word

The word ‘upanayana’ means ‘leading closer’ or ‘taking nearer.’ It could mean ‘leading closer to wisdom’ or ‘taking near the ācārya for the sake of learning.’[1] Another meaning of the word ‘upanayana’ is ‘additional eye’ or ‘the eye of knowledge.’ It is variously called ‘upayana,’[2]brahmopadeśa,’ ‘upānaya,’ ‘mauñjī-bandhana,’ and ‘baṭu-karaṇa,’ ‘vrata-bandha.’[3] In any case, it refers to taking a