@vezhamukhan@veeba6 Showing that the other face of pride is the distress from the shame of one’s defeat, His heart hardened to steel, not wanting to stay at home any longer, he mounted the peacock and said to it, “make haste and go to paZani over there”
Desire (kāma) to get a thing is sorrow. The pleasure when I get it & feel it my own is attachment (mōha). When attachment grows & I feel “Hey! No one’s equal to me”- that‘s conceit (mada). To want all gain only for myself is greed (lōbha)..
ಮರದ ರೆಂಬೆ ನೋಡಿ, “ಎಣ್ಣೆ ಕಾಣದೆ ನಿನ್ನ ಕೂದಲು ಒರಟಾಗಿದೆ ಪ್ರಿಯೇ! ಬಿಸಿಲನು ಸಹಿಸದೆ ತ್ವಚೆ, ಏನೂ ಆರೈಕೆ ಕಾಣದೆ ತೊಗಟೆಯಾಗಿದೆ! ನಿನ್ನಲಿ ನಾ ರತಿಸುಖ ಬಯಸಿ ನಿನ್ನ ತೋಳ ಬಳಸಿ ಎದೆಗಪ್ಪಿದರೆ ನಾಚಿ ಉದ್ದವಾದ ತೊಡೆಗಳನು ಸೇರಿಸಿಬಿಡುತೀಯಲ್ಲ! ಏಕೆ” ಎನ್ನುವನು ಆ ಭೂಜೋತ್ಸುಕನಾದ ರಾಮನು.
ಭೂಜ-ಮರ
ಭೂಜಾ-ಸೀತೆ
ಭೂಜೋತ್ಸುಕ-ಮರ/ಸೀತೆಯನು ಬಯಸುವವ
Seeing a branch, “Darling! your hair has gone rough from lack of oil! Not bearing the sun, lacking any care, your skin has turned to bark! When I hug your arms to make love, you shyly clasp together your long thighs & turn away! Why maithili?”, so says rama, lover of sItA/tree
I understand everyone has different perspectives. But what’s the need to deny one part of our identity to validate another? And this seems to increasingly apparent only in recent times.
That kannaDa has been a vital part of tuLu, koDava and konkaNi regions is a historic fact.
One can not argue against history just because one disagrees with it or because one is dissatisfied with the present and/or that one wants to change the future.
I gave a talk on Zoom about amSagaNa chandassu in kannaDa today. 30-40 of you joined & made it meaningful🙏
chandassa viShayava tandu nA hELide
candadi kELi tiLiyalu-
candadi kELi tiLiyalu tAvella
bandiri indu bharadinda
(tripadi)
I’m sharing the gist of it in this tweet series
ಕನ್ನಡದಲಿ ಪದ್ಯಗಳ ಬಂಧ ೩ ಪ್ರಕಾರ- ಅಂಶಬಂಧ, ಮಾತ್ರಾಬಂಧ, ಅಕ್ಷರಬಂಧ
ಅಕ್ಷರಬಂಧಗಳು ವೃತ್ತಗಳು- ಎಲ್ಲಿ ಲಘು ಗುರುಗಳು ಬರಬೇಕು ಎಂದು ನಿಗದಿತವಾಗಿರುತ್ತೆ. ಹೆಚ್ಚಿನಂಶ ಒಂದು ಪದ್ಯದ ಎಲ್ಲ ಪಾದಗಳೂ (ಅಡಿ/ಸಾಲು) ಏಕರೀತಿಯಲ್ಲಿ ಇರುತ್ತವೆ
ಉದಾ-ಚಂಪಕಮಾಲೆ, ಮತ್ತೇಭವಿಕ್ರೀಡಿತ, ಮಹಾಸ್ರಗ್ಧರೆ ವೃತ್ತಗಳು
3/n