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ಸಂಚಿಕೆ-219

vagdevicreation — Fri, 27 Nov 2009 07:30:25 +0000

ವೆಂಕಮ್ಮ, ಗಾಬರಿಯಲ್ಲಿ ತಾನೇ ಒಡವೆ ತೆಗೆದುಕೊಂಡೆ ಎಂದು ಒಪ್ಪಿಕೊಂಡು, ಅದಕ್ಕೆ ಕಾರಣ ಗಂಡಿನ ಕಡೆಯವರು ಮದುವೆಗೆ ಹಣ ಕೇಳಿ

And now meet Obama in a short story in Kannada

Media Mind — Fri, 27 Nov 2009 01:38:50 +0000

Obama Comes Home

And now meet Barack Obama in a short story in Kannada, in which he features as a distant superhuman character – the master of economic destinies in a globalised world

SUGATA SRINIVASARAJU

Barack Obama has surely heard of Bangalore, but I am not certain if he has heard of Kannada and Karnataka. But like the way he has entered the folklore of languages and regions of the globe he has perhaps never heard of, he has entered the Kannada world too. Hope, like light, travels quickly and Obama, who has been its unrivalled mascot in recent months, has travelled along. What is truly special about his entry into the Kannada milieu is his breaking into the fictional space by way of a distant superhuman character in a short story. He is seen as the master of economic destinies and the narrative, in which there is no let up on irony, unfolds in a remote unnamed village of Mysore district.

This story, by a little known writer called Tukaram S., was published in a popular monthly magazine called Mayura (a Deccan Herald group publication) recently, and what caught my attention in the first instance was its stark title – ‘Circle AaLu mattu Obama’ (Circle Coolie and Obama). I first mistook it to be a story on the familiar theme of social discrimination, but soon realised that it shunned the beaten track.

I wish I had translated this 3,000-word nugget and sent it to Prime Minister Manmohan Singh before he left on a state visit to Washington DC. When there is an undercurrent of mistrust in the Indo-US relationship, Singh would have had a marvellous occasion to tell the American president yet again that “all my countrymen deeply love you and here’s proof of it.” The last time, when Singh uttered the ‘love’ line to George Bush, he had had to scurry around for proof. It is one thing for a leader to get into regular journalistic prose or hurried texts of contemporary history, but to get into fiction is, arguably, a deeper penetration into the consciousness of a culture. And that seems to have happened early for Obama, almost at the speed of his Nobel prize. I am pretty certain that the Chinese or even Pakistani fictional writers aren’t so generous with Obama yet.

The first time I realised that Obama can make an interesting ‘character’ was when my brother, living in the US, had played around with Obama’s jumbo ears for a poster during the 2008 presidential campaign, to make him look like Mickey in Disneyland. However, the Obama fantasy in Tukaram’s story is of a different variety.

So, what is this story about?

This is a tale of a lazy, laid-back village that gathers pace and begins to transform wholesomely after a bus service is introduced to connect it with the city (Mysore). Once a ’seamless’ contact is established between the city and the village, a good majority of the villagers are seen giving up their traditional vocations and turn coolies to serve the city. People who worked in the fields become construction workers, security guards, domestic servants etc. They empty out the village at the break of dawn and return only after nightfall, catching the last bus back, of course. The Sunday conversations at the ‘lazy benches’ around the Peepal tree (araLi kaTTe) in the village changes colour. There is either a hushed exchange of ‘city adventures’ or an active networking for better-paying jobs. In fact, the Peepal tree, a symbol of community dialogue, loses identity and gets denoted as a ‘circle’, around which the bus would take a sharp turn and park facing the direction of the city. The tale is poignantly told in figurative prose, using an acrid dialect of Kannada, specific to the Mysore-Mandya region (South Karnataka). The two main protagonists in the story are ‘Depot’ Raja and Papaiah. While the loquacious and streetwise Raja is the ‘radical’ experimenter who smells opportunity in the city, Papaiah is a passive protector of the independent value systems that have held the village together for ages. The characterisation is not so black and white as this urgent summary makes it out to be, because Papaiah, who opens a little tea stall after the bus starts plying, is himself an indirect beneficiary of the city contact.

Just sample some rather clumsy lines of translation to get a mild flavour of the story. Initially Raja tries to get the villagers excited about Mysore: “You dull heads, why are you getting so excited about the bus coming to the village? Have you ever got into it and been to Mysore? That city is facing the skies and growing like mad. You should see the roads there; each one is as smooth as washed and well-laid charcoal. Buses, cars fly like crows and leap like frogs. And those youngsters move around from one end to the other on their motorbikes like free-fall of dry leaves… Each road has rows of cloth shops. Ask for whatever colour and whichever size and for whomever – men, women, aged, fat or thin, you’ll get it in an instant. You can actually take off your old clothes, then and there, and walk out with a new pair.”

After the villagers have become familiar with the city and gone some distance, here’s an anxious conversation that takes place between Raja and Papaiah: “‘There is truth in what you say Papaiah. Fridays and Saturdays are especially difficult. These fellows go in search of rotten things in the city. I see them in all kinds of places. They slip away and vanish the moment they see me. I don’t really mind what they do, but what if they contract some deadly disease and destroy the entire village? This is something that I really fear.’ Papaiah picking up the cue, says: ‘That is why I keep saying that it is better to stay in the village, do coolie on our farms and eat humble gruel.’”

Even as we begin to think that the story is trying to tackle issues of migration; of villages turning into colonies of cheap labour; the crisis of a small farmer; the debilitating seductions of city-life etc., there is an unexpected twist rendered by the storyteller. He makes an intelligent connection to global recession and the propelling effects of the recent credit crunch. That is when Obama makes an entry.

One morning, two men get down from the bus and make enquiries about Raja’s house. The villagers get naturally curious as to who they are and about the purpose of their visit. It is revealed that they are from the bank that had given a loan to Raja to construct his house. Raja has defaulted on his payments for six months and they have come to serve him a notice: pay up immediately or face confiscation of the property. In other words, the foreclosure process is to begin. When the villagers ask Raja about this, he puts up a brave face and gives a splendid spin to his woes by giving a crash course in global economics: “It seems banks have been emptied of their money in America and other countries. They are apparently closing down banks everywhere. This is the reason why banks here too want to collect their money back. It is not about my defaulting the loan, the bank is just desperate to keep itself afloat and is hence pleading with me to repay urgently.” The moment Raja says this, there is a supporting voice from a man who has been working as a guard at a bank’s ATM machine in the city: “What Raja is saying is true… I have witnessed it myself. Not long ago a lot of young people would come to the ATM, draw money, stuff them into their pockets as if it was some puffed rice and go. But these days none of them is to be seen. There are no crowds at the ATM now.”

As the mood gets sombre Raja steps in to bring in some hope: “Don’t get panicky guys. The news has come that everything is getting alright. A blessed soul called Obama has become America’s president and he is about to set right things. There are too many machines called computers and all the money is apparently stuck in them. Besides, some people took away lakhs and lakhs as salary every month.”

When villagers want to have a date by which things would get normal, as many of them too have lost jobs, Raja speaks with a dash of confidence: “Obama is a good man, but he has just taken his chair. It is not like you guys making some space and sitting at this ‘circle’ bench. The whole world is waiting with bated breath for him to sit down [in local idiomatic usage it would read 'waiting with drops of oil in their eyes']. Why don’t you give him some time? He is not a white man you see… The whole world is waiting to hear what he says today, then tomorrow and the day after. They are waiting for him to tell them where he’ll get the money and to whom he’ll give it first. When so many countries are waiting in the queue, why can’t you guys at the ‘circle’ wait for a couple of more months. Your problem is not as severe as theirs.”

When Papaiah, who has become vary of Raja’s convoluted explanation, tries to bring the subject of the home loan back for discussion, Raja escapes the bait: “Why don’t you keep quiet Papaiah. If those American people loosen their wrists and start giving money, the problems of our country will be solved in a wink. Obama has been watching our country closely, after all he has a lot of respect for Gandhiji. He has been saying in his speeches that the land of the great soul would get priority. He has been giving a lot of salary to our boys working in his country. What else do you guys need?”

All of this conversation written in English may sound commonplace, but wrapped in the pungency of the local dialect and spiced in the untransportable idiomatic context, they let out a different aroma. Although Raja’s words may look contrived and designed to save himself from embarrassment in his immediate surroundings, the undertones of a globally connected world in the story cannot be missed. This story also reveals what has become a native ploy in recent years – when local affairs get too messy, hot to handle and complex, then blame it squarely on globalisation, the ubiquitous ghost. So, Raja’s problem with his home loan will not be solved by his immediate friends or elected members, but by a genie called Obama.

If Obama happens to hear about this story, a better idea then would be to discuss its nuances with India’s foreign minister S M Krishna instead of Prime Minister Singh. Not only is Kannada Krishna’s mother tongue, but he hails from the very area that this story is set in.

ಸಂಚಿಕೆ - 218

vagdevicreation — Thu, 26 Nov 2009 07:30:18 +0000

ಶಾರದ ಗಿರಿಯನ್ನು ಭೇಟಿ ಮಾಡಿ, ತನ್ನ ಸನ್ನೆ ಭಾಷೆಯಲ್ಲಿ ತುಂಗಳಿಗೆ ಆಗುತ್ತಿರುವ ಹಿಂಸೆ, ಅದಕ್ಕೆ ಕಾರಣ ತನ್ನ ಅಜ್ಜಿ ಇರಬ

ಈಸಬೇಕು ಇದ್ದು ಜಯಿಸಬೇಕು

vagdevicreation — Thu, 26 Nov 2009 07:29:21 +0000

ರಚನೆ: ಪುರಂದರದಾಸರು ಗಾಯನ: ವಾರಿಜಶ್ರೀ ಸಂಗೀತ: ಪ್ರವೀಣ್ ಡಿ ರಾವ್ ಈಸಬೇಕು ಇದ್ದು ಜಯಿಸಬೇಕು ಹೇಸಿಗೆ ಸಂಸಾರದಲ್ಲಿ ಆಸೆ

Srikaanta Kriti Sourabha - First Impressions

neelanjana — Wed, 25 Nov 2009 00:25:58 +0000

Ever since I saw the announcement of the audio release of Dr Shrikaanth Murthy’s compositions, I was eager to listen to the compositions in these CDs. I had heard many of his compositions before, and was curious to hear the compositions featured in these CDs.

I got the CD set last week, and here I am writing a few lines about the CD set.

The CD set features compositions in Kannada, Samskrta, and Sanketi. Although there are many Sanketi speaking musicians, Shrikaanth should definitely get the credit for being the first one (as per my knowledge) to use Sanketi in a classical music setting.

The compositions are very lively, with a very good combination of rAga bhAva and sAhitya. Some of them are rendered quite elaborately too. Kangalu KambodillavE (Kambhoji), rAja rAjande rathu (madhyamAvati) and kaLLanArI rIti (nArI rItigouLa), rAjamAtangi ( suraTi) have become my personal favorites in this album set, making me repeatedly listen them.

There are several aspects in these compositions that indicate a strong influence from the style of Muttuswami Deekshita.Similar to Muttuswami Dikshita, Shrikaanth has included the rAgamudre in very innovative ways. I would like to cite a few examples here.

1. The kriti in rAga kOkilArava starts with “rAma unkOlilla ravayatneyu kanikaru” (ರಾಮಾ ಉಂಕೋಕಿಲ್ಲಾ ರವೆಯತ್ನೆಯು ಕನಿಕರೊ) , splitting the rAga name between two words, at the same time bringing the appropriate feel – “Rama, why don’t you have a grain of mercy?”.

2. Another kriti in rAga kAmbhodi says “kangaLu kaMbOdillave? kandana nODalu lakShmI” (ಕಂಗಳು ಕಾಂಬೋದಿಲ್ಲವೆ? ಕಂದನ ನೋಡಲು ಲಕ್ಷ್ಮೀ!) .

3. A pada in rAga nArI rIti goula begins with the pallavi “kaLLanArI rIti kouLikava mADida?” (ಕಳ್ಳನಾರೀ ರೀತಿ ಕೌಳಿಕವ ಮಾಡಿದ) -Who is this thief who indulges in deceit?

4. A kriti in rAga gourI vELAvaLi goes like “pAlana paNNa gourI vELa vaLi kANAdikkara bhakALa” (ಪಾಲನ ಪಣ್ಣ ಗೌರೀ ವೇಳ ವಳಿ ಕಾಣಾದಿಕ್ಕರ ಭಕ್ತಾಳಾ” – “Oh Gouri, it is the time you protect your devotees who don’t see a path ahead”.

Similar to Dikshitar’s style, the composer has included his signature at different places (pallavi, anupallavi, charaNa) in his compositions. Another nice aspect is the presence of madhyama kAla passages in several compositions, which is another feature of MD compositions too.

Ragas such as kOkilArava, jayashuddha mALavi, gouri vELAvaLi (asampUrNa mELas), and nAgadhwani are decidedly from Dikshita’s tradition. In terms of sAhity too, the compositions in Samskrta show Dikshita’s influence on the style, and flow. Whether the song is in Kannada, Samskrta, or Sanketi, they all follow standard poetic norms, and the sAhitya has been woven very well.

Volume 1 of the set features 9 compositions sung by Dr Satyavati and her desciples. Volume 2 features 5 compositions sung by Vidushi Sukanya Prabhakar.

One of the compositions is about Nacharamma, about whom I’d written before in a previous blog post.

As amply shown in these recordings, some of the compositions in these CDs are definitely “main”* or “sub-main”* material (kangaLu kAmbOdillave-kAmbhOdi, rAja rAjande rathu -madhyamAvati, mInAkashi-Ananda bhairavi etc) . I wish some other compositions of Shrikaanth, like mAtADabAradE (vasanta bhairavi) and kamalAmbikAyAm (dEsh) should have been included in this; but there is always the next time!

I’m glad to see some performers already singing some of the compositions of Shrikaanth Murthy in concerts. I wish more musicians take up these (and also compositions of other -not-so-well-known composers) and make them as part of their concert repertoire.

I’ll end this post with a few YouTube videos of Dr T S Satyavathi – singing a composition of Shrikaanth Murthy: Gurukripa illAde, in rAga kharahapriya as the ‘main’ item in a concert.

In the first, the vocalist makes a few comments about the composer, and the composition:

-neelanjana

*: “main”, “sub-main” are terms that are used to describe how heavy a composition is in a concert perspective. A “main/sub-main” has to provide scope for improvisation. In a 3 hour concert, the “main” item can take as much as 45-60 minutes, and the “sub-main” something like 20-30 minutes.

Preparing to Travel to India, Part Two

minnesotameetskarnataka — Tue, 24 Nov 2009 23:57:50 +0000

In personal news, Satya successfully defended his PhD thesis last week! We are so happy. Now that is done, our attention has turned to India. There are seven more weeks to go until our trip to India. It will be my first trip to India and Satya’s first since he left in 2000. Most or all of the trip will be in Karnataka.

So far, here is what we’ve done to prepare:

Bought some travel guides. We bought Lonely Planet South India and Rough Guide South India. Our favorite is Rough Guide South India because of all the great background information it has, like reviewers on Amazon have also noted. We have a huge list of places to see, but I don’t know how we’ll divide our time between staying with his parents and visiting and going off for little sight seeing trips. Some of our must sees are Hampi, Gokarna, Pattadakal, Badami, and Jog Falls. Everyone also keeps recommending Mysore to us. We got a good laugh at how his cousin’s village was referred to as “deep, rural Karnataka”. Soon I’ll find out what exactly that means.

Restarting my Kannada lessons. I’m following a course provided through Mysore University’s Central Institute of Indian Languages. So far, I’ve been impressed with the exercises that follow each lesson. Some exercises are relatively easy, like find this letter in this word which is a matter of simply matching letters. Others are more difficult, for example, make 10 words out of these letters. It also shows how each letter is supposed to be drawn. I expect I’ll be able to read some simple words, know the alphabet, and say some simple sentences IF I continue studying.

Researched health hazards and consulted with family. Satya’s sister was trained as a doctor and his uncle still practices medicine as a village doctor. The strong recommendation is to get a typhoid vaccine. We haven’t done this yet, but time is getting short. Satya has decided we will only eat what his mom prepares for us, but I don’t think that will work in reality.

Clothes. This is a sticking point a bit with us. Satya thinks I should just wear my regular clothes, but my belief is more one of, “When in Rome, do as the Romans.” I think I’ve channeled some of my trip anxiety into “What do I wear?” I’ve also ordered a cotton handloom saree from sarisafari.com. They have a great website about traditional sarees and the saree arrived very quickly after I ordered it. I went online to utsavsarees.com and purchased two sarees and two salwar kameez outfits. I wanted to have a saree to practice with before I go so I can drape it competently and know how to move in one. The salwar kameezs are for sightseeing. Temperatures are going to be around 80 so I thought they would be easier to move around in than jeans. Unfortunately, ordering online is a bit tricky when one does not have a good idea of clothes and measurements. They are too small. I also bought two salwar kameez suits yesterday at an Indian clothing shop nearby, but I have a strong suspicion they are too big. Still have yet to get bindis, bangles, and mangalsutra.

Bathroom changes. I’ve used some Indian products before like Sandalwood soap at my sister in laws or most recently Shikakai for hair. Those things are all good and I love how clean Shikakai feels and how easily it rinses out. I’ve researched bathroom procedures in the book “Going Abroad: The Bathroom Survival Guide”, but I have not practiced. Satya’s parents have a squat toilet and use water instead of toilet paper. Getting used to that will be one of the biggest challenges, I think. Satya said that when he got to the US, toilet paper struck him as disgusting as was how the shower/tub is usually in the same room as the toilet. Now it will be my turn to adapt and logically he is right that the Indian way is probably cleaner and is better for the environment.

Gifts. We don’t know what to do about this. I want to get some simple gifts for close relatives because that is what my mom has always told me is correct guest behavior-always get something for the people who are letting you stay with them. I also really want to get gifts for his cousin’s kids, mostly because I like buying toys. Satya is not keen on this though. He says he does not want the kids or any other family members to associate us with gifts. Also, his sister and her husband, who married into a more status oriented family, must always go to India carrying suitcases filled with gifts according to a list dictated by her mother in law.

Cultural differences. Here are some from my sister in law and from Satya: lots of noise, lots of wildlife (his parents have a group of monkeys living in their yard and lizards are common in the house), lots of people visiting and dropping in and out, people being much more open about their opinions and with advice.

I don’t know why I’m freaked out so much. Satya keeps telling me that I just have to be myself and relax. I think part of it is that we’ll be seeing his extended family and lots of his old friends. We’ll also be probably meeting a cousin Satya might have married if he had stayed in India and wanted an arranged marriage. So the stakes are higher than if we were just going as tourists. I want to make a good impression and not look like or be “the ugly American”.

Handsome men

Neelabh — Tue, 24 Nov 2009 09:32:31 +0000

Vijay

Puneet Rajkumar

Shivraj Kumar

Upendra

ಸಂಚಿಕೆ-216

vagdevicreation — Tue, 24 Nov 2009 07:30:39 +0000

ತಪಸ್ಸಿನಿಂದ ಶಕ್ತಿ ಬಂದಿದ್ದರೂ ನೀನು ಇನ್ನೂ ಧರ್ಮ ಸೂಕ್ಷ್ಮಗಳನ್ನು ಅರಿತುಕೊಳ್ಳಬೇಕಾಗಿದೆ ಎಂದು ಗೃಹಿಣಿ ಹೇಳಿದಾಗ ಬ್ರಾ

ಸಂಚಿಕೆ-215

vagdevicreation — Mon, 23 Nov 2009 07:30:35 +0000

ಕಾಗೆ ಶಕುನದ ಬಗ್ಗೆ ಅಸಮಾಧಾನ, ದು:ಖ ವ್ಯಕ್ತಪಡಿಸುತ್ತಿರುವ ವ್ಯಕ್ತಿಯ ಕುರಿತು ಗಿರಿ “ಕಾಗೆ ಕೂಗಿತಲ್ಲ” ಕ

ಕಾಗೆ ಕೂಗಿತಲ್ಲ

vagdevicreation — Mon, 23 Nov 2009 07:29:36 +0000

ರಚನೆ: ಪುರಂದರ ದಾಸರು ಗಾಯನ: ವಾರಿಜಶ್ರೀ ಸಂಗೀತ: ಪ್ರವೀಣ್ ಡಿ ರಾವ್ ಕಾಗೆ ಕೂಗಿತಲ್ಲ ಈಗ ಒಂದು ಕಾಗೆ ಕೂಗಿತಲ್ಲ ಪಿತೃಗಳ

ಸಂಚಿಕೆ-214

vagdevicreation — Sat, 21 Nov 2009 07:30:05 +0000

ಬ್ರಾಹ್ಮಣನಿಗೆ ಸಿಟ್ಟು ಗೃಹಿಣಿಯ ಕಡೆ ಕೋಪದಿಂದ ಉರಿಗಣ್ಣು ಬಿಡುವನು. ಆದರೆ ಆಕೆಗೆ ಏನೂ ಆಗುವುದಿಲ್ಲ. ಬ್ರಾಹ್ಮಣನಿಗೆ ಆಘ

Indian Matrimonial - IndiansMatri.com

indianmatrimonial — Sat, 21 Nov 2009 03:52:28 +0000

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Durga Stuti

Hariprasad — Fri, 20 Nov 2009 16:09:50 +0000

I have uploaded the Durga Stuti from the Mahabharata in Kannada, Devanagari and English scripts on the mantras page.

Just before the Mahabharata war, Sri Krishna instructs Arjuna to pray to Lord Durga in order to ensure victory over the Kauravas, led by the mighty Bhishma. Arjuna does so and Lord Durga appears before him and grants him a boon that Pandavas will be victorious. This chanting of Arjuna is known as the Durga Stuti. This is another one of those hundreds of Stotras and Stutis which are part of the Mahabharata epic.

This Durga Stuti is to be chanted for overcoming disease, enemies and other obstacles.

ಸಂಚಿಕೆ-213

vagdevicreation — Fri, 20 Nov 2009 07:30:07 +0000

ವಿದ್ಯಾನಂದ ದಂಪತಿಗಳು ಹೋಗುತ್ತಿರುವಾಗ ಎದುರಿಗೆ ಬಂದ ಮುದುಕರೊಬ್ಬರು, ತಾನು ಪ್ರವಚನದಲ್ಲಿದ್ದುದಾಗಿಯೂ, ಅಲ್ಲಿ ಗಿರಿ ಹೇ

ಹೆಸರಲ್ಲೇನಿದೆ ?

Bharata — Thu, 19 Nov 2009 11:58:57 +0000

ಗೆಳೆಯನೊಬ್ಬನ ಮಗನ ನಾಮಕರಣ ಮುಗಿದಿತ್ತು. ಏನು ಹೆಸರಿಟ್ಟೆ ಎಂದು ಕೇಳಿದಾಗ ‘ಅಭಿ’ ಎಂದ. ಸರಿ, ಪೂರ್ತಿ ಹೆಸರೇನೆಂದೆ. ‘ಅಭಿ’ ಎಂದೇ ಹೇಳಿದ. ಅಭಿ ಎನ್ನುವುದು ಕೇವಲ ಉಪಸರ್ಗ (prefix), ಪೂರ್ಣ ಪದವಲ್ಲ ಏಂಬ ಅರಿವಿದೆಯೇ ಎಂದಾಗ, ಗೊತ್ತು, ಆದರೆ ಎರಡಕ್ಷರದ ಕರೆಯಲು ಸುಲಭವಾದ ಹೆಸರಿದು ಎಂದ. ಅಲ್ಲವೇ ಮತ್ತೆ ? ಸುಲಭವಾಗಿ ಕರೆಯಲಾಗುವ, ಕರೆದಾಗ ಓಗೊಡುವ ಹೆಸರಿದ್ದರೆ ಸಾಕಲ್ಲವೇ ? ಹೆಸರಿಗೆ ಒಂದು ಅರ್ಥವಿರುವುದು ಅಷ್ಟು ಮಹತ್ವವೇ ? ಇತ್ತೀಚಿನವರೆಗೆ ಸುಮಾರಾಗಿ ಅರ್ಥಪೂರ್ಣವಾದ ಹೆಸರೇ ಇಡಲಾಗುತ್ತಿತ್ತು. ಈಗಿನ trend ಬದಲಾಗಿದೆ. ಇಷ್ಟೊಂದು ಜನರಿಗೆ ಭಿನ್ನವಾದ ಅರ್ಥಪೂರ್ಣವಾದ ಹೆಸರು ಎಲ್ಲಿಂದ ತರೋಣ ? ಉಪಸರ್ಗವೂ ಕಾಲಕ್ರಮೇಣ ಮುಖ್ಯಪದವಾಗಿ ಬದಲಾಗುತ್ತದೇನೋ! ಭಾಷೆಯು ಬೆಳೆಯಬೇಕಲ್ಲವೇ ?

ಸಂಚಿಕೆ-212

vagdevicreation — Thu, 19 Nov 2009 07:30:44 +0000

ಗಿರಿಯನ್ನು ಆಶ್ಚರ್ಯಕರವಾಗಿ ಭೇಟಿ ಮಾಡುವ ಸಾಧು (ಹಿಂದೆ ಮೈಗೆ ಬೆಂಕಿ ತಗಲಿದ್ದ ಸಾಧು). ಗಿರಿ ತನ್ನ ಚಿಂತೆ ಹೇಳಿದಾಗ, ಆ

Opening November 20: Kurbaan

Kathy — Wed, 18 Nov 2009 20:58:10 +0000

One new Hindi movie opens in the Chicago area this weekend. Kurbaan stars Kareena Kapoor as a professor entangled in the schemes of a terrorist, played by her real-life boyfriend, Saif Ali Khan.

Kurbaan, listed at some cinema websites by its English title, “The Sacrifice,” will open at the AMC South Barrington 30 in South Barrington, AMC Cantera 30 in Warrenville and Big Cinemas Golf Glen 5 in Niles. The movie’s runtime is listed as 2 hrs. 32 min.

Ajab Prem Ki Ghazab Kahani sticks around for a third week at Golf Glen 5, South Barrington 30, Cantera 30 and AMC Loews Pipers Alley 4 in Chicago. Tum Mile earned a second week at the Golf Glen 5.

Other Indian movies in theaters this weekend include Kanden Kadhalai (Tamil) and Magadheera (Telugu) at Sathyam Cinemas in Downers Grove and Kurradu (Telugu), Heer Ranjha (Punjabi) and Bettadapurada Ditta Makkalu (Kannada) at the Golf Glen 5.

ಸಂಚಿಕೆ-211

vagdevicreation — Wed, 18 Nov 2009 07:30:23 +0000

ವಿದ್ಯಾನಂದರೊಡನೆ ಆದ ಘಟನೆಗಳನ್ನು ಯೋಚಿಸಿ, ಚಿಂತೆಯಿಂದ “ಆರು ಬದುಕಿದರಯ್ಯ” ಕೀರ್ತನೆ ಹಾಡುತ್ತಿದ್ದ ಗಿರಿ

ಆರು ಬದುಕಿದರಯ್ಯ

vagdevicreation — Wed, 18 Nov 2009 07:29:36 +0000

ರಚನೆ: ಪುರಂದರದಾಸರು ಗಾಯನ: ವಾರಿಜಶ್ರೀ ಸಂಗೀತ: ಪ್ರವೀಣ್ ಡಿ ರಾವ್ ಆರು ಬದುಕಿದರಯ್ಯ ಹರಿ ನಿನ್ನ ನಂಬಿ ತೋರು ಈ ಜಗದೊಳಗ

My Songs - Mouna,Maatu and Kathe

machilles — Wed, 18 Nov 2009 05:24:51 +0000

ಸಂಚಿಕೆ-210

vagdevicreation — Wed, 18 Nov 2009 04:25:16 +0000

ಗಿರಿ ಮತ್ತು ಚಿಕ್ಕಮ್ಮನಿಗೆ ಎದುರು ಬಂದ ಪಂಡಿತರು ತಮ್ಮ ವಂಗ್ಯೋಕ್ತಿಗಳಿಂದ ನಿನ್ನನ್ನು ಸೋಲಿಸುವವರು ಇದ್ದಾರಲ್ಲ ಎಂದು ತ

ಸಂಚಿಕೆ-209

vagdevicreation — Wed, 18 Nov 2009 04:23:54 +0000

ವಿದ್ಯಾನಂದರು ಗಿರಿಯನ್ನು ಅವಳ ಊರಿಗೆ ಕಳಿಸಿ, ನಂತರ ನನಗೆ ಸನ್ಮಾನ ಎಂದು ತೀರ್ಮಾನ ಹೇಳುವರು. ಗಿರಿ ಇದ್ದರೆ ಸನ್ಮಾನಕ್ಕೆ

IT IS FUNNY

waterfriend — Tue, 17 Nov 2009 14:44:19 +0000

It is funny.
In Hindi, it is RAM,
In Kannada, it is RAMA.
In Malayalam, it is RAMAN.
In Malayalam, we address AMME.
In other languages it is AMMA.
SASI of our language becomes SHASHI in Hindi.
In Hindi, we write steshan for the English word station, even though there is a separate letter for the sound sh of SHED.

I found chemistry written as kemistry, electron written as elektron in the web site of a Danish university. Why didn’t the Americans do so. They have cahanged many English spellings.

ಅಜ್ಞಾನಿಗಳ ಕೂಡೆ

vagdevicreation — Sat, 14 Nov 2009 07:29:48 +0000

ರಚನೆ: ಪುರಂದರದಾಸರು ಗಾಯನ: ವಾರಿಜಶ್ರೀ ಸಂಗೀತ: ಪ್ರವೀಣ್ ಡಿ ರಾವ್ ಅಜ್ಞಾನಿಗಳ ಕೂಡೆ ಅಧಿಕ ಸ್ನೇಹಕ್ಕಿಂತ ಸುಜ್ಞಾನಿಗಳ