At his residence, Yaugandharāyaṇa invited a brahma-rākṣasa by name Yogeśvara. He instructed him, ‘Keep an eye on the activities of Kaliṅgasenā. Vidyādharas also usually have an eye on her. If you see her in the company of a siddha or a vidyādhara, it is good for us!’ The brahma-rākṣasa asked, ‘Why shouldn’t I abuse her or kill her?’ The minister replied, ‘That is great adharma; if we work such that dharma is not violated, that will in itself help us.
Author:hari
Terminology
[Continued]
7. Kāla-Deśa – See Deśa-Kāla.
DVG’s assessment of the social milieu in South India before the fourteenth century ce requires mention:
Kāleju Baravaṇigè (‘College Writings’)
Rajarathnam gave ample opportunities to his students to showcase their talents through publications like Namma Bendre, Namma Nammavaru, and Bāla-sarasvati.
5.
Recognition of Self
Understanding and responding to the tender minds of children needs a kind of dissolution of Self. It needs an assessment of our self from a perspective outside of us. This came to Rajarathnam somewhat by nature. (After his graduation he worked in śiśu-vihāra—kindergarten—among children for some time). The following extract from his work Hattu-varuṣa that is presently relevant, which can be considered as a part of his autobiography, has remained in the minds of many people –
Janab Muhammad Buḍan Khān was the inspector of Urdu schools. He would come to inspect the Anglo-Hindustani school in our town[1] once or twice a year.
ಭವಭೂತಿ “ಉತ್ತರರಾಮಚರಿತ”ದ ಕಡೆಯ ಅಂಕದಲ್ಲಿ ಗರ್ಭಾಂಕತಂತ್ರವನ್ನು ಬಳಸಿ ಸೀತಾ-ರಾಮರ ಪುನರ್ಮೇಲನವನ್ನು ಸಾಧಿಸಿದ್ದಾನೆ. ಇದನ್ನು ವಾಲ್ಮೀಕಿಮುನಿಗಳ ರಾಮಾಯಣದ ಕಡೆಯ ಭಾಗವೆಂಬಂತೆಯೂ ಕಲ್ಪಿಸಿದ್ದಾನೆ. ಅವನ ಪ್ರಕಾರ ಶ್ರವ್ಯಕಾವ್ಯವಾದ ರಾಮಾಯಣದ ಮುಗಿತಾಯವು ದೃಶ್ಯಕಾವ್ಯದ ಮೂಲಕ ಆಗಬೇಕೆಂದು ವಾಲ್ಮೀಕಿಯದೇ ಸಂಕಲ್ಪ. ಆದುದರಿಂದಲೇ ಕಡೆಯ ಭಾಗವನ್ನು ರಂಗಕ್ಕೆ ತರಲು ಭರತಮುನಿಯ ನೆರವನ್ನು ಕೋರಿ ಅವನಿಗೆ ಹಸ್ತಪ್ರತಿಯನ್ನೂ ಕೊಡಲಾಗಿತ್ತು. ಹೀಗೆ ಸಜ್ಜುಗೊಂಡ ರೂಪಕವು ರಾಮನ ಸಾನ್ನಿಧ್ಯದಲ್ಲಿ, ಅಶೇಷ ಕೋಸಲಪ್ರಜೆಗಳ ಸಮಕ್ಷದಲ್ಲಿ ಪ್ರಯುಕ್ತವಾಯಿತು. ಈ ರೂಪಕದಲ್ಲಿ ಸೀತೆಯ ಪಾತ್ರವನ್ನು ಆಕೆಯೇ ನಿರ್ವಹಿಸಿದ್ದಲ್ಲದೆ ಗಂಗೆ-ಭೂದೇವಿಯರೂ ತಮ್ಮವೇ ಭೂಮಿಕೆಗಳಲ್ಲಿ ಬರುತ್ತಾರೆ.