Tyāgarāja's Darini telusukonti is my favorite kṛti in the rāga Śuddhasāveri. Many others have also composed songs in this rāga. In fact, there are several other compositions of Tyāgarāja in Śuddhasāveri but Darini telusukonti stands apart by its brilliance. The possibilities for elaboration of saṅgatis in this kṛti are tremendous.
Author:Shatavadhani Dr. R. Ganesh
In the later part of the Gupta Era, we see the rise of Sthaneshwar, which is on the banks of the Ganga. It lies between Ambala and Delhi, near Kurukshetra. A great king who came from there was Harshavardhana. Like the Guptas, he too came from a family of vaiśyas. Harshavardhana’s father was Prabhakaravardhana and his brother was Rajyavardhana. Even when they were in quite a formidable position, their kingdom had threats; they faced pressure from various sides. One thing is true: every kingdom will have opposition from its own people.
SABHĀ-PARVA
Maya was a sculptor of the rākṣasas. He was one of the few who remained alive without getting charred to death when the Khāṇḍava forest burned; out of his gratitude towards Arjuna for letting him live, he built a palatial sabhā as per the latter’s request. Maya gave Bhīma a mahāgadā (great mace) and Arjuna a conch named Devadatta.
M Venkatakrishnaiah, M S Puttanna, C Subbarao, and other language enthusiasts in Mysore decided to publish a monthly magazine called Hitabodhini. They decided it would have topics and discussions useful to the general readers that would encompass literature, science, history, and social welfare. After having finalized the size and the design, they decided to print a poem on the cover page that would convey their purpose. How to obtain such a poem? They requested many people. Those scholars composed their poems and handed it to them.
ಅಭಿನವಗುಪ್ತನು ಮತ್ತೊಂದು ಕಡೆಯೂ (ಸಂ.೧, ಪು.೨೮೦) ರಸ ಮತ್ತು ಪುರುಷಾರ್ಥಗಳ ಸಂಬಂಧವನ್ನು ಚರ್ಚಿಸುತ್ತಾನೆ. ಅವನ ಪ್ರಕಾರ ರತಿಭಾವದಿಂದ ಉದ್ಭವಿಸುವ ಶೃಂಗಾರರಸವು ಕಾಮವೆಂಬ ಪುರುಷಾರ್ಥಕ್ಕೆ ಸಂವಾದಿ. ಅಂತೆಯೇ ಕ್ರೋಧಭಾವದಿಂದ ಹೊಮ್ಮುವ ರೌದ್ರರಸವು ಅರ್ಥಕ್ಕೆ ಸಂವಾದಿ. ಇದೇ ರೀತಿ ಧರ್ಮಕ್ಕೆ ಉತ್ಸಾಹಮೂಲದ ವೀರರಸವು ಸಂವಾದಿ. ಮೋಕ್ಷಕ್ಕಂತೂ ತತ್ತ್ವಜ್ಞಾನದಿಂದ ಹೊಮ್ಮುವ ನಿರ್ವೇದವೆಂಬ ಭಾವಮೂಲವಾದ ಶಾಂತರಸವೇ ಸಂವಾದಿ. “ದಶರೂಪಕಾಧ್ಯಾಯ”ದಲ್ಲಿಯೂ ಒಂದು ಕಡೆ ನಾಟಕ ಮತ್ತು ಪ್ರಕರಣಗಳ ಪುರುಷಾರ್ಥಪಾರಮ್ಯವನ್ನು ಚರ್ಚಿಸುತ್ತ ವಿವಿಧರಸಗಳಿಗೆ ಪುರುಷಾರ್ಥಗಳು ಹೇಗೆ ಹೊಂದಿಕೊಂಡು ಬರುತ್ತವೆಂಬುದನ್ನು ವಿಸ್ತರಿಸುತ್ತಾನೆ. ಇಲ್ಲಿಯೂ ರೌದ್ರರಸವನ್ನು ಅರ್ಥಕ್ಕೆ ಒಪ್ಪವಿಡುವುದು ಸುವೇದ್ಯ.
In this discourse about the tradition of kṣātra in India, at every step, the storyline goes up and down, backwards and forward. It is my desire that all the important aspects must be covered in an informal yet succinct and rigorous manner. Consequently as we have observed so far, there have been several lineages of kings. Here I refer only to the great milestones of our history and tradition of kṣātra. So much more has to be said, going further back into the past and moving forward too.
In the north, Arjuna went to Gaṅgādvāra, the Agastyavaṭa in the Himalayan region, Vasiṣṭha mountain, Hiraṇyabindu, and other pilgrimage centres; in the east, he went to the Naimisāraṇya, River Kauśikī, Gayā, Gaṅgā, Mahendra mountain, Maṇalūra, and other places; in the south, he went to the Pañca-tīrtha[1] and other places; in the west, he visited several famous pilgrimage centres and finally came to Prabhāsapura.
