


For the past few hundreds of year from migration (1400 years before) from Saurashtra, we celebrate Rama-navami and Krishna Jayanthi (Janmashtami) traditionally without gap. Usually Rama navami celebrated ten days and Krishna jayanthi takes one day. The folk-dance in humor form has performed entire Ramayana on the ten-day celebration. Now a days particularly for the past 30 years the celebration comes nearly an end in Tamil Nadu sourashtrians. No folk singers remaining. Now in Salem only one folk-singer is remaining. No folk dancers! To preserve and save the tradition, an organisation and folk group created by G.R. Paneer selvam. The organisation called SALEM SAURASHTRA SRI KRISHNA BRINDAVANA KOLATTA KALAI KUZU. Stated at 1989.
-Balaji.TM
thanks tohttp://sourashtri.wordpress.com/
HE BOOK under review is based upon the modern use of Saurashtra language, a language spoken and written by Saurashtrians, who have settled in South India. The main sources of the work are Venkatasuri's Samgita Ramayana, Rama Rai's Niti Sambu and Natanagopala Nayaki Swami's Kirthanas.
The author has taken pains to collect words from the oral tradition of various dialects in the community, especially from Madurai and neighbouring districts.
Though this Prakrit language has been influenced by other languages, mention has been made of special consonants peculiar to this language. Eg-rha — to stay, mha mhakhi — fly, lho-lhovo — red and nha nhannho — small. The author has included annotations of the words, wherever necessary.
The social customs and habits have been explained in the appropriate context. Commenting on the word "Bovlas" (Bhogulvas) he says that this custom is observed by the community at the time of betrothal when the elders of the bride and bridegroom sit face to face and observe question and answer session about the migration of their families from Saurashtra till their settlement in Madurai and neighbouring areas.
The transliteration of the words in Roman script and translation in English will be useful in reaching a wider audience.
The first language dictionary was brought out by T.M. Rama Rai, the author of Vachana Ramayana, in 1908. It was printed in Saurashtra script and was in the form of slokas.
The second dictionary was published in 1991 in Roman script by Japanese research scholar Uchida (Norihiko). This Saurashtra-English Dictionary was printed in Germany. Uchida, a linguist, stayed for two years in Madurai and brought out also the Oral Literature of Saurashtras.
The author has included in the appendix a list of herbal names, anken (ordinal numbers), fractions, community temples and distinguished leaders and a chart of Saurashtra script. He has brought out the book in Tamil script to reach a wider audience.
The publication will be of great help to all those interested in the study and development of the Saurashtra language and scholars of comparative study.
This article publiced by The Hindu, Tuesday, Apr 29, 2003
-Balaji
In the young age itself, Swamikal was a great person with great detachment. Even though he was born in Madurai, 12 years of his childhood were spent in Kumbakonam as his parents were living there. When he reached the marriage age, his parents started preparing for his marriage. He refused to get married and sang the song 'Nokko Ambo Mogo Horaadu - Mother; I do not want to get Married' (this song will be explained in one of future postings). He reached Madurai and spent around 12 years in severe penance in a cave on the backside of Thiruparankundram hill.He received the blessings of Lord Muruga. As per His Direction, Swamikal met a Sivayogi named Sri Nagalinga Adigal at Paramakudi and became his disciple. He learned the methods of Pranaayaamaa (regulating the breath to acheive spiritual benefits) from Sri Nagalinga Adigal and became adept in it. From that time he was known as 'Sri Sadananda Siththar'. His songs touch the experiences he got during this period also.He went for Theertha Yathra around Eastern and Southern Tamilnadu. When he reached Azhwaar Thirunagari Thirukurugoor, the birth place of the great Azhwar Nammaazhwaar, he got the Dharshanam of Sri Vadapathrasaayi Jeeyar who was a great Sanyaasi and Propagator of Sri Vishishtaadvaitha Philosophy. He was convinced by the words of Sri Vadapathrasaayi Jeeyar, that there is no other better path than Saranagathi in this Kaliyuga and Sri Kesava is the God who can give Moksha. He bacame the disciple of Araiyar and learned the Vishishtaadvaitha Philoshopy. Jeeyar gave a name 'Natanagopaalan' to Swamikal. He learned Naalaayira Divya Prabhandham, the divine songs of Alwaars. He decided that the Naayaka Naayaki Bhaava was the best among the nine types of Bhakthi to feel the Lord closest and hence started practising the Naayaki Bhaava. Seeing his great involvement and how natural it was for him to get into Naayaki Bhaava, Sri Vadapathrasaayi Jeeyar called him with the name 'Natanagopaala Naayaki'. From this point onwards, Swamikal referred to his Guru affectionately in all his songs, mentioning that due to the Grace of his Guru that he attained the Path to Liberation.
தேங்க்ஸ் டு திரு. குமரன்(http://natanagopalanayaki.blogspot.com)