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Shrikaanth K Murthy

@ShrikaanthK

24 Aug

https://twitter.com/hamsanandi/status/1429895208192266259

Indeed the #rAShTrakUTa king #dantidurga aka #dantivarman II, had #vairamegha or vajramegha as one of his titles.

wisdomlib.org/definition/vai…

Reference to him & this title occurs in the nAlAyira divyaprabandham! tirumangai AZwAr in his tiruvantAdi 2-8-10

See verse in next tweet

https://twitter.com/hamsanandi/status/1429895208192266259

#tirumangai AZwAr

மன்னவன் தொண்டையர் கோன் வணங்கும் நீள் முடி மாலை வயிரமேகன்
தன் வலி தன் புகழ் சூழ்ந்த கச்சி அட்டபுயகரத்து ஆதி தன்னை
கன்னி நன் மா மதிள் மங்கை வேந்தன் காமரு சீர்க் கலிகன்றி குன்றா
இன்னிசையால் சொன்ன செஞ்சொல் மாலை ஏத்த வல்லார்க்கு இடம் வைகுந்தமே
2-8-10
#vairamEga

The above verse by #tirumangai AZwAr is on aShTabhujakara viShNu in #kAncipuram

The very 1st line mentions #vairamegha

மன்னவன் தொண்டையர் கோன் வணங்கும் நீள் முடி மாலை வயிரமேகன்

mannavan toṇḍaiyarkōn vaṇaṅgum nīḷmuḍi mālai vayiramēgan

en.m.wikipedia.org/wiki/Ashtabuja…

#vajramEgha

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Shrikaanth K Murthy

@ShrikaanthK

22 Aug

https://twitter.com/shantanunandan2/status/1429321225608728576

Whatever would we have done without the Mughals!

Ahem! These early references to asafoetida/ ಇಂಗು/ಹಿಂಗು iṅgu/ hiṅgu in kannaDa literature surely don’t matter. They must all be post-Mughal interpolations! But humour me anyway please

#asafoetida #ingu #hingu #kannaDa #pre_16thC

https://twitter.com/shantanunandan2/status/1429321225608728576

Working back (ignore kanakadāsa ಮೋಹನತರಂಗಿಣಿ mōhanataraṅgiṇi- mid-16th C

ಸಂಡಗೆಯಿಂಗು ಕಡಲೆವಿಟ್ಟಿರಿಸಿದ
saṇḍageyiṅgu kaḍaleviṭṭirisida

or sūpaśāstra from very early 16th C

ಬಡಿಸಲೊಗ್ಗರಣೆಯಿಂಗಿನ ಕಂಪು
baḍisaloggaraṇeyiṅgina kampu

#asafoetida #ingu #hingu #kannaDa #pre_16thC

@Google

And for some comic relief from the permanent jester that is #GoogleTranslate🤪🤭

They are ever so clever- getting straight to the point eg! They sure know what Sringara rasa and ಮೋಹನತರಂಗಿಣಿ mōhanataraṅgiṇi are all about at the end of the day 😂

@Google @GoogleIndia @GoogleAI

Read 19 tweets

Shrikaanth K Murthy

@ShrikaanthK

20 Nov 20

Name #Dravidian for lang family was coined by Robert Caldwell who discussed this at length in “A Comparative Grammar of the Dravidian or South-Indian Family of Languages”1856

He gives his rationale-justification, also cleverly sowing seeds for today’s “Dravidian movement”

1/15

He sort of acknowledges Francis Whyte Ellis & Stevenson for recognising that today’s “#Dravidian” languages had much common between them, distinct from samskRta.
Ellis noted this in his intro to Alexander D Campbell’ book, “Grammar of the Teloogoo Language” (1816)

2/15

But the idea of putting tamiZ at the centre of this language, giving it a disproportionately large importance wasn’t just Caldwell’s. He mentions the use of “tamulic” and “tamulian” for this family by European writers prior to him.

#Dravidian

3/15

Read 16 tweets

Shrikaanth K Murthy

@ShrikaanthK

14 Oct 20

க்‌ஷோபம் பொருளதைக் கொள்ளும் விருப்பே
சோபம் அதுகிட்டிச் சொந்தமெனு மோகமாம்
லேபம் வலுத்தெனக்கு லே இலையீ டென்னமதம்
லாபம் எனக்கே லபிக்குக வென்பது
லோபம் விருப்புகை கூடாது லோபித்தால்
கோபம் பிறர்க்கது கூட வயிற்றில்
தாபம் உறமச் சரமாம் இதுதீர
தீபம் அறிவென்ப தேற்று

#ariShaDvarga
6 Foes
1/5

kṣōbam poruḷadaik koḷḷum viruppē
cōbam adukiṭṭic condamenu mōgamām
lēbam valuttenakku lē ilayī ḍennamadam
lābam tanakkē labikkuga enbadu
lōbam viruppukai kūḍādu lōpittāl
kōbam piRarkkadu kūḍa vayiTRil
tābam uRamac caramām idutīra
dībam aRivenba dēTRu

#ariShaDvarga
2/5

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)..

#ariShaDvarga #kAma #lObha #mOha #mada

Read 5 tweets

Shrikaanth K Murthy

@ShrikaanthK

12 Oct 20

https://twitter.com/hiranyaa_/status/1315685115507302400?s=21Z

ಸೀತಾವಿಯೋಗತಪ್ತ ರಾಮ ಮರವೊಂದನ್ನು ಸೀತೆಯೆಂದು ಭ್ರಮಿಸಿ...

ಟಿಸಿಲಂ ಕಂಡೊರಟಾದುದೆಣ್ಣೆಯಿಲದೇ ಕೂದಲ್ ಪ್ರಿಯೇ ತಾಳದೀ
ಬಿಸಿಲಂ ತೋಲ್ ತೊಗಟಾದುದಾರಯಿಕೆಯಂ ತಾಂ ಕಾಣದೇ ಮೈಥಿಲೀ
ಸುಸಿಲಂ ಕೂರ್ತೆದೆಗಪ್ಪೆ ದೋರ್ಲತಿಕೆಯಂ ಚಾಚಿರ್ದೊಡಂ ನಾಣ್ಚಿ ಜೋ-
ಡಿಸಿ ಲಂಬೋರುವನಿರ್ಪಯೇಕೆನುವನಾ ಭೂಜೋತ್ಸುಕಂ ರಾಘವಂ

https://twitter.com/hiranyaa_/status/1315685115507302400?s=21Z

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

Read 4 tweets

Shrikaanth K Murthy

@ShrikaanthK

17 Aug 20

https://twitter.com/andedursu/status/1295312682107584512

kannaDiga-
1-one who’s from kannaDa nADu/pradESa
2-one who has kannaDa as mother tongue

The definitions are “either/or”, not “and”.

So every tuLuva, koDava, konkaNi (in karNATaka) & sankEti (I am one) is a kannaDiga. There is no mutual conflict here. There needn’t/shouldn’t be

https://twitter.com/andedursu/status/1295312682107584512

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.

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