The following two verses are solutions to a single challenge that posits Viṣṇu is Śiva:
कपाली च कलापी च शिरसा भाति योऽवतात्।
स देहार्धसमासक्तकेशवश्चन्द्रशेखरः॥ (Shankar Rajaraman)
May Śiva who wears a skull as his crest-jewel and Kṛṣṇa who wears peacock feather in his diadem protect us in the form of Hari-hara. In this undivided manner, Viṣṇu is indeed Candra-śekhara.
Sixty-seventy years ago, the erudite scholars of the era were blessed with an abundant vocabulary. Unfortunately, the themes on which this prowess was to be applied were not extraordinary. Shri. Tiruvengadayya of Mulbagal was a scholar in Telugu. He was an expert and an enthusiast when it comes to teaching classical poetry; pure in conduct; a true devotee of the Almighty. He was the headmaster of the Telugu middle school.
Once, there was a certain shortcoming in the functioning of the Servants of India Society. Sastri was the head of the organization. The English weekly “Servants of India” which was run by the society was lacking in funds. It was my desire to somehow keep the magazine running and let it survive. I therefore penned down a few suggestions on a sheet of paper and included it in a letter addressed to Sastri. My suggestions were as follows
மேகலை அணிவித்தபின் அச்சிறுவனுக்கு பூணூல்(யக்ஞோபவீதம்) அணிவிக்கப்படுகிறது.[1] யக்ஞோபவீதம் என்பது பவித்திரமான பூணூல் என்று இப்போதை உள்ளதைப்போல அப்போதெல்லாம் கருதப்பட்டு வந்ததாகத் தெரியவில்லை[2], எனினும் பிற்காலங்களில் இதுவே உபநயன சடங்கில் கவனத்துக்குரிய பிரதான கட்டமானது.[3] பிற்காலங்களில் இளம் வடுவுக்குப் பூணூலை வழங்கி அவனை, "யக்ஞோபவீதம் பரமம் பவித்ரம்", என்கிற பிரபலமான வரியை உச்சரிக்கச் செய்தார்கள்.
Although Bhīṣma spoke many such words of peace and solace, Dharmarāja’s heart would not find peace; he would not be consoled. He lamented with the words – “Having done the most heinous of crimes with my own hands how will I now get peace just by wishing for it? When I look at your body, pierced with arrows, and blood oozing out from myriad wounds, my mind doesn’t have a moment of peace.
A note about the translation of verses:
In translating Sanskrit into English, we had to chart our course through a thoroughly challenging terrain. The reason for this is not hard to seek: the two languages have widely differing modalities of structure and substance. Sanskrit bears a stark resemblance with gold: it is naturally radiant and eminently malleable. And in translating it into English—in trying to fashion ornaments of it—we could not help corrupting it! Indeed, this is a problem that bedevils all translations.
ಪಾಂಡವರಲ್ಲಿ ಭೀಮ, ಆಕಾರ ಮತ್ತು ಸ್ವಭಾವ ಎರಡರಲ್ಲಿಯೂ ವಿಶಿಷ್ಟನಾಗಿ ನಿಲ್ಲುತ್ತಾನೆ. ಕಪಟ, ಕುತಂತ್ರಗಳಾಗಲೀ, ಇರದ ನೇರ ನುಡಿ ನೇರ ನಡೆಯವನು. ಇವನ ಅಸಾಧ್ಯ ಹಸಿವಿನಿಂದಾಗಿ ಇವನಿಗೆ ವೃಕೋದರನೆಂಬ ಹೆಸರೂ ಸಹ ಇದ್ದಿತು. ತನ್ನ ಮಗನ ಹಸಿವಿನ ಪ್ರಮಾಣ ಅರಿತಿದ್ದ ಕುಂತಿ, ಏಕಚಕ್ರನಗರದಲ್ಲಿ ಐವರು ಮಕ್ಕಳೂ ತಂದ ಭಿಕ್ಷೆಯಲ್ಲಿ ಅರ್ಧವನ್ನು ‘ಭೀಮ ಪಾಲು’ ಎಂದು ತೆಗೆದಿಡುತ್ತಿದ್ದಳು. ಇಂಥ ಭೀಮ ದಿನ ಗಟ್ಟಳೆ ಉಪವಾಸ ಕೂಡ ಇರಬಲ್ಲವನಾಗಿದ್ದ. ಬಕನಂತಹ ರಾಕ್ಷಸನನ್ನು, ಅದೊಂದು ವಿನೋದದ ಆಟವೆಂಬಂತೆ ತಣ್ಣಗೆ ಕೊಂದು ಬರುವ ಭೀಮ ಮಕ್ಕಳಿಂದ, ದೊಡ್ಡವರತನಕ ಎಲ್ಲರನ್ನೂ ಮುದಗೊಳಿಸುತ್ತಾನೆ. ಭಿಕ್ಷಾನ್ನದ ರುಚಿ ಇರದ ಆಹಾರವನ್ನು ಅರೆಹೊಟ್ಟೆ ಉಂಡೂ ಉಂಡು ಬೇಸತ್ತಿದ್ದ ಭೀಮನಿಗೆ ಬಕನನ್ನು ಕೊಲ್ಲಲು ಹೊರಟಂದು ಸುಗ್ಗಿ. ಗಾಡಿ ಅನ್ನ ಹಾಲು ತುಪ್ಪ ಭಕ್ಷ್
