Shabdavali (I). i. "ऐकणे" ii. "निसरणे" iii. "अवघड" iv. "घोरटे" v. "जांभाई" vi. "संपाक" vii. "शंभर वर्ष कुषाल ऐस॑"

Shri. Rajaram Ramachandran had uploaded the following posts in www.mdmsin.com/forum under "Shabdavali". My Dakshini Marathi (Tanjore Marathi) translations of the Posts are given alongside.

Original posts in fb by Rajaram Ramachandran	Translated into DM by me
i. "ऐकणे" (Mar 23, 2014) Aikana (v): Listening (English), Sunna (Hindi), Kekkiradhu (Tamil) – Listening is an art. Many may be good speakers but not good listeners. Now when we try to make home a point, the other person or persons with whom we are interacting may interrupt often and we will end up forgetting our point. There are some people who will feign as if they are listening, but in fact they would be turning their deaf ears towards the speaker with a wooden face and this can be easily spotted. If wiser counsel prevailed, the speaker would stop speaking. Now let us take classes in the Colleges, for example, I did my graduation thru’ an Evening College. Not many students would attend all periods, I was an exception. My work spot was near Karol Bagh in New Delhi and the College was in Lodhi Colony. After office hours I would wait for a bus to Connaught Place and from there another bus to Lodhi Colony. Most of the times my Economic Professor Mr. Malhotra would pick me up from the Bus stand and while driving he would keep talking to me on so many things and I would be listening and answering questions he would be posing. The classes would start at 6.40 PM and would go up to 1040 in the night. In winter to go home after the classes would be very difficult. To come to the subject, some Lecturers/Professors would make the forty-minute period strenuous, many students would skip such periods. There was an English Professor, an elderly Sardarji, Prof. Kishen Singh, whose period no student would ever miss. He would make everybody listen to him by his style and articulation. And there was an English lecturer Mr. D.P.Singh who was known for ‘teaching English through Hindi’. One evening while dealing Rudyrad Kipling’s Essay describing his childhood days in Bombay, stating that Bombay Roads used to be desolate without much traffic. I got up and asked him, ‘what was the reason for less traffic?’, he wouldn’t reply but asked me to meet him in staff room after the period was over. When I went to the staff room, he asked me as to why were I raising embarrassing questions in the class room. I told him I just wanted the lecturer to make the students know that during the time referred to by Rudyard Kipling in his essay motor cars were yet to make entry in India. His classes would be half empty and the ones in the Class room would not listen to the lecture. In my service extending forty plus years, I have worked with several bosses, many of whom are still in touch with me. The one who was my boss at the time of my superannuation is more than a boss to me. Even now he talks to me, mostly over phone. The other day he rang up in the evening – he was away from Chennai for almost three weeks – (for the viewers of Sun TV) the call started as did Mundhaanai Midichu which went on for half-an-hour followed by Paasa Malar which was also for half-an-hour and he was still talking and I was listening! He was keen to apprise me of everything that happened during the three weeks of his absence from Chennai. Luckily news break came, he does not miss 7 PM news on Sun News, he apologetically told me, ‘Sorry rr Sir, News interruption is there, I shall call you later!’ My son often tells me, ‘He was your boss, instead of your calling him and talking, you make him call you, why don’t you call him now and then?’ I have a prepaid connection and I just cannot afford to recharge on weekly basis. Now RR writes ‘Ek Kshana Aikathaanthaka?’ which should not extend beyond ek (as the title suggests) or two or at the most ten kshanaas but he writes for half-an-hour and many members considering the age of the writer, ‘like’ the post or make some ‘not so unsavoury’ comments with many skipping the post at the very sight of the writer’s name. If only he talks on the subject, hardly would there be a listener. Whether or not the subject spoken is interesting, absorbing or worth listening, at least with a view not to hurting the feelings of the speaker, we should be good listeners!	“ऐकणे”  हे एक कला आहे. बेष बोलणार भरून दन आहेत॑, पण, बरोर ऐकणार थोड उणेच. कायतरीन एक विषय दुसरेंस स्पष्ट होऊन कळिवाच उद्देशांत बोलताना, अम्ही बोलाच पूरा ऐकनास्क॑ मध्ये पडणार लोक॑ आहेत॑. हेजमळे, बोलाच विषय अम्ही विसरून जातों. अण्खी वेगळ॑ लोक॑ अम्ही बोलताना ते ऐकास्क॑ करींगतील॑, पण, बरोर श्रद्धा दाखिवनास्क नुस्त डोस्के हलिवत अस्तील॑. सुलूभांत हे कळून जात॑ अणी बोलणारांला थोडतरीं विवर असतलतर॑, बोलाच सोडूनटाकतील॑. मझ॑ कॉळेजांत झालते एक-दोन उदाहरण सांगतों. देल्हींत अस्ताना "ईवनिंग-कॉळेजांत" वाचून मी मझ॑ बिरुद काढलों. पोणावांटा दनेहीं क्ळासाला येईनात॑ ; मझस्क॑ एक-दोनदनांस सोडून. मझ॑ ऑफीस करोळबागांतहीं कॉळेज लोढी-कोळनींतहीं होत॑. ऑफीस झालकी-नाही लोढी-कोळनीला दोन बस धरींगून जांव॑. पह्यिल॑ कण्णॉट-प्ळेसाला, नंतर॑ तिकडून लोढी-कोळनीला. पोणावांटा दिवसहीं बस्साला राखून अमच इकणोमिक्स प्रोफसर श्री. मलहोत्रा, बंडी राहत॑ करून मलाहीं वेघींगून जातील॑. वाट पूरा तेनी बोलत असतील॑. मी नुस्त ऐकत बसणे. मध्य-मध्य तेनी विचाराच प्रश्नाला जवाब देत असेन॑. संध्याकाळी 6.40 पसून रात्री 10.40 पतोरी क्ळास असेल॑. हिम्वाळांत॑ कॉळेजांतून परतून घराला जाणे थोड प्रयास होत॑. मी काय सांगाल आलों म्हणजे, कित्येक लेक्चरर / प्रोफसर लोकांच क्ळास एवढ॑ बोर असेल॑ म्हणजे, भरून पोरे हे चाळीस मिनिटाच क्ळासाला येईनाच येईनात॑. इंग्ळीष काढाला किषेन सिंग म्हणून वय झालत॑ एक सरदारजी प्रोफसर होते. त्यंच क्ळासाला मात्र अग्गि पोरेहीं चुकनास्क येतील॑, त्यंच बोलाचहीं शिकिवाचहीं रीत॑ प्रमाद म्हणून.  अण्खी एक इंग्ळीष लेक्चरर होते, श्री. डी.पी.सिंग म्हणून. तेनी शिकिवाच रीत॑ विचित्र होत॑. इंग्ळीष पणीं हिन्दींतच शिकिवणे ! एक दिवस रडयार्ड किप्लिंगाच "बोंबेंत॑ मझ॑ बाळपण॑" म्हणाच एक लेख शिकिवत होते. ते काळांत बोंबेच बीदांत मोटर-कार वगैरा उदंड उणे होत॑ म्हणून डी.पी.सिंग सांगत होते. तला काय कारण असूया म्हणून मी समेच (सवेच) उठून ओठाकून विचारताना, उत्तर काहीं देल नाही. पण, क्ळास झालाव॑र स्टाफ-रूमाला येऊन मिळाला म्हणट्ले. क्ळास वारलकी-नाही मी स्टाफ-रूमाला गेलों. क्ळास चालत अस्ताना असलत॑ अवघड प्रश्न कां विचारतोस, अस॑ मला विचारले. रडयार्ड किप्लिंगाच समयांत॑ अमच॑ देशांत मोटर-कार अण्खीन आल॑होत नाही म्हणून दुसर॑ पोरांस कळूनदे म्हणाकरतां वोचारलों, अस॑ मी म्हणट्लों. डी.पी.सिंगाच क्ळास केम्हाहीं अर्ध खाली पडलसेल॑ अणी, क्ळासांत असणार पोरे शिकिवाच काहीं कानांत घालींगनात॑.  मझ॑ चाळीस वर्षाव॑रच॑ सरवीसांत वेगळ॑-वेगळ॑ ऑफीसरांच खाले मी काम केलोंहें. त्यांतून अत्तापणीं मझ॑ बरोर संपर्कांत असणारहीं आहेत॑. रिटैर होयाच वेळ मी कोणाच खाले काम करत होतों की, तेनी थोर मनाच होते. अत्तापणीं मध्य-मध्य फोणांत अम्ही बोलणे आहे. एक दिवस संध्याकाळी तेनी मला फोण केले. त्यंच फोण यालीं मला अवडाच एक तमिल टी.वी. सीरियल आरंभ होयालहीं बरोर होत॑. हे धारावाही अर्ध घंटेंत संपल॑की-नाही, "पाश मलर" आरंभ झाल॑. अण्खीन एक अर्ध घंटे ! हे दोन कार्यक्रमाच पूरा एक घंटेहीं तेनी बोलले. गेल तीन वार चेन्नै सोडून कोठकी बाह्येर गेलहोते म्हणून, हेज मध्ये काय-काय झालकी ते पूरा मला सांगांव॑ म्हणून फोण केले ! चुकींगट्लों, सात बडिवताना न्यूस-ब्रेक आल॑. सात घंटेच सण-न्यूज़ (Sun News) तेनी चुकनास्क ऐकतील॑. उदंड क्षमा विचारींगत, न्यूज़ संपल॑की-नाही पुन्हाहीं फोण करतों म्हणून सांगून ठिवले.  मझ॑ लोंक केम्हाहीं विचरेल॑, "तेनी तुमच॑ बॉस नोहोका, तुम्ही त्यांस बलवनास्क, कां त्यांस बलावाला सांगतांत॑ ? मध्य-मध्य तुम्हीच बलावांतका" म्हणून. मझ॑कडे असाच "प्री-पेइड" मोबैल फोण. वारा-वार पैसे बांधणे मला श्रम होईल. हे पांह्त॑, "एक क्षण ऐकतांतका" म्हणून RR लिव्हतात॑. नावा जोक्त एक क्षणाच व॑र ते असताने. जावून दे, दोन क्षण. जास्ती पक्षा दहा क्षण॑. पण, तेनी लिव्हाचकी, अर्ध घंटेच. पाप, वय झालते म्हातारे म्हणून वाचणार अग्गीं फेसबुकांत॑ "लैक" म्हणून "क्ळिक" करतात अणी कित्येक दन॑ मनस्ताप कसाला म्हणून मर्यादा करतां एक-दोन वाक्य लिव्हतात॑. पोणावांटा लोक॑ RR-आच नाव पाह्तानच वाचून पणीं पाह्त नाहीत॑. इतपर लिव्हना, पण बोलतों म्हणट्ल तर॑, ऐकाला कोणीं असनात॑. बोलाच विषय अग्गि दनालीं अवडाचका नाहीका, ऐकाला योग्यका नाहीका, अस॑ अग्गीं पाह्यनास्क॑, बोलणारांच मन्न॑ दुखिवताने म्हणून श्रद्धांत॑ ऐकलतर॑ पुरे !
ii. "निसरणे" (Mar 25, 2014) Nisarna (v): Slipping (English), Vazhukkudhal, Vazhukkugiradhu, Vazhukkuvadhu (Tamil), Fisalna (Hindi). We find some wet parts of our house e.g. bath room, toilet, etc. slippery most of the time unless we attend to the area and keep it dry and clean with a view to ensuring that moss does not collect. Moss is mostly responsible for making the ground slippery. Even a little water on the present day tiled or marble flooring is sufficient to make it slippery. During my school days, from sixth standard to eleventh standard when I was to walk four miles up and four miles down thru’ agricultural paddy fields, I had a virtual problem. We had to walk on ‘varappu’ (divider between two fields which would be very narrow. In rainy season the mud thereupon would be slippery and I would trip and fall down on the slushy paddy fields. The other boys would manage as they were accustomed to working in the fields on holidays and could negotiate the slippery areas. Even the mud roads in the village would be slippery at several places. The ‘aangana’ (Mutram) in our house would become slippery during rainy season. During nights when we tread on this area there was every chance of slipping and falling. I fell down one night – carrying a kerosene lamp (no electricity those days in the village) I walked on to the aangan and fell down face down, the glass bulb of the lamp broke into pieces with one piece piercing the middle of my forehead just above the nose. My grandfather deftly removed the glass piece, applied Tincture Iodine (a dark coloured liquid which was always available in our house) after ensuring that it did not get in to the eyes, covered it with cotton and a bandage was put with a torn dhothi. Next morning I appeared for the Madhyama Examination. That is why we even now insist that we must keep the bath room, toilet and other areas where water gets accumulated neat and clean and also dry. It took fifteen days for the wound to heal and even now the scar appears like a third eye. Soon I was to slip down the mossy steps of Srivanchiam Temple tank – Yama Theertham (what a name!) and went down. I did not know swimming then and but for my maternal uncle who saw me going down got into the water and pulled me out, it was a close shave for me and I almost met Yamraj! But when mother says to son; ‘toiletaala jaathaana paavun jaa, nisarala’, and when he returns, she asks, ‘nisarlakini?’, to which he replies, ‘ Nankara nisarlaaskacha ghelon, amma.’. The son’s reply has a different meaning altogether for ‘nisarlaaska’! Corrigendum/Erratum: The name of the Temple Tank mentioned in the subject post is 'Gupth Ganga' and not Yama Theertham. Yama Theertham is an uncared for tank outside the precincts of the temple and on the southern side of the temple and very close to the temple. I sincerely apologise for the error and also the sarcasm (what a name!). Perhaps in the back of my mind (while writing the subject post) I might have thought let Nakkeerar find out the mistake but our Nakkeerar does not find fault, with me at least! I intend visiting the temple in the third week of April 2014.	"निसरणे" बरोर घांसून ओल॑ नाहीस्क॑ वाळिवून शुद्धविणी ठिवनातर॑ नाहणी, परसाच-खोली असलते ठिकाणांत॑ शेवाळा (पाशी) धरून चालताना निसरेल॑. हे काळाच मार्बळ, नाहीतर॑, टैल घाट्लते भोई व॑र थोडक॑ पाणी पडल॑तरीं निसरेल॑. मी सहावां क्ळास पसून अक्रावां क्ळास पतोरी वचताना मझ॑ साळे घरांत्सून चार मैल दूर होत॑, अणी दिवसोडि साळेला चालूनच जात होतों, तेईं शेतीच जमीनावाटे. पण, प्रश काय होत॑ म्हणजे, शेतीच मध्यल॑ रुंद उण॑ असाच पायवाटाच व॑रून चालून जाम॑, हेच. पाऊसाळांत हे पायवाटांत चिक्कोल भरून असेल॑, अणी दत्तन पाह्यींगून चालनातर॑ निसरून चिक्कोलाच शेतींत पडूनजाईन॑. मला सोडून, वेगळ॑ पोरांस हे एक थोर प्रश होत नाही, कां म्हणजे, सुट्टीच दिवसी हेनी शेतींत॑ काम करून दंडक झालत्येनी म्हणून. पाऊसाळांत॑ अम्च॑ खेडेगामांतल॑ बीदींत॑पणीं एकड॑-तिकड॑ चिक्कोल भरून असेल॑, अणी पाह्यींगून चालनातर॑ निसरेल॑. अम्च॑ घरच॑ पुढच॑ अंगणपणीं पाऊसाळांत निसरत होत॑, अणी रात्रीच वेळ बरोर पाह्यींगून चालनातर॑ निसरून पडाच साध्य होत॑. एक रात्री मी केरोसीनाच रांदल (लांदर) धरींगून अंगणांत चालत अस्ताना (ते काळांत॑ अम्च॑ खेडेगामांत एलक्ट्रिसिटि अण्खीं आल्होत नाही) निसरून पडलों. हातांतल॑ रांदलाच अर्सा चूर-चूर फुटून, एक चूर मझ॑ कपाळाच मध्य, नाकाच थोडक व॑र, रुचून वेघल॑. समेच, मझ॑ आजा निदान होऊन, मला दुखिवनास्क, अर्साच चूर बाह्येर काढून, घावाच व॑र "टिंगचर-अयोडिन" (हे काळ॑ रंगाच ओखदाच द्रव्य अम्च॑ घरांत सदाईं असल॑), डोळेला लागनास्क, लावून, तजव॑र कापूस ठिवून धोतींतून फाटून काढल ते चिंधि गुंडाळून बेष बांधले. दुसर॑ दिवस मला हिंदीच "मध्यमा" परीक्षा होत॑. घाव बेष वाळाला पंध्रा दिवस झाल॑. अत्तापणीं ते घावाच डाग तुम्हाला दिसेल॑, तिसर॑ डोळेस्क॑ ! थोड दिवसपणीं झाल नाही, श्रीवंचियम देऊळाच कुंडाच (तज नाव, यम तीर्थम्) पडतोरेंत निसरून पाणींत पडलों. मला पोहणे येत होत नाही. कुंडांत मी बुडाच पाव्हून मझ॑ मामा पाणींत उडीमारून (हुडीमारून) मला ओढून (होढून) बाह्येर काढले. देवाच दया, यमाला पाह्यनास्क॑ वांचींगट्लों. ते देऊळाच पुष्करणीच नाव "यम तीर्थम्" नहो, पण, "गुप्त गंगा" म्हणूं नंतरच मला कळ्ळ॑. यम तीर्थम् पणीं तिकडेच आहे. देऊळाच थोडक बाह्येर, दक्षिणाकड॑. कोणीं बरोर पाह्यींगनास्क॑ पडलाहे. याच एप्रिलाच तीसर॑ वारांत॑ मला श्रीवंचियमाला जायाच उद्देश आहे.
iii. "अवघड" (Mar 26, 2014) Avagada (n/Adj.): A wastrel (English), Uruppadaavatti (Tamil), Naalaayak (Hindi). I hasten to add that nobody has called me like this. This is very commonly used in Hindilands. When somebody does not work as directed, he is called ‘Naalaayak’. It is quite different whether the one who calls is ‘Laayak’ or not. This term ‘avagada’ is used sparingly among DM as well. ‘Kasaala asa avagada poran boro phirthosa? Gharaantha basun vaachuyaa naho?’ During my school days, I have come across several students who I would have considered as ‘avagada’ and thought what they were going to achieve in future and all that. One such was Panchapakesan whom the class teacher would call ’uruppadaavatti’ on seeing his marks sheet but the Headmaster would call him on to the dais to address any gathering. Such a good orator he was. There was a Ganesan who also was a poor performer insofar as studies were concerned. But he was an excellent singer. One song, ‘Amudhai Pozhiyum Nilave, en aruginil varaadhadheno’ was his masterpiece. He also would get VIP treatment in School functions, The very teacher who would call him as Uruppadavatti would invite him on to the stage to sing a couple of songs. And he would sing like K.B.Sundarambal as well. Once in Srivanchiam temple, KBS was to perform and she was a bit late. There was an announcement on the mike calling for Ganesan of Board High School, Nannilam. He came on to the stage and started singing, ‘Gnanap pazhaththai pizhindu’. Even as he was singing, KBS came and was all in praise for Ganesan. There were many such students but I am out of touch with them as I went to Delhi just a year plus after my School. There was another student, at least three years senior to me, I do not want to name him, who was a senior student, then my class mate and then stayed back for another year or two. Very mischievous, below average in studies almost always, today he is very well settled in life. I met him the other day and he introduced me to his wife and one of his sons who were with him, ‘Ivan Ramachandran, kanakkilay puli’ and all that. I just calculated, whether one is intelligent or avagada in some stage of life, if right opportunities are grabbed and utilized, nobody can stop becoming an achiever and if one misses the bus that’s all. I lag behind, no regrets, whatsoever! P.S.: Written in haste. Please bear with me for any mistakes.	"अवघड" म्हणजे, एक कासालीन प्रयोजन नाहीते मनुष. देवाच दया, अत्ता पर्यंतीन मला अस॑ कोणीं बलावल॑ नाहीत॑ ! सांगट्लते काम बरोर करनात्यांस॑ हिन्दीत॑ "नलायक" म्हणतात॑. उत्तर भारतांत॑ हे गोष्ट सर्व-साधारण होऊन वापरतात॑. तस॑ बलावणार लोक॑ "लायक" लोकेका नाहीका म्हणाच दुसर॑ विषय. अम्ही दक्षिणी मराठी लोकां मध्यपणीं "अवघड" म्हणाच गोष्ट अपरूपांतच वापराच. "कसाला अस॑ अवघड पोरां बरोर फिरतोस॑ ? घरांत बसून वाचूया नहो ?" अस॑ अम्ही सांगतों. मझ॑ बरोर साळेंत वाचणार पोरांमध्ये अवघड पोरेपणीं होते. थोर होताना असलते पोरे कायतरीन सार्थक होतीलका म्हणून मी योचनापणीं केलोहें. पंचापकेसन असलते एक पोर. परीक्षांत॑ मिळ्ळते मार्क पाव्हून पंतोजी तला "उरुप्पडावट्टि" म्हणून सांगतील॑. तरीन, कसलते कार्यक्रम आलतरीं साळेच हेड-मास्टर केम्हाईं तलाच वेदींतून बोलाला सांगाच॑. तेवढ॑ बेष भाषण देईल तो. तसच, गणेशन पणीं वाचणेंत॑ फार मोस॑. पण, गाण॑ फार बेष सांगल॑. "अमुदै पोलियुम निलवे, एन अरुगिनिल वराददेनो" हे गाण॑ प्रमाद होऊन सांगेल॑. साळेच कार्यक्रमांत तलापणीं गौरवाच स्थान मिळत होत॑. उरुप्पडावट्टि म्हणून बलावत होतते पंतोजी, वेदींत॑ तला स्वागत करून एक-दोन गाण॑ सांगकां म्हणून विचारतील॑. के.बी. सुंदरांबाळ कस॑ गाण॑ सांगतातकी, तेच घसांत॑ तो पणीं सांगल॑. श्रीवंचियम देऊळांत एकदपा के.बी.एस. यांच कार्यक्रम होत॑. पण, तेनी तिकड॑ येऊन पावजोरी वेळ झाल॑ म्हणून, मैकांतून बोर्ड है-स्कूळ (नन्निलम) इकडल॑ गणेशन कोठ आहेत म्हणून वरडून बलावले. गणेशन वेदीच व॑र येऊन "ज्ञान पलत्तै पिलिंदु" म्हणाच गाण॑ सांगाला आरंभ केला. गाण॑ सांगत अस्तानच के.बी.एस आले. गणेशनाच गाण॑ ऐकून तेनी भरून प्रशंसा केले. फार बेष आहे म्हणट्ले. ह्यंचस्क॑ अण्खीन भरून पोरे साळेंत होते. पण, साळे सोडून एक वर्ष झालकी-नाही मी देल्हीला गेलों, अणी नंतर॑ त्यंच संपर्क राहून गेल॑. अण्खीएकला होता. नाव सांगत नाही. मझ॑ पक्षा, उणेपक्षा, तीन क्ळास वर्चा. नंतर॑ मझ॑ बरोर झाला. मी साळे सोडताना एक-दोन क्ळास मागे झाला ! उजंड खोडी करणार अणी वाचाच विषयांत सुमार म्हणून पणीं सांगाला होईना. पण, आज चोखोट स्थितींत आहे. अत्ता-अत्ता एक दिवस तला पाह्यलों. तद्दि बाईल अणी एक लोंक पणीं तज बरोर होते. मला परिचय करून देला. "इवन रामचन्द्रन, कणक्किले पुली" अस॑ अग्गीं ! मी योचना केलों. जीवनांत॑ बरोरल॑ अवसर॑, बरोर पाव्हून उपयोग केलतर॑, बुद्धिवंतकी अवघडकी, व॑र याला होईल॑. जन्म, सार्थक होईल॑. कोणालीं अडवे याला होईना. पण, असलते अवसर हातांत्सून सुटून गेलतर॑, गेलतेच. काईं कराला होईना. राहून जातों. परवा नाही, जावूनदे. P.S. अवसर भोगून लिव्ह्लों. चूक काईं असलतर॑ क्षमा करांत॑.
iv. "घोरटे" (Mar 29, 2014) Gorta/Gortay (n): Snore/Snoring (English), Kurattai (Tamil), Karratay (Hindi/Urdu). This is something which is a matter of concern for the others than the one who is responsible for this act. Many people snore during sleep, be it night or day, the sound varies from person to person and the impact on the other persons nearby also differs. I also snore occasionally, but within a minute or two, I somehow wake up to realize that I am snoring and stop it. But there are people who snore and snore unmindful of its effect on the ones nearby. I had a colleague, who was working in Bengaluru, now settled in Bengaluru, who used to say that he snores so much that he was a nuisance to his family members. He made some enquiries here and there, far and wide and rang me up one day. He gave a Jawahar Nagar (Chennai 600 082) address to me and said that the so-and-so at the address had come out with a leather item which helped stop snoring. He wanted me to buy the same and send to him. I accordingly sent a messenger to the given address and bought the item for Rs.900/- (some fifteen years back). It was almost like pistol cover made of leather with a wide mouth and a sling – it was supposed to be fixed in the mouth and tied around the neck while sleeping. On seeing I remembered my Veethividangan days. For new-born calves, there used to a thin bamboo split made small basket sort of a thing which would be fixed around the mouth of the calves and tied around the neck so that they do not stray and eat unhealthy plants which would be harmful. This attachment would be removed while feeding the calves only. Of course I did not tell my Bengaluru colleague my opinion or comparison. Now I sent it to him. The third day he called me and shouted that he had been cheated and that the ‘pistol cover’ did not help him stop snoring but only suffocated him during sleep and he lost his sleep but his family members slept well as he did not sleep and hence did not snore! But one disadvantage of people who snore is that they cannot sleep in the office as colleagues would immediately know that the person is sleeping over files!	"घोरटे" बडिवणारां पक्षा, ऐकणारांस॑ तंटा होयाच विषय हे. रात्रीच वेळकी पाष्टेच वेळकी झोंपींत॑ घोरटे बडिवणार भरूनदन॑ आहेत॑, पण मनुषाजोक्त॑ शब्द विध-विध अस्त॑. हेज मळे होयाच उपद्रव पणीं ऐकणारांस॑ विध-विधांत अस्त॑. मी पणीं केम्हातरीन एकदपा घोरटे बडिवेन॑. पण, एक-दोन निमिषांत कसकी मला ते कळून जात॑ अणी समेच उठून बसेन॑. कित्येकदन॑ तस॑ न्हो. तसलत्यांस॑ दुसरेंस उपद्रव होत म्हणून योचना येईनाच येईना. बंगळूरांत मझ॑ बरोर काम करत होतते एकले होते. अत्ता तेनी तिकडच राह्त आहेत॑. तेनी एवढ॑ मोठ॑ घोरटे सोडातात म्हणजे, त्यंच कुटुंबाच लोकांसच ते एक थोर उपद्रव होत होत॑. घोरटे कस तरीन राह्ते करांव॑ म्हणून तेनी फार पाह्यले. कोठ-कोठकी फोण करून शेवटी एक दिवस मला बलावले. चेन्नैत॑ जवाहर नगरांतल॑ एक अड्ड्रस मला सांगून ते ठिकाणी एक मनुष घोरटे राह्ते कराला चर्मांत केलते एक साधन नव॑ होऊन केलाहत॑, ते घेऊन पाठिवाला होईलका म्हणून विचाराले. मी एकलाला तिकड पाठिवून ते साधन घेट्लों. नौशे रुपे झाल॑ (पंध्रा वर्षाच पुढेच खाणी हे). पाह्याला जवळ-जवळ हात-तुपाकीच पिशवीस्क होत॑. एक पटीस रुंद तोंड अणी अण्खीएक पटीस बांधाला दोराच व्यवस्था. काताडांत केलते ते साधन॑ तोंडावर ठिवून गळाच मागे बांधांम॑. मला ते पाह्तानच वीतिविडंगन काळाच सय॑ आल॑. नव॑होऊन उजलते वांसरू इकडल॑-तिकडल॑ झाड-झुडूप चरणास्क असाला तोंडाच व॑रून बांधाच बुट्टीच आकाराच बेताच मुसकास्क॑ होत॑. वांसरूला कायतरीन खायाला देतम्हा पूर्त उकलून काढणे हे. पण, मझ॑ मित्राला मी ते सांगट्ल नाही. बंगळूराला पाठिवून तीनच दिवसांत॑ मला फोण आल॑. दुकानवाला एमारिवला म्हणून वर्डाला आरंभ केले. "हात-तुपाकीच पिशवी" एक कासालीं प्रयोजन नाही, घाट्लतर॑ श्वास धरत॑, झोंपी जायाला होत नाही म्हणून ! खाणीच परिणाम काय म्हणजे, जागे असलत्यामळ॑ घोरटे राहूनीं गेल॑ अणी कुटुंबाच लोकांस॑ निम्मतींत॑ बेष झोंपी जायालीं झाल॑ ! घोरटे बडिवणर ऑफीसला गेलतर॑ बाह्येर सांगींगाला होईनाते विषय एक आहे, काय म्हणजे कामाच फैल पूरा तसच हात लावनास्क॑ ठिवूनटाकून झोंपी जात आहेत म्हणून अग्गिदनीन सांगतील॑, हेच॑.
v. "जांभाई" (Mar 29, 2014) Jambaayi (n): Yawn (English), Kottaavi (Tamil), Ubaasiyaan/Uvaasiyan/Hawaasiyaan (Plural) (Hindi). This is contagious. Where four or five people are sitting together and discussing something if one person yawns (may be because of the boring topic), this is common in class rooms, definitely one or more persons also would follow suit. Sometimes when I am sitting idle, I yawn but I ensure that I cover my mouth with my palms which would otherwise have to be opened wide in the process of yaawning. The reason? My upper portion (upper jaw) has three gates – Gateway of India, India Gate and Buland Darwaza and the lower portion (lower jaw) has one wide gate – call it Delhi Gate or Kashmiri Gate. In Nanganallur mosquitoes are hovering around almost always, be it day or night. If I open my mouth wide for yawning or even if I open my lips there is every possibility of one or two mosquitoes getting into my mouth making me a non-vegetarian. Even otherwise it is a bit indecent if we open our mouth wide, we should try to cover it by our hands or by a hanky. But it is very difficult to control yawning unlike sneezing which can be stopped at the nick of time if there are people nearby and our nasal spray would make them uncomfortable. P.S.: At least for once I have made the post short as otherwise it would make the reader yawn.	"जांभाई" झोंप येताना तोंड उघडून सोडाच दीर्घ श्वास, हेला जांभाई म्हणतों. एकला कडून अण्खिएकला कडे लोक्कर पसराच स्वभाव हेला आहे. चार-पांच दन॑ बसून बोलत अस्ताना, एकले जांभाई सोडलतर॑, लोक्करच, तिकड बसणार दुसरेंला पणीं जांभाई सोडांव॑ म्हणू वाटून जाईल॑. जांभाईच हे स्वभाव साळेंच क्लास-रूमांत॑ सर्व-साधारण होऊन पाव्हूया. कित्येकदपा मी उगे बसलसताना जांभाई सोडेन॑. पण, तोंड मोठ होऊन उघडताने म्हणून हाता वाटे झांकूनच जांभाई सोडणे. कां कळेलका ? मझ॑ वर्च ओंठांत॑ तीन मोठ॑ कवाड आहे ; गेटवे-ॲफ-इन्द्या, इन्द्या-गेट अणी, बुलंद-दर्वाज़ा. अणी खालच॑ ओंठांत॑ एक रुंद कवाड. हेला देल्ही-गेट म्हणून सांगूया, नाहीतर॑, कष्मीर-गेट म्हणून. नंगनल्लूरांत॑ रात्रीं-दिवसीं, केम्हा पाह्यलतरीन, भरून डांच उडत असेल॑.  तोंड बेष उघडल तर॑ एक-दोन डांच तोंडांत॑ घूंसणे निश्चयच, अणी मला मांस॑-खाणार म्हणून वंगळ॑नाव॑ येईल॑. तस॑ नाहीतर॑ पणीं, तोंड मोठ॑ होऊन उघडणे, पाह्याला बर॑ असना. म्हणून, जांभाई सोडताना रुमालांत॑ तोंड झांकणे चोखोट॑. शिंकताना अम्च नाकांतून याच शिंतोडे दुसरेंच व॑र पडून त्यांस॑ कंटाळा आणिवताने म्हणून तक्षण॑ शिंका कसतरीन नियंत्रण करूनटाकूया. पण, जांभाई नियंत्रण करणे फार कष्ट. P.S. यंदपा तरीन मझ॑ लेख ल्हान केलों. नाहीतर॑, तुम्ही अग्गीं जांभाई सोडतील म्हणून॑ !
vi. "संपाक" (Mar 30, 2014) Sampaak/Swayampaak (n): Cooking (English), Samaiyal (Tamil), Khaana Pakaana (Hindi). This is common to almost all households, only the modus operandi may vary from house to house, region to region, country to country. Swayampaak more or less means self cooking. While in Delhi for most part of my stay I was staying with my sister as I was a bachelor. When sister and family used to go to the South I would be alone in the house and would take care of cooking myself. LPG was yet to come, kerosene stove was there and Angithi (a steel bucket of average height with a sort of cement oven (adupplu/Choolay) inserted and pasted inside was also there which was used for cooking. The fuel for this Angithi was charcoal and coke (Koila of trees like casuarinas trees for easy and fluent burning - and Paththar Koila, cut out of coal mines, for retention of heat) mixed in a given proportion. My menu used to be simple – Rice, a kaalvana (ek divasa ponnicha and ek divasa vaatun ghatlathay) /goddu pitla, saara (goddu sara/dhaleecha saara/limbaacha saara/jire-miraycha saara, etc.), a baaji - mostly potato baaji/vaangyaacha baaji or boiled black channa lightly fried with a little bit of oil, all for both lunch and dinner – that was all. Even though I used to be glued to the kitchen for the duration of the cooking (Television was yet to come, at least in our house, I am talking about early sixties), one day even as I was cooking I was called by a neighbour who smelt the saara and was talking to me and all of a sudden I felt that I had put vaatun ghaatlatha saaraacha mix in the seesaacha thappela and already it had boiled a couple of times (after which it should be taken off the fire) and hence I rushed into the kitchen and stooped down at the Angithi face down. Right at that moment the saara boiled and spilled into the fire and the effect was that the flames rose up and lo, my moustache – three fourths of it – was missing, burnt. Out neighbour took a glass of saara and liked it and at that moment I forgot about the missing moustache. I removed the remnants of the moustache and had to take bath again. Next day my sister and family returned and looked at my funny face – already I used to look like a cartoon with Adam’s apple popping out prominently, and minus moustache I perhaps presented an ugly picture! But one thing, I used to relish my own cooking like anything! P.S.: Sorry for boring. Jo boru karay yaaruko, usu yaarusay thauba, thauba!	"संपाक" एक-एक घरांतीं होयाचच हे. वेगळ॑-वेगळ॑ प्रांताजोक्त॑, नाहीतर॑ वेगळ॑-वेगळ॑ देशाजोक्त॑ कराच विध मात्र बदलूया, एवढ॑च. "स्वयम् पाक" म्हण्जे स्वता पदार्थ तय्यार करणे, अस॑ अर्थ. मी डेल्हींत असताना मझ॑ वराड झाल्होत नाही म्हणून पोणावांटा दिवसीं मझ॑ बहिणीच घरांतच राहणे. बहिणीच कुटुंब दक्षिणाला जाताना अग्गीन, संपाकाच काम मीच पाह्त होतों. ते वेळ अग्गीन LPG न्होत॑(नहोत॑). केरोसिनाच चूल, नाहीतर॑ अंगिटि हे दोनच॑. अंगिटि म्हण्जे साधारण उंचाच स्टील वाळीच आंत चिक्टिवून ठिवलते सिमेन्टाच चूल. हे जळिवाला लांकडच कोळसाईं खनीच कोळसाईं बरोरल॑ इषोबांत॑ मिळिवांम॑ ; सुलूभान पेटाला (कात्ताडि झाडाच) लांकडाच कोळसा, अणी ऊन अण्खीन थोड वेळ धरींगून ठींगाला खनीच कोळसा. पदार्थ काहीं मी जास्ती करना. भात, एक कालवण॑ (एक दिवस फोड्णीच, एक दिवस वाटून घाट्लते), गोड्डू-पिट्ळे, सार (गोड्डू-सार, नाहीतर॑ दाळीच सार, नाहीतर॑ लिंबाच सार, नाहीतर॑ जिरे-मिरेच सार), एक भाजी - पोणावांटा दिवसीं उरळेगड्डे भाजी, नाहीतर॑ वांगीच भाजी, नाहीतर॑ नंखर तेलांत॑ बरीक होऊन शिजिवून काढलते काळे-चणा. दोन वेळालीं, म्हणजे, दुपारच जेवणालीं रात्रीच जेवणालीं हेच. संपाक होत असताना मी संपाक-खोली सोडून बाहेर जाणे नाही. ते काळांत॑ (म्हणजे '60s च वेळ) टेलिविशन आल्होत नाही, अम्च घरांत तरीन. एक दिवस मी संपाक करत असताना बाजू घरचा साराच वास पाव्हून मला बलावला. तजकडे बोलत-बोलत वाटून केलते साराच पूड शीशाच तप्पेलांत घाट्लते मी विसरूनेच गेलों. पह्यिलेच एक-दोनदपा कढिवलते ते सार चूलांतून उतरिवनास्क तजकडे बोलत राहूनगेलों. सय॑ आलकी-नाही, संपाक-खोलीकडे पळून येऊन अंगटीच आंत लवून पाह्यलों. तेच वेळ सार उतून चूलावर सांडल॑ अणी विस्तूच ज्वाला दिडीरशी वर आल॑ अणी मझ॑ मीशाच पोणावांटा भागीं जळून गेल॑. पण, बाजू-घरचा एक लोटा सार पीऊन पाव्हून बेष आहे म्ह्णताना मी मझ॑ मीशाच विषय विसरूनच गेलों ! शेवटी उरलते मीशा काढूनटाकून आंघोळी केलों. दुसर॑ दिवस मझ॑ बहिणीच कुटुंब परतून आले. मीशा नाहीते मझ॑ तोंड पाव्हून हांसले. बाह्येर ढकळून असाच मझ॑ गळा पाव्हून लोक॑ मष्किरी कराच पुरना म्हणून अत्ता हे वेगळ॑ ! काय पह्जेतरीन असून दे, मला मझ॑ संपाक उजंड अवडत॑ !
vii. "शंभर वर्ष कुषाल ऐस॑" (Mar 31, 2014) Sambar varsha kushaal aise: Live happy, healthy for hundred years (English). Jeethe raho, Sow saal sakushal jeeyo (Hindi). This was the way elders used to bless younger ones in olden (golden?) days on auspicious occasions like Ugadi/Gudi Paadava. But nowadays elders are circumspect in blessing younger ones – chokkota kaam milundhe, loukara lagna hundhe, ek naathu ujundhe, besha vaachun puda ye, jawayee loukara evundhe, soona loukara yevundhe, vagairah, vagairah – mostly the blessings for living hundred years are not heard these days. As is our wont, we went to my elder sister’s house today, Ugadi/Gudi Paadavaa day, to pay our obeisance to my sister and brother-in-law and beseech their blessings. They did bless us, in line with the current day practice, and we were happy. Who wants to live for hundred years, causing nuisance to others. Enough if we live for a reasonable period being useful to others and not creating inconvenience for others including our children. Like the saying goes, ‘It does not matter how long you live, what matters is how you live!’ Very well said. P.S.: Sorry, today instead of a word, a sentence has been inserted in keeping with the occasion.	"शंभर वर्ष कुषाल ऐस॑" अगाऊच काळांत॑ उगादि / गुढि-पाडवा, असलते चोखोट सणाच दिवसी थोरळे असेच॑ थक्टांस आशीर्वाद करणे. पण, अत्तच॑ हे काळांत आशीर्वाद करताना एवढ॑ धाराळपण॑ दिसत नाही. शंभर वर्ष वांचून ऐस॑ म्हणाच आशीर्वाद ऐकणे अत्ताअग्गीं अपरूप झालाहे. तज बद्दिल, चोखोट काम मिळून दे, लोक्कर लग्न होऊन दे, एक नातु उजून दे, बेष वाचून पुढे ये, जामाई लोक्कर येवून दे, सून लोक्कर येवून दे, वगैर॑-वगैर॑, हेच ऐकतों. आज उगादि/गुढि-पाडवाच दिवस॑. प्रति वर्षास्क॑ अक्काच घराला अम्ही गेलों. भावोजीला अणी अक्काला नमस्कार करालीं, त्यंच आशीर्वाद घ्यालीं. यंदा(यवंदा) तेनी नव॑ रीताच आशीर्वाद देताना अम्हाला संतोष वाटल॑. सग्ळांसीं उपद्रव देऊन, शंभर वर्ष वांचून असाला कोणाला अवडते ? थोडक दिवस असलतरीं पुरे, दुसरांस तंटा करनास्क॑. असापतोरी दुसरेंस उपयोगांत॑ असाम॑, एवढ॑च. "आयुष कित्ती वर्षाच म्हणून पाह्याच पक्षा, सार्थकाच आयुष असांव॑" अस॑ एक चोखोट म्हण आहे.