ಸಾವಿರ ವರ್ಷಗಳಿಗೂ ಮೀರಿದ ಕನ್ನಡಸಾಹಿತ್ಯಚರಿತ್ರೆಯಲ್ಲಿ ಇಪ್ಪತ್ತನೆಯ ಶತಮಾನದ ನವೋದಯಸಾಹಿತ್ಯವನ್ನು ಕನ್ನಡಸಾಹಿತ್ಯಪುನರುಜ್ಜೀವನದ ಸುವರ್ಣಯುಗವೆಂದು ಹೇಳಬಹುದು. ಈ ಕಾಲದ ಅನೇಕಕವಿಗಳು ಹಾಗೂ ಲೇಖಕರು ಬಹುಭಾಷಾಕೋವಿದರಾಗಿದ್ದುದಲ್ಲದೆ ವಿವಿಧಪ್ರಾದೇಶಿಕಭಾಷಾಸಾಹಿತ್ಯಗಳ ಸಮೃದ್ಧಸಾಂಸ್ಕೃತಿಕಝರಿಗಳಿಂದ ನೇರವಾಗಿ ಸ್ಫೂರ್ತಿಗೊಂಡು ಬಗೆದುಂಬಿಸಿಕೊಳ್ಳುವ ಮೂಲಕ ಆ ಹೊತ್ತಿಗೆ ನಿಂತ ನೀರಾಗಿದ್ದ ನಮ್ಮ ತಾಯ್ನುಡಿಯ ಹೊಳೆಯ ಹರಿವನ್ನು ಹೊನಲಾಗಿ ಹಿಗ್ಗಿಸಿದರು.
Ritualistic walking on burning coals is one of the popular rites that is still observed in many places. In ‘Tabbaliyu Neenade Magane’, too this ceremony takes place. The ritual is also described elaborately in ‘Nayi-Neralu’. This is a ritual that is conducted once a year, in front of the temple dedicated to the Goddess. Many people take religious vows to walk on live coals, and pray to the goddess for fulfilment of their wishes.
The current series examines the literary and aesthetic value of the verses of Kṛṣṇakarṇāmṛtam and wherever possible, touches upon their application to music, dance and painting. The present part gives a brief introduction to the poet, his work and describes a few verses.
“ಲೋಚನ”ದ ಕೆಲವೊಂದು ಮಹತ್ತ್ವಪೂರ್ಣಸಂಗತಿಗಳು
ಸಕಲಶಾಸ್ತ್ರಸಮನ್ವಯಸೌರಭಂ
ನಿಖಿಲಚಾರುಕಲಾರುಚಿರಂ ಚಿರಮ್ |
ಅಭಿನವಾರ್ಥನಿಬೋಧನವಿಭ್ರಮಂ
ತ್ವಭಿನವಂ ಪ್ರಣತೋऽಸ್ಮಿ ಸುಮೋಪಮಮ್ ||
Alam ativistareṇa. Let us delve right in.
नन्वाश्रयस्थितिरियं तव कालकूट
केनोत्तरोत्तरविशिष्टपदोपदिष्टा ।
प्रागर्णवस्य हृदये वृषलक्ष्मणोऽथ
कण्ठेऽधुना वससि वाचि पुनः खलानाम् ॥
O Kālakūṭa poison, who taught you to ascend to newer, better heights?
First you were submerged deep in the ocean,
Then you rose to live in Śiva's throat
And now you’re everywhere, in the words of scoundrels!
Literature has for its aim the creation of rasa, the aesthetic experience; it does not admit any other purpose. Bhaṭṭanāyaka stated this point blank – kāvye rasayitā sarvo na boddhā na niyogabhāk, ‘Literature offers enjoyment to every reader; as far as it is concerned, there exists neither an instructor nor an adherent.’ However, it is, at times, touted as a tool to prompt societal reform. This view is current not just among literary critics but also among the lay.
Another legend in Sl Bhyrappa's ‘Daatu’ relates to the belief that is prevalent among persons of 'lower castes' that if a Brahmin enters their slums, the deity of wealth, Lakshmi would go away from their houses. It is not known why and how this belief came into existence. When Venkataramanayya entered the ‘Harijana keri’, i.e., the area where Harijans (people belonging to 'lower castes') in his insane state of mind, he is pelleted with dung and shooed away like a mad dog, in keeping with the prevalent beliefs. The folk legend runs as follows:
‘Gruhabhanga’ is one of Bhyrappa’s profound yet simple and sad stories, set in the background of rural Karnataka. The novel presents the rites, rituals, witchcraft, village deities, and the beliefs of the villagers. Usually, the deity of the village is called ‘Ooramma’, or the mother of the village, and it is believed that she protects the village from epidemics like the plague, cholera and small pox. People belonging to all strata of society worship this deity, both individually and collectively.