The terms ‘mārga’ and ‘deśī’ which have been in use for thousands of years in our tradition are today translated as ‘Classical’ and ‘Folk’ respectively, terms which hardly capture the original sense of the Sanskrit words. This equivalence was drawn by some western scholars and it is hard to say
The sage Mārkaṇḍeya narrated several traditional stories to the Pāṇḍavas during their stay in Dvaitavana. The story of Dharma-vyādha is one among those. There lived a brāhmaṇa by name Kauṣika. He was well-versed in the Vedas, of noble character, and a tapasvi. Once, when he was reciting the Vedas under a
Ill-will between the Mathas I’ve already mentioned that there were two Madhva Mathas in Mulabagal. There arose a cause for ill-will between the two. I’ve also mentioned that the Swami of the Majjigehalli Matha didn’t reside in Mulabagal but merely visited it once every few years. That Swami was magnanimous, he was
We have recounted in an earlier episode[i] that the Madhva Brahmanas of Mulabagal depended on the land grants given to them in the ancient times for their livelihood. Their only cash earnings emanated from the sale of the pulses and grains that they cultivated. To supplement these earnings, a new
Thereafter Damayantī continued walking in the dense forest. After crossing several hills, mountains, and rivers she finally came across a walking trail. She began walking on the path when she found a river that had a fleet of merchant ships parked on its bank. Emaciated, with dishevelled hair, and covered
There was a large population of Madhva Brahmanas in Mulabagal. The locality they lived was divided as the Upper and the Lower Agraharas. In total, there were about two hundred and fifty or three hundred Madhva Brahmana homes. Of these, about a hundred and fifty or two hundred homes constituted
Draupadī said, “I am not denigrating dharma nor am I criticizing the Supreme; I'm just lamenting about my difficulties. The fruit of the action manifests itself only through karma, not through dharma; a man who falls asleep, entirely dependent on fate gets destroyed like a green pot kept in water.
Yudhiṣṭhira welcomed Vidura with great joy at Khāṇḍavaprastha. He enquired after the wellbeing of Dhṛtarāṣṭra and his sons. Observing that Vidura’s face lacked joy, he asked, “Dear uncle, what’s the matter? It looks like you’re not happy! Is everything alright? Are the children and citizens coping well with Dhṛtarāṣṭra?” Vidura
Sri Chandrashekhara Sastri belonged to the Hulusukamme (or Ulucukamme) Brahmana subsect hailing from Srinivasapura. He arrived in Mulabagal as the Headmaster of the Anglo Vernacular School. He earned the respect of all people owing to his character, scholarship, and work ethic. His elder brother Sri Nanjunda Sastri was a renowned Vedic
முன் அத்தியாயங்களில் நாம் இதுவரையில், சிவன் எவ்வாறு ஒரு தனி நபருக்கான அடையாளமாகவும், ராமன் எவ்வாறு ஒரு குடும்பஸ்தருக்கான அடையாளமாகவும் விளங்கினார்கள் என்பதைப் பற்றிப் பார்த்தோம். நாம் இப்போது கிருஷ்ணனின் வாழ்க்கை வரலாற்றையும், அவன் எவ்வாறு ஒரு சமூகப் பிரதிநிதியாக தன்னை முன்னிலைப் படுத்தினான் என்பதைப் பற்றியும் பார்க்கலாம். பொதுவாகவே கலைஞர்கள் சிவன், ராமன், கிருஷ்ணன் அல்லது காளி, துர்கை, ஸ்கந்தன், கணேசன் ஆகியோரை வரைகையிலே, அவர்களை ஆயுதபாணிகளாகவே வரைகின்றனர். சிவன்
