CLAIM: #Rama is not known/ worshipped in Tamil Nadu (#Jothimani Congress MP)

REALITY: Incorrect, likely untrue and deliberate disinformation. Here is why👇

Thread on references to rāma/#rAmAyaNa in Tamil literature till 1000 CE prior to kamban (12-13th C CE)

#TamilNadu #Tamil

https://twitter.com/tweets_tinku/status/1516418623463645188

Puṟanāṉūṟu (5th C CE or earlier)
notes rAma, sIta & monkeys (vAnara). It refers to sIta’s abduction by the rAkShasa & her dropping jewels

கடுந்தெறல் இராமன் உடன்புணர் சீதையை
வலித்தகை அரக்கன் வெளவிய ஞான்றை
நிலஞ்சேர் மதர் அணி கண்ட குரங்கின்
செம்முகப் பெருங்கிளை

#puRanAnURu 378

Of the approximately lakh (100,000) #inscriptions found in India, 85,000 are in tamiZ & kannaDa. Let that sink in

These were written in the respective #tamiz and #kannaDa scripts (as they were through the 2000 year history). Not in #Nagari variants.

1/6

https://twitter.com/avtansa/status/1444937888160956419

Many Southeast Asian scripts are derived from #kadamba-pallava script, the early kannaDa-Telugu script. This South Indian script had international reach

Nagari/ other North Indian scripts clearly did not have the reach or prestige outside India as the kadamba-pallava script

2/6

The definition of what is pure/SiShTa differed from language to language. It is fairly black and white for a language that is largely only literary. For a spoken language, it is lot more challenging to define or agree on this- also it changes with time dynamically

1/19

https://twitter.com/drsureshpant/status/1441386024819519499

Tampering with grammatical structure is a no-no for any language- spoken or written. For instance, you cannot use another language’s vibhakti pratyaya wily-nily. Same with application of grammar rules from another language. That will be “impure” even if done just once.

2/19

कन्यां कनकसंपन्नां कनकाभरणैर्युताम् ।
दास्यामि विष्णवे तुभ्यं ब्रह्मलोकजिगीषया ॥

The attached pages are from “ವಿವಾಹ ಮಂತ್ರಸೂತ್ರಗಳು” vivāha mantrasūtragaḷu by SrI M Keshavaiah (my great-great-grandfather”

#kanyAdAna #kESavayya #vAyupurANa #Apastamba Here we see the kanyādāna mantra. The words dāsyāmi दास्यामि and pradāsyāmi प्रदास्यामि clearly show that the kanyā (daughter, bride) is given to the groom. Of course the groom “accepts” her, but for him to accept, she first had to be “given”.

#kanyAdAna #kESavayya #vAyupurANa

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

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

ಒಪ್ಪೆಂ ನಮ್ಮೊಳ್ ಭೇದಮ-
ನಿಪ್ಪೆಂ ನಾಮೊರ್ವರಾಗಿಯಿನ್ನೊರ್ವರೆನಲ್
ಕಪ್ಪುಂ ಬೆಳ್ಪುಂ ಕ್ರಮದಿನೆ
ಅಪ್ಪನ್ ಸಿತನಂಬೆ ಕಾಳಿಯಪ್ಪರೆರಡಲರ್

oppeṁ nammoḷ bhēdama-
nippeṁ nāmorvarāgiyinnorvarenal
kappuṁ beḷpuṁ kramadine
appan sitanambe kāḷiyappareraḍalar

https://twitter.com/elf_of_shiva_/status/1429076390259744778?s=21

#kanda #Siva #kALi The fair-complexioned #Siva and the dark #kALi have taken black and white complexion respectively from each other, saying they will not accept any distinction between themselves, but will become one the other; the mother & father that are never two!

#kanda #kannaDa

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

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

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

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.

ಕನ್ನಡದ ಅಂಶಗಣಗಳ ಛಂದಸ್ಸ ಬಗೆಗೆ ನಾನು ಈವತ್ತು ಝೂಂನಲ್ಲಿ ಮಾತನಾಡಿದೆ. ನೀವು ೩೦-೪೦ ಜನ ಬಂದು ಪಾಲ್ಗೊಂಡು ಸಾರ್ಥಕ ಮಾಡಿದಿರಿ 🙏

ಛಂದಸ್ಸ ವಿಷಯವ ತಂದು ನಾ ಹೇಳಿದೆ
ಚಂದದಿ ಕೇಳಿ ತಿಳಿಯಲು-
ಚಂದದಿ ಕೇಳಿ ತಿಳಿಯಲು ತಾವೆಲ್ಲ
ಬಂದಿರಿ ಇಂದು ಭರದಿಂದ
(ತ್ರಿಪದಿ)

ಅದರ ತಿರುಳನು ಈ ಟುವ್ವಿ ಸರಣಿಯಲಿ ಹಂಚಿಕೊಳ್ಳುತ್ತೇನೆ

1/n

https://twitter.com/shrikaanthk/status/1261210481454432256

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