U-zZ4m1JqvFJIQt2G-tyy-Cj5VI TELUGU PADMASALI Blog: March 2009

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Friday, March 13, 2009

Know our people: Sharada (actress)

Sharada (actress)


Born Saraswati Devi

June 12, 1945

Tenali,
Andhra Pradesh, India


Other name(s) Urvashi Sharada

Occupation Actor


Years active 1959 - present


Spouse(s) Chalam (divorced)


Awards won

National Film Awards
Best Actress

1969 - Thulabharam

1973 - Swayamvaram

1979 - Nimajjanam

Sharada (born June 12, 1945) is a three time national award winning South Indian actress. She originally hails from Andhra Pradesh. But has achieved success through Malayalam movies. Initially she has done many supporting roles in Telugu films, later on she moved to Malayalam film industry and gained success there. She is also known as Urvashi Sharada because earlier the National Film Award for Best Actress was officially designated as Urvashi Award. Contents


Early life

Sharada, a Telugu Padmashali, was born as Saraswati Devi in Tenali, Guntur, Andhra Pradesh, India. Her parents Venkateswar Rao and Sachyavathi Devi belonged to a family of agriculturalists. She has a brother, namely Mohan Rao. Sharada was sent to Madras in her childhood to live with her grandmother Kanakamma. Sharada describes her grandmother as a strict disciplinarian who in the later days wouldn’t even let the heroes touch her and allowed rehearsals only on Sundays[1]. Sharada started to learn dance when she was six. She used to perform during Dasara and other temple festvals. It was because of her mother's desire that she learned dance. Her mother wanted her to become a big star in cine field. Though Sharada's father was not too interested in the idea, he didn't stop her either[1]. Sharada married Chalam, a famous telugu hero,producer,and comedian.Chalam was the co-star of her debut film Tandrulu Kodukulu.They both got divorced later on.


Early career

When she grew up, she started in acting in theatre, under the supervision of her grandmother. In Indian theatre and cinema, the female lead stars used to leave the field as soon as they are married. So, most of the female lead stars were very young compared to the male leads. Sharada remembers in one of the plays she acted as the wife of a person 30 years older than her when she was just 13[1]. Her debut in films was with a minor role in the Telugu film Kanya Sulkam. However, she returned to theatre after it and did a major role in the Telugu version of Ratha Kanneer, a Tamil drama. The play went to get staged over 100 times in Tamilnadu[1].


Film career

In 1959, she began her career as Sharada. The change in name was attributed to the presence of a few other actors in the industry with the name Saraswati[1]. She came under contract to L.V. Prasad, a Telugu producer. Though she didn't get to act in any of his films, she got her formal training in acting under him, including the Navarasa lessons. She largely attributes her performances and growth in the field to this training[1]. Her first break came with the Akkineni Nageswara Rao starrer Iddaru mithrulu, which was a major hit. Noted for the role in the film, she got chances from Tamil and Malayalam films as well. The year 1965 changed her career as Sharada carved her niche for herself in the Malayalam film industry with her performances in Shakuntala, Murappennu, Kattu Thulasi and Inapravukal. After that, she focused in Malayalam films, acting only a few roles in other languages. Recognition came in 1967 in the form of a national honorary award for her performances in various films of 1966 including Iruttinte Athamavu[1]. The award was the predecessor to the National Film Award for Best Actress, which was instituted in 1968. In 1969, she won her first National Film Award for Best Actress for her performance in Thulabharam. She went on to win the award 2 more times, for Swayamvaram (1972, Malayalam) and Nimajjanam (1978, Telugu). She also won the Kerala State Film Awards for Best Actress one time. Later she saw success in Telugu films in protagonist roles. She was so popular that she did lead roles in films starring most of the successful heroes of Telugu film industry. Post 1993, she became choosy and did only a few films. Her major films off late were Mazhathullikkilukkam (2002, Malayalam), Rappakal (2005, Malayalam) and Stalin (film) (2006, Telugu). She owns a chocolate factory named Lotus Chocolates. She was elected as Member of Parliament on Telugu Desam Party ticket from her native town of Tenali.


Awards National Film Awards


1968- Best Actress Thulabharam - Director: A. Vincent, Language: Malayalam

1972 Best Actress Swayamvaram - Director: Adoor Gopalakrishnan, Language: Malayalam

1977 Best Actress Nimajjanam - Director: Narayana B.S. Language: Telugu


Kerala State Film Awards


* 1979 - Best Actress (Thriveni, Thara)


Selected Filmography



* Aata (2007) * Yogi (2007) .... Shantamma * Stalin (2006) .... Stalin's mother * Rappakal (2005) .... Saraswathiyamma * Sankranthi (2005) * Mazhathullikkilukkam (2002) .... Anna John * Anthahpuram (1998) * Sabse Bada Mawali (1996) .... Malvika * Coolie No. 1 (1995) * Kashmeeram (1994) .... Usha Varma * Major Chandrakant (1993) * Mechanic Alludu (1993) * Pelli Gola (1993) * Mother India (1992) * Jagannathakam (1991) * Killer (1991) .... Guardian of Heiress * Nayakuralu (1991) * Kondaveeti Donga (1990) .... Sambhavi * Kadapa Redamma (1990) * Lorry Driver (1990) * Prema Khaidi (1990) * State Rowdy (1989) * Dhruvanakshatram (1989) * Dr. Bhawani (1989) * Goonda Rajyam (1989) * Manchi Kutumbam (1989) * Nari Nari Naduma Murari (1989) * Pardhudu (1989) * Raktha Kanneeru (1989) * Ashwathama (1988) * August 15 Rathri (1988) * Brahma Puthrudu (1988) * Dharma Teja (1988) * Donga Ramudu (1988) * Illu Illalu Priyuralu (1988) * Maa Telugu Talli (1988) * Parajaswamyam (1988) * Rakthabishekam (1988) * Raktha Tilakam (1988) * Rowdy No. 1 (1988) * Samsaram (1988) * Agni Putrudu (1987) * Bhargava Ramudu (1987) * Kulala Kurukshetram (1987) * Lawyer Bharti Devi (1987) * Muddayi (1987) * Oru Minnaminunginte Nurungu Vettam(1987) * Presidentgari Abbayi (1987) * Ramu (1987) * Repati Swarajyam (1987) * Rotation Chakravarthi (1987) * Samrat (1987) * Sankharavam (1987) * Sharadamba (1987) * Kondaveeti Raja (1986) * Ansuyammagari Alludu (1986) * Apoorva Sahodarulu (1986) * Deshoddharakulu (1986) * Dharma Peetam Daddarillindi (1986) * Jailupakshi (1986) * Khaidi Rudraiah (1986) * Mr. Bharath (1986/I) * Muddula Krishnaiah (1986) * Ravana Brahma (1986) * Vijetha (1985) .... Saraswathi * Adavi Donga (1985) * Raktha Sindhuram (1985) * Agni Parvatham (1985) * Bebbuli Veta (1985) * Bhale Tammudu (1985) * Devalayam (1985) * Ee Samajam Maakodu (1985) * Illaliko Pariksha (1985) * Intiko Rudramma (1985) * Krishnagaradi (1985) * Maha Sangramam (1985) * Palnati Simham (1985) * Pattabhishekham (1985) * Pralaya Rudra (1985) * Swathi (1985) .... Swathi's Mother * Thayi Mamathe (1985) * Alaya Deepam (1984) * Apanidalu Adavallakena (1984) * Bharatamlo Sankharavam (1984) * Bharyamani (1984) * Bobbili Brahmanna (1984) * Chadarangam (1984) * Charitra Nayakan (1984) * Iddaru Dongalu (1984) * Janani Janmabhoomi (1984) * Justice Chakravarthy (1984) * Katha Nayakudu (1984) * Marchandi Mana Chattalu (1984) * Raaraju (1984) * Rowdy (1984) * Sardar (1984) * Ugra Roopam (1984) * Aalyashikaram (1983) * Anantham Ajnatham (1983) * Apathbandhavudu (1983) * Bahudoorapu Batasari (1983) * Bandhipottu Rudramma (1983) * Chanda Sasanudu (1983) * Durga Devi (1983) * Kala Yamudu (1983) * Kaliyuga Daivam (1983) * Kumkuma Tilakam (1983) * Kurukshetramlo Seeta (1983) * Lekhayude Marnam: Oru Flashback (1983) * Nizhal Moodiya Nirangal (1983) * Poratham (1983) * Raghu Ramudu (1983) * Swarajyam (1983) * Anguram (1982) * Jagannatha Rathachakralu (1982) * Justice Chowdhary (1982) * Main Intequam Loonga (1982) .... Mrs. Ganga Kumar * Nipputho Chelagatam (1982) * Ponmudy (1982) .... Madhavi * Pratikaram (1982) * Sindoor Bane Jwala (1982) * Nyayam Kavali (1981) .... Lawyer Shakuntala * Prema Natakam (1981) * Alludugaru Zindabad (1981) * Elippathayam (1981) .... Rajamma * O Amma Katha (1981) * Adhikaram (1980) * Akalangalil Abhayam (1980) * Alayam (1980) * Alludu Pattina Bharatham (1980) * Dharma Chakram (1980) * Ivar (1980) * Kaliyuga Ravana Surudu (1980) * Kodalu Vastunaru Jagratha (1980) * Mangala Gauri (1980) * Pratishodh (1980) * Rajadhi Raju (1980) * Ramudu Parashuramudu (1980) * Sannayi Appanna (1980) * Sardar Papa Rayudu (1980) * Swarga Devatha (1980) * Captain Krishna (1979) * Ente Sneham Ninakku Mathram (1979) * Gorintaku (1979) * Karthika Deepam (1979) * Pichathy Kuttappan (1979) * Priya Bandhavi (1979) * Pushyaraagam (1979) * Shivamettina Satyam (1979) * Ward No. 7 (1979) * Anubhoothikalude Nimisham (1978) * Asthamayam (1978) * Ithanente Vazhi (1978) * Maattoli (1978) * Mannu (1978) .... Damu's Wife * Manooradham (1978) * Navodayam (1978) * Ona Pudava (1978) * Reghu Vamsam (1978) * Rowdy Ramu (1978) * Society Lady (1978) * Sundharimarude Swapnangal (1978) * Taxi Driver (1978) * Amme Anupame (1977) * Anjali (1977) * Aparaajitha (1977) * Aradhana (1977) * Bhale Alludu (1977) * Daana Veera Shura Karna (1977) * Hridhayame Sakshi (1977) * Indradhanusu (1977) * Itha Ivide Vare (1977) * Nurayum Pathayum (1977) * Randu Lokam (1977) * Sreedevi (1977) * Swarganiki Nitchenalu (1977) * Vishukkani (1977) * Amrudha Vahini (1976) * Chennai Valarthiya Kutty (1976) * Ennai Pol Oruvan (1976) * Kanyadanam (1976) * Mahatmudu (1976) * Mazhai Megam (1976) * Nimajjanam (1976) * Paalkkadal (1976) * Suprabhatam (1976) * Abhimanam (1975) * Balipeetam (1975) * Bharati (1975) * Ninaithathai Mudippavan (1975) * Raagam (1975) * Saubhagyavati (1975) * Thiruvonam (1975) * Vykunthapalli (1975) * Zamindarugari Ammayi (1975) * Adambaralu Anubhandalu (1974) * Devudu Chesina Pelli (1974) * Harathi (1974) * Oru Pidi Ari (1974) * Palle Paduchu (1974) * Premalu Pellilu (1974) * Radhamma Pelli (1974) * Thayi Pirandhal (1974) * Thulabharam (1974) * Urvashi (1974) * Abhimanavanthulu (1973) * Agni Rekha (1973) * Devudu Chesina Manushulu (1973) * Enippadikal (1973) .... Thankamma * Ida Lokam (1973) * Jeevitham (1973) * Mallamma Katha (1973) * Mayadari Malligadu (1973) * Sharada (1973) .... Insane Woman * Thekkan Kattu (1973) * Udhayam (1973) * Veendum Prabatham (1973) * Vishali (1973) * Anveshanam (1972) * Brahmachari (1972) * Gandharava Kshetram (1972) * Gnana Oli (1972) .... Mary * Kalam Marindi (1972) * Manavadu Danavudu (1972) * Maya (1972) * Professor (1972) * Snehadeepame Mizhi Thurakku (1972) * Sree Guruvayoorappan (1972) * Swayamvaram (1972) .... Seeta * Aabhijathyam (1971) .... Malathi * Amayakuralu (1971) * Chelleli Kapuram (1971) * Jeevitha Chakram (1971) * Pagabattina Paduchu (1971) * Sati Ansuya (1971) * Sisindri Chittibabu (1971) * Vilakkuvangiya Veena (1971) * Ambalaprav (1970) * Cross Belt (1970) * Kakka Thamburatti (1970) * Kuttavali (1970) * Mindapennu (1970) * Pasidi Manasulu (1970) * Pearl View (1970) * Samaj Ko Badal Dalo (1970) .... Chhaya * Sambarala Rambabu (1970) * Stree (1970) * Tara (1970) * Triveni (1970) * Adimagal (1969) .... Ponnamma * Jwala (1969) * Kootu Kudumbam (1969) * Kumara Sambhavam (1969) * Manushulu Marali (1969) * Mooladhanam (1969) * Nadhi (1969) .... Stella * Sandhya (1969) * Shri Rama Katha (1969) * Susie (1969) * Veettu Mrugam (1969) * Velliyazhcha (1969) * Vilakkapetta Bandhangal (1969) * Vila Kuranja Manushyan (1969) * Agni Pareeksha (1968) * Aparadhini (1968) * Asuravithu (1968) * Hotel High Range (1968) * Kadal (1968) * Kaliyalla Kalyanam (1968) * Karthika (1968) * Karutha Pournami (1968) * Kattu Kurangu (1968) * Mana Samsaram (1968) * Manaswini (1968) * Midumidukki (1968) * Punnapra Vyalar (1968) * Thulabharam (1968) .... Vijaya * Yakshi (1968) * Anveshichu Kandethiyilla (1967) * Arakkillam (1967) * Chitra Mela (1967) .... (segment "Apaswarangal") * Kasavuthattam (1967) * Kavalaam Chundan (1967) .... Sharada * Mull Kireedom (1967) * Pareeksha (1967) * Thalirukal (1967) * Udhyogastha (1967) * Archana (1966) * Bhakta Potana (1966) * Iruttinde Athmavu (1966) .... Ammukutty * Jail (1966) * Kanmanikal (1966) * Karuna (1966) * Manikya Kottaram (1966) * Pakalkkinavu (1966) * Shrimati (1966) * Tilottama (1966) * Chaduvukonna Bharya (1965) * Inapravugal (1965) * Kathirunna Nikah (1965) * Kattu Thulasi (1965) * Murappennu (1965) .... Bhagi * Rajamalli (1965) * Shakuntala (1965) * Arunagiri Nathar (1964) * Daagudumootalu (1964) * Murali Krishna (1964) .... Srilatha * Vazhkai Vazhvadarke (1964) * Valmiki (1963/I) * Kumkumam (1963) * Thobuttuvulu (1963) * Valmiki (1963/II) * Atma Bandhuvu (1962) * Iddaru Mitrulu (1961) * Tandrulu Kodukulu (1961)


Courtecy: Wikipedia.org



SARADA JOINS CONGRESS PARTY



Friday, March 6, 2009

HISTORY OF PADMASHALIS & FAMOUS PADMASHALIS

HISTORY OF PADMASHALIS & FAMOUS PADMASHALIS


Padmashali or Padmasali is a Telugu weavers' caste or social group found largely in the state of Andhra Pradesh in India. They are identified by different names in various regions through out India.

Contents


* 1 Origin
* 2 History
2.1 Development
2.2 Special Note
* 3 Famous Padmashalis

Origin

There are two interpretations for the origin of the word Padmashali. Some anthropologists believe it's derived from the Sanskrit word meaning 'silk cloth'.

However, linguistic construction of Dravidian languages traces it's root to Proto-South-Dravidian word saal. In Tulu, Saalye or Taalye means spider. Also, saali means spider in Telugu. Probably, symbolising the weaving activity with the spider's web, this word was coined for weavers. In Tamil, it's Saalikan or Saaliyan. In Kannada, it's Shaaliga or Shaaliya. In Malayalam, Chaaliyan.

History

The Padmashalis are the third largest Other Backward Class (BC-B-17) community in Andhra Pradesh. They are spread all over the state, but have a visible tendency towards urbanization since the occupation of weaving and marketing cloth becomes easy from urban and semi-urban centers. This community produces cloth from cotton and animate yarn (silk).

Caste communities involved in the leather and wool-based household industries - which perhaps have an older history than cloth weaving - have developed an integrated process of production of raw material and its conversion into commodities. But unlike them, the Padmashalis developed exclusively cloth-weaving skills. They produce cloth as a marketable commodity, without having any organic links or skills in the production of the raw material. The Padmashali men have no expertise in ploughing and their women lack seeding and crop-cutting skills. Thus, their skill structure, over a period of time, became one-dimensional. By the time the British arrived, the Padmashalis were producing huge quantities of cloth and controlled a leading cottage industry of India.

Perhaps because they largely stay indoors, or because of characteristic genes, community members have developed reddish skin and are hence known as erra kulamu (red caste) among the OBCs. The Padmashali caste is highly Sanskritised, with all the men wearing the sacred thread. In terms of social consciousness, it is more Brahminic than any other OBC caste in Andhra Pradesh & some of them in Maharashtra also. In spite of all these Brahminic characteristics, this caste did not get integrated into ritual Brahminism and remained uneasily within the broad Vaishya category.

Development

As of now, its weaving industry has undergone three stages of development. When the British began to impose Lancashire cloth, the Padmashalis were operating a weaving technology called gunta maggam (pit-loom). This process involved using a rough wooden loom made by the village carpenter. It involved the labor of both men and women. Every Padmashali boy learnt how to handle the loom while growing up, and every Padmashali girl learns the yarn-making process. The cloth that the pit-loom produced was meant to serve the needs of village market. It was rough-and-tough cloth meant to protect the human body from heat, cold and rain. The Padmashali economy was part of the agrarian economy, without much fluctuation. Of course, it fetched a living wage, in wares or cash. And some Padmashalis, through personal experience, developed considerable individual expertise and were capable of producing high-quality cloth.

Textile industry has been able to generate considerable employment and promote exports and improve its performance in the post – Multi Fibre Agreement regime. A major package, including tax relief, was provided. Basic customs duty on various textile machinery and spare parts has been reduced, additional capital subsidy has been provided for processing, duties on specified textile machinery items, raw materials and spare parts has been brought down, and excise duty on polyester filament yarn has been reduced. The scope and outlays of schemes like the Technology Upgradation Fund Scheme and the Technology Mission on Cotton has been augmented to modernize the industry and to ensure availability of quality raw material at competitive prices. The Scheme for Integrated Textiles Parks has been launched to strengthen infrastructure. Under the scheme, it is proposed to set up 30 Integrated Textiles Parks by 2008, with an investment of over Rs. 13,000 crore. These parks will generate annual production of over Rs. 20,000 crore, and create over half a million new jobs. Due to focused support to cotton-growers cotton production and productivity have touched record heights. The textiles sector has grown phenomenally since the phasing out of the Multi-Fibre Arrangement (MFA) after 2004. it is expected that by 2011-2012, the textiles sector will more than double to US$ 115 billion. The estimated investment during this period will be approximately Rs. 1,50,000 crore, which will generate employment for approximately 17 million workers.



Special Note


Years ago

Balijas and Lingayats is having relation

Lingayats and Devangs is having relation [In karntaka]

Devangs and Padmal (Padmashali) is having relation

Padmal and Patkar & Senapatulu is having relation

Padmal and Mudaliyar is having relation [In Tamilnadu]

Mudaliyar and Mudiraj is having relation [In Tamilnadu]

Mudiraj and Munnurukapu is having relation

Munnurukapu and KAPU is having relation

Kapus and Telagas is having relation

Telagas and Velamas is having relation



And Added also sub-castes.

So ours is very big community in Andhrapradesh 42 % Population


Famous Padmashalis:


* Dharmanna Sadul, Ex.Member of Parliament
* K.C.Kondiah (MLC Bellary, Ex MP (Lok Sabha & Rajya Sabha), He paved way and instrumental in Smt. Sonia Gandhi's win from Bellary Lok Sabha Constituency in 1999.
* Late Pragada Kotaiah, Ex.M.L.A. and Ex-M.P.(Rajya Sabha) Leader of Handloom Movement.
* Aelay Narendra [also called Tiger Narendra] (Active leader in TRS)
* Devarakonda Vittal Rao (Member of Parliment representing Mahbubnagar Constituency)
* Puli Veeranna, Currently M.L.A.Former Minister of Handlooms in A.P.Government.
* P. T. Usha - popular Indian athlete (Padma Shri and Arjuna Award winner)
* Chandana Mohan Rao (Founder of Chandana Brothers, CMR Mall)
* Konda Laxman Bapuji (prominent socialist politician)
* Nalli Kuppuswami Chetty, A noted Businessman; Nalli Silks, Chennai
* Suddala Ashok Teja - Lyricist (won National Film Award for Best Lyrics)
* Aelay Dhani - Popular publicity designer (Bharathamuni award winner)
* Urvasi Sarada - Actress
* Diddi Anand Kumar (NJ,USA) - (Prominent Social Worker & Founder of Hyderabad Padmashali Mela)
* Gundu Hanmantha Rao - Actor/Comedian
* Uttej - Actor/Dialog writer
* J. Subbarao [Star films Producer]
* Ganji Brothers. Ranigunj-Secunderabad
* Duvvasi Mohan kumar - Actor/Comedian
* L.Ramana - Ex M.L.A and Khadi Board Chairman
* Murugudu Hanumantha Rao - M.L.A & Minister for Sarvas Siksha Abhiyan, DPEP, Adult Education, Open Schools, Public Libraries, Jawahar Bal Bhavan, Mahila Samata Society, State Institute of Education Technology. AP Government Portal
* Panchumarthi Anuradha - former Vijayawada Mayor
* Nimmala Kishtappa - Animal Husbandry minister
* Kantha Rao - famous actor from telugu film industry.
* Laya (actress)
* Sada Siva Master, Adilabad. A noted writer and literary critic in Urdu, Marathi and Telugu.
* Nataraja Rama Krishna. A famous dance theory proponent; He has designed the famous " Perini Siva Thandavam". His perents lived in Bali islands. He had received many awards.
* Prof.N.Gopi, Poet and former Vice-Chancellor of Telugu University
* Dr.Appalayya Meesala, Professor of Management Studies,Deccan School of Management, Hyderabad.
* Dr. Harnath Policherla - Famous Doctor and Upcoming Actor in Telugu Movies


Courtesy: http://www.telugupedia.com/

Thursday, March 5, 2009

Atla Thaddhe

Atla Thaddhe - Regional Festival of Andhra Pradesh


Atla Thaddhe is one of the most celebrated regional festivals of Andhra Pradesh. Atla Thaddhe is dedicated to worship Goddess Gauri.


Atla Thaddhe is celebrated on Aswayuja Krishna Thadiya, generally comes in October or November.


This is purely a women festival. On this day, women wake up early in the morning and perform spiritual bath or ceremonial bath. They eat Atlu (specially made dosas) after taking bath. They observe fasting till the evening. Women perform Gauri puja on this day.


It is believed that who celebrates Atla Thaddhe with utmost devotion, may be blessed with a good and caring husband.


Married women perform Gauri puja for good health of their families especially their life partners.


Atla thaddi is celebrated in Andhra by both married and unmarried women. On that day before the sun rises, girls take head bath and then they put the mehendi (gorintaaku). and eat the dosas with specially made chutneys for that day like amla or goose berry chutney and gongoora.


In the evening they do pooja to Goddess Gauri for a long and happy married life and long life of the husband and pray for begetting good husbands and children.


Throughout the day several games are played (in villages) and specially in the morning after eating those dosas women are supposed to sit in a jhoola and swing for sometime atleast . ( we call it ooyala in telugu).


This is a traditional festival celebrated from long long years back to pray Goddess Gauri.


Atlataddhi comes after Dasara. Ladies and young girls wake up early in the morning and have meals before sunrise and from then do fasting till sunset.They do not even have water.After sunset they do gauri pooja...then stories of Atlataddi's significance are told ...then we see the stars and the moon and then only break our fast.Then we have dosas and special dishes made for the ocassion.Gorintaaku is also put compulsorily.In the evenings dosas are given as vayanaaluu to married woman who also do fasting. All ladies have to swing on the jhoola for sometime.


Atlataddhi is observed by ladies for getting good ,handsome and loving husbands and that it is also done for getting good children.

Seemantham

In Andhra families Seemantham is usually done in 7th month or 9th month of pregnancy. (In some families Seemantham for the first time moms was done in 7th month of pregnancy. For some of the ladies who worked till 9th month seemantham is performed in 9th month.)


This is a brief way of how Seemantham can be performed :


You have to invite atleast 5 women. They'll offer bottu, gandham and akshinthalu to the mom-to-be. And then they will put bangles to both of her hands. She has to give tamboolam( two paan leaves, 2 bananas, vakkpodi, a quarter/dollar coin) to each of them. Finally the invitees offer harathi to the mom-to-be. After that, you have to offer a packet/goody bag with blouse piece, a fruit, and some sweets like laddoo. Usually Chalimidi is made and offered in the goody bag as chalimidi is considered to be a coolant for the mom ( Chalimidi panchithe chalava ani antaaru). In some regions of Andhra, the mom-to-be holds her pallu(kongu) of her saree, and invitees put some sweets and fruits in it. This is called "Vodi Nimpatam" in Telugu.


In Andhra tradition, in-laws bring the fruits and sweets for seemantham.


Usually sremantham will do in 5th or 9th month of pregent here is the procedure of sreemantham. First apply kumkumam and pasupu(turmeric) to the lady. Put bangles in her hand. Buy preferably green and red bangles. Prepare "chalividi". This is done by mixing rice flour,ghee and jaggery(bellam). You can add kaju, dry coconut bits to it. Tell the lady to hold her pallu(kongu) in her lap. First put some chalividi, any fruit, flower and other sweets in her kongu. Then apply gandham(sandal paste). Put flower in her hair. In the end put akshintalu(little rice and turmeric) on her, or in her lap. All the ladies can repeat this procedure. In the end odd number ladies i.e. 3,5,7,..so on ladies can together give harathi to the lady. Any devotional song can be sung, if you do not know harathi song. After this tell the lady to go to the puja room and do namaskara to the diety in their house. That is it. You can prepare some sweet and hot which your friend likes. Sing various mangala harathi songs like

"Mangala Haarathi Neekamma"

Most of all make her feel happy about being a mother and how special it is!!! for the latest style and interest of all guests..you can arrange for few games also!


Significance of this Seemandam function :


From the day of formation in the mother's womb, a child grows in different steps, each within a stipulated time frame. According to the Vedic scripts, the birth and death is a pre-planned one by the almighty. And as pre-planned, the child grows in a way that is linked to many factors, which include a genetically considered factors. i.e. the child should have the nose like so and so, brain and intelligence like father or mother or even great grand father, height and weight of the child at birth and even its future growth plans that are stored into the genetic chip! (Oh, do we call this as fate? Or pre-written on the forehead? Or the Creator's command?)


Accordingly, though brain formation takes much earlier, the memory cells are said to begin its activities on the completion of full seven months of pregnancy. Then onwards, a child can record the sounds and vibrations from the surroundings and hears every spell around it.


The word seemandham or Seemantham literally means the hair parting just above the eye brow. It is said that the Goddess of Wealth, Sri Mahalakshmi resides in that parting. This is one more reason to mention why the practice of applying Kumkum on the parting, as a manner of propitiating Goddess Sri Lakshmi. And when a woman delivers a child, she is considered the embodiment of Goddess Lakshmi Herself.


The main function known as "seemandam" is performed on a pre-fixed Muhurtham, an auspicious time is chosen to conduct this ritual. After the usual chores of house cleansing act known as punyavachanam and routine Agni Santhanam performance, the main function is held at the specified Muhurtham.


On this specific occasion, they used to grind the tender leaves of Banyan tree which is in its formation, mixed with raw cold milk and make it to a paste. (This banyan leaves should be of fresh, tender in its cone shaped and not opened as a leave fully. At some places, they add a few fresh tender fig tree leaves to this). The grinding of these leaves is to be done by two young girls below the age of 9 years known as Kanya - to state, the young girls who have not attained the puberty stage} This concoction essence would then be dropped in the pregnant would be mother's right nostril just by dropping through a silk cloth and the mother to be is asked to inhale instantly. Once inhaled, then a needle/quill of porcupine animal is taken from the head downward the navel, just slightly touching/lightly scratching the body portion.


It is believed, this supposed to make the marking line for the inhaled (the banyan leave juice + the cow's raw milk) gum to travel to the womb. At this junction, a specific mantra is recited, which makes the route to the tube perfect as the vibration + the porcupine quill acting as nodal guiding act. Thus the inhaled essence of milk and banyan leave juice, forms like a paste and straightly carried to her womb. Because of some unknown chemical proposition and the dirt gathered inside from her last menstrual course, this paste settles in the child's stem cell and surrounds, that begin from the naval part. This paste is gradually become like a protective mask for the stem cell tube and strengthens its tube bottom base. As long as in the womb, it settles there till the child is born. Once out in the open air, the same gum getting dried very quickly in the open air, thus causing easy and automatic separation of the stem cell tube from the naval portion! And mostly, no scissors used to cut the stem cells, if the seemandam was performed with authentic and ritual way! It is also widely believed that the above is symbolically cleaving the delivery passage to open for an easy downward movement of the child and for a normal delivery.


Followed by the Seemantham and dropping the Banyan leave essence, the function is carried on with Veena Recital, Carnatic & melodious songs and vocal songs. This is to give a strengthening bondage in an affirmative between the relatives visiting the function and the family that holds the function. Mainly, Veena is recited to give a calm & pleasant atmosphere.


From this day, the pregnant woman is separated from her husband and she returns to her parents home for delivery. On bearing the child and issue, once she regains her health and vigor, then she is sent back to her husband's place i.e. after 3 or five months of gap after delivery!


Now a days, it has become a mere formality perform this ritual.


Once the main function is over, a grand traditional feast is served to all the visitors. The menu, simply a typical south Indian recipe and the combination is just equal to any marriage of south Indian Tamil Brahmin style feasts. (Kalyana sappadu!).

Tuesday, March 3, 2009

First birthday celebration



First birthday celebration, First birthday party ideas




cartoon first birthday cake

The first birthday celebration is truly an important event in the parents life after the wedding. This wonderful occasion comes only once in a lifetime for you and the child. It is up to you as parents to really make the very best out of this occasion. There is lot of planning and preparations involved to host a successful birthday party and here we are going to provide you the tips and ideas to make it a grand success.


As a first step, make a list of the guests and the number of children who may attend the party. Make sure that you have lots of kids to really brighten up the occasion. Once you have this list ready, you can decide on the menu for the party and segregate the guests to Vegetarian and Non-vegetarian to arrive at an approximation of the food items that is required.


Next, it is time to make the invitations. Please be creative with the invitations and carry an informal theme. The invitations come in all shapes like balloons, butterflies and cartoon characters. You can also use the invitation to convey the details of the event, the place and the time and if there is a theme for the party. Send out the invitations and make sure that you do this at least a week in advance.


If you are using a catering service, place the order and make sure that they stick to their word. You can also order the birthday cake around this time. You can again be creative here and have the cake made in fancy shapes.


Other items required for the first birthday celebrations.


  • Party hats or crowns and masks.
  • Small disposable plates and napkins.
  • Birthday Banner and decorations.
  • First birthday candle. Go for the musical fancy ones.
  • Return gifts for the guest children.

On the day of the first birthday celebration, decorate the party hall or place and make sute it looks festive. Pink and white balloons for girl babies and blue and white balloons for boys babies are generally used.


Make sure you have planned some birthday party games for the guest kids for lot of laughts. You can visit our birthday party games page for ideas. Hope you have a truely wonderful first birthday celebration.

Monday, March 2, 2009

Annaprasana - Namakaranam - Tala neelalu theeyu ceremony (Hair removal)

Annaprasana-First solid food feeding ceremony


This sanskar/ tradition/ ceremony is performed on or after sixth or seventh month as per the gender of the child, sixth or even months for the boy child and odd months for the girl child. This ritualistic ceremony initiates the introduction of solid food for the baby.


When the baby gets solid food for the first time, Mantras are recited and pujas are offered to the various deities. It is believed that, with Annaprasana, the flaws that arise due to intake of impure food when as a foetus are removed. It is also believed that Annaprasana ceremony will help to propitiate speech. The meaning of Annaprasana is anna=rice and prasana= to enter. Annaprasana is done after the Namakaran ceremony.


The baby is given rice kheer or payasam fed with a golden ring in some temple or in the presence of a priest. From here on you can continue giving the baby solid items in small quantity.


Annaprasana, food feeding ceremony


According to the Grihyasutras, Annaprasana should be performed when the child is between six and seven months old. For a weak child, it can be postponed further. However it should not be performed before the child is four months old because he will not be able to digest food before then. Nor should the ceremony be performed after he is a year old because delaying additional nourishment could retard the child's natural growth and development.


Some people believe that Annaprasana should be performed after the child's first teeth come out as this is a sure sign that he will be able to digest solid food.


At the close of the function, different articles (books, fruits, toys, money etc.) are spread before the child. The baby is allowed to touch these items and it is believed that what the baby touches first will be his interest for the rest of his life.


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The Hindu baby naming ceremony, Hindu naming ritual-Namakaran



The traditional ceremony of naming the baby in the Hindu way is known as the namakaran ceremony. This is a social and legal necessity and an important duty of the parents. The naming process creates a bond between the child and the rest of the family, and therefore is a highly auspicious occasion. This ceremony is usually performed on the 12th day after birth thou it varies from region to region and custom to custom.


The mother is specially honored because she brought the child into the world. All the relatives and the guests who are present bless the child and offer gifts to the child and the parents. The blessings say that the child should grow into being a great person like his renowned forefathers. Though the infant, obviously, does not understand the meaning of the ceremony the parents do; and it helps them to understand the responsibility of bringing up and developing the child into a worthy human being. For others who are present it is a reassuring experience of understanding the dignity and value of human life!


The Namkaran puja is either held at home or in a temple where the priest offers prayers to all the gods and to the Agni, the elements, and the spirits of the forefathers, and entreats them to bless and protect the child. The child`s horoscope if written is also placed in front of the image of the deity for blessings. Then the baby is then placed in the father's (in some regions, maternal uncle's) lap to be blessed and then he whispers the chosen hindu name in the child's right ear, by using a betel leaf or its silver imprint, or a few leaves of kusa grass to direct the words in his ear. After the naming ritual is over, friends and relatives who have come for the ceremony, bless the child and touch some honey or sugar to its lips.


If the naming ceremony is not done on the 12th day, it can be done on the 101 day or on the first birthday. After the ceremony a feast is usually arranged to mark the holy occasion and vegetarian meals are prepared.


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Tala neelalu theeyu ceremony, baby's first hair removal, Hindu hair removal tradition




The next important ceremony after Annaprasana and Namakarana in a Hindu child's life is the Tala neelalu theeyu cermony when the baby has his first hair cut. The Mundan ceremony can be done in the 1st year, 3rd year or 5th year of age but it is normally done before the completion of three years of age of the boy.


Please note that Tala neelalu theeyu cermony is prescribed only boy babies but today with the changing times, it has become a practice to have the ceremony done for girl child too.


A proper Tala neelalu theeyu ceremony involves three rituals of about an hours duration – the boy’s parents do a "Ganesh puja" (worship of the Hindu God Ganapati or Ganesh); a barber who shaves the child receives some honour; and a "Havan" (a purifying ritual with a fire ceremony) with devotional prayers known as the Ayushya Homa mantra and Arati concludes the ceremony. This is followed by a feast and the giving of presents which form the social aspect of the Mundan as a samskar.


Shaving the head is termed as "Ayushkarma" in Sanskrit, It means enhancing the longevity or the life span of the child. "Ayuh" in Ayurveda also means this). The child's hair at the time of birth is not strong and the mundan ceremony ensures that hair roots are strengthened and strong hair is formed. The shaved head received Vitamin D from from exposure to sun and this has its own medicinal benefits. Little hair is left at the back known as "Shikha", this is supposed to protect that part of the brain which helps in memory. The Shikha is also supposed to denote the place where, for a pious person, the soul leaves the body at the time of death.


In North India, Tala neelalu theeyu ceremony is done usually at one of the Goddess Durga's temples in the hills. In South India people usually visit Lord Balaji's temple at Tirupati for Tala neelalu theeyu ceremony or Lord Murugan's temple at Palani to conduct the ceremony. You can read more about Tala neelalu theeyu ceremony in Tirupati.


Courtesy: Indian Hindu Names.com