From: narayana@psuvax1.cs.psu.edu (Kuram T Narayana)
Newsgroups: soc.culture.indian,soc.culture.indian.telugu
Subject: Telugu Culture Net Digest 44
Date: 21 Aug 92 18:23:51 GMT
Organization: Penn State Computer Science

Date: Fri, 21 Aug 92 14:14:33 EDT
From: Telugu@andy.bgsu.edu 
Reply-To: World Telugu People Network <Telugu@andy.bgsu.edu>
Subject: World Telugu People Network <Telugu Digest V8 #44
To: Telugu@andy.bgsu.edu


World Telugu People Network Fri, 21 Aug 92       Volume 1 : Issue  44 

Today's Topics:

      Flames and Topics
      Kshetrayya Padamu from "Manjeera Nadam"
      Lyrics for a telugu song
      Oka chinna vivarana
      Sankhya Theology: Iswara Krishna on Sorrow
      Sending Money to India
      Vinayaka Chavithi Joke

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Date: Thu, 20 Aug 92 13:13:15 -0400
From: vkodali@cs.utk.edu
Subject: Flames and Topics

JUBV garu!

People were not trying to define the scope of the net. They were
just expressing their opinions. 

Every reader can express his/her opinions regarding an article. This
can include opinions on suitability and relevance.
The editor may in the process suggest that a particular thread of
discussion has gone far enough and guide it in a different and
more useful direction.

Venky
vkodali@cs.utk.edu

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

Date: Thu, 20 Aug 92 22:56:27 PDT
From: from Madhu of ICP  21-Aug-1992 1117 <madhu@qcav01.enet.dec.com>
Subject: Kshetrayya Padamu from "Manjeera Nadam"

This is the same "Baalinta" song I was referring to
in the net. The song describes how a lady with an
young child pleading "Krishna" not to attract her and
call her. She also says, if I come, I cant go back
which is my weakness! (Vachi, taalavoyi, vadalanu nee pondu)

The song goes like this : (I dont know in which raag it is set.)
I think it is called a Jaavali. (Correct me if I am wrong pls)


Pachi Odali daanara, paapadu nilavadu, 
Ochi; Koodutaku veelukaadu...

Vachee, talavoyi vadalanu nee pondu
Machika nainayya-ri maa Muvva Gopaala...  || Pachi||


Misamisa ladeti nosati sompu choosi
Kosari pai konevu -- kollalugaa
Kasarite noka vinta -- gaarabu chesevu
Rasikuda ee vela, Ra, raanu po po raa     || Pachi||


Pattakura Rommu, paalantu chetula
Etulortuno, parulemanduro
Vattipote, Morapettunu Pasibidda
Atte manase -- bigabattuko rennellu	  || pachi ||


Kaaramu tinnano karakara ladenee
Ee reyi Sree Rangesudaa
Maarukeli gooda -- maa Muvva Gopaala
Aaradi pettakumo ri naa Saami		 || Pachi ||


Some vivarana about this song:

All Kshetrayya's works are called "Padamulu" or "Padaalu"
He is also called Mahakavi Khestrayya.
Anjalidevi-Adinarayana Rao team has made a film by
the same name in 1976-77 which was a disaster at box office.
All the songs are melodious. The highlight of the movie is 
the song on "Asthavidha Naayakalu" - superb description.

> Pachi Odali daanara, paapadu nilavadu, 
> Ochi; Koodutaku veelukaadu...

The reason why I used a semicolon after Vachi is :
It can be sung seperately and joined with koodutaku
as vachikoodutaku.

There are plenty of Alankarams in this song:

Pachi, Vachi, Machika
Misamisa, Kosari, kasari, Rasikuda (All second syllables same..)
Kaaramu, Eereyi, Maarukeli, Aaradi
Pattakura, etulortuno, vattipote, atte..

Raa raanu, Po poraa.

For some who are not conversant with pure Telugu:

Maarukeli = Maru+Keli  (Maru=Manmadha, Keli=game, Khel)
Vattipote = Drying up  (Here, breasts without milk)

In his works, invariably, we find the word
Muvva Gopaala - for identification. A non-authentic
statement - they say he was from a place "Movva" in
Krishna Dist and hence the word Movva or Muvva.

Nachindaa ? I am posting this on request from some readers.
Elanti paatala ? anakandi. Naaku kutoohalam, jignaasa potundi.

Untaanu	  Madhu.

P.S. Anybody interested in "Astaavadhanam" prakriya ?
Not now, a fortnight later, I shall TRY to post it.

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

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

Date: Thu, 20 Aug 92 08:46:56 -0700
From: vemagant@nas.nasa.gov (Dr. Gururaja R. Vemaganti)
Subject: Lyrics for a telugu song
       Could somebody post the lyrics for the telugu
song "Inni raasula uniki" from the film "Sruthilayalu".
I have the song on the tape, but I am not able to catch the
exact wording.  I too heard the songs from "Manjira Nadham".
They are good, but I didnot like the particular song mentioned
by Capt. Madhusudhana Rao(koddiga pachchiga anipinchindi).
                  -  Gururaja Rao Vemaganti

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Date: Thu, 20 Aug 92 10:48:40 -0600
From: ramasas ry venkata jayanthi <sastry@triton.unm.edu>
Subject: Oka chinna vivarana

'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.

ikapothe kt garu oka vishayamlo ichhina vivarana
sarigga ledu.ademitante e patrika dwara basha nerchukovadamanedi.e patrika
chadavadaniki manake koddiga ibbandi avutondi.ika krotta vallu deenni chusi
nerchukovadamlo artham ledu.patakulu deenni gamanincha prarthana.


Itlu,
Jayanthi venkata ramasastry.
address:sastry@hydra.unm.edu

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

Date: Fri, 21 Aug 92 14:05:12 EDT
From: narayana@oracorp.com
Subject: Sankhya Theology: Iswara Krishna on Sorrow

In the Aryan metaphysical speculation, the Sankhya system is perhaps
the first to develop the basic archetypes. It revolves around the
inactive consciousness, or the Spirit, and the dynamic thinking
Matter. Sankhya philosophy is also known as discriminationism.

Sankhya originates around 1000 B.C in the hymn to the cosmic man
in the Rig Veda. Its development took a long time until Pancha Sikha
(500 B.C), Isvara Krishna (460 B.C) and Varshaganya (200 B.C) systematized
the concepts and organized them into the classical Sankhya system. 

The Sankhya system did not survive in its original form for long. It
was absorbed into many of the Hindu metaphysical thoughts.
Only Kapila  (1400 A.D), not to be confused with the original Kapila
the founder of Sankhya philosophy, made attempts to revive the system, 
but the Vedanthic systems remained dominant by absorbing Sankhya into 
their fold. Other philosophers Gurupada (700 A.D), Vachaspathi Misra(1000 A.D)
and Anirudda tried to revive the original Sankhya doctrines.  The Sankhya 
doctrines also found their way into the Buddhist thoughts of Gautama Buddha.

Isvara Krisha in his philosophical discourses sets the stage for the
reasons behind a theological inquiry into the nature of the Universe!
Why should we bother to do so? It is because we are continually
opressed by sorrow and we want find a way of removing it. 

Vachaspathi Misra provides an elucidation of Isvara Krishna's thoughts
on theological inquiry as follows:

In this world, when a teacher imparts ideas on a subject that people
want to be informed about, he always has an audience. The kind of
knowledge that people want is that which fulfils their life and its
high goals. Thus inquring about the high goals of life is a science.
Isvara Krishna broaches this science as follows:

   Assailed as we are by the triple sorrow, we desire
   to know if the means exist to counteract it.
 
   `Is this desire not futile, since we see that such
    means do exist?'

   No. Those means are neither guaranteed nor absolute.

Noone would look at the import of this science

a) if sorrow were not to exists in the world;

b) if, though sorrow exists, no one abhors such a sorrow;

c) if, though abhorred, it is not possible to root out the
   sorrow;
     The incapacity to root out the sorrow may be for two
     reasons. (1) Sorrow is eternal, i.e., it is irreversible.
     (2) There is an ignorance of a means of extirpating sorrow.

d) If, though capable of being rooted out, the knowledge afforded
   by the science does not have a means for rooting it out.

e) If there is another and easy means (science) were to be found.

To begin with, it is not true that sorrow exists and also the desire
to root it out. That is why Isvara Krishna says: "Assailed as we are
by the triple sorrow."  By "triple sorrow", he means Internal, External,
and Superhuman. 

The internal sorrow has two kinds: physical and mental. The physical
is caused by the disorders of phlem, wind and bile; the mental is
caused by lust, anger, greed, infatuation, fear, envy, dejection,
and by particular objects not being perceived. All these are internal 
because they are amenable to internal remedies.

The external sorrow is caused by men, cattle, wild beasts, birds, 
reptiles, and inanimate things. 

The superhuman are induced by spirits, fiends, demons, planets and
other such malevolent godlings.

One cannot therefore question the existence of sorrow, which every
individual experiences, and which is a differentiated mode of the
attribute of Passion. 

When the mental energy inherent in the inner faculty is in close
connection with the triple sorrow---a connection marked with a feeling
of distaste---then we assail sorrow in the same way that Iswara Krishna
speaks of.

This feeling of distaste is what excites the desire to put an end to
this sorrow. 

Here a doubt arises. "is this desire not fultile, since we see
that such means do exist?" When someone says that, he means as follows:
"Let us admit that the triple sorrow exists, that its extirpation is 
desirable, and it can indeed be extirpated, and the sacred sciences
have a means of extirpating it. Even so, inquiry into them is meaningless.
Because other more easy means can be found. Sacred sciences require a lot 
of patient study and is a life long experience."

There are hundreds of remedies that counteract bodily ills; they are
very easy to apply and have been successfully applied by doctors.
We can counteract mental afflictions by acquiring things like delightful
women, drinks, foods, ointments, clothes, jewellry---all very easy
remedies. In the same way we can find easy remedies for external sorrows;
like expertise in morals, politics and residence in safe areas. We can
counteract superhuman ills through talismans, incantations and magic 
boths etc.

Isvara Krishna answers with a No. Why? Because those means are neither 
gauranteed nor absolute. Guaranteed implies that the termination of
sorrow will be assured. Absolute means that the terminated sorrow will
not occur again. These means then lack a guarantee and absoluteness.

Thus even if we apply remedies like medicines, girls, potions, talismans, 
etc., we cannot find that the triple sorrows are removed. That the
means lack a guarantee. Even when the sorrows are removed, they seem
to recur. Thus they do not have absoluteness. Thus no easy means
that is guaranteed and absolute has been found. Therefore there is
a need for an enquiry into the means for removing sorrow.

                            (The Moonlight of the Sankhya Principles)

--------------
Note: The above is a modified text of a translation from Jose Pereira's
book on "Hindu Theology: A Reader". Prof. Pereira is a catholic
theologian who teaches Buddhism and Hinduism. His book provides a concise
translation of selections from the Indian metaphysical thought.

_______________________________________________________________

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

Date: Thu, 20 Aug 1992 20:09 PDT
From: VENU GARNENI <XVGARNENI@FULLERTON.EDU>
Subject: Sending Money to India

Hello there:

I have seen the postings about sending money to India. It came right
on time for me while I was looking for some info. I just wanna clarify
one more thing when u have mentioned that we could send Personal checks.
Does that person should be a NRI and has a NRI account there in India.

Because I am a F1 student here. So could I do the same (send my personal
check of the local bank) and have my sister with draw there in SBI (VJA),
provided she is having account there in that bank.

Pease shred some more light on this.

Thanx in advace for helping me.

Me
VENU.

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

Date: Fri, 21 Aug 92 07:09:11 -0700
From: vemagant@nas.nasa.gov (Dr. Gururaja R. Vemaganti)
Subject: Vinayaka Chavithi Joke
          As "Vinayaka Chavithi" is approaching, we see
lot of jokes and cartoons in telugu magazines during this
time of the year.  Lot of magazines have special issues( Haasya
Sanchikalu) too.  I found the following joke in a telugu magazine
few years back.
   First person on the phone:" hello! nenu Vinayaka Raoni matladuthunta
                              everu kaavaali?"
   Second person on the phone:"Maaku koththaga phone vachchindi.
                              Vianayakudi peru meeda modati saari
                              phone cheddamani meeku chesaanu anthe" 
                          -Gururaja Rao Vemaganti

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