From: narayana@psuvax1.cs.psu.edu (Kuram T Narayana)
Newsgroups: soc.culture.indian,soc.culture.indian.telugu
Subject: Telugu Culture Net Digest 45
Date: 23 Aug 92 15:58:48 GMT
Organization: Penn State Computer Science

Date: Sun, 23 Aug 92 11:48:22 EDT
From: Telugu@andy.bgsu.edu 
Reply-To: World Telugu People Network <Telugu@andy.bgsu.edu>
Subject: World Telugu People Network <Telugu Digest V8 #45
To: Telugu@andy.bgsu.edu


World Telugu People Network Sun, 23 Aug 92       Volume 1 : Issue  45 

Today's Topics:

      Alankaaras & Tha/Dha
      Claasical ragas in Film songs
      Janapadha geetam
      Misuse of Letters in Telugu
      Sankhya System: Liberation Axioms
      Telugu Books
      Telugu Word for Instinct

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Date: Fri, 21 Aug 92 15:45:51 EDT
From: suresh <yesac!suresh>
Subject: Alankaaras & Tha/Dha

-----------------------------------------------------------

	I am glad to read the series of articles on "alankaaraas" 
explaining them by using the examples from popular film songs. I really 
appreciate the interest and knowledge of Kalasapu Srinivasa Rao.  But if 
would be nicer if he chooses to give the classic (standard) examples 
from the the peotry along with these examples. For instance, "Sudatee "
for "mukta pada grastam" along with your "gOdaari .. " example. 
This was the same technique used by Dr. Balamurali Krishna in his TV 
serial "Swara Raaga Sudha", giving an film song example for a raga
and singing a classical kriti for that raga. 

Anyway, it is only a suggestion; and let me be clear,  without 
these examples (from poetry) also, these articles are intersting and
informative.

Few comments :

>   Alankaramulalo SABDA mariyu ARDHA alankaramulani rendu taragatulu.
> 			...     ^^^^^
>    Prapanchamanta Dagundi      ( dasarathi* - Moogamanasulu )
>   To imply that a big thing is in a small thing - ADHIKA alankaram ( ARDHA
                                                                       ^^^^^
> * This star mark here is to indicate to our friend that the THA here is
> used properlyin Dasharathi.
  
I am sorry to point that while Dasarathi is written rightly, ARDHA is 
wrongly written (again Tha/Dha confusion). I find the much often used 
"ARTHA" (means "meaning, money, etc.) is often confused with and wrongly 
pronounced as "ARDHA" (Which means half);  It should be "arTha alankaara,"
(surely not arDha alankaara), as the beauty of peotry is brought-in 
in the meaning, in contrast with the kind of phrases which are good, 
because of the sounds produced by the words used, "the sabda alankaaras."

Please don't take my comments as a personal flame or as an act or 
carping ("Randraanveshanamu"), also I have no intentions to claim 
that I write correct telugu always. This is what I found to be a 
common mistake/confusion among telugus and wanted to share with you all.

(You can see that though Kannadigas have the same letters for 
"(oththu) Tha" and "(oththu) Dha" they do not seem to have this confusion. 
Of course, they have other problems which telugus do not have.)

-- 
suresh@yesac.columbiasc.ncr.com
----------------------------------------------------------------------

------------------------------

Date: Fri, 21 Aug 92 15:04:34 PDT
From: vijay@vmxi.cerfnet.com (Vijay Kumar)
Subject: Claasical ragas in Film songs

Nenu kottaga vachaanu.Koddi rojula kritham claasical ragala gurinchi digest lo chadivi,nenu kuda 
edaina contribute cheddamani anukonnanu.Naku telisina paatalu vati ragalu rasthunnanu.

1.Nee kosame ne Jeevinchunadi   Maayabazar         Bhagyeswari
2.Bhali Bhali Vhalira devaa..    Maayabazar         Ragam: Charukesi
3.Vinipinchani raagale...       Chaduvukunna       Ragam:Mohana
                                 Ammayilu
4.O! Nela raaja...              Bhatti Vikramarka  Ragam:Bhimpalas
                                                    (Karnataka Devagandhari)
5.Pagalee Vennela...            Pooja phalam       Ragam:Bhimpalas
6.Niluvuma Niluvama neelaveni.. Amarasilpi         Ragam:Bhimpalas
                                 Jakkanna
7.Inni raasula uniki            Sruthilayalu       Ragam:Malaya Marutham
8.Kondagali tirigindi...        cinema teliyadu    Ragam:Malaya Marutham
9.Kothaga Rekkalochena...        Swarnakamalam     Ragam:Malaya Marutham
10.Aligina velane choodali..    Gundamma katha     Ragam:Tilak Kamod

Ilaa rasthu pothe chala unnayi.Malli sanchika lo migatavi rasthanu.Raga Chhaya ni batti,
musun ni batti music director evaro choochayaga cheepavachu!Mohana,Abheri,Bhagyeswari,kanada
lanti raagalu cinemalalo chala popular.Konni hindusthani raagalu kuda chala popular.
Raag Bhagyeswari manchi udaharana.(Carnatic musuc lo Sriranjani ki daggara ga untundi)
Saluri Rajeswara Rao garu Mohna ekkuvaga vaadatharu.Paina raasina anni bhimpalas raagalaki
music pettinadi Pendyala garee!

Kotha ga vachina telugu cinemalalo kooda claasical ragalu pattavachu.Vinadaniki claasical gaaa leka
poyina ! Gharshana cinemalo 'Ninnu kori varnam' paata  ragam MOHANA.Tik Tik Tik cinema loni
'Natan mayuri vayyari' paata ragam KHAMAS.Geethanjali cinema loni'Om namaha'paata ragam TILAK KAMOD.
Ilaa chala unnayi.Malli sanhika lo kalusthanu.

Vijaya kumar Ivaturi

------------------------------

Date: Fri, 21 Aug 92 22:27:53 CDT
From: sra1@Ra.MsState.Edu (Srinivasa R. Anmal-s)
Subject: Janapadha geetam

Namaskaramulu,

Mana telugu lo janapada geetalaki oka mahattara maina sthanam vunnadi.
Adi samanyudiki kuda ardham avutundi.  evi jana ranjakam mari u yanto
sanghika vishayalanu manaku taluputayi.

atuvanti janapada geetam okati varasanu. Dinini yavaru rasaro teleyadu,
kani amara gayakudu Ghantasala garu padaru.


                         POLICU YANKATA SAMI


maruvalaanu ra, 
ninu naanu maruvalaanu ra,    
Oooo....
panchdara vanti polic yankatasami                    || ninu || 
Ooi
vaalu kannula muvvala kadtama                        || ninu ||


neeku vacchindi kora meesam,
naku vacchindi dora vayasu                      || 2 ||(repeat both lines above)
iddari manasu okkataitha,  Hoi                  || 2 ||(repeat one line)
                                                       ("Hoi" only first time)
Vanuka shintaalani batuku yankatasami                 || ninu ||
Ooo...                                          || panchadara ||  || ninu ||    


kannu kannu kalisindoi,
ninnu nannu kalipindoi                          || 2 ||(repeat both lines above)
ida-nunna naan yada-nunna nee nida na noi,  Hoi || 2 ||(repeat one line)
                                                       ("Hoi" only first time)
polic yankatasami,                                    || ninu ||


Naa..  vaadavanoi, polic yankatasami            || 2 ||(repeat one line)
sandulaadu manaku sandamama todu                || ninu ||

Ooo...     || panchadara || || ninu || Ooi,  || vaalu || ||ninu ||
        

enjoy

sri.

------------------------------

Date: Fri, 21 Aug 92 09:47:15 PDT
From: cimshop!SITAB%MTVIEW@uunet.UU.NET
Subject: Misuse of Letters in Telugu

"Tha" getting removed from Telugu dictionary.

The above subject is very interesting. I agree that some letters are being
misused in Telugu, especially the da dha ba bha ta (peeta) tha (peetham)
ta (talli) and tha (naatha).
Let me give you some examples:
In the lines given below,
		Narayana Mantram,
		Srimannarayana Bajanam
                               ^^^^^^^
Shouldn't it be bhajanam and not bajanam?
What about baavi and bhaavi. Is there not a difference?
We hear people saying:
baavi baaratha desamulo
     instead of
bhaavi bhaaratha desamulo.
Baavi really means a well and bhaavi means future. Mix those two and
we end up with some interesting statements.
Sita

------------------------------

Date: Sun, 23 Aug 92 11:43:00 EDT
From: narayana@oracorp.com
Subject: Sankhya System: Liberation Axioms

             
_______________________________________________________

        Final Sum Of Sankhya Doctrine: Liberation
                        "Kapila"

In the Sankhya doctrine, the Self (or the Spirit) is eternal and takes
different forms. The Self is not unique either. The doctrine theorizes
that the sorrow fely by the Self is because of nondiscrimination. Intutively
it means that the Self is unable to distinguish between its bodily woes
and its eternal purpose. This is also called bondage. Liberation occurs
when nondiscrimination is absent. Another concept introduced is that
Matter and the evolutes of Matter. Matter is causal, and it evolutes
for the purposes of the Self. An axiom of Sankya is that nondiscrimination
has no beginning. Conceptually it means that only an end to it can be
prescribed so that the Self can be made free of Earthly bondage.

The selections on Sankhya theology are from an aphorismer Kapila, of
14th century A.D., who tried to revive the school without much success.
By then the Sankhya system has been absorbed by many of the vedanthic
philosophers into their systems. Kapila of the 14th century is different
from the Sage Kapila who is the founder of the Sankhya doctrine.

The selection presented below is a translation (crisp) of the Sanskrit
verses by Jose Pereira in his book, Hindu Theology: a Reader. Jose
Pereira picked up the material from the Sankhyasuutraani Adyaaya 6
by J.R. Ballantyne in The Sankhya Aphorisms of Kapila (London 1885).

I first bring you the axioms of Liberation of the Self. In the next
posting, I will bring you the axioms on Causality of the World. A
note of caution is in order. The philosophers in the presentation
of thought are extremely concise and often jump ahead assuming
some basic understanding. The reason for this concision is not difficult
to guage. The subject matter deals with a Universe that is not
characterizable through axioms as we know of in Symbolic logic.
That being the case, word becomes an important element and accuracy in
the choice of the word conveys the semantics appropriately in
the chosen analogical framework. 


Axioms on Liberation:

1. The Self exists, as there is no proof that he does not.
      
       The experience "I know" is a general proof of the
       existence of the spirit, as no means of knowledge`
       contradicts it.
                             Vijnana Bhikshu 
2. The Self is distinct from the body, because:
     the Self supports so much diversity.
3. The Self speaks of himself in the possesive case ("my body").
4. His use of possesive case does not have the same sense as
   when used with regard to a statue ("the statue's body"), because
   our norms of knowledge inform us that the possesive case does
   not imply a possessor.
5. With sorrow totally removed, his final end is attained.
6. Spirit's delight from happiness is not as great as his
   annoyance at sorrow.
7. Possibly someone, somewhere is happy.
8. Happiness is mixed with sorrow; so the discerning include it under
   sorrow.
9. `Can it be that termination of sorrow is not life's aim, because
   happiness is not thereby attained?' No! lifes aim is twofold 
   (happiness and avoidance of sorrow).
10. Suffering is an attribute, the Self lacks attributes, since
   Vedas tell us that "the Self is unattached to anything".
11. Though not an attribute of Self, suffering exists in it through
   nondiscrimination.
12 Nondiscrimination is without beginning. Otherwise we will be faced
   with two difficulties:

     If nondiscrimination has a beginning, Liberation would have preceded
     it. When nondiscrimination rises, bondage results. That means a
     liberated Self is bonded. But a Self that is free can never be bonded.   
 
     With nondiscrimination absent previous to its rising, liberation
     would have been realized. That means all methods of destroying
     nondiscrimination are undertaken for futile reasons, for no such
     thing can exist.

                                          Anirudda's commentary.
13. But nondiscrimination is not eternal, in the sense that Self is.
    Otherwise it would be indestructible.
14. Bondage is destroyed by its particular cause, as darkness is by light.
15. In the case of discrimination too, its specific causal character
    is determined by presential and absential induction (where liberation
    is present there is discrimination; where it is absent there is no
    discrimination).
16. No other explanation being possible, nondiscrimination alone is
    bondage.
17. Liberated are not linked with bondage again, since Vedas declare
    that bondage is not renewed.
18. Otherwise liberation would not be the aim of the Spirit.
19. And both liberation and bondage would be indistinguishable. 
      This axiom conjoins the axiom 18 and should read as part of it.
20. Liberation does not intrinsically affect the Self. It does nothing
    but destroy an impediment to the recognition of freedom already there.
    It is no more than an illusion.
21. The Vedas speak of liberation as being no more than an illusion.
    Even so, there is no contradiction. Liberation is illusory at
    the absolute level, but is real on the pragmatic.
22. As candidates for liberation are three sorts. It is not a requirement
    that the Self follow only one of the three liberative practices. The sorts
    are Hearing, Reflection, and Meditation.
      
         The postulants to liberation are of three kinds: the weak, the
         middling and the advanced. The advanced are liberated through 
         Hearing, the middling through Hearing and Reflection, and the weak
         through all the three. Not all the means are for all.
                                  Anirudda's commentary.
23. The three means are to fortify others (the weak).
24. No yogic posture is necessary for stability and mental ease.
25. The mind devoid of an object is in meditation. 
26. "Can it be that there is no difference between both states (meditation
    and deamless slumber)?"
    No! the difference lies in the removal in the mediattion of the
    tinge of conceptual latencies found in dreamless slumber.
27. Though the Self is unattached, its tinge derives from nondiscrimination.
28. As with China rose and crystal. (continuation of 27). There is really
    no color in the crystal, only the fancy that it is there (caused by
    the reflection fo the flower).
29. Likewise, Matter colors the Spirit. This color is removed by practices
    like meditation, restraint, discipline and detachment.
30. It is removed by eliminating the states of unconsciousness (deameless 
    slumber) and distraction (the walking state) say the ancient masters.
31. Meditation rises from tranquility of mind only. There is thus no
    rule about the locality it is to be engaged in.

(I will continue the axioms on Causality of the World in the next issue.)

------------------------------

Date: Sun, 23 Aug 92 16:34:39 SST
From: krishna@iss.nus.sg (Krishnamoorthy Subrahmanyam)
Subject: Telugu Books

I received some responses to my query on "Telugu Books"; thanks to the
people who responded.

1. srinivasa rao K
From: kalasapu@aecom.yu.edu

Nice to see your interest in ' BUYING BOOKS '. I shall send some to
the net but I request you to prepare a list of all the books you receive as
auugestions and post them back on the net so that all of will know about
the good boooks. Also in due course of time ' Essential Reading in Telugu
list ' can be prepared. 

2. T Sreenivasa Rao
From: Sreenivasa R Tellakula[C] <srini@hpcuhe.cup.hp.com>

This in reply to your enquiry about where you can buy books
in vijayawada. on Eluru road, around bescent road intersection (both are 
popular roads, any rikshaw fellow will take you), there are lot of book shops
 like navodaya and all. many of them have good collection and in some
 shops they will help you with titles.
 
 The following paragraph from one of the earlier telugu digests
 provides lot of clues for good books: [courtesy - mr. Siva Prasad]
 
 That also brings up the topic of Telugu novelists (not dramastists, of
 which Gurajaada AppaRao is unparalleled); my particular favorites are
 Kavi Samrat Viswanaatha Satyanarayana, followed by Chilakamarthi
 Lakshmi Narasimham panthulu garu and Nori Narasimha Sastri. Who can
 ever forget Kavi Samrat's Veyi padagalu and his puraana vaira grantha
 maala; Chilakamarthi's 'Ganapathi' and Nori's "Barrister Parvatheesam'.
 Particularly the last two, in which the respective authors made fun of
 "Vaidika braahmanulu" and "Niyogi braahmanulu". In 'Ganapathi', the
 main character is a semi-literate, and translates the Sanskrit poem
 "chaaru tulasi daLa daama ....." (I do not remember it fully), as
 "Sree raamula vaaru, tulasi daLam vesina chaaru thaagi, bOledantha
 balam thechukuni, RavanuNNi samharinchaaru.." or something like it.
 Pretty hilarious to read. Chilakamarthi garu also edited a "Hasya
 RathnavaLi" too.

3. Ananda Kishore
 From: Ananda Kishore <kishore@argo.rice.edu>
 
 I can suggest tons of books that are considered literary
 masterpieces, both modern and old. but i don't know your
 interests really. are you interested in 1. modern prose,
 2. modern poetry (modern meaning 20th century), 3. classical
 poetry? please let me know your interests, i will try to give you
 a list of books. 
 
 In vijayawada, you can visit navodaya publishers. in hyderabad
 you can visit ravindra (tagore) book publishers near kachiguda
 station. 
 
 A sample list for the three areas:
 1. kodavatiganti kutumba rao's "kutumba rao saahithyam" in 6 vol.
    raa. vi. Saasthri's baakee kaThalu
    kaa. raa.'s "kalipatnam ramarao kaThalu"
    
 2. Sri Sri's "mahaaprasThaanam"
    tilak's "amRtham kuricina raathri"
    
 3. poethana "bhaagavatham"
    sreenaaThudu "palnaati charithra"
    paalkuriki soemanaaThudu "basava puraaNam"
 
 
 etc. the list can be as long as you want. (are you going
 to sea mail them from there?)
 
4. Rao Peraka
 From: peraka@asl.dl.nec.com	(Rao Peraka)
 
 This is regarding your request on the Telugu net for suggestions for Telugu
 literary works to buy. I would highly recommend the works of Kodavatiganti
 Kutumbarao. His work has come out in about 5 volumes (called Kodavatiganti
 Kutumbarao sahithyam). They mostly stories (a few long stories ~100pages;
 a lot of short stories ~10pages each). The good point is - the language
 is not at all difficult - it is spoken language.
 
5. Ananda Kishore
 From: Ananda Kishore <kishore@argo.rice.edu>
 
 i guess listing the names of great prose writers
 is probably the best thing to do: you can get
 whatever they wrote and is currently available.
 
 kodavatiganti kutumbarao
 chalam
 raavi sastry (rachakonda viswanatha sastry)
 sripadha
 mokkapati narasimha sastry (esp his "barrister parvatheesam)
 muppala ranganayakamma
 kalipatnam ramarao
 allam seshagiri rao
 sankaramanci sathyam
 mullapudi venkata ramana
 bapu (cartoons)
 puranam seetha (puranam subrahmanya sarma)
 thapi dharma rao
 narla venkateswara rao
 malladi ramakrishna sastry
 chaso (chaganti somayajulu)
 beenaa devi
 nanduri rama mohana rao
 rallapalli anantakrishna sarma
 
 drama: kanyaaSulkam by gurajada
 
 poetry: classical (pre 1900)
 
 poethana (bhaavatham)
 sreenathudu
 nannaya
 thikkana
 caemakoora venkata kavi
 pingali soorana
 raamaraaja bhooshaNudu
 mukku (nandhi) thimmana
 molla (raamaayaNam)
 mudhdhupaLani (raaDhikaa saanthvanam)
 paalkuriki soemanaaThudu
 kankanti paaparaaju
 vemana
 
 and sathakaalu:
 sumathi
 vemana
 bhaaskara
 
 and modern poets:
 
 gurajada
 devulapalli
 rayaprolu
 abburi
 jashuva
 karunasri  (see the discussion in soc.culture.indian.telugu)
 nanduri subba rao
 sri sri
 arudhra
 bairagi
 tilak
 vegunta
 siva sankar
 siva reddy
 
6. Gururaja Rao Vemaganti
 From: vemagant@nas.nasa.gov (Dr. Gururaja R. Vemaganti)
 
 One of my favorite book stores for telugu books
 in Hyderabad is Vishalandhra Bookhouse which is located close to the
 intersection of Kothi and Sultan Bazaar. If you are familiar with Hyderabad 
 city, this store is on the one-way street joining  Kachiguda X-roads and 
 Sulatan Bazaar X-roads and close to the Hanumaan Temple.  There is a good 
 telugu book store in Madras too.  Its name is Rani bookhouse and is located 
 in Pondi Bazaar close to Panagal Park.  

------------------------------

Date: Fri, 21 Aug 92 13:45:44 MDT
From: ramap@spatial.com (Rama K Pidaparti)
Subject: Telugu Word for Instinct

> 'instinct' anna padaniki evaro oka patakudu artham adigaru.
> chaturata,nerpu,kausalyamu,jittulu anevi konni pina telpina padaniki telugulo
  ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
> nanarthalu.veetilo miku sandarbhanni batti affo ado oka artham saripovachhu.

I really wonder if the above Telugu words are even slightly close to 'instinct'
in meaning in whatever context.

Another English word I find sort of unique is "Clever".  I am sure someone may
say 'jittulu' in Telugu can be close.  I doubt it.

> Jayanthi venkata ramasastry.
> address:sastry@hydra.unm.edu

Ramakrishna.

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