***ಸಿರಿಭೂವಲಯ ಕುರಿತು ಸುಧಾರ್ಥಿಯು ರೂಪಿಸಿರುವ
ಸರಳಪರಿಚಯಕೃತಿಗಳ ಒಂದು ಸಂಕ್ಷಿಪ್ತ ಸಮೀಕ್ಷೆ*** ಭಾಗ: ೧೦
’THE TENTH WONDER OF THE WORLD' (Part.4)
Kumudendu Muni describes the Kannada script as round and beautiful. It is clear that this script form is not used in our edicts. It, therefore, becomes clear that the beautiful Kannada script was in use in the palm-leaves even before 800 AD.
* * *
Kumudendu Muni’s Siribhuvalaya has categorically and beyond doubt established the fact that Rg.Veda is the most ancient source of all knowledge. The Jain tradition, though may have a history of crores of years, has its roots in Vedopanishads. We can see that Kumudendu Muni has described these Vedopanishads as very benign, venerable and holy.
* * *
Every living creature in this world perishes. But, it is not the last journey for the soul which was inside in that body till then! By diluting all the karmas accumulated over several births and proceeding towards the ‘destination of no return’ is salvation, as explained by Kumudendu Muni in simple Kannada language! The results of our previous ‘karmas’ is the reason for all our troubles and turmoils in our present lives. Suicide is no solution to get out of these miseries. Our Scriptures warn us that it is only an illusion and that this will only make our future lives still more miserable! To sincerely heed to this or to reject is left to our individual culture.
* * *
As already mentioned several times, the traditional Jains have no faith in Vedas. The Vedic tradition people consider Jains outside the purview of Vedas. But the Yapaneeya sect of Jains, who propagate universal oneness, believe in the tenets of Vedas! Kumudendu Muni has mentioned that the ‘Sena Gana’ sect (one of the prominent sects of Jain tradition) belonged to Rk.Branch! (Kumudendu Muni also belonged to ‘Sena Gana’ sect). Then, how can Jains oppose Vedas?! (Pl.see Chapter 44, Foot-2 – first lettered Stamba Kavya].
* * *
No man is perfect in the world. Each one has all types of characters inbuilt in him. It is the nature’s law. We find predominance of certain characters in an individual based on his previous ‘Karmas’. These characters vary in quality and content from individual to individual. Besides, they also keep on changing with the passage of time. A bad person may become a gentleman and vice-versa. This has been specifically advocated by Kumudendu Muni in his Siribhuvalaya.
* * *
Many of us still have a superstitious belief that westerners were highly intellectual and civilized and they enlightened or redeemed the Indians. These scholars blindly belived that the Mecaulay system of education is universally good. According to them , the education process has been identified as primary,middle, high school, intermediate, degree, post- degree stages; they have been clasified into verious 'classes' of two, three, four, five years courses. Siribhuvalaya is a living witness to the fact that 'class' classification was in vogue with us about 1200 years ago it self!!
* * *
In the 368th poem of 58th Chaprer, the word 'Garbha Shodane' has been used. Even though no complete details are available, it is certain that this word refers toGynaecology science; it refers to examination of the womb, cleaning of the womb etc.,
* * *
There is a false belief that television, radio, telephone and other mass media are the invensions of modern science! Kumudendu Muni had the necessary expertise in this technology and it is a fact that the same has been appreciated by Gangarasa Saigotta Sivamara of Talakadu and Rashtrkoota Amoghavarsha Nrupathuna. Siribhuvalaya declares that it is a Bhuvalaya of such great saint-lineage who have discarded these material comforts, in spite of the possibility of getting great success and fame! (The horse-gait form hidden literature of poem numbers 52-54 of Chapter 36) While Kumudendu Muni kicked away these material benefits in higher spiritual pursuits, our present day few literary scholars are trying to exhibit their “brilliance” by kicking the Siribhuvalaya itself!
* * *
There is a belief that ‘Vasectomy’ and ‘Tubectomy’ – sterilization methods to control population are inventions of modern science. It may appear strange to know that these methods were known to our ancestors; nobody will believe this! But as per the information embedded in Siribhuvalaya by Kumudendu Muni, this technique has been named: ‘Lingachedhana Vijnana’ - ’ಲಿಂಗಛೇಧನ ವಿಜ್ಞಾನ’ [Pl.see – Hidden horse-gait style literature of Poem No.54 of Chapter 5]. (ಮುಂದುವರೆಯುವುದು)
-ಜಮದಗ್ನಿಸುತ. (ಆಗಿದೆ)
* * *
***ಸಿರಿಭೂವಲಯ ಕುರಿತು ಸುಧಾರ್ಥಿಯು ರೂಪಿಸಿರುವ
ಸರಳಪರಿಚಯಕೃತಿಗಳ ಒಂದು ಸಂಕ್ಷಿಪ್ತ ಸಮೀಕ್ಷೆ*** ಭಾಗ: ೧೦
’THE TENTH WONDER OF THE WORLD'
(ಭಾಗ.೫)
* * *
The research work of Siribhuvalaya is not possible by one or two individuals. Inorder to ascertain the veracity of its contents, men with proficiency iver several languages are required.It demonds unlimited patience . Nen should also be scholars in many fields such as science, religion,l iterature etc., All such people should aome under one roof and take up the work in right earnest. Then only it would be possible to present a 'visvaroopa Darshana' of Kumudenndu Muni's SiribhUvalaya to the world! the Kannada leters have both double consonants and complete letters- the one style which we are familliar today. But the same style is not in Siribhuvalaya!! There it is read by joining the vowels and original consonants! To incorporate 718 languages in one place, such an intricate methodology is necessary and inevitable too. This in one of the reasons why this precious work remained unnoticed for the paot fifty years. Let us now have a look at this intricate form of writing in Siribhuvalaya. here Siribhuvalaya (ಸಿರಿಭೂವಲಯ) is written as 'ಸ್ ಇ ರ್ ಇ ಭ್ ಊ ವ್ ಅ ಲ್ ಅ ಯ್ ಅ’! The litrature of all other langauges are also inthe same style. At the outset, it may look slightly difficult for common readers to read easily. But, when one gets used to this style, it becomes easier.
* * *
Our Kannada scholars have decided that the 'Sangatya' (a Kannada metre) style came into fore since the 15th century onwards. K. Sirkanathaiah has clearly said that Kumudendu Nuni in his poetry has used Kannada 'Shabdaganas' such as 'chattana' 'BedaNde' (Kannada metrres) etc., chattana is a 'Sangatya' form of four lines. Even though the author of Kavirajamarga did nention the names of 'Chattana' and 'BedaNde' , K. Srikanathaiah has indicated that the author has not given its explanations.
* * *
Since 1998 intha name of revision, repeinting of this unknown work stsrted. to fulfil the wish of Dharmapal, Pustakashakti Prakashana along with a team comprising of Sri Ls Sheshagiri Rao, prof. G. venkatasubbaiah and others (headed by Dr. venkatachala Shastry) took op the work systematically. the work of reprinting the 1953 edition of Siribhuvalaya began. It again stuck to the stand that yellappa Shastry is the reserarcher of this work; Siribhuvalaya is not an ancient work(belonging to 9th century); it has been written during the period between th the 15th and 19th century etc., with these imaginary and false facts the book was released! the same views are strongly prevalent even today !!
* * *
The reference of 'Astinasti' in the Pravada Purve of the Sapta Bhangi of Jain tradition is already there in Rg.Veda. This is specifically mebtioned in Siribhuvalaya. (See. chapter 59 -note after the poem 528)
* * *
Due to the limitations of English language in software development, new inventions of alternate ways nrgan. the fact that in this effort Sanskrit manguare could be of much help was also discussed. A Seminar was also held in bangalore Shankaramutt onthis issue. Many local and foreign literary scholars and scientist exchanged views. Apresentation about 64- letter alphabet in Panini grammar was also made (panini was an ancient Sanskrit grammarian). It was also announced that Sanskrit language could be the ideal language in software development. Subseqently ,the Sun Micro System, Germany, used the 32 bits processor for computers and 64 bits processor for super-computers without any room for confusioon in software development. This 64 - alphabet concept is nothing but the 64 number-letter Kannada alphabets of Sarvabhashamayeebhasha !! But in its place, Sanskrit eas projeceed as the man support for this development.
* * *
when the whole poems and foot-poems flow in horse-gait meter, the first, second and last letter of the emerging hidden literature are separately arranged and read separately, a new hidden literature emerges! Likewise,a flood of new hidden literature goes on emerging by this exercise. By this; lNewer and newer literature emerges with a lakh verses (slokas) for each leetter' - this statement becomes true.
* * *
Without the help of the 'Akshara Bhuvalya' it was not possible for K. Shreekanathaih to decirfer the numeric Circles and publish in the present form. If the 'Skashara Bhuvalaya' was existing earlier to the period of Kumudendu Muni, some 'scholars' raised iht issye: Then why did he not erite in the 'Akshara' (letter) form itself nistead of adopting this laborious and mind-boggling method? In this manner, they aven raise doubts about his scholarly qualities. His work contained the litrary works of the entire eorld at that time. His aim was to ensure that it does not cime to the bands of socalled 'intelligentia' who are expert in tampering the original screpts and include their own distorted portions/versions. the litrature in the language form can be aeasily red by anybody and there are several instances where the original texe od litrature is greatly mis-used or tampered or mis- interpreted according to one's pwn whims and fancies. Many socalled 'great scholars or intelligentia' have published their own great works by this method! in order to avoid this eventuality, Kumudendu Muni has codified the entire literature in numerics! Even converting the letters into numericals is also a gigentic and tough task. it is a Herculean taskto convert thepresently available 1270 Numeric Circles into literature form.However,the methodology now found to convert the numeric circles into literature appears tobe quite practical and significant. ther was a perfect co-ordination betweenthe 'Akshara bhuvalaya' and 'Anka bhuvalaya' prevalent evenbefore the time of kumudendu Muni and the 'Anka Bhuvalaya' authored by Kumudemdu Muni. Nobody van easily erject theseviews as self-imaginary.(ಮುಂದುವರೆಯುವುದು)
-ಜಮದಗ್ನಿಸುತ. (ಆಗಿದೆ)
* * *
***ಸಿರಿಭೂವಲಯ ಕುರಿತು ಸುಧಾರ್ಥಿಯು ರೂಪಿಸಿರುವ
ಸರಳಪರಿಚಯಕೃತಿಗಳ ಒಂದು ಸಂಕ್ಷಿಪ್ತ ಸಮೀಕ್ಷೆ*** ಭಾಗ: ೧೦
’THE TENTH WONDER OF THE WORLD'
(ಭಾಗ.೬)
* * *
Among the literary mountain peaks of the world mitrature, Siribhuvalaya of Kumudendu Muni resembles the higest 'Mount Everest' peak of Himalayas . We have several people who have climed certain simple mountain peaks and written about its enviroment etc., But there are very very few people who have climed 'Gowri Shankar' peak! Becaus many people do notwant to take up this challenge as it is very dangerous!! Siribhuvalaya is like an 'iron-nut-to cark' to the several Knnada scholars. Naturally there are very very few people who have attempted to climb the peak of Siribhuvalaya. I consider it a blessimg that compatedto others, I have been able to find relatively greater success in viewing and explaining thevpeak of Siribhuvalaya!
* * *
Write the numbers from 1 to 9 in the ascending and descenfing order and add. He says that before the zero, there be 9 ones thus : {nava (nine 'ಅ’kArAs, ಅ=1.}
1 2 3 4 5 6 7 8 9
9 87 6 5 4 3 2 1
--------------------
1 1 1 1 1 1 1 1 1 0
* * *
It is now imperative to make a through study of the works of Sdarthy before embarking on the further research of Sisiribhuvalaya. It would be a futile exercise to go for further study without proper understanding of the original work. The proprr way now is to first locket the comprehensive orignal copy of siribhuvalaya,preserve it properly, study the same systematicslly and then proceed to do further research. It would be height of foolishness to proceed further with a view to get popualarity over -night.
* * *
The real meaning of 'Yajna' or 'Adhvara' is non -violence. Even before Rushabha Dev, Viswamitra had opposed the practice of animal Sacrifice in 'Yajna' This animal sacrifive in yajnas was in practice even before the drafting od dactionary by Yaska about the real meaning of vedic hymns . The Jain tradition has been strongly opposing this practice since the beginning. Like other Jain scriptures,nobody can deny that Siribhuvalaya has also opposed this practice of animal sacrifice.
* * *
The existence of a place called 'Nandagiripura' also becomes clear. this city which was the then University of about 1500 disciples of Kumudendu Muni was natuaily very vast in extent. it is also metioned that in that seat right from Rushabha Deva till Krishna, all the other Thirthankaras presided. It is also mentioned that this plce was ruled bf one Shakaraya king. This is a historically significant point and can be further examined by historians. In a land nere the highway of Yalavalli the local people canfurm the existence of a well namaed aftre Kumudendu Mumi. if excavations are held as was done in Hampi. It is certon that we may get many histrocal evidences relating to Kumudendu Muni. the Department of Archaeology has to look into this. But since Kumudendu Muni himself is an unknown person, how is it possible to get the appproval of our University scholars about this information?! (See 47 chaptor- 2nd foot- last lettered Stamba Kavya)
* * *
As regards the iriginal litrature in the chapters 34 to 59 , the common readers , scholars and future svholars should keep in mind an importamt point. The original copy prepared in the beautiful hand-writing of K. Srikanataiah based on the palm-leaf copy of Bhuvalaya was preseved in the National Archaelogy even before 1953. in order to creat a non-existent history some strange forces have erplaced this with their own version ;this is my strong opinion. Even now it is possible to examine and astablish the task. I have no necessary financial suport , time, and influence to take up this work, of cours, there is also no need. in view of all the above, the work of narrating the original titrature of this third part was inded very daunting. To the exent possible, it has been correctly identifide and presented. But there are certain mistakes in lettres in the original litrature and the subsequent litraturethat emerges from this which may hinder smooth reading. Added to the play of unknown hands as exlpained above, the use of certain Telugu words (at some places inevitably)also in addition to Kannada , Sanskrit and Prakruth language words by Kumudendu Muni is also another reason for the above Situation. Those who attempt to revise this orilogy of the words of rhese original litrature and present it in an easily readable form must keep in view the etymology of the words of these three or four languages. I have no competence of that level !
* * *
the ganga rulers ruled under the control of Rashtrakootas. the Rashtrakoota king, the third Govinda (793-814 AD) had imprisoned the Gangarasa Saigotta Sivamara (726-816 AD) For this ,he had been given the title: 'Maranaraya' . When later Amogha varsha became the epmerror (King of Manyakheta -814- 878AD), he held thus title. in 816 AD saigotta Sivamara passed away.Kumudendu Muni has specificaly mentioned that he was the oreceptor (Guru) to both these kings. Snother point is also clear that Kumudendu Muni was alsounder the patronage of Jakilakiyabbe,sistor-in-law of Amoghavarsha. in spite of this fact, Kumudendu Muni in his Siribuvalaya Frequently praices Gangarasa -not only in Kannada literature but also in Sanskrit and Prakruth literature also! -This frequent eulogy or Gangarasa is an axample of the boldness and strigha-forward attitude of Kumudendu Muni. I am of the opinin that exhibition of such bold views in front of the enperor might be one of the harmful reason which has cime in the way of the publicity and pouplarity of Siribhuvalaya. It is also significant to note that Veerasenacharya (famous mathamatician and author of 'Dhavala' script -commentary on Shatkandagamas) and his diciple , Jinasenacharaya (author of Mahapurana), who belonged to the preceptor lineage of Kumudendu Moni, also lived during the same time under the patronage of the emperor. Before becoming a yati (sanyasi), it is also mentined that Kumudendu Muni belonged to Gangalinage. this needs to be taken note of by our present scholars and future resarchers.
* * *
Jayakavya of Sage vyasa is the first letter of rg.Veda. Its another version is only Karana Sutranka. Siribhuvalaya gives this specife information (Pl.see the foot poems of 34th Chapter -horse-gait hidden litratur poem no. 56)
* * *
With the publication of 'Siribhuvalayasaagara ratnamanjusha 2' of the 9 Khandas of Siriribhuvalaya, readers have been able to get a glimpse of the First Khanda. thus we have only seen 1/11th part of the entire script.With the belp of Akshara bhuvalaya, it is learnt that K. Srikantaiah had analysed up to 4th Khanda and included them in his 'Janata Samskarana' script. Doing by the extent of the first Khanda, it becomes ecedent that K. Srikantaiah had about 44% information about Siribhuvalaya. We are yet to get about 33% information aboutthe original litrature of 4 Khandas. if we are able to get the comprehensive copy of Akshara Bhuvalaya and able to understand and digest it properly, then only we will be able to give a 'Viswaroopa Darshan' of Kumudendu Muni's Siribhuvalaya to the world. I am certain that berring q fediffrences the original literature of both Anka bhuvalaya and Akshara bhuvalaya is one and the same. In this direction, the efforts of Pustakashakti Prakashana are indeed significant. Howeve, the need of the hour is to locket the copy of Akshara bhuvalaya rather than deciphering the number-circles. It is hightime that the 'Janata Samskarana' scrept prepared by K. Srikanthaiah and preserved by his successors goes to pront; sombedody has to take interest hy inthis task. it is sure to get more information through its publication. we may rest at this point or we may reject or neglect thework done so for and remain aloof. this is lefe to the desire and decision of our contemporary and futur Kannadigas!!(ಮುಂದುವರೆಯುವುದು)
-ಜಮದಗ್ನಿಸುತ.
ಸರಳಪರಿಚಯಕೃತಿಗಳ ಒಂದು ಸಂಕ್ಷಿಪ್ತ ಸಮೀಕ್ಷೆ*** ಭಾಗ: ೧೦
’THE TENTH WONDER OF THE WORLD' (Part.4)
Kumudendu Muni describes the Kannada script as round and beautiful. It is clear that this script form is not used in our edicts. It, therefore, becomes clear that the beautiful Kannada script was in use in the palm-leaves even before 800 AD.
* * *
Kumudendu Muni’s Siribhuvalaya has categorically and beyond doubt established the fact that Rg.Veda is the most ancient source of all knowledge. The Jain tradition, though may have a history of crores of years, has its roots in Vedopanishads. We can see that Kumudendu Muni has described these Vedopanishads as very benign, venerable and holy.
* * *
Every living creature in this world perishes. But, it is not the last journey for the soul which was inside in that body till then! By diluting all the karmas accumulated over several births and proceeding towards the ‘destination of no return’ is salvation, as explained by Kumudendu Muni in simple Kannada language! The results of our previous ‘karmas’ is the reason for all our troubles and turmoils in our present lives. Suicide is no solution to get out of these miseries. Our Scriptures warn us that it is only an illusion and that this will only make our future lives still more miserable! To sincerely heed to this or to reject is left to our individual culture.
* * *
As already mentioned several times, the traditional Jains have no faith in Vedas. The Vedic tradition people consider Jains outside the purview of Vedas. But the Yapaneeya sect of Jains, who propagate universal oneness, believe in the tenets of Vedas! Kumudendu Muni has mentioned that the ‘Sena Gana’ sect (one of the prominent sects of Jain tradition) belonged to Rk.Branch! (Kumudendu Muni also belonged to ‘Sena Gana’ sect). Then, how can Jains oppose Vedas?! (Pl.see Chapter 44, Foot-2 – first lettered Stamba Kavya].
* * *
No man is perfect in the world. Each one has all types of characters inbuilt in him. It is the nature’s law. We find predominance of certain characters in an individual based on his previous ‘Karmas’. These characters vary in quality and content from individual to individual. Besides, they also keep on changing with the passage of time. A bad person may become a gentleman and vice-versa. This has been specifically advocated by Kumudendu Muni in his Siribhuvalaya.
* * *
Many of us still have a superstitious belief that westerners were highly intellectual and civilized and they enlightened or redeemed the Indians. These scholars blindly belived that the Mecaulay system of education is universally good. According to them , the education process has been identified as primary,middle, high school, intermediate, degree, post- degree stages; they have been clasified into verious 'classes' of two, three, four, five years courses. Siribhuvalaya is a living witness to the fact that 'class' classification was in vogue with us about 1200 years ago it self!!
* * *
In the 368th poem of 58th Chaprer, the word 'Garbha Shodane' has been used. Even though no complete details are available, it is certain that this word refers toGynaecology science; it refers to examination of the womb, cleaning of the womb etc.,
* * *
There is a false belief that television, radio, telephone and other mass media are the invensions of modern science! Kumudendu Muni had the necessary expertise in this technology and it is a fact that the same has been appreciated by Gangarasa Saigotta Sivamara of Talakadu and Rashtrkoota Amoghavarsha Nrupathuna. Siribhuvalaya declares that it is a Bhuvalaya of such great saint-lineage who have discarded these material comforts, in spite of the possibility of getting great success and fame! (The horse-gait form hidden literature of poem numbers 52-54 of Chapter 36) While Kumudendu Muni kicked away these material benefits in higher spiritual pursuits, our present day few literary scholars are trying to exhibit their “brilliance” by kicking the Siribhuvalaya itself!
* * *
There is a belief that ‘Vasectomy’ and ‘Tubectomy’ – sterilization methods to control population are inventions of modern science. It may appear strange to know that these methods were known to our ancestors; nobody will believe this! But as per the information embedded in Siribhuvalaya by Kumudendu Muni, this technique has been named: ‘Lingachedhana Vijnana’ - ’ಲಿಂಗಛೇಧನ ವಿಜ್ಞಾನ’ [Pl.see – Hidden horse-gait style literature of Poem No.54 of Chapter 5]. (ಮುಂದುವರೆಯುವುದು)
-ಜಮದಗ್ನಿಸುತ. (ಆಗಿದೆ)
* * *
***ಸಿರಿಭೂವಲಯ ಕುರಿತು ಸುಧಾರ್ಥಿಯು ರೂಪಿಸಿರುವ
ಸರಳಪರಿಚಯಕೃತಿಗಳ ಒಂದು ಸಂಕ್ಷಿಪ್ತ ಸಮೀಕ್ಷೆ*** ಭಾಗ: ೧೦
’THE TENTH WONDER OF THE WORLD'
(ಭಾಗ.೫)
* * *
The research work of Siribhuvalaya is not possible by one or two individuals. Inorder to ascertain the veracity of its contents, men with proficiency iver several languages are required.It demonds unlimited patience . Nen should also be scholars in many fields such as science, religion,l iterature etc., All such people should aome under one roof and take up the work in right earnest. Then only it would be possible to present a 'visvaroopa Darshana' of Kumudenndu Muni's SiribhUvalaya to the world! the Kannada leters have both double consonants and complete letters- the one style which we are familliar today. But the same style is not in Siribhuvalaya!! There it is read by joining the vowels and original consonants! To incorporate 718 languages in one place, such an intricate methodology is necessary and inevitable too. This in one of the reasons why this precious work remained unnoticed for the paot fifty years. Let us now have a look at this intricate form of writing in Siribhuvalaya. here Siribhuvalaya (ಸಿರಿಭೂವಲಯ) is written as 'ಸ್ ಇ ರ್ ಇ ಭ್ ಊ ವ್ ಅ ಲ್ ಅ ಯ್ ಅ’! The litrature of all other langauges are also inthe same style. At the outset, it may look slightly difficult for common readers to read easily. But, when one gets used to this style, it becomes easier.
* * *
Our Kannada scholars have decided that the 'Sangatya' (a Kannada metre) style came into fore since the 15th century onwards. K. Sirkanathaiah has clearly said that Kumudendu Nuni in his poetry has used Kannada 'Shabdaganas' such as 'chattana' 'BedaNde' (Kannada metrres) etc., chattana is a 'Sangatya' form of four lines. Even though the author of Kavirajamarga did nention the names of 'Chattana' and 'BedaNde' , K. Srikanathaiah has indicated that the author has not given its explanations.
* * *
Since 1998 intha name of revision, repeinting of this unknown work stsrted. to fulfil the wish of Dharmapal, Pustakashakti Prakashana along with a team comprising of Sri Ls Sheshagiri Rao, prof. G. venkatasubbaiah and others (headed by Dr. venkatachala Shastry) took op the work systematically. the work of reprinting the 1953 edition of Siribhuvalaya began. It again stuck to the stand that yellappa Shastry is the reserarcher of this work; Siribhuvalaya is not an ancient work(belonging to 9th century); it has been written during the period between th the 15th and 19th century etc., with these imaginary and false facts the book was released! the same views are strongly prevalent even today !!
* * *
The reference of 'Astinasti' in the Pravada Purve of the Sapta Bhangi of Jain tradition is already there in Rg.Veda. This is specifically mebtioned in Siribhuvalaya. (See. chapter 59 -note after the poem 528)
* * *
Due to the limitations of English language in software development, new inventions of alternate ways nrgan. the fact that in this effort Sanskrit manguare could be of much help was also discussed. A Seminar was also held in bangalore Shankaramutt onthis issue. Many local and foreign literary scholars and scientist exchanged views. Apresentation about 64- letter alphabet in Panini grammar was also made (panini was an ancient Sanskrit grammarian). It was also announced that Sanskrit language could be the ideal language in software development. Subseqently ,the Sun Micro System, Germany, used the 32 bits processor for computers and 64 bits processor for super-computers without any room for confusioon in software development. This 64 - alphabet concept is nothing but the 64 number-letter Kannada alphabets of Sarvabhashamayeebhasha !! But in its place, Sanskrit eas projeceed as the man support for this development.
* * *
when the whole poems and foot-poems flow in horse-gait meter, the first, second and last letter of the emerging hidden literature are separately arranged and read separately, a new hidden literature emerges! Likewise,a flood of new hidden literature goes on emerging by this exercise. By this; lNewer and newer literature emerges with a lakh verses (slokas) for each leetter' - this statement becomes true.
* * *
Without the help of the 'Akshara Bhuvalya' it was not possible for K. Shreekanathaih to decirfer the numeric Circles and publish in the present form. If the 'Skashara Bhuvalaya' was existing earlier to the period of Kumudendu Muni, some 'scholars' raised iht issye: Then why did he not erite in the 'Akshara' (letter) form itself nistead of adopting this laborious and mind-boggling method? In this manner, they aven raise doubts about his scholarly qualities. His work contained the litrary works of the entire eorld at that time. His aim was to ensure that it does not cime to the bands of socalled 'intelligentia' who are expert in tampering the original screpts and include their own distorted portions/versions. the litrature in the language form can be aeasily red by anybody and there are several instances where the original texe od litrature is greatly mis-used or tampered or mis- interpreted according to one's pwn whims and fancies. Many socalled 'great scholars or intelligentia' have published their own great works by this method! in order to avoid this eventuality, Kumudendu Muni has codified the entire literature in numerics! Even converting the letters into numericals is also a gigentic and tough task. it is a Herculean taskto convert thepresently available 1270 Numeric Circles into literature form.However,the methodology now found to convert the numeric circles into literature appears tobe quite practical and significant. ther was a perfect co-ordination betweenthe 'Akshara bhuvalaya' and 'Anka bhuvalaya' prevalent evenbefore the time of kumudendu Muni and the 'Anka Bhuvalaya' authored by Kumudemdu Muni. Nobody van easily erject theseviews as self-imaginary.(ಮುಂದುವರೆಯುವುದು)
-ಜಮದಗ್ನಿಸುತ. (ಆಗಿದೆ)
* * *
***ಸಿರಿಭೂವಲಯ ಕುರಿತು ಸುಧಾರ್ಥಿಯು ರೂಪಿಸಿರುವ
ಸರಳಪರಿಚಯಕೃತಿಗಳ ಒಂದು ಸಂಕ್ಷಿಪ್ತ ಸಮೀಕ್ಷೆ*** ಭಾಗ: ೧೦
’THE TENTH WONDER OF THE WORLD'
(ಭಾಗ.೬)
* * *
Among the literary mountain peaks of the world mitrature, Siribhuvalaya of Kumudendu Muni resembles the higest 'Mount Everest' peak of Himalayas . We have several people who have climed certain simple mountain peaks and written about its enviroment etc., But there are very very few people who have climed 'Gowri Shankar' peak! Becaus many people do notwant to take up this challenge as it is very dangerous!! Siribhuvalaya is like an 'iron-nut-to cark' to the several Knnada scholars. Naturally there are very very few people who have attempted to climb the peak of Siribhuvalaya. I consider it a blessimg that compatedto others, I have been able to find relatively greater success in viewing and explaining thevpeak of Siribhuvalaya!
* * *
Write the numbers from 1 to 9 in the ascending and descenfing order and add. He says that before the zero, there be 9 ones thus : {nava (nine 'ಅ’kArAs, ಅ=1.}
1 2 3 4 5 6 7 8 9
9 87 6 5 4 3 2 1
--------------------
1 1 1 1 1 1 1 1 1 0
* * *
It is now imperative to make a through study of the works of Sdarthy before embarking on the further research of Sisiribhuvalaya. It would be a futile exercise to go for further study without proper understanding of the original work. The proprr way now is to first locket the comprehensive orignal copy of siribhuvalaya,preserve it properly, study the same systematicslly and then proceed to do further research. It would be height of foolishness to proceed further with a view to get popualarity over -night.
* * *
The real meaning of 'Yajna' or 'Adhvara' is non -violence. Even before Rushabha Dev, Viswamitra had opposed the practice of animal Sacrifice in 'Yajna' This animal sacrifive in yajnas was in practice even before the drafting od dactionary by Yaska about the real meaning of vedic hymns . The Jain tradition has been strongly opposing this practice since the beginning. Like other Jain scriptures,nobody can deny that Siribhuvalaya has also opposed this practice of animal sacrifice.
* * *
The existence of a place called 'Nandagiripura' also becomes clear. this city which was the then University of about 1500 disciples of Kumudendu Muni was natuaily very vast in extent. it is also metioned that in that seat right from Rushabha Deva till Krishna, all the other Thirthankaras presided. It is also mentioned that this plce was ruled bf one Shakaraya king. This is a historically significant point and can be further examined by historians. In a land nere the highway of Yalavalli the local people canfurm the existence of a well namaed aftre Kumudendu Mumi. if excavations are held as was done in Hampi. It is certon that we may get many histrocal evidences relating to Kumudendu Muni. the Department of Archaeology has to look into this. But since Kumudendu Muni himself is an unknown person, how is it possible to get the appproval of our University scholars about this information?! (See 47 chaptor- 2nd foot- last lettered Stamba Kavya)
* * *
As regards the iriginal litrature in the chapters 34 to 59 , the common readers , scholars and future svholars should keep in mind an importamt point. The original copy prepared in the beautiful hand-writing of K. Srikanataiah based on the palm-leaf copy of Bhuvalaya was preseved in the National Archaelogy even before 1953. in order to creat a non-existent history some strange forces have erplaced this with their own version ;this is my strong opinion. Even now it is possible to examine and astablish the task. I have no necessary financial suport , time, and influence to take up this work, of cours, there is also no need. in view of all the above, the work of narrating the original titrature of this third part was inded very daunting. To the exent possible, it has been correctly identifide and presented. But there are certain mistakes in lettres in the original litrature and the subsequent litraturethat emerges from this which may hinder smooth reading. Added to the play of unknown hands as exlpained above, the use of certain Telugu words (at some places inevitably)also in addition to Kannada , Sanskrit and Prakruth language words by Kumudendu Muni is also another reason for the above Situation. Those who attempt to revise this orilogy of the words of rhese original litrature and present it in an easily readable form must keep in view the etymology of the words of these three or four languages. I have no competence of that level !
* * *
the ganga rulers ruled under the control of Rashtrakootas. the Rashtrakoota king, the third Govinda (793-814 AD) had imprisoned the Gangarasa Saigotta Sivamara (726-816 AD) For this ,he had been given the title: 'Maranaraya' . When later Amogha varsha became the epmerror (King of Manyakheta -814- 878AD), he held thus title. in 816 AD saigotta Sivamara passed away.Kumudendu Muni has specificaly mentioned that he was the oreceptor (Guru) to both these kings. Snother point is also clear that Kumudendu Muni was alsounder the patronage of Jakilakiyabbe,sistor-in-law of Amoghavarsha. in spite of this fact, Kumudendu Muni in his Siribuvalaya Frequently praices Gangarasa -not only in Kannada literature but also in Sanskrit and Prakruth literature also! -This frequent eulogy or Gangarasa is an axample of the boldness and strigha-forward attitude of Kumudendu Muni. I am of the opinin that exhibition of such bold views in front of the enperor might be one of the harmful reason which has cime in the way of the publicity and pouplarity of Siribhuvalaya. It is also significant to note that Veerasenacharya (famous mathamatician and author of 'Dhavala' script -commentary on Shatkandagamas) and his diciple , Jinasenacharaya (author of Mahapurana), who belonged to the preceptor lineage of Kumudendu Moni, also lived during the same time under the patronage of the emperor. Before becoming a yati (sanyasi), it is also mentined that Kumudendu Muni belonged to Gangalinage. this needs to be taken note of by our present scholars and future resarchers.
* * *
Jayakavya of Sage vyasa is the first letter of rg.Veda. Its another version is only Karana Sutranka. Siribhuvalaya gives this specife information (Pl.see the foot poems of 34th Chapter -horse-gait hidden litratur poem no. 56)
* * *
With the publication of 'Siribhuvalayasaagara ratnamanjusha 2' of the 9 Khandas of Siriribhuvalaya, readers have been able to get a glimpse of the First Khanda. thus we have only seen 1/11th part of the entire script.With the belp of Akshara bhuvalaya, it is learnt that K. Srikantaiah had analysed up to 4th Khanda and included them in his 'Janata Samskarana' script. Doing by the extent of the first Khanda, it becomes ecedent that K. Srikantaiah had about 44% information about Siribhuvalaya. We are yet to get about 33% information aboutthe original litrature of 4 Khandas. if we are able to get the comprehensive copy of Akshara Bhuvalaya and able to understand and digest it properly, then only we will be able to give a 'Viswaroopa Darshan' of Kumudendu Muni's Siribhuvalaya to the world. I am certain that berring q fediffrences the original literature of both Anka bhuvalaya and Akshara bhuvalaya is one and the same. In this direction, the efforts of Pustakashakti Prakashana are indeed significant. Howeve, the need of the hour is to locket the copy of Akshara bhuvalaya rather than deciphering the number-circles. It is hightime that the 'Janata Samskarana' scrept prepared by K. Srikanthaiah and preserved by his successors goes to pront; sombedody has to take interest hy inthis task. it is sure to get more information through its publication. we may rest at this point or we may reject or neglect thework done so for and remain aloof. this is lefe to the desire and decision of our contemporary and futur Kannadigas!!(ಮುಂದುವರೆಯುವುದು)
-ಜಮದಗ್ನಿಸುತ.
No comments:
Post a Comment