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పాఠకుల అభిప్రాయాలు


ఈ పదం(పదాలు) ఉన్న అభిప్రాయాలు చూపించండి

ఇప్పటిదాకా ఈమాట లో తెలియచేసిన అభిప్రాయాలు: 10120

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  1. అలనాటి పాట: ఊర్మిళాదేవి నిద్ర గురించి నూర్ బాషా రహంతుల్లా అభిప్రాయం:

    01/24/2016 6:24 am

    ఈ పాటలకు ఈ కాలములో గౌరవము లేదు. పాశ్చాత్య విద్యాసంపర్కమువల్ల మన జాతీయతా, సంస్కృతీ పెద్ద దెబ్బ తిన్నవి. ఈ పాటలు మళ్లీ పునరుజ్జీవితము లవుతవో, లేదా వేరు రూపముతో అవతరిస్తవో, లేదా మాసిపోతవో చెప్ప వీలు లేదు. మ్యూజియములో ఉంచుకొనే ప్రాచీనవస్తుసముదాయమున కున్న విలువే నేడు ఈ పాటల కున్నది. మ్యూజియమునకు వస్తువులను పోగుచేసి జాగ్రత్తచేసినట్టుగానే ఈ పాటలను మనము జాగ్రత్త చేయవలసి ఉంటుంది.
    — చింతా దీక్షితులు,భారతి రజతోత్సవ సంచిక – జనవరి 1949

  2. మనుషులపై మదుపు గురించి కొల్లూరి సోమ శంకర్ అభిప్రాయం:

    01/23/2016 1:50 am

    లక్ష్మీదేవి గారూ,
    ధన్యవాదాలు

  3. ధూర్జటి కవిత్వంలో మాధురీమహిమ: తెనాలి రామకృష్ణుని మధురపూరణ గురించి lyla yerneni అభిప్రాయం:

    01/22/2016 5:51 pm

    Dear Editors:

    1. About article by Elchuri in this magazine.

    Reading this article gave me similar joy as reading Bertrand Russell’s “The Problems of Philosophy” where in the author thinks, he writes as he thinks and he solves as he writes. Russell simply writes fluently, logically, and relevantly.

    Seeing a ‘man of letters’ as Elchuri, take a question up -about a poet’s poetry in a poets’ assembly seriously, is so heartwarming. It is downright professional. The author/ a poet – to consider, there is possibly more to a question about poetry than it appears on the surface, that there is a purpose when the poets and poetry readers sit together and mull over reasons for one’s poetry being ‘extraordinary’, go look for the reasons outside the poetry in the outside world, and bring the reader back to poets’ forum, finally to take the reader into the poet Dhurjati’s poetry itself, to find the answers is an enchanting quest. The story telling, the back and forth goings for search of clues, looking into all possibilities of the word arrangements, the possible meanings the words in a poetry piece may convey -is phenomenally charming.

    The linguistic prowess of this writer, Elchuri, is so glamorous.

    Literature is one area where a writer can talk all day, all night. Writing is where you pour out words. Language is all about lengthiness. When some ask for brevity in poetry, or prose, I don’t understand why. The whole show is, how much can a writer write, how long one can keep a reader ensnared. Either enchanted by one’s thought, enchanted by the way one is speaking, the peculiar accent, the dialect, subject chosen, storytelling capacity etc. etc.

    Writing in general, is certainly a show off arena for vocabulary. Writers are a clan who never need to apologize for being lengthy, wordy and nerdy in their writings. Who wants to complain about verbosity of Shakespeare, Milton, Proust and Oscar Wilde? Not me. Their gushing is charming to me. I read them sometimes, like I read dictionaries, because I am hungry for words. And God bless! If you are equipped with powerful artillery, that you can use a variety of ways without repeating yourself, without fumbling every few seconds, the more power to you! Seriously, if you don’t have at least a student Webster dictionary in your head, how are you going to have a meaningful conversation with anyone?

    I rejoice in Elchuri Muralidhara Rao’s linguistic grandeur. I am simply thrilled to be his reader.

    2. I am responding to the comment below, relating to this essay, and a few recent comments of his and others, relating to writers/publishing/readers.

    “Of course, I have this gripe with the editors of eemaata too, who forget to bring to the notice of the original authors to add all relevant references.” Veluri Venkateswara Rao

    I am surprised at Veluri. I am disappointed at the lack of -freedom spirit. Surprised at the territorial rights that are being demanded of other free spirited writers. A writer has every right to pick up any subject and talk about it. It could have been said hundreds of times before him. Still any writer can put his own spin on it. And also, a writer does not have to know what is all said and done before him, by any and every writer. Even if he knows, he does not have to pay obeisance. He does not have to quote any one, if he wants to present his own thoughts his own way.

    It does not make any one’s writing less interesting because they have not mulled over other’s umpteen dumpteen thoughts. In fact a person may do a lot better if they think their own way and scribble and submit what comes to their own mind, than what is filtered thru so many degenerate brains. Stale stuff that is passed on by oral traditions of family members, guru parampara. Must writers be so incestuous? Must we be becoming age old serpents, so incessantly guarding some nation/individual ‘treasure pits?’ Must we be becoming the watch dogs, so vehemently protecting some “Knowledge” which is not any అమ్మ మొగుడు సొమ్ము to begin with? Just stop being promoters of this writers and that writers. Surely introduce your favorites. But stop putting a one writer on pedestal, and stop acting as if nothing beautiful, nothing important is written before him. Don’t be ridiculous. Nobody is the ‘Be all and End all’. Let everybody write. The more people write, the more interesting life is. And people who use internet, who do most of their readings on gadgets now, are not stupid people. They are smarter people. How are people who buy the latest technology, subscribe to various magazines free loaders? They are buying their reading in a different way. People who built up digital libraries, did it -so vaster number of people anywhere in the world have access to them, to browse, to read in depth, circulate, enjoy. Not to prevent someone going to a shop and buying their own copy, if it is available. It is not nice to call people cheapskates, just because they are not spending on the same things you like.

    If someone does not have access to computers, those can simply ask for hardcopies to be send to them. Just for those few in a village here and there, to see their own foreword, their pretty name in print one more time, there is no need to print tons of poetry books or thousand page books without sending out feelers for demand first.
    If you think, it is such an intelligent work, just attach it to the same wiki you are gloating about. People who are interested in the poetry can start reading it from there. Type it out yourself. Can’t you type?

    Lastly,

    This Monday, there was one question on ‘Jeopardy’ – Alex Trebec asked. Some remarkable event happened in 1957 in US, and that led eventually to building a presidential library in a town in USA. What is the name of the town? That final jeopardy question no one could answer, more over all three contestants, left with 0 dollars that day. It is pretty unusual.  It was 9pm and I went on the net, thinking I will google the details. No need, by 9.04 pm, this episode of jeopardy is already written up, with the answers, from an alert reporter from that same town. I felt so good to see such quickness, smartness.

    My heart goes out for smart writers. And smart thinkers.

    Lyla

  4. సన్మాన లాటరీ గురించి తాడిగడప శ్యామలరావు అభిప్రాయం:

    01/22/2016 12:37 pm

    నా అభిప్రాయం అనేదానికి ఎంతవిలువ ఉంటుందో తెలియదు కాని ఒకవేళ దానికి ఏ విలువా లేకపోయినా ఒక చెప్పవలసిన అబిప్రాయం అంటూ వచ్చిన తరువాత అది చెప్పటమే మంచిపని అనిపించి ఈ ఒక్క ముక్కా వ్రాస్తున్నాను.

    ఈ కథ అనబడే ‘సన్మాన లాటరీ’ ఒక మరీపొడుగైన జోక్. అంతకంటే ఏమీ లేదు.

    ఈ మాట అనటం నా అభిరుచిలోపమో మరొకటో అని ఎవరైనా అనుకుంటే దానికి నేనేమీ చేయలేను. నాకనిపించిన అభిప్రాయాన్ని చెప్పానంతే.

  5. మా మహారాజుతో దూరతీరాలు – పుస్తక పరిచయం గురించి Sreenivas Paruchuri అభిప్రాయం:

    01/22/2016 7:29 am

    భావన్నారాయణగారు,

    Thanks for your long note! I did not know about Sri Mallampalli’s book. I’ll try to locate it.

    Since you referred to Tavernier, one should also mention at least two other names; Streynsham Master (he is quite detailed in describing the Coromandel coast of 1670s) and Niccolo Manucci (who was in Nizam-ruled areas of 1660s) that traveled through Telugu speaking areas. Masters 2-volume work and Manucci’s 4-volume work are nowadays very easily available on-line (e.g. archive.org). Even otherwise Manucci’s volumes were always available as (cheap) Indian editions from various Delhi based publishers given his popularity. Manucci is a colourful personality who lived most of his life in India and a lot has been – very recently Sanjay Subrahmanyam – published on him and his writings. Perhaps worth mentioning is his vivid description of (సర్వాయి) పాపన్న/పాపడు and his banditry in Moghul ruled areas in present Telangana. John Richards and Velcheru Narayana Rao published a fascinating paper (IESHR, 1980) on పాపడు analyzing the story over 300 years from historical (using Manucci as one of the sources) and ‘folk’ perspectives.

    There is not much to say about ఏనుగుల వీరాస్వామయ్య. His book is so widely available and there is so much written on him. కోలా శేషాచలకవి and his “నీలగిరి యాత్ర” is not as popular, but for those interested the book is reprinted by Telugu university and available. Perhaps what is not so well known is that Velcheru Narayana Rao and Sanjay Subrahmanyam published an essay on these two people: “Circulation, piety and innovation: Recounting travels in early 19th century south India” in a volume edited by Claude Markovits in 2003 (pp. 306-355).

    Now, coming to the availability of the books you mentioned …
    If you are well acquainted with DLI and know how to download the books, Satyanarana’s “Naa Maharashtra Yatra” and Lakshminarayana’s ”Hampi Vihara Yatra” are on-line. I bought మచ్చా హరిదాసు’s PhD thesis on యాత్రాచరిత్రలు in విశాలాంధ్ర, విజయవాడ years ago. But generally such books are not so widely sought and you may still get a copy. If not it is on-line in DLI!

    చెళ్లపిళ్ల’s కాశీ యాత్ర చరిత్ర is regularly reprinted – in 1990s by Akkiraju Ramapatirao and very recently by some people in Guntur and should be easily available. The other 3 books are certainly not in print and I need to check if they are on-line.

    Regards, Sreenivas

  6. ధూర్జటి కవిత్వంలో మాధురీమహిమ: తెనాలి రామకృష్ణుని మధురపూరణ గురించి Veluri Venkateswara Rao అభిప్రాయం:

    01/21/2016 9:48 pm

    Dear Prof. Muralidhara Rao garu and editors:

    At the outset, let me apologize for writing this comment in English, particularly for an interesting and entertaining essay written in classical”Telugu.” It would be evident as you go through my comment with a little patience.

    The poem Prof. Muralidhara Rao analyzed with such passion is simply a “caaTu” poem. I do not mean it in any derogatory way. On the other hand, I love and enjoy reciting, I repeat, reciting caaTu poems I have had the pleasure of learning, remembering as a young pre-teen (mostly for the mere pleasure of the fables woven around these verses)from my maternal uncle. The verses are always beautiful; make great conversation pieces, some even might evoke and excite the erotic ‘gene’ at least temporarily, in the reciter and the listener.

    But, the way Prof. Muralidhara Rao presented the above verse almost misguides one into believing the fable(s) around the piece. May be, I should say legends in stead of fables to avoid further controversial counter-comments.

    I do not deny the importance of the caaTu tradition. It is a great oral tradition, and hopefully,– and I sincerely wish — that it would still be alive with the newer generations of the Telugu readers.

    Allow me to digress. I do not know how Prof. Muralidhara Rao missed Velcheru Narayana Rao’s definitive work on selected caaTu poems collection — from Sanskrit, Telugu and Tamil–” A Poem at The Right Moment” published by The University of California Press in 1998.

    A reference to the said work would not have done any harm to the article. At least mentioning the introduction to the book, the after-essay and the translations with all the legends associated with the poems and their purport would have enlightened the readers on the importance and exact purport of the caaTu poetry.

    Of course, I have this gripe with the editors of eemaata too, who forget to bring to the notice of the original authors to add all relevant references.

    Although, it is not very much out of place to give a few snippets from Narayana Rao’s book, I refrain from doing it at this time.

    I remain,(absolutely with no malice)
    Sincerely yours,

    Veluri Venkateswara Rao

  7. మా మహారాజుతో దూరతీరాలు – పుస్తక పరిచయం గురించి కె.కె. రామయ్య అభిప్రాయం:

    01/21/2016 9:36 am

    ప్రియమైన శ్రీ పరుచూరి శ్రీనివాస్ గారూ, మీరు సాయంచేసి చూపిన దారిలో Universal Digital Library నుండి కురుమెళ్ళ వెంకట్రావుగారు గారి “మా మహారాజుతో దూరతీరాలు” పుస్తకం సంపాదించి దాని ప్రింటు కాపీని నాగపూర్లో ఉంటున్న మీ మిత్రులు (త్రిపుర గారికాప్తమిత్రులు) శ్రీ భమిడిపాటి జగన్నాథ రావు గారికి చేరవేస్తే అందుకుని వారెంతో సంతోషించారు. కురుమెళ్ళ వెంకట్రావు గారి ఉత్తరాలు అందుకున్న పెమ్మరాజు వెంకట్రావు గారి మనుమడు (యీ వ్యాస రచయిత ) రిషీవ్యాలీ పిడూరి రాజశేఖర్ గారితో కూడా ముచ్చడించారు. యీ పుస్తకానికి పరిచయ వాక్యాలు రాసిన కాకినాడ వాస్థవ్యులు, అడ్వకేటు శ్రీ M.V. Saastry గారితో తనకున్న చిరు పరిచయాన్ని కూడా భజరా గారు తలపోసుకున్నారు.

    “మా మహారాజుతో దూరతీరాలు” పుస్తకం తిరిగి ఏదైనా పెద్ద సంస్థ ద్వారా పునర్ముద్రణ పొందేలా చెయ్యాలనీ ప్రయత్నిస్తున్నాము.

    మీరన్నట్లే గమ్మత్తుగా భమిడిపాటి జగన్నాథరావు గారు కూడా తెన్నేటి కోదండరామయ్య గారు రాసిన “మాబడి” (1950) పుస్తకం గురించి అడిగారు (భజరా గారూ తూర్పు గోదావరి జిల్లా వారే అనుకుంటా). నాలుగొందలు లేదా ఐదొందలు పేజీలుండే యీ “మాబడి” పుస్తకం చాలా బాగుంటుంది ఎలాగైనా సంపాదించమని, మిమ్మల్ని, మనసు రాయుడు గారు, శ్యామనారాయణ గార్లను అభ్యర్ధించమని చెప్పారు. ఆపై మీ దయ, మా ప్రాప్తమూ.

  8. నాకు నచ్చిన పద్యం: లీలామోహనుని ముగ్ధ సౌందర్యం గురించి వేలూరి వేంకటేశ్వర రావు అభిప్రాయం:

    01/21/2016 12:30 am

    మికిమోటో ముత్యాల్లాంటివి, మూడు పద్యాలున్నూ! పద్యాలు ఎన్నుకోటంలో మీకు మేరే సాటి. అయితే మీ ఏరికలో ఒక ప్రమాదం లేకపోలేదు; హరివంశం తిరగతోడటానికి ఆపుస్తకం మనవాళ్ళల్లో ఎంతమందిదగ్గిర ఉంటుందంటారు చెప్పండి?

    నాకు తెలుసు. ఎవరో ఒకరు గూగ్లీకరించి చెప్పేస్తారు, ఈ పుస్తకం అంతర్జాలంలో దమ్మిడీ ఖర్చు పెట్టకుండా ఎల్లా కబ్జా చేసుకోవచ్చో! ఏదయితేనేం లెండి. హరివంశం చదవడానికి ప్రేరణ మీరెన్నిక చేసిన మెరికెలు!

    అయినా మీకు ఇంత తెలుగు పక్షపాతం ఎందుకబ్బా? బాలకిష్టుడి చేష్టలకి పోతన, ఎర్రన లేనా? ఎంత అన్యాయం!

    లీలాశుకుడి శ్రీ కృష్ణ కర్ణామృతంలో పద్యాలు లేవూ! చిన్ని క్రిష్ణుడి పోకిరి చేష్టలు సమర్ధిస్తూ! అవునులెండి; అవి పజ్జాలు కాదు, శ్లోకాలు, దేవభాషలోవి కూడానూ! కాని, తెలుగు వాళ్ళకి పోతన తరువాత, బిళ్వమంగళుడి కర్ణామృతమే బాగా తెలిసిన పుస్తకం, అని మా మేనమామ అనేవాడు. అని మాకు నూరి పోసాడు.

    కృష్ణే నాంబ!…
    రామో నామ భభూవ…
    కస్త్యం బాల? బలానుజః … ఎట్సెట్రా ఎట్సెట్రా

    పోతనతో పాటు ఇవ్వీ కంఠతా పట్టించే వాడు మా మేనమావ ! ఈ వయసులో హరివంశం పద్యాలు కంఠతా పట్టటం కొంచెం కష్టమే సార్‌!

    కీపిటప్‌

    వేలూరి వేంకటేశ్వర రావు

  9. సంపాదకుని తిరస్కరణ లేఖ గురించి కె.కె. రామయ్య అభిప్రాయం:

    01/21/2016 12:14 am

    తెలుగు కవిత్వానికి ఒక వినూత్న విభిన్న దిశానిర్దేశం చేసిన మహాకవి శ్రీశ్రీ శతజయంతి సందర్భంగా ఈమాట జనవరి 2010 శ్రీశ్రీ ప్రత్యేక సంచిక
    http://eemaata.com/em/category/issues/201001

  10. మా మహారాజుతో దూరతీరాలు – పుస్తక పరిచయం గురించి Siddineni Bhava Narayana అభిప్రాయం:

    01/20/2016 8:48 am

    Not that these trivia are unknown to Sri Paruchuri Sreenivas.

    “Kreedabhiaramamu”could be essentially a travelogue in a crude format. Jean Baptiste Tavernier’s French volume {translated by British civil servant Valentine Ball]”Travels in India” extensively describes the living conditions and modes of transport available in the late seventeenth century in Telugu speaking areas. It mentions different topographical details of places such as Kolluru, Gandikota, Bezawada, Nidomolu, Malla volu, Masulipatam, albeit, resorting to French syllabic spelling. “Enugula Veera Swamaiah Gari Kashi Yatra Charitra “was first published in 1838. Veeraswamayya travelled with an entourage of relatives, helpers for odd jobs, security guards, cooks and load bearers. His group travelled by taking the western route touching Tirupathi, Kakapo, Srishialam, Bellary, Hyderabad and Nirmal in its onward journey to Kashi. He reached Calcutta from Kashi by boat.

    In hi return journey Veraswamayya travelled by the Coramandel route, crossing the Telugu areas touching Cuttack,Ganjam, Rajahmundry , hugging close to a path which later turned into N H5. He deviated from it near Eluru and took to ,what is now called 214A.Crossing the River Krishna at Kokkiligadda[ mentioned as Kottapalem] in Divi Taluk .He resumed the present NH5 near Ongole for the rest of the journey up to Madras.

    This long journey took more than one year and three months [ May 18, 1830 to #rd September1831] . For transportation different modes , including boat, bullock carts, horses, load bearing oxen were used. Luggage and tent equipment were loaded onto carts. Women folk might have occasionally ridden the wagons. Most of the journey , men and servants followed on foot. Rarely palanquins were employed.Tavernier remarked that wheeled carriages could not be used in Telugu areas. Veeraswamayya testifies to the changes that had taken place to the tracks in the intervening 220 years. By 1830 there were some tracks that could be used by wheeled wagons.

    Veeraswamayya gives various details as to the terrain, social , economic, climatic conditions of the areas he camps at. His keen eye for detail and his exhaustive awareness of different disciplines are above the reach of a normal company servant, who happens to be an” interpreter in Madras supreme Court “The narration is carried in a colloquial Telugu, interspersed with a lot of deformed foreign terms. Any way, the narration should attract a lot of interest in terms of social sconce , economic history, history of transport, lexicography, historical linguistics, Syntax evolution, dialectology, customary practices of scripting and general grammar, especially in regard to changes that took place in using different prepositions. Kola SeshachalaKavi’s “NeelagiriYatra” is a compilation in prose of his exp[eminences in his journey to Ooty.Seshachalam was an assistant with the office of the governor. As part of the summer camp of the governor{ Field Marshal Tweedon ?}, Seshachalam recorded his journey, that was started on 16th May !846.

    As to the twentieth century , it is said, Jonnalagadda Satyanarana’s work, “Naa Maharashtra Yatra” is in existence. We hear of Chellapilla Venkata Shastri making a journey to Kashi and recoding his experinecs.[1958 or 1959] The other works that find a mention are Mallapalli Someshekhara Sharma’s”Naa Nelluru Mandala Yatra’, K.V Subbayya’s”NavaBharatha Sandarshanam” , N.Venkata Ramanayya’s “ Uttara Desha Tatra”Nayani Krishna Kumari’s”Kashmeera Deepa KaLika” and Jonnagadda Lakshinarayana’s”HmpiVihara Yatra” Not Much is known about these books. I request Sri Paruchuri Sreenivas to clarify if the thesis has been available in print.

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