Into karNATaka music, other music, poetry, literature, linguistics, mental health. Write, compose in several langs- sankēti, kannaDa, tamiZ, English, samskrta…
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On #RepublicDay, Proud & thrilled to share my sanketi translation of PadmaBhushan SrI SL Bhyrappa’s Vamsha Vriksha, published by Kuvempu Bhasha Bharati
ಪದ್ಮಭೂಷಣ ಭೈರಪ್ಪನವರ ವಂಶ ವೃಕ್ಷದ ನನ್ನ ಸಂಕೇತಿ ಅನುವಾದವನು ಹಂಚಿಕೊಳ್ಳಲು ಹೆಮ್ಮೆಯಾಗುತಿದೆ
kuvempubhashabharathi.org/bo…
Pl RT & share widely🙏
Shrikaanth K Murthy retweeted
At just 2 years and 10 months old, Swarshri Hegde has already earned a place in the India Book of Records for playing and reciting 12 taals on the tabla!
Hailing from Honnavar in Karnataka’s Uttara Kannada district, Swarshri is growing up in a home filled with music.
Her father, Gururaj Hegde Adukala, is a tabla player who teaches more than 50 students, while her mother, Shreelatha Hegde, is an English professor and a Hindustani classical singer.
Together, they run a music school in Honnavar, where Swarshri’s interest in the tabla began by watching her father teach.
As her curiosity grew, her parents got two smaller tablas made especially for her, giving her the chance to explore the instrument herself.
Today, that early fascination has become a milestone worth celebrating. Here’s to Swarshri and all the rhythms she is yet to discover!
Video Credit: @adarshahgd
#SwarshriHegde #TablaProdigy #IndiaBookOfRecords #IndianClassicalMusic
[Swarshri Hegde tabla prodigy from Karnataka, 2-year-old tabla player in India, Swarshri Hegde India Book of Records achievement, Karnataka toddler plays and recites 12 taals]
Shrikaanth K Murthy retweeted
#Valmiki
mā niṣāda pratiṣṭhāṁ tvamagamaḥ śāśvatīḥ samāḥ
yat krauñcamithunādekam avadhīḥ kāmamohitam
ಜೋಡಿಕೊಂಚೆಯಲೊಂದನ್ನು ಜೋಡಿಯಾಗುತ ಕೊಂದೆಯೋ
ಬೇಡಿಕೊಂಡರು ಎಂದೆಂದೂ ಬೇಡಾ ನೀನೇಳ್ಗೆ ಹೊಂದೆಯೋ
jōḍikon̄ceyalondannu jōḍiyāguta kondeyō
bēḍikoṇḍaru endendū bēḍā nīnēḷge hondeyō
Shrikaanth K Murthy retweeted
On the contrary- It WAS a big deal for the people to uproot themselves and move lock, stock and barrel. Hence why this is mentioned as noteworthy. The people, in spite of the enormous inconvenience of moving home and losing livelihoods, were willing to do so for their beloved rulers.
It is true that the ultimate proof of how good a king’s rule is is the extent to which they rule the hearts of their citizens. This however, was not in lieu of the lands or realm, but as important as the area controlled.
This is exactly why, during the peace negotiations, the pandavas seek a mere 5 villages in exchange for peace. The villages symbolise something that should be inconsequential materially for the offerer- not five provinces, not five cities, but a meagre 5 villages!
Why go to epic times, even today, with ask the urbanisation, the heart of India is still on the villages
It's interesting that in both mahAbhArata and rAmAyaNa, the citizens of ayodhyA and hastinApura offer to accompany the exiled princes to the forest (araNya) - in ayodhyA kANDa and vana parva respectively
Given that the historical core of the epics is very much in the vedic period - it suggests that the "rAjA" was more of a leader than a monarch in those times, and the "prajA" often followed the rAjA. The rAja's sovereignty was not over a tract of land (bhUmi) but a jana (a collection of tribes).
These weren't extremely settled, sedentary populations, but populations that were on the move. It wasn't a big deal for them to wind up their settlements and move with their preferred leader.
But the epics are obviously a textual palimpsest, having been edited and redacted well into the mahAjanapada epoch and early classical times even.
So while they retain a v ancient memory of the vedic age mobility, the princes also reflect the norms of the classical times, by beseeching the citizens to return to their homes thus maintaining territorial stability
Shrikaanth K Murthy retweeted
ಕಾಸರಗೋಡು ತಳಂಗರೆ ಗ್ರಾಮದಲ್ಲಿ ದೊರೆತಿರುವ ತಲಂಗಾರ ಶಾಸನ ಕಾಸರಗೋಡು ಜಿಲ್ಲೆಯಲ್ಲಿ ಕನ್ನಡ ಭಾಷೆ ಮತ್ತು ಸಂಸ್ಕೃತಿಯ ಪ್ರಾಚೀನತೆಗೆ ಮಹತ್ವದ ಸಾಕ್ಷಿಯಾಗಿದೆ ✨
.
ಶಾಸನವನ್ನು ಆಳುಪ ಜಯಸಿಂಹ ರಾಜ (ಕ್ರಿ.ಶ. 980 - 1010) ಸ್ಥಾಪಿಸಿದ❤️🔥
I saw this on insta
Please support him
He needs support
@karave_KRV @rajanna_rupesh
Shrikaanth K Murthy retweeted
What a beautiful video.
A mother and calf fell into a water tank. Both were rescued but during rescue the calf got separated from mother. Kurseong division staff brilliantly tracked the mother. It took 7 hours but they reunited them.
Reaction of mother in last !! Gods work.
There is the verb ಬಿಲ್ bil in kannada too. And ಬಿಲಿ bili for to sell is used in some regions of kannada today also.
Yes, ಬೆಲೆ bele is from this verb. Tamil vilai is similarly so
Lately was wondering about words for "selling" in Dravidian languages
Instinctively my thought was the tamil word விற்கிறது (viṟkiṟatu or colloquially vikkaradu) is likely a tamilization of the prakrit / Hindi word - बिकना
Felt strongly about my hunch, but this is a classic false cognate as per Gemini Argon!
On the Indo-Aryan बिकना
It is related to the root क्री (krī-) which means "to buy / purchase"). The Sanskrit क्रीणाति is related to the Ancient Greek príamai or the Old Irish crenaid
Sanskrit adds the prefix "vi" to create the opposing meaning of "buy" - i.e. sell. So विक्रीणाति is "sells" as opposed to क्रीणाति which means "buys"
The Prakrit modification over centuries has transformed "विक्रीयते / विक्रीणाति" into "बिकना"
On the Tamil விற்கிறது / viṟkiṟatu
It has nothing to do with the Indo-Aryan बिकना ! Which shocked me a bit.
It is very much of Dravidian origin, related to the root - வில் (vil-), of which there are related words like விலை (vilai) implying "price" or ಬೆಲೆ (bele) in Kannada!
On Kannada preferring a different Dravidian word
While Kannada does retain ಬೆಲೆ (bele) to imply price, the word in Kannada for "selling" is not at all related to விற்கிறது / viṟkiṟatu or the root "vil-".
Kannada prefers the word ಮಾರೋದು / ಮಾರುವುದು (mArodu / mAruvudu).
This is related to the Old Dravidian māṟu which means "to change" / "exchange" across all dravidian languages including Tamil.
However in Tamil, this word is not used to imply "selling". It is instead used to imply "change" or "exchange" strictly
On the contrary- It WAS a big deal for the people to uproot themselves and move lock, stock and barrel. Hence why this is mentioned as noteworthy. The people, in spite of the enormous inconvenience of moving home and losing livelihoods, were willing to do so for their beloved rulers.
It is true that the ultimate proof of how good a king’s rule is is the extent to which they rule the hearts of their citizens. This however, was not in lieu of the lands or realm, but as important as the area controlled.
This is exactly why, during the peace negotiations, the pandavas seek a mere 5 villages in exchange for peace. The villages symbolise something that should be inconsequential materially for the offerer- not five provinces, not five cities, but a meagre 5 villages!
Why go to epic times, even today, with ask the urbanisation, the heart of India is still on the villages
It's interesting that in both mahAbhArata and rAmAyaNa, the citizens of ayodhyA and hastinApura offer to accompany the exiled princes to the forest (araNya) - in ayodhyA kANDa and vana parva respectively
Given that the historical core of the epics is very much in the vedic period - it suggests that the "rAjA" was more of a leader than a monarch in those times, and the "prajA" often followed the rAjA. The rAja's sovereignty was not over a tract of land (bhUmi) but a jana (a collection of tribes).
These weren't extremely settled, sedentary populations, but populations that were on the move. It wasn't a big deal for them to wind up their settlements and move with their preferred leader.
But the epics are obviously a textual palimpsest, having been edited and redacted well into the mahAjanapada epoch and early classical times even.
So while they retain a v ancient memory of the vedic age mobility, the princes also reflect the norms of the classical times, by beseeching the citizens to return to their homes thus maintaining territorial stability
Shrikaanth K Murthy retweeted
Words for the verb “to cut” in kannada
ಹೆಚ್ಚು/ ಹಚ್ಚು haccu/ haccu- cut vegetables and fruits
ಉತ್ತರಿಸು uttarisu- cut into very small pieces (like vegetables)
ಕಡಿ kaḍi- cut/chop/ hack
ಬೆಟ್ಟು beṭṭu- cut
ಅರಿ ari- cut
ಕೊಯ್ಯಿ/ಕುಯ್ಯು koyyi/kuyyu- cut/ slice/ pluck (generally applied to something that is a relatively soft or flexible- often parts of a living being- animal or plant. Also used in the context of cutting wooden planks)
ಕತ್ತರಿಸು kattarisu- cut
ಕೊಚ್ಚು koccu- chop/ cut into pieces (usually used for something that is firm but not rock-solid- like some vegetables such as raw jackfruit)
ತುಂಡರಿಸು tuṇḍarisu- cut into chunks
There are many other words with related meanings such as crack/slice that I have not included.
Words for the verb “to cut” in Sanketi
ತಿರು*ತು* tirütü- cut vegetables and fruits
ಅರವು* aravü- cut (used in contexts similar to koyyi/kuyyi in kannada)
^ವಟ್ಟು* vâṭṭu- cut (cognate with kannada beṭṭu, Tamil veṭṭu)
uttaripi tuṇḍaripi/ tuṇḍipi, koccü, kattaripi are common with kannada
ಮೊನ್ನೆ ನಾನು ನನ್ನ ಮಗಳು ಸೈಕಲ್ ಸವಾರಿ ಮಾಡ್ತಿದ್ವಿ. ಪಕ್ಕದ ಮನೆಯೊಂದರಲ್ಲಿ ಮರದ ಕೊಂಬೆಗಳನ್ನು ಮೆಷೀನು ಬಳಸಿ ಕತ್ತರಿಸುತ್ತಿದ್ದರು.
ನಾನು "ಅಲ್ಲೇನು ಮಾಡ್ತಾ ಇದ್ದಾರೆ ಗೊತ್ತಾ?" ಅಂತಾ ಕೇಳಿದೆ.
ಮಗಳು "ಮರ ಕಟ್ ಮಾಡ್ತಿದ್ದಾರೆ ಅಪ್ಪಾ" ಅಂದಳು.
ನಾನು "ಕನ್ನಡದಲ್ಲಿ ಏನು ಹೇಳ್ತಾರೆ ಅದಕ್ಕೆ?" ಎಂದು ಕೇಳಿದೆ.
ಮೂರ್ನಾಲ್ಕು ಕ್ಷಣ ಯೋಚಿಸಿ "ಮರ ಹೆಚ್ತಾ ಇದ್ದಾರೆ ಅಪ್ಪಾ" ಅಂದಳು.
ಜೋರಾಗಿ ನಗು ಬಂದು ಸೈಕಲ್ ಸಮತೋಲನ ಸ್ವಲ್ಪ ತಪ್ಪಿತು.
ನಾನು ಅದಕ್ಕೆ "ಮಗೂ, ತರಕಾರಿ, ಹಣ್ಣು ಇವನ್ನು ಹೆಚ್ಚೋದು. ಮರ, ಪೇಪರ್, ರಟ್ಟು ಇವುಗಳನ್ನು ಕತ್ತರಿಸೋದು" ಅಂದೆ.
ಮಗಳು "ಹೌದಾ, ಹಂಗಾದ್ರೆ ನೀನು ಅಮ್ಮ ದೇವರಿಗೆ ದೀಪ ಕೂಡಾ ಹೆಚ್ತೀರಾ" ಅಂತಾ ಕೇಳಿದಳು.
ನಾನು ಮನಸ್ಸಿನಲ್ಲೇ "ಶಭಾಷ್ ಮಗಳೇ, ಒಳ್ಳೇ ಟ್ರಾಕಿಗೆ ಬಂದೆ ನೀನು" ಅಂದುಕೊಂಡು... "ಇಲ್ಲಮ್ಮಾ, ದೀಪ ಹಚ್ಚೋದು, ತರಕಾರಿ / ಹಣ್ಣು ಹೆಚ್ಚೋದು, ಮರ / ಪೇಪರ್ ಕತ್ತರಿಸೋದು" ಅಂತಾ ಇವುಗಳ ವ್ಯತ್ಯಾಸ ತಿಳಿಸಿದೆ.
"ಹೌದಾಪ್ಪಾ, ಇವಾಗ ಗೊತ್ತಾಯ್ತು ನಂಗೆ" ಅಂದ್ಳು.
#ಕನ್ನಡ #ಮನೆಭಾಷೆ #ಮಾತೃಭಾಷೆ #ತಾಯ್ನುಡಿ #ನಮ್ಮಕನ್ನಡ #ಕನ್ನಡಬಳಸಿ #ಮಕ್ಳಿಗೆ_ಕನ್ನಡ_ಹೇಳ್ಕೊಡಿ
Shrikaanth K Murthy retweeted
Considering he predates #Singararya, writing the first available #Kannada nataka, #ಮಿತ್ರವಿಂದಾಗೋವಿಂದ this info becomes very interesting indeed!
Shrikaanth K Murthy retweeted
It's more than 1000 years. We see records to show continues inhabitation of Kannadigas atleast in Krishnagiri dist from 1500+ yrs
Below is Veeragal in Krishnagiri town belonging to 7th century (600-700 CE) which is in Kannada language belong to period of Shivamara of W.Gangas.
Words for the verb “to cut” in kannada
ಹೆಚ್ಚು/ ಹಚ್ಚು haccu/ haccu- cut vegetables and fruits
ಉತ್ತರಿಸು uttarisu- cut into very small pieces (like vegetables)
ಕಡಿ kaḍi- cut/chop/ hack
ಬೆಟ್ಟು beṭṭu- cut
ಅರಿ ari- cut
ಕೊಯ್ಯಿ/ಕುಯ್ಯು koyyi/kuyyu- cut/ slice/ pluck (generally applied to something that is a relatively soft or flexible- often parts of a living being- animal or plant. Also used in the context of cutting wooden planks)
ಕತ್ತರಿಸು kattarisu- cut
ಕೊಚ್ಚು koccu- chop/ cut into pieces (usually used for something that is firm but not rock-solid- like some vegetables such as raw jackfruit)
ತುಂಡರಿಸು tuṇḍarisu- cut into chunks
There are many other words with related meanings such as crack/slice that I have not included.
Words for the verb “to cut” in Sanketi
ತಿರು*ತು* tirütü- cut vegetables and fruits
ಅರವು* aravü- cut (used in contexts similar to koyyi/kuyyi in kannada)
^ವಟ್ಟು* vâṭṭu- cut (cognate with kannada beṭṭu, Tamil veṭṭu)
uttaripi tuṇḍaripi/ tuṇḍipi, koccü, kattaripi are common with kannada
ಮೊನ್ನೆ ನಾನು ನನ್ನ ಮಗಳು ಸೈಕಲ್ ಸವಾರಿ ಮಾಡ್ತಿದ್ವಿ. ಪಕ್ಕದ ಮನೆಯೊಂದರಲ್ಲಿ ಮರದ ಕೊಂಬೆಗಳನ್ನು ಮೆಷೀನು ಬಳಸಿ ಕತ್ತರಿಸುತ್ತಿದ್ದರು.
ನಾನು "ಅಲ್ಲೇನು ಮಾಡ್ತಾ ಇದ್ದಾರೆ ಗೊತ್ತಾ?" ಅಂತಾ ಕೇಳಿದೆ.
ಮಗಳು "ಮರ ಕಟ್ ಮಾಡ್ತಿದ್ದಾರೆ ಅಪ್ಪಾ" ಅಂದಳು.
ನಾನು "ಕನ್ನಡದಲ್ಲಿ ಏನು ಹೇಳ್ತಾರೆ ಅದಕ್ಕೆ?" ಎಂದು ಕೇಳಿದೆ.
ಮೂರ್ನಾಲ್ಕು ಕ್ಷಣ ಯೋಚಿಸಿ "ಮರ ಹೆಚ್ತಾ ಇದ್ದಾರೆ ಅಪ್ಪಾ" ಅಂದಳು.
ಜೋರಾಗಿ ನಗು ಬಂದು ಸೈಕಲ್ ಸಮತೋಲನ ಸ್ವಲ್ಪ ತಪ್ಪಿತು.
ನಾನು ಅದಕ್ಕೆ "ಮಗೂ, ತರಕಾರಿ, ಹಣ್ಣು ಇವನ್ನು ಹೆಚ್ಚೋದು. ಮರ, ಪೇಪರ್, ರಟ್ಟು ಇವುಗಳನ್ನು ಕತ್ತರಿಸೋದು" ಅಂದೆ.
ಮಗಳು "ಹೌದಾ, ಹಂಗಾದ್ರೆ ನೀನು ಅಮ್ಮ ದೇವರಿಗೆ ದೀಪ ಕೂಡಾ ಹೆಚ್ತೀರಾ" ಅಂತಾ ಕೇಳಿದಳು.
ನಾನು ಮನಸ್ಸಿನಲ್ಲೇ "ಶಭಾಷ್ ಮಗಳೇ, ಒಳ್ಳೇ ಟ್ರಾಕಿಗೆ ಬಂದೆ ನೀನು" ಅಂದುಕೊಂಡು... "ಇಲ್ಲಮ್ಮಾ, ದೀಪ ಹಚ್ಚೋದು, ತರಕಾರಿ / ಹಣ್ಣು ಹೆಚ್ಚೋದು, ಮರ / ಪೇಪರ್ ಕತ್ತರಿಸೋದು" ಅಂತಾ ಇವುಗಳ ವ್ಯತ್ಯಾಸ ತಿಳಿಸಿದೆ.
"ಹೌದಾಪ್ಪಾ, ಇವಾಗ ಗೊತ್ತಾಯ್ತು ನಂಗೆ" ಅಂದ್ಳು.
#ಕನ್ನಡ #ಮನೆಭಾಷೆ #ಮಾತೃಭಾಷೆ #ತಾಯ್ನುಡಿ #ನಮ್ಮಕನ್ನಡ #ಕನ್ನಡಬಳಸಿ #ಮಕ್ಳಿಗೆ_ಕನ್ನಡ_ಹೇಳ್ಕೊಡಿ
Shrikaanth K Murthy retweeted
#Ramayana #UttaraKanda 7.18.20
#verslation #kannada
ತಾನ್ಭಕ್ಷಯಿತ್ವಾ ತತ್ರಸ್ಥಾನ್ಮಹರ್ಷೀನ್ಯಜ್ಞಮಾಗತಾನ್ ।
ವಿತೃಪ್ತೋ ರುಧಿರೈಸ್ತೇಷಾಂ ಪುನಃ ಸಂಪ್ರಯಯೌ ಮಹೀಮ್ ॥
tān bhakṣayitvā tatrasthān maharṣīn yajñam āgatān |
vitṛptaḥ rudhiraiḥ teṣāṃ punaḥ saṃprayayau mahīm ||
ಮಖಕ್ಕಾಗಲ್ಲಿ ಬಂದಿದ್ದ ಮಹರ್ಷಿಗಳ ನೆತ್ತರ ।
ಸುಖವಾಗುಂಡು ಮತ್ತುರ್ವಿ ಸುತ್ತಹೋದನು ರಾವಣ ॥
makhakkāgalli bandidda maharṣigaḷa nettara
sukhavāguṇḍu matturvi suttahōdanu rāvaṇa॥
Having devoured those great sages who were present there and had come for the sacrifice (yajña), and being fully satiated by their blood, he (Rāvaṇa) once again set out across the earth.
Shrikaanth K Murthy retweeted
#bhagavadGite #verslation #anuShTup
ಎಲ್ಲ ಧರ್ಮಮುಮನ್ ನೀನ್ ಬಿಟ್ಟೆನ್ನೊಳೇ ಶರಣಂ ಪಡೆ ।
ಎಲ್ಲ ಪಾಪಂಗಳಿಂ ನಿನ್ನನೆತ್ತುವೆನ್ ಕೊರಗನ್ ತೊಡೆ ॥
ella dharmamuman nīn biṭṭennoḷē śaraṇaṁ paḍe
ella pāpaṅgaḷiṁ ninnanettuven koragan toḍe॥
ಸರ್ವಧರ್ಮಾನ್ಪರಿತ್ಯಜ್ಯ ಮಾಮೇಕಂ ಶರಣಂ ವ್ರಜ ।
ಅಹಂ ತ್ವಾಸರ್ವಪಾಪೇಭ್ಯೋ ಮೋಕ್ಷಯಿಷ್ಯಾಮಿ ಮಾ ಶುಚಃ ॥
sarvadharmānparityajya māmēkaṁ śaraṇaṁ vraja
ahaṁ tvāsarvapāpēbhyō mōkṣayiṣyāmi mā śucaḥ॥