सम्प्रति भाविकाभिधानं किञ्चन साहित्यतत्त्वमवगाहामहे।
भाविकमिति सम्भाविततत्त्वं दण्ड्यादिभिस्तु मौलिकमेवम्।
इतिवृत्तश्रीकारणमतिलोकमनोज्ञवर्णनेङ्गितयुक्तम्॥७॥
तत्त्वस्यास्य स्वरूपनिरूपणं भामहेन सम्यगकारि। यथा—
“भाविकत्वमिति प्राहुः प्रबन्धविषयं गुणम्।
प्रत्यक्षा इव दृश्यन्ते यत्रार्था भूतभाविनः”॥ (काव्यालङ्कारः, ३.५३)
K M Munshi writes in his preface to the fifth volume of the History and Culture of the Indian People,
Sometime around 1910, my article in English about Diwan Rangacharlu’s governance was published in Indian Review, a Madras-based monthly. With that, I not only received the remuneration that I was in need of, but also got introduced to a few great men. Two of the best outcomes of the article were: the letter of appreciation written by Sir Mokshagundam Visvesvaraya, who at that time was the Chief Engineer of Mysore and the head of a branch of the Economic Conference; the other was the words of admiration by Arcot Srinivasacharya (alternatively ‘Srinivasacharlu’).
Dakshinamurti Shastri hailed from Kollegal. He was a vaidika[1] from birth; a person who was absorbed in the study of the Vedas. He was also one who deeply engaged in the study of Sanskrit poetry. Therefore when he uttered a Sanskrit word (or phrase), the pronunciation of the letters and the division of the words would manifest itself clearly.
He was a short man with a nice ivory skin colour. He was also well-versed in Tamil and Telugu.
One day, the northeast winds brought along with a divine Saugandhika flower.[1] Deeming this to be an auspicious omen, Draupadī picked up the flower, went to Bhīma, and said, “Bhīmasena! Did you see how beautiful this flower is! I shall go and give this to Dharmarāja. Bring me many more of such flowers; let us take it to the Kāmyaka forest!” According to her wishes, Bhīma set out, armed with his weapons, following the fragrance in the wind, and identifying the direction of the origin of the flower.
धीपारम्यं वर्णनगतमुक्तिचमत्कृतं हि चित्रं कृतकम्।
हृद्भावशबलदुर्बलगतिस्तु वृत्ते विचित्रशैथिल्याय॥४॥
Dushtabuddhi Soorappa
Soorappa was a clerk at the Government Printing Press. This is the last thing that should be said about him. What should be mentioned first is that he may be counted as one among the noble people.
In Akkipete, we find the Sri Lakshminarayanaswamy temple. Beside this temple the Sri Lakshminarasimha Bhajana Mandira is situated. I have heard that a rich landlord residing in that area is the patron of the institute. Soorappa oversees the work of that Bhajana Mandira.
[लेखोऽयं शतावधानिन आर्यगणेशस्य कन्नडभाषानिबद्धशोधप्रबन्धस्य संस्कृतानुवादः (Ref: Ganesh, R. Hadanu-havaṇu. Mangalore: Prasaranga, Mangalore University, 2018. pp.150-176)]
वल्लकीपुस्तकाशक्यं शब्दार्थव्यञ्जनं परम्।
यत्र तत्र भवामीति स्मेरास्याऽवतु भारती॥
From here onwards we shall specifically focus on the nature of the barbaric assault on India by the Islamic forces from West Asia and its unfortunate results; in the light of this we shall observe how our awareness of kṣātra helped in both the protection of the land as well as the preservation of our culture.
I’ve already mentioned that there were two Madhva Mathas in Mulabagal. There arose a cause for ill-will between the two.
I’ve also mentioned that the Swami of the Majjigehalli Matha didn’t reside in Mulabagal but merely visited it once every few years. That Swami was magnanimous, he was a Rasika, a connoisseur. Not only did he have elephants and horses in his Matha, he displayed enormous affection towards them.