रसाभासरूपेण नूनं किलैतान्प्रवच्मो वयं नान्यथा विद्यमानान्। यदा वाऽऽग्रहास्तादृशा लोकबाह्या भवेयुस्तदा ते जने नीरसास्स्युः॥३३॥
अतो ह्यवादीद्ध्वनिकृत्पुरैव रसास्तदाभासमुखास्समस्ताः। रसादिरुपेण कृतौ प्रतिष्ठा व्यङ्ग्याध्वनि स्वादपरा भवन्ति[1]॥३४॥
रावणव्यपदेशेन यल्लोचनकृदीरितम्। तत्कवेस्तु विवक्षाया अधीनमिति मन्मतम् [2]॥३५॥
मुरलिकामरुता मरुतामपि श्रुतिचयं शिशिरीकुरुते च यः। जगति कामरुतार्तजनावन- व्यसनितालसनोऽस्तु मुदे स नः॥१॥
आत्मानुभूतिमुकुरे परिदृश्यमानं भावप्रपञ्चसकलं निरपेक्ष्यदीप्त्या । सार्वत्रिकानुभवमात्रकषप्रमृष्टं मन्ये सुवर्णमयभूषणमित्यजस्रम्॥२॥
If some amount of inertia has crept into the framework of Sanatana Dharma in our age, the responsibility for reinvigorating it falls squarely on our shoulders. If we wish to reject something, we need to first think about providing a better alternative. If we wish to decry Valentine’s Day, we need to provide an alternative by reviving either the Madanotsava or the Vasantotsava [typically celebrated during the Holi festival] from the annals of our hoary, bounteous and beautiful tradition.
[The following sub-stories appear in the Ādi Parva of the Mahābhārata, Adhyāyas 158–74] The brave Pāṇḍavas travelled day and night and arrived at a holy place called Somaśravāyaṇam. Arjuna, the bravest among them all, carried a fire-stick to light their path and also as a means of protection. In an isolated corner of the Gaṅgā, the king of the Gandharvas was engaged in water-sports with several women. He heard the Pāṇḍavas approaching and was enraged.
तिर्यग्जन्तुभिः सह मानवः कतिपयांशेषु साम्यमावहति। आहार-निद्रा-भय-मैथुनानीत्येतानि सर्वजन्तुसाधारणानि; यानि मूलभूतचोदनानीति कथ्यन्ते। प्रथमं तावदेतेषां स्वरूपं परिशीलयामः।
To analyse and explore the roots of life, the nature of truth and evil and to probe into human relations, Dr. SL Bhyrappa makes use of myths, legends, rituals and rites in his novels. This gives him ample scope to comprehend contemporary life against the backdrop of the past, and to interpret the past from the contemporary view point. Myths related to natural phenomena such as rain, the spring season, rivers, floods, mountains, cataracts and eclipses are effectively used in ‘Vamshavruksha’, ‘Jalapatha’, ‘Grahana’, ‘Parva’ and other works.
I vividly remember the opening ceremony of the abalāśrama[1]. It must have been in 1909 or 1910. That day of celebration started with the traditional nāgasvaram[2]. The weather was pleasant with sunshine; it was neither too warm nor too cold. Many important people of the city were present. The most prominent amongst them were – Retired Sub-Judge S.