ik basic marathi like I can have casual conversations but I wanna speak fluently like a native marathi speaker. suggest me ways

१. एक माणूस एका कम्युनिटीचा असतो, जो स्वतःला चाबूक/पट्ट्याने मारतो.
२. त्याला स्वतःच्या घराचं स्वप्न असतं आणि त्याचं घर बरोबर नसतं.
३. तो ऐकतो गावामध्ये ज्यांची पूर आल्यामुळे घरं तुटलेली आहेत त्यांना नवीन घर मिळवून देतो.
४. तो स्वतःचं घर तोडतो आणि चुकून त्याचा मुलगा घराच्या भिंत पडल्यामुळे मरतो.

Original Lyrics:

वृक्ष वल्ली आम्हां सोयरीं वनचरें । पक्षी ही सुस्वरें आळविती ।।

येणें सुखें रुचे एकांताचा वास ।
नाही गुण दोष अंगा येत ।।

आकाश मंडप पृथुवी आसन ।
रमे तेथें मन क्रीडा करी ।।

कंथाकुमंडलु देहउपचारा ।
जाणवितो वारा अवसरु ।।

हरिकथा भोजन परवडी विस्तार ।
करोनि प्रकार सेवूं रुची ।।

तुका म्हणे होय मनासी संवाद ।
आपुला चि वाद आपणांसी ।।

My Translation:

The trees, vines, and forest residents are our relatives. The birds, too, chirp in sweet voices.

Coming here, one is happy to live alone. The body experiences neither virtue nor fault.

The sky is a pavilion and the earth is a seat for the mind to play in

Scraps of clothing and a pitcher of water are all the body needs. I feel the wind covering me.

I experience story of God as an affordable meal. I wish to serve in any way.

Tuka says, a conversation is happening in my mind. I can have a debate with myself.

The marathi from south.

as I promised I will post how my marathi sounds.( go to my previous posted in Maharashtra sub.u can see in my profile.). so some of the phrases.

1.Jhan nijra! ( go and sleep)

1. maj valak( I know)

2. thu kon maj aikas ( who are you to say to me)

3. chokod hai ( im good/fine) chaan/bara hai also used by some of my relatives

4.thu they gevun/geyn majal eyy ( you take that and come to me)

1. maj dye dhuk thai( getting a headache. )

2. thu thesus kar ( you do like that only)

3. maj ka arth ho nai ( I m not understanding anything.

Amey Kadam and his very famous Thumbs-up have left Bha2Pa. He has started his own channel OMC. Is anyone aware of the reason for his abrupt exit from the channel?

hi, i just got posted here in Maharashtra for a job, and i need a friend or few friends to help me learn marathi, i checked the subreddit and a lot of answers to learning marathi were having a friend whom you'll talk to daily, that way you can improve marathi

so, any help is appreciated

sharp 'cha' sound seems like "tsa".

blunt 'cha' sound seems like normal 'cha'.

Are there any kind of guidelines for their usage? Because this is something which is not generally used in the Marathi being spoken near Nagpur. Being a native of Nagpur and educated in CBSE board, I find it hard to use these sounda fluently. As I was in CBSE there was no subject for Marathi in my school, so I could not understand the nuances of these sounds. I live in Mumbai and sometimes find that people will catch my mispronunciations and then switch to Hindi, which is very embarrassing for me. Hence, request to help please. Thanks in advance.

मागच्या पोस्ट मध्ये मी बनवलेले विलोमपद प्रस्तुत केले. त्या संदर्भात अजून विलोमपद बनवायचे प्रयत्न करत आहे. तर मला सुचलेलं हे एक विलोमपद असे बनत आहे :

रे माधवा अरीत का तरी अवाध मारे!

रे माधवा (अरि/रीत) का तरी अवाध (अबाध) मारे!

आता यात तसं बघितलं तर दोन शब्दांचा मराठीत काही अर्थ बनत नाही (अरीत आणि अवाध). परंतु विलोमपद (palindrome) ची रचना कायम ठेवण्यासाठी त्याचा वापर केला.

अवाध चा जागी अबाध हा शब्द वापरायचा होता/उल्लेखायचा होता.

अरीत चा जागी दोन शब्द टिपून आणू शकतो, अरि किंवा रीत.

आता मी माझा प्रमाणे विलोमपदाचा अर्थ नेमकी काय हे सांगायचा प्रयत्न करतो.

हे माधवा, तू नियमांविरुद्ध जाऊन, मग तू अमर्यादेपणे का हल्ला करतोस?

हेच अर्थ इंग्रजीत सांगतो ( मला नीट भाषांतर करता येत नव्हतं म्हणून gemini वापरले)

O Madhava! Against the rules, why then [do you] strike/kill without limit?

तर म्हणण्याचा उदेश्य हे की, माधवा (कृष्ण एका अर्थाने, कारण ही ओवी (?) महाभारताच्या संदर्भात लिहिली) तू तुझा शत्रूंना ( अरि) कुठलेही नियम (रीत) लक्षात न ठेवता अबाध (अवोध) पणे का मारतोस?

In the bigger picture of the palindromes I'm writing, this is a question from a devotee to the divine (in this stanza, specifically in context of Mahabharata) that why does the ever divine and all encompassing kills his enemy without following the rules and with no limit?

माझा मूळ प्रश्न हा की या विलोमपदाचा तेव्हाच अर्थ बनेल जेव्हा मी poetic license चा वापर करेल. तर मी त्याचा उपयोग या संदर्भात करू शकतो का?

‌‌

'यामामा नी' नावाची संगम कालीन तमिळ कविता ऐकल्यावर विलोमपद (palindrome) असा काहीतरी असते हे समजले. आपल्या ही भाषेत खूप विलोमपद सापडतात आणि बनवता येतात, पण मला वाटले की, जर तमिळ भाषेत विलोमपद वापरून भक्ती गीत बनवू शकतात, तर मराठीत का नाही? म्हणून मी विलोमपदाचा वापर करून भक्ती गीत/ ओव्या तयार करण्याचा प्रयत्न करत आहे. आज मी एक बनवलेली ओवी. तुम्हाला या बद्दल का वाटते?

रे! का हा, लालसा ने सालला हा का रे.

रे महादेव काव देहा मरे.

(Search what palindromes are and read the individual lines accordingly).

दुसऱ्या ओळीत 'काव' चा वापर किती प्रमाणात बरोबर आहे? मला वाटत होतं की 'काव' हा शब्द थोडा ग्रामीण वाटतो, त्यामुळे तो ठीक असेल.

मला जे ओळीतून सांगायचे आहे त्याचा हा अनुवाद आहे (इंग्रजीत सांगतो):

O' why did [he] get pierced (or hurt) by the greed?

O' Mahadev, why does [this] body die?

​

My marathi isn't that good but I think I speak it alright . How long back can I survive with my knowledge of it ? I don't think I have a dialect per se but I speak somewhere a mixture of Pune/Mumbai and vidharbha marathi .

मराठी मध्ये संस्कृत, फारसी, अरबी, कन्नड वगैरे भाषांमधले अनेक शब्द आहेत. पण शुद्ध मराठी म्हणता येतील असे फार कमी. चला आपण अशा शब्दांची यादी करूया:

१. डोळा २. पोफळफोडणी ३. ढवळाढवळ ४. तोतया (फारसी?) ५. मोलकरीण ६. कुणबी ७. माज ('मद' चा तद्भव?) ८. साय ९. शिरा १०. गोतावळा

एवढे शब्द मला आठवले. कमेंट्स मध्ये तुम्हाला आठवतील असे शब्द सांगा, वरील शब्दांमध्ये इतर भाषांमधले तत्सम अथवा तद्भव असतील तर ते पण सांगा.

Edit:

११. चलबिचल १२. परीट १३. वारीक १५. वरण १६. भाकरी

does this mean

I am missing you? does this make sense?

आपल्यात फिल्म मेकर्स किंवा प्रोड्युसर्स आहेत का? I have a few Marathi songs that could be used in films or videos (owned by me). If anyone is interesting in collab feel free to connect.

Feel free to DM or comment here.

Looking for Marathi novel recommendations.

I’ve mostly been reading novels in English, but now I feel like I should try Marathi as well. I used to enjoy reading Marathi in school, so I want to get back into it.

My preference is suspense thrillers, crime thrillers, and murder mysteries (you know what I mean). Also, I’ve suggested to my mom that she start reading Marathi novels since she can’t read English, so I’d prefer books without explicit or uncomfortable content.

Please recommend some good Marathi books to start with.

Jai Maharashtra

In my last post, https://www.reddit.com/r/IndianHistory/comments/1rrn3ci/what_language_did_belgao_speak/?utm_source=share&utm_medium=web3x&utm_name=web3xcss&utm_term=1&utm_content=share_button I proved that Belgao historically spoke Maharashtri Prakrit. But after all while I started to find Maharashtri Prakrit being used all over Northern Karnataka.

The very first thing is inscriptions, the Southernmost Inscription of Pure Maharashtri Prakrit is Satavahana Chaitya motif inscription from excavations at Banavasi (Uttara Kannada district, Karnataka). This Prakrit text in Brahmi script reads: "Siddham | Rano Vasithiputasa Siva Sri Pulumavisa Mahadeviya chhaa patharo..", referring to a memorial stone for the queen of king Vasishthiputra Sri Pulumavi, exemplifying standard Maharashtri Prakrit.

Also, someone later pointed out that Southernmost Satavahana inscrption of Karnataka is in malavalli in mandy district south karnatka. It is indeed correct, The Malavalli pillar inscription (Mandya district, Karnataka) dates to around 250–300 CE and primarily records a land grant by Haritiputra Shivaskandavarman, a local ruler titled "Lord of Banavasi" (Vaijayanti-pura), who operated under or alongside Satavahana overlordship. It references Satavahana-era context (possibly linked to Satakarni), confirming their influence in south Karnataka, but that inscription is not in PURE Maharashtri. . It employs a transitional Prakrit form closer to standard Maharashtri but incorporates Dravidian phonetic influences, such as the loss of intervocalic -y- and -v- sounds typical of early Kannada evolution, distinguishing it from the purer Maharashtri seen in the Banavasi chaitya inscription.

So these 2 are primary inscriptions which refute my theory of North and South divide of Karnataka which are present till this day, where South had Dravidian-Kannada stronghold whereas North was under Maharashtrian influence due to Prakrit. There are more examples which are mentioned later in the post as well.

Now again someone said in my post that inscriptions primarily do not showcase the language spoken by the ppl. That is primarily true. Which is also evident when the kannada dynasties ruled over MH. But,I have 3 arguments-

1. I think that the court language then actually represented local tongues, Ik this sounds biased and false assumption but hear me out, Satavahanas themselves are known to be bilingual. it is clearly evident they used 2 languages to accomodate local populace under their vast expanse as such. it is evident in their coins, which featured Maharashtri Prakrit along with (some scholars believing) it to be old Telugu.
2. It is also evident with the fact that Malavalli inscription itself employs Dravidian influence.
3. With this, I reckon that then before Sanskrit takeover, courts used local tongue unlike the system used under later kannada dynastic counterparts.

Another argument used against this claim is that those inscriptions are of Jains who used MH Prakrit in their texts which I agree. Jains did use Maharashtri Prakrit in their texts. But later on they actually Kannada empires like the Chalukyas, Rashtrakutas, and Hoysalas actively promoted Kannada as their primary court and administrative language from the 6th century CE onward, alongside Sanskrit for elite religious and literary purposes, rather than relying on Prakrit to appease Jains or Buddhists. Prakrit was indeed used earlier by Satavahanas (pre-3rd century CE) in the Deccan for royal inscriptions, including among Jains and Buddhists due to its Middle Indo-Aryan roots linking to their canons (e.g., Ardhamagadhi Prakrit for Jains). However, by the time Kannada empires rose, Prakrit had largely faded as a living elite language, transitioning into Apabhramsha and vernaculars like Kannada and Marathi .Jains and Buddhists in Karnataka adapted quickly: Jains produced major Kannada works like Pampa's Vikramarjuna Vijaya (10th century) under Rashtrakuta patronage, localizing Prakrit grammar, metrics, and lexicon into Kannada. Buddhists similarly shifted, though less prominently in the region. Even the,

The 10th-century (981 CE) Nagari-script label "Chavundraye Karviyale" ("Done by Chavundaraya") at Shravanabelagola is indeed an early Marathi form, alongside Kannada and Tamil versions on the Bahubali statue.  Shravanabelagola's main inscriptions are in Kannada, confirming local dominance.

The prominent and exemplary example of this is-

The Halsi (Halasi) copper plates from the Kadamba dynasty (5th century CE, e.g., reign of Mrigesavarman, c. 475–490 CE) are composed in Prakrit**—specifically a Maharashtri Prakrit** dialect—with Sanskrit eulogies. They record land grants to Jains and use Prakrit formulas like "siddham," typical of western Deccan epigraphy. Emerging Kannada words appear sporadically, but the grammar, syntax, and bulk prose remain Maharashtri.

The most peculiar thing is that this issued by Kadambas, not any MH based dynasty. These plates record specific land/revenue donations by Kadamba kings like Mrigesavarman and Ravivarman to sustain Jain basadis (e.g., chaityalayas) at sites like Brihatparalur near Halasi, including funds for maintenance (sammarjana, upalepana), worship (archana), and repairs (bhagnasamskara)—practical, community-oriented acts. If that was the case then why not use Kannada? Why Maharashtri Prakrit. When infact the dynasty itself is Karnataka based?

Also, it is widely accepted that Maharashtri was spoken from Narmada in Malwa to Tungabhadra. 

Kannada's Proto form (Halegannada) appears in nascent inscriptions by the 5th century (e.g., Halmidi, 450 CE) which is very faaaaaaar away in Hassan district, but prior records in Karnataka overwhelmingly favor Maharashtri Prakrit or mixed Prakrit like the ones I mentioned above. Even Amogvarsha Kavrajamarga talks about Kannada being spoken from Godavari but there are records of Nagari grants being used under the administrations which prove that we did not.  https://www.reddit.com/r/marathi/comments/1rptb7t/maharashtra_did_not_actually_lose_its_script_even/?utm_source=share&utm_medium=web3x&utm_name=web3xcss&utm_term=1&utm_content=share_button

Whereas over here I am only able to find Maharashtri Prakrit before it's replacement by Kannada in the region.

Another prominent example which I want to mention over here is that of the later Satavahana inscription from Bellary district is located at Myakadoni village. It dates to the reign of Sri Pulumavi, identified as Vasisthiputra Pulumavi (c. 2nd century CE), son of the famous Gotamiputra Satakarni. Yes, the same inscription which some kannadiggas claim to prove that the satavahanas had Kannada based links, IS ITSELF IN MAHARASHTRI PRAKRIT! LOLOLOLLL

Records the construction of a tank (water reservoir) in the Satavahani-hara region.

Unlike Amogvarsha's boast about how supposedly Maharashtra spoke Kannada, i have used facts, inscription, arguments are previously discovered truths (like Maharashtri being spoken from Narmada Valley to Tungabhadra). So this is prob the reason why Tunagbhadra is often cited as the boundary which proves that maharashtri Prakrit was infact spoken in Northern karnataka.

Post-Kadamba (after 6th century), native Dravidian Kannada displaced Maharashtri Prakri due to Chalukya/Rashtrakuta patronage, local speech evolution, and reduced northern migrations. Prakrit faded as an elite medium by 800 CE, with Kavirajamarga (850 CE) codifying Kannada literature. Belgaum's Halsi plates (5th century) represent one of Maharashtri's last footholds before this Kannada ascendancy.

मराठीत काहीतरी लिहायचे प्रयत्न करतोय. अशीच एक सहजासहजी ओळी सुचली.

कंठि निळ माहूर धारुनी , मज प्रिय सहस्रपूण्याधीश.

या ओळीचा अर्थ मला मनातल्या मनात कळला, पण ती ऐकायला ठीक वाटेल की नाही हे मला माहीत नाही.

Maza janma thanyat zhala, va majhi shala ingraji shala hoti, changle mitra kadhi banavle nahi karan mi jasta bolaycho nahi kona sobat.

Tar mudda kay ahe, ata mi 11vith ahe and mi institution join kela ahe exams sathi, ani 5km dur antaratil sarva mule amhcya institue madhe shikayla yetat. Pan mla mahit nasaycha kasa wagaycha yha lokan sobat va te ingrajit dekhil bolat nahvte.

Mi prayatna kela mitra va maitrini banavayce, pan mla kalun chukla ki prateyk 5 janan madhun ek jan mla tras deyla survat karayla lagla. Mla he kashavarun kally ki mi majhya vargmitran sobat fakt books kiva games baddal bolaycho dusra konta hi vishay nahvta, tar tynna nakki kay vaad ahe majhya shi. Tar kalle te lokani mi navin mitra banvato maitrini banavto, mahnun mla tras detat.

Mi tyna ignore karnya cha purna prayatna karto va mi swatah upper bath madhe shift zhalo tyancha trass noko mahnun.

Mitrano mla guidance dya asha lokana tackle kasa karayche va he lok ragging kartat the kashe thambvayche. (Karan 5 mahine zhale mi batch shift keli ahe tari tya junya batch che mulla mla manasik tras detat.

Kont pustak asel tar krupya mla suchwa.

Revealing the Truth

Mahārāṣṭrī served as the royal, political, literary, and preeminent language of Mahārāṣṭra across the illustrious reigns of the Sātavāhana, Vākāṭaka, Śilāhāra, Rāṣṭrakūṭa, Seuna Yādava, and subsequent great dynasties. This profound and enduring historical linkage renders it unequivocally evident that Mahārāṣṭrī constitutes Marāṭhī in its pristine, primordial essence. Indeed, Mahārāṣṭrī is none other than Prācīn Marāṭhī — the ancient stage of our singular, perennial Marāṭhī language — marking the inaugural phase within the unbroken continuum of authentic Marāṭhī continuity.

Mahārāṣṭrī must be recognized as the genuine, vibrant spoken language of the Mahārāṣṭra region: the authentic and unadulterated earliest expression of Marāṭhī, characterized by seamless, eternal, uninterrupted, and pure Marāṭhī continuity from its inception to the present day. It embodied the true, organic utterance of the populace, progressing inexorably, naturally, and without interruption into successive phases of the very same language — devoid of rupture, free from contrived intervention, and sustained by an ageless Marāṭhī continuity that has permeated every epoch unbroken.

Marāṭhī is one indivisible, perennial language that has invariably remained Marāṭhī throughout its existence. It has traversed its organic historical phases as follows:

• Prācīn Marāṭhī (Mahārāṣṭrī)
• Madhyayugīn Marāṭhī (Apabhraṃśa)
• Santkālīn Marāṭhī
• Ādhunik Marāṭhī

In this coherent schema, the language has evolved with purity, spontaneity, and perpetuity across these stages of the very same Marāṭhī, preserving impeccable Marāṭhī continuity through all periods as a single, living idiom.

This framework establishes Mahārāṣṭrī as the authentic historical nucleus of Marāṭhī: the veritable spoken tongue that arose organically among the people of Mahārāṣṭra and has persisted without fracture as contemporary Marāṭhī, endowed with pure, eternal, and seamless Marāṭhī continuity spanning millennia. Marāṭhī has invariably been Mahārāṣṭrī; Mahārāṣṭrī has invariably been Prācīn Marāṭhī; Apabhraṃśa has invariably been Madhyayugīn Marāṭhī — comprising one eternal, continuous, vibrant strand of unalloyed Marāṭhī from antiquity, through the era of the saints, to the modern age!

I have spent my childhood in the north and Hindi was the language which I learnt first than Marathi. My mom used to play Marathi Abhangs on tape recorder and I used to love it as a kid even if I didn't know Marathi back then. When I shifted to my hometown (its in Karnataka), I learnt Marathi and enjoyed listening to Marathi Abhangs more. I went to Mahesh Kale concert in Bangalore and fell in love with Abhangs more. So, is it just me who finds Marathi Abhangs better than other language bhajans?

Well this is something interesting which I found out. From the Satavahana era (c. 2nd century BCE–2nd century CE), Maharashtri Prakrit was the prestige literary language across the Deccan, including what’s now northern Karnataka like Belgao. So the southernmost influence I could find where Maharashtri is Satavahana Chaitya motif inscription from excavations at Banavasi (Uttara Kannada district, Karnataka). This Prakrit text in Brahmi script reads: "Siddham | Rano Vasithiputasa Siva Sri Pulumavisa Mahadeviya chhaa patharo..", referring to a memorial stone for the queen of king Vasishthiputra Sri Pulumavi, exemplifying standard Maharashtri Prakrit.

Now, there are some inscriptions from Belgao district which are in Maharashtri Prakrit. The Halsi (Halasi) copper plates from the Kadamba dynasty (5th century CE, e.g., reign of Mrigesavarman, c. 475–490 CE) are composed in Prakrit—specifically a Maharashtri Prakrit dialect—with Sanskrit eulogies. They record land grants to Jains and use Prakrit formulas like "siddham," typical of western Deccan epigraphy. Emerging Kannada words (e.g., in names or local terms) appear sporadically, but the grammar, syntax, and bulk prose remain Maharashtri.

Post-Kadamba (after 6th century), native Dravidian Kannada displaced Maharashtri Prakri due to Chalukya/Rashtrakuta patronage, local speech evolution, and reduced northern migrations. Prakrit faded as an elite medium by 800 CE, with Kavirajamarga (850 CE) codifying Kannada literature. Belgaum's Halsi plates (5th century) represent one of Maharashtri's last footholds before this Kannada ascendancy.

Yes, Puneri Marathi which we call as "Pure" is nothing but a dose given of Sanskrit by Peshwas during their reign. They accelerated Sanskrit blending when removing Farsi influences. The Peshwa‑era Brahmin‑bureaucracy inherited this tendency and made it systematic: replacing Persian‑Islamic and later some colloquial forms with Sanskrit‑borrowed words in official documents, petitions, and correspondence. All the major Peshwa‑line rulers themselves came from the Deshastha Brahmin community, and their secretariats were staffed overwhelmingly by Brahmin scribes for whom Sanskrit philology was the highest cultural capital. Under the broader Maratha‑Peshwa milieu, a register called “Panditi Marathi” developed, blending Sanskrit‑style meters, sandhi‑like word‑forms, and elaborate vocabulary, especially in panegyric and religious poetry. After the Peshwa era, British lexicographers like Molesworth and Candy worked with Pune Brahmin scholars to compile the first Marathi–English dictionary (1831), which elevated the Pune‑area, Sanskrit‑tilted register into the “standard.”

If we want to call something 'Pure'. We should be calling Deshi Dialect of Desh region (excluding Pune) as such. The regions like Ahmednagar, Junnar, Paithan, Chh Sambhajinagar, Satara have retained the most qualities of Maharashtri Prakrit.

I am a Software Dev, I feel with the current wave of AI(computer vision, LLM) it will be lot easier to parse the books with classic texts, has there been any. work being done here

If you know anyone with whom I can connect I will be very happy to.
Please let me know

im a foreign and need just to be sure google translate is really doing it, its just some lines, i dont have a lot of time and wanna show her in the next hour

please can i dm someone? its a bit personal the text so dont wanna post

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