तर्जयन्निव विघ्नौघान्नमितोन्नमितेन यः |
मुहुर्विभाति शिरसा स पायाद्वो गजाननः ||
[May that elephant-faced deity, who by repeatedly raising and bowing his head, appears to continually threaten the multitude of obstacles, protect you all]
ಸಂಸ್ಕೃತಸಾಹಿತ್ಯದಲ್ಲಿ ಸುಬಂಧುವಿನ ಸ್ಥಾನ ಹೆಮ್ಮೆ ಪಡುವಂಥದ್ದೇನೂ ಅಲ್ಲ. ಬಾಣನ ಪೂರ್ವಸೂರಿಯಾಗಿ ಕೆಲಮಟ್ಟಿಗೆ ಮಾರ್ಗದರ್ಶಿಯಾಗಿದ್ದಾನೆಂದರೆ ಸಾಕಾದೀತು. ಶ್ಲೇಷವನ್ನು ಅಳವು ಮೀರಿ ಬೆಳೆಸುವಲ್ಲಿ ಇವನು ಸಾಧಿಸಿರುವ ಅನೌಚಿತ್ಯ ಮುಂದಿನ ಎಷ್ಟೋ ಮಂದಿಗೆ ಮಾದರಿಯಾದದ್ದೊಂದು ವಿಪರ್ಯಾಸ. ಈತನ ಏಕೈಕ ಉಪಲಬ್ಧಕೃತಿ “ವಾಸವದತ್ತಾ.” ಇದರ ಉಪಕ್ರಮದಲ್ಲಿ ಕಾವ್ಯಮೀಮಾಂಸೆಗೆ ಸಲ್ಲಬಲ್ಲ ಒಂದೆರಡು ಒಳ್ಳೆಯ ಮಾತುಗಳನ್ನಾಡಿದ್ದಾನೆ:
ಅವಿದಿತಗುಣಾಪಿ ಸತ್ಕವಿಭಣಿತಿಃ ಕರ್ಣೇಷು ವಮತಿ ಮಧುಧಾರಾಮ್ |
ಅನಧಿಗತಪರಿಮಲಾಪಿ ಹಿ ಹರತಿ ದೃಶಂ ಮಾಲತೀಮಾಲಾ || (೧೧)
The next morning Satyavrata saw him and said, “Sir! I have thought of a plan for you to accomplish your desired objective. It is as follows: There is an island called Ratnakūṭa in the middle of that ocean. The ocean-king has performed a pratiṣṭāpana of Viṣṇu there. On the day of Āṣāḍha-śuddha-dvādaśī, they celebrate a grand festival of the local deity and several tourists from various islands gather there. From one of them you should be able to get some information about Kanakapurī. So let’s go there!
The problem of the Indian Native States occupied DVG’s mind for over three decades (1915 to 1945). Before independence, our country comprised two parts: 1. British India consisting of provinces under direct British rule, 2. Native States ruled by Indian Princes. The struggle for freedom was largely confined to British India during the early years of the twentieth century. The champions of independence, fearing unnecessary delay and complication, left out Native States from their campaign. This landed the Princely States in soup.
ಈ ಮಾತುಗಳು ಕಾವ್ಯದ ಸಂದರ್ಭಕ್ಕೆ ಎಷ್ಟು ಯುಕ್ತವಾಗಿವೆಯೋ ಕಾವ್ಯಮೀಮಾಂಸೆಯ ಸಂದರ್ಭಕ್ಕೂ ಅಷ್ಟೇ ಯುಕ್ತವಾಗಿವೆ. ಇಲ್ಲಿ ಭಾರವಿಯು ತನ್ನ ಕಾವ್ಯಾಭಿವ್ಯಕ್ತಿಯ ಆದರ್ಶವನ್ನೇ ಸೂಚಿಸಿರುವನೆಂದರೆ ತಪ್ಪಾಗದು. ಅವನು ವಶ್ಯವಾಕ್ಕಾದ ಮಹಾಕವಿ; ಆದುದರಿಂದ ಆತನ ವೈಯಕ್ತಿಕ ಅಭಿಪ್ರಾಯವೂ ಸಾರ್ವತ್ರಿಕವಾದ ಶಾಸ್ತ್ರಾಭಿಪ್ರಾಯವೆನಿಸುವ ಮಟ್ಟಿಗೆ ಅರ್ಥಗರ್ಭಿತವಾಗಿದೆ. ಭಾರವಿಯ ಪ್ರಕಾರ ಮಾತೆಂಬುದು ವಕ್ತೃವಿನ ಆಶಯವನ್ನೆಲ್ಲ ಚೆನ್ನಾಗಿ ಪ್ರತಿಬಿಂಬಿಸಲು ಸಮರ್ಥವಾದ ಕೊಳಕಿಲ್ಲದ ಹೊಳೆಹೊಳೆಯುವ ಕನ್ನಡಿಯಂತಿರಬೇಕು. ಅಂತೆಯೇ ಅದಕ್ಕೊಂದು ಸರ್ವಹಿತಕರವಾದ ಆಶಯವೂ ಇರಬೇಕು. ಇದೇ ಕನ್ನಡಿಯ ಮಾಂಗಲಿಕತ್ವದ ಸಂಕೇತ.
DVG – These three letters evoke an image of a wise old man laughing a toothless laugh in the minds of the Kannada-speaking people. We are so accustomed to this image that any reference to a youthful DVG sounds and seems odd. We are startled by discovering that the author of Maṅkutimmana Kagga—a collection of verses capturing meditations on life in a “semi-philosophical vein”—wrote in English, mostly on such topics that resolutely maintain their distance from philosophy as law, politics, journalism, and economics.
A mendicant named Harasvāmī lived in the town of Kusumapura. His abode was a humble hut on the shores of the Gaṅgā. He lived on alms and had earned renown as a venerable sage. Kusumapura however had its share of rogues who were unhappy with Harasvāmī being held in high esteem by the people of the town.
ಗುಪ್ತಯುಗದ ಮತ್ತೊಬ್ಬ ವಿಶಿಷ್ಟಕವಿ ಶ್ಯಾಮಿಲಕ. ಈತನದಾಗಿ ನಮಗೆ ಉಳಿದಿರುವುದು “ಪಾದತಾಡಿತಕ” ಎಂಬ ಭಾಣವೊಂದೇ. ಇದೊಂದು ರೂಪಕವೇ ಅವನ ಪ್ರತಿಭೆ-ವ್ಯುತ್ಪತ್ತಿಗಳನ್ನೂ ಲೋಕಪರಿಜ್ಞಾನವನ್ನೂ ಸಮರ್ಥವಾಗಿ ತಿಳಿಸುತ್ತದೆ. ಇದರ ಪ್ರಸ್ತಾವನೆಯಲ್ಲಿ ಅವನಾಡುವ ಎರಡು ಮಾತುಗಳು ಕಾವ್ಯಮೀಮಾಂಸೆಯ ದೃಷ್ಟಿಯಿಂದ ಮಹತ್ತ್ವದ್ದಾಗಿವೆ.
ಮೊದಲಿಗೆ ಆಲಂಕಾರಿಕರು ಹೇಳುವ “ಪದಪಾಕ”ವನ್ನು ಅವನು ವ್ಯಾಪಕಾರ್ಥದಲ್ಲಿ ಸಮಗ್ರಕಾವ್ಯಕ್ಕೆ ಅನ್ವಯಿಸಿ ಕಂಡಿರುವ ಪರಿ ಸ್ಮರಣೀಯ:
ಇದಮಿಹ ಪದಂ ಮಾ ಭೂದೇವಂ ಭವತ್ವಿದಮನ್ಯಥಾ
Early next morning Śiva came to the maṭha. Mādhava hailed a messenger in the morning and ordered him – “Take this pair of clothes, hand it over to the rāja-purohita Śaṅkara-svāmī and tell him, ‘A prince named Mādhava, having been defeated by his cousins, has come from the Dakṣiṇāpatha, bringing along with him the immense wealth that once belonged to his father. There are other men of royal birth who have come with him as well. He to serve his highness.