TELUGU PADMASALI Blog

Bhaavana Rishi - An Interesting Article - RESEARCH

2011-11-16T12:22:00.000+05:30

REMNANTS OF ANDHRA CULTURE IN ANCIENT EUROPE

* Sep. 24th, 2008 at 4:44 PM

Abstract:

The legend of Aeneas is compared with a corresponding legend preserved in the family books of weaving castes among the Andhras in India. Phonetic affinities between corresponding names of the two legends are studied. Phonetic affinities between words in European languages and their corresponding words in Telugu are studied. The functions of some divinities of ancient Roman religion are compared with Telugu words having comparative functions. Some traditions of ancient Romans were compared with those of the Andhras.

Nomenclature

CT. Colloquial Telugu
F. French
G. Greek
Gm. German
I. Italian
L. Latin
ME. Medieval English
OE. Old English
OF. Old French
OI. Old Irish
ON. Old Norse
OT. Old Teutonic
S. Spanish
T. Telugu
* Consonant form of a word
** Re-arrange consonant form of a word

1. Introduction

Many researchers of ancient Roman religion feel that we do not have much material about it. Most of what had survived had become obscure long before the time of classical Latin writers whose works have come down to us. Virgil, Cicero, Varro and many others of that time were much interested on various aspects of the ancient Roman religion. They took great pains to investigate the facts and the meaning of their ancient rites. However, they were hampered by imperfect and incomplete texts concerning the origins and early history of that religion. Further, they had to interpret the available material in the light of what they had themselves been taught, using the Greek methods of writing history and the Greek concepts of religion. The meager character of the material and the use of some very archaic language made them difficult to interpret. As a result, most of the conclusions written in classical Latin texts were quite different from the native Roman beliefs (Rose 1959;158-159).

Some researchers think that history of every country begins with mythology. It often happens that myths of one land get tangled up with those of other lands. A myth is often compared to a snow ball which rolls down a mountain side gathering foreign substances like snow, earth, rocks and others such that its nucleus is lost to sight. However, with some effort, some of the historical events can be established from myths. Since the time of Heinrich Schliemann's sensational excavation in West Asia, archaeologists and historians have been respecting myths, legends and traditions of people no matter how improbable they may appear. Let us consider some legends of ancient Rome for possible clues to some of the origins of its religion.

2. The legend of Aeneas (Virgil,The Aeneid)

The Aeneid written by Virgil is the largest epic in classical Latin mythology. It describes the legend of Aeneas. Some parts of it were left without the final touches (Fowler 1933; 410). Fragments of material on Aeneas have come down to us through the works of other classical Latin authors.

The following is the selective summary of the Aeneid:

Aeneas started from a country in Asia with his followers in search of the land of his ancestors. He was to go to a western land where the Tiber river flowed Moved on by destiny, he wandered round the seven seas for many years carrying his home gods (1.31-32). Aeneas' father appeared to him in a vision and warned that the people of Latium are tough and primitive (5.722-734). Later, he passed by the land of Circe, daughter of the Sun. From her palace groaning roars of angry lions resentful at their captivity were heard through the small hours. The lions were said to be men once upon a time and turned into beasts by Circe (7.10-20). At last, Aeneas landed at Latium. A strange portend occurred at the court of Latinus, king of the land. The dress of his daughter, Lavinia, appeared to have been set on fire. At an oracle, Latinus was advised not to seek alliance from Latin race and the would be son-in-law shall come from overseas (7.74-100). The ambassadors of Aeneas went to the court of Latinus and offered him regalia of their empire and many embroidered vestments as gifts. Latinus recognized that Aeneas was to become his son-in-law. He promised to give his daughter in marriage to Aeneas annulling her earlier betrothal with Turnus (7.243-273), king of a neighboring land, who was said to have captured many cities in war (12.21-23). Turnus came to know about it and ordered his army commanders to march against Latinus and the new comers (7.465-470). The first to arm his men and enter the war was the irreligious Mezentius, king of Agylla and friend of Turnus (7.647-653). Some fighters on his side wore feline skins. Aeneas traveled to a distant land for war alliance with King Evander, his relative, who ruled on Palatine Hill (8.90-100). Aeneas told him that Daunian people were about to subjugate the whole of Hesperia, and the sea boards of Tuscan and Adriatic (8.146-149). Evander told him that Turnus was menacing them. Also, their neighbors were oppressed by insolent tyranny, damnable massacres and cruel force of Mezentius (8.473-484). Goddess Venus presented to Aeneas divine weapons made by God Vulcan (8.528-536). Two messengers were sent from Latium in quest of Aeneas to bring him back soon (9.226-310). The men of Aeneas at Latium closed up their ranks and stiffened resistance. Turnus went in twice at the thick of the foe, but the whole garrison came running to form up against him and he fled from the battle field (9.788-818). Aeneas returned to Latium. Turnus was made to flee from the battle field (10.657-660). Mezentius dashingly took Turnus' place, but was soon felled by Aeneas (10.689-786). Before dying, Mezentius admitted that he was beset by his own people's bitter hatred (10,904-905). Tiger skin dressed princess Camilla (11.577), with a retinue of female warriors, entered the field (11.653- 659). Seeing her example, Italian women took to poles and stakes to defend their city (11.890-895). Turnus invited Aeneas for a duel to settle who would have Lavinia (12.78-80). While the terms of the truce were being accepted, war broke out again (12.282). Aeneas was wounded by an arrow (12.318-326). His goddess mother, Venus, brought health giving ambrosia and cured his wound (12.411-424). Aeneas raced to the battle field with his men. The men of Turnus took to their heels and fled. Turnus was again made to flee from the battle field (12.450-475). At last, the duel was fought and Turnus was killed.

3. The Corresponding Andhra Legend (Swamy,1968; Sarma,1969)

The legend of Sage Bhaavana is preserved in the family books of the weaving caste people among the Andhras in India. Fragments of the legend were said to have been extracted from Markandeya Purana, Brahmanda Purana and Padma Samhita. The following is the selective summary of the legend:

In a town near the hill where the sun sets, there was a demon named Kaaluva. He was menacing the Devas (divine people). He was torturing the pious and raping their women. He was assisted by Moolaka, another demon. Further, the Devas were suffering due to lack of woven clothing and a proper religion. When Devas prayed god, they were told that a man will soon be born in his image and he will come to their land to help them. Maharshi Markandeya begot two sons and the younger one was named Bhaavana. Dhumra, daughter of fire god, was the mother of the children.

A prophecy was given that Bhaavana would kill the enemies of his brother. Bhaavana became proficient in the arts of war and also in the religious knowledge. He vowed to offer a tiger skin to god. One day, the Devas appeared to him (probably in a dream) and told him that he was destined to reach the land of Devas to get them rid of the demons and to teach them weaving and religion. A sage told Bhaavana that he has to go to a land where the daughter of Sun has kept tigers in captivity, and that she would marry him. Bhaavana wandered over seven seas and many lands in search of tigers. Finally, he reached a land called Arca and met the daughter of Sun named Bhadra. Her body was bright like thunder bolt and her eyes resembled petals of a blue lotus. Earlier, a sage told her mother that a hero would come to their land and marry her daughter. Bhadra recognized in Bhaavana the man who was to become her husband. Bhaavana asked her to give him a tiger. She told that she would give one of her tigers if he would marry her. He told her that he has to fulfill his vow first. (In Hindu religion, fulfilling a religious vow is more important than pleasures of married life). He took the tiger and left.

After some time, Bhadra has sent two messengers to Bhaavana that he should return to her without further delay. Bhaavana goes to her land accompanied by his people. The marriage of Bhaavana and Bhadra was performed on a grand scale. Kaaluva was told that the Devas were leading a happy life after being taught weaving and religion by Bhaavana. The demon challenged the bravery of Bhaavana and declared war. The warriors of Kaaluva could not stand against Bhaavana and his people, and started fleeing from the battle field. Kaaluva tried to stop them threatening death to those who flee. Bhaavana tried to kill Kaaluva four times in duel fights, but he escaped death every time. A fierce battle ensued and Bhaavana was wounded by Kaaluva. Goddess Rama, foremother of Bhaavana, brought ambrosia and cured his wound. Bhaavana traveled to a distant land for war alliance with his brother. Many gods presented divine weapons to Bhaavana. Bhadra entered the battle field with a retinue of tigers. Bhaavana hurled his divine weapon and killed Kaaluva. Hearing the news, demon Moolaka came to the battle field and soon fell at the hands of Bhaavana. Bhaavana became the divine ancestor of weaving castes in the Andhras.

4. Comparison of the two legends

History says that Gauls marched against Rome and threatened to destroy it unless all the women and girls were turned over to them. The Indian legend probably refers to a similar incident which happened in remote past. The legend appears to belong to the period when vowels did not exist in script. Even now, Hebrew and a few other languages do not have vowels in their scripts. Further, the Etymologists do not consider vowels while investigating phonetic affinities between words of different languages. The name of the hero in the Indian legend is Bhaavana in Sanskrit and Baapaniaya in Telugu. The Telugu name may have been interpreted in the ancient Italian manuscripts as Baba Aaniaya. The word Baba is cognate with Papa in European languages and Baabu (father) in Telugu. Aeneas was referred to as father Aeneas at some places in the Aeneid (5.348). Paphean was an epithet of Venus because she possesses Mount Paphus. The name Baapaniya may also have been interpreted as Paphean Aeneas. Annamiaya and Nanniaya ware old Telugu names in historic times. Aaniaya could have been an ancient Telugu name which was written as Aenias in the Roman legend. Bhaavana was born to a goddess, who was the daughter of fire god, by a sage on the peaks of Himalayas with their many wooded folds. Similarly, Aeneas was born to a goddess by a mortal man on the peaks of Idalium with its many wooded folds. He is said to have started from the Troy city. The Puranas say Drona was the former name of the Himalayas. The modern Plate Tectonic theory says that the Himalayas formed due to the pressing of the Indian sub-continent plate against the Eurasian plate. Himalaya means abode of snow. Drona was the name of those mountains when the ice cover did not form yet. The Andhra legend belongs to that period of time. The name Drona may have been interpreted as Troy by the European legend writers. Further, the text of the Aeneid specifically states that the ambassadors of Aeneas went to the court of Latinus and introduced themselves as dwellers of a tropical country about the equator which was once the greatest empire the sun could see as it traveled from the very east of the sky (7.217-227). The culture of India has spread to most of the countries in the East since ancient times. Herodotos (3.98) wrote that the Indians lived the farthest towards the east and the sunrise, of all the inhabitants of Asia. Many other classical Greek texts depict India as the eastern most country of the inhabitable world. Their writings were probably efforts in interpreting some ancient Indian sources which wrote of India as the eastern most country inhabited by the Indo-European race. The name Bhaarata Khanda (continent of Bhaarata) of the Puranas represents this concept to indicate the land between Bhaaratam (India) in the east and Britain in the west; the name Bhaarata Varsha (sub-continent of Bhaarata) represents India proper. The racial integrity of the Indo-Europeans was known to Indians since ancient times.

The brother of Bhavana was said to have been born after the chanting of five sacred Mantras, and he was named accordingly. The name Evander is cognate with Mantra. In the family books, Bhadra has many names. Laavanya Lata is one given in the list of her names. The name Lavinia daughter of Latinus of the ancient Italian legends may obviously have been interpreted as Lavanya Lata by the ancient Indians. Turnus may have belonged to ancient race whose name is similar to Gaul. Hence in the Andhra legend, he was given the name Kaaluva. The Kaaluva Sena also is given indicating it is the name of the race. Kaala in Telugu means darkness; and Kaaluva means connection with darkness, snakes and excess sexual instinct. Kaalu in Telugu means 'leg'; Italy looks like a leg in the map. The name Daunus, father of Turnus, is cognate with Danuja which means 'demon' in Telugu and Sanskrit. Ancient Indians may have inverted the consonants 'n' and 't' in the name Mezentius of the ancient Italian legend and interpreted it to be Mazza Danuja. In Telugu and Sanskrit, Mazza means 'bone marrow'. The name Moolaka of the Indian legend is cognate with Moolaga which also means 'bone marrow' in Telugu. The town where Bhaavana met Bhadra was called Arca in the Indian legend, which is cognate with Arx - the ancient citadel of Rome. The Italian towns which have names phonetically similar to Arca are Arco near lake Garda and Aricia near Rome. Arca is an epithet of Sun in Telugu and Sanskrit; it also means people with bright mind. Many fairy tales speak of west as the home of Sun where he rests for the night. The same thing is expressed by the sentence in the Indian legend which says that in a town near 'the hill where the sun sets', the demon Kaaluva lives, and thus indicates the land to be Europe. Bhadra was said to be the daughter of Sun which may also mean that she was a princess of solar dynasty. Latinus was said to have descended through Circe, daughter of the Sun. The name 'Circe' is cognate with 'Surya' which means 'Sun' in Telugu and Sanskrit. King Latinus was said to wear on his head a coronet of twelve gold rays as an emblem of his ancestor the Sun (12.163-164). The Hundu astrology says that the Sun's path along the zodiac should be divided into 12 regions called the signs, and the Sun is exalted in the first sign of the zodiac which represents the top of the head in the human body. In medieval Europe, some kings like Louis the XIV of France claimed that they were sun kings because the Sun god granted them their position. The king's ritualistic waking up and retiring to bed were attended by the nobility to draw a parallel with the rising and setting of the sun. A similar custom may have existed in ancient Italy. The cuirass (breastplate) of Roman armor symbolized imperial power. The name cuirass is cognate with Surya (the Sun) in Telugu. In Hindu astrology, the right breast in the human body represents the sign Leo whose ruler is the Sun. Ancient Greek legends speak of some royal families and warrior chiefs of Europe wearing feline skins as a mark of nobility. Bhaavana may have wandered in search of his ancestors whose chiefs were wearing feline skins. Tiger skins are considered holy in some families of Andhras even today. Bhadra is cognate with Tiber, the river of Italy. The sons of Bhaavana were said to have become sages and priests. Aeneid says that the son of Aeneas was a priest clothed in immaculate vestments (12.168). Evander was son of nymph Carmentis; the name is cognate with Markandeya. Bhaavana became the divine ancestor of weaving castes among the Andhras. Aeneas was said to have been regarded as a god after his death and was given the tittle 'Iuppiter Indiges' (Gray 1916:306); the word 'Indiges' probably suggests his Indian origin. Brutus was reputed to be the first king and founder of Briton. He is known to be the great-grand son of Aeneas. The name Brutus is cognate with Bhaarata who was said to be one of the descendants of Bhaavana. The names Brutus and Bhaarata are cognate with Amdhra, another name of Telugu language. The other descendants of Bhaavana were said to have been sent to many countries in the world. Iulus was the son of Aeneas, and through him by that name the gens Julii traced its descent. The descendants of Bhaavana were called by the generic name Saali, and their sub-divisions at present are Padma Saali, Pattu Saali and Saali castes. The name Julii is cognate with Saali. Maharshi Brigu, the mind born son of Brahma, was the first ancestor of Saali people and they were Brahmins like other descendants of Maharshi Brigu. Since Sage Bhavana has gone to a foreign land and ate non-vegetarian food, he was degraded to become a Sudra (fourth caste). All the descendants of Sage Bhavana are now treated as Sudras in the Hindu society.

A Mesopotamian legend says that civilization was brought to Mesopotamia by a race of people headed by Iannes (or Oannes) who was a divine person having head and feet of a man. They sailed across the Persian Gulf to the city of Eridu. There Iannes instructed people in writing, the arts and various sciences. He taught men how to build places of worship, how to till the soil and how to fashion the implements and tools they needed. The name Iannes of the legend is cognate with Aaniya. Kondratov wrote that the Dravidians may have been the first to settle in the Tigris and Euphrates area preceding the Sumarians, whose civilization is usually regarded as the oldest in world (Kondratov 1974:132). He presented phonetic similarity between some Ubaid words and Dravidian words to support his view (Kondratov 1974:137).

Modern studies say that, during Palaeolithic age, skin garments were worn in Northern Europe. However, woolen garments were known to have been used in Southern Europe in that age. Many fine bone needles found in this area may have been used to make woven garments. The Andhra legend says that Bhaavana used the bones of Moolaka to make instruments necessary for weaving woolen fabrics. This shows that the legend belongs to Palaeolithic age. The Avon region in Britain was famous for it's wool. The name Avon is cognate with 'vunni' in Telugu meaning wool. Some experts agree that primitive gins and spinning wheels originated in India (Spier 1970;83-86). The earliest samples of cotton fabric were found at the excavations in the Indus Valley. Samples of the most ancient mordant-dyeing technique for cotton fabrics, Kalamkari, were also found there. The Kalamkari technique was perfected in South India and the traditional method continues till date. The Puranas describe spinning and weaving which approach most nearly to the modern concept of an industry. The industry involved specialized factories working in association with domestic industries and paid at piece rates. The fibers used for spinning and the fabrics produced were of the most varied types, unparalleled in any other country of that period. Indians were noted for their exceptional skills in spinning and weaving which have not been surpassed by peoples of other lands even in historical past. Pliny's Natural History informs that India exported to Rome large quantities of sheep wool, woolen fabrics, colored carpets, silks, and cotton clothes ranging from coarse canvas and calicoes to muslins of the finest texture (Mookerji 1912:91).

6. Ancient Roman Religion

Connected with the cult of Aeneas was that of Anna Perenna. When the plebians took refuge on the Mons Sacer, she brought them food to eat in the guise of an old woman (Larousse 1968:215). Annona was the goddess who was prayed to have abundance in grain. In India, Goddess Anna Purna is peculiar to the Andhras. Many Andhra women are named after this goddess. The name is rarely heard outside Andhra Pradesh. A legend connected to her says that once upon a time in remote antiquity there was famine in the regions around Varanasi and food became scarce. Goddess Parvati came in the guise of an old woman named Anna Purna and gave food to the people who took up residence in the holy temple city Varanasi. Andhras pray to goddess Anna Purna to give abundance in grain. The rainfall in India is more than the total rainfall in the lands of rest of the world. While peasants of other countries broke their backs to reap one harvest, the Indians produced two or three bumper crops a year since ancient times. The harvest in the Krishna and Kauvery river basins alone was large enough to meet the needs of rest of India during periods of crisis. The crop output per unit area of land in this area was not surpassed by any other country in the world until the invention of modern agricultural machinery and related equipment. Visitors from Europe and China have long since praised that India was 'land of plenty'. The following may be considered for phonetic affinity:

Anna - T. annam, 'cooked cerial food'
Annona - T. annam, 'cooked cereal food'
Sacer Mons - * scrmn, ** scmrn, T. Varanasi
Perenna - T. purna, 'completeness, plenty'

Apollo was called master of music and archery. His name is cognate with 'villu' (bow) and 'pillana' (flute) in Telugu. The Telugu word 'kroalu' (wind instrument) is cognate with cornu in Latin, bugle and ocarina in English, and with great 'lur' of ancient Scandinavia. The word 'kroalu' was coined from Telugu word 'Gaali Ara' to indicate enclosed space into which air is blown. But Apollo was also known as the Sun god. Apollo is cognate with 'vella' (whiteness, white light) in Telugu and the god of white light is the Sun. The Puranas say that the Sun is a star. In Hindu astrology, the sign showing the archer is called Dhanu (bow). It also says that the Dhanu sign represents the center of our galaxy. Apollo was also called god of agriculture; 'polav'(agricultural land) in Telugu is cognate with Apollo. We know that agriculture is dependant on the white light of the Sun.

Faunus was said to be one of the first kings of Latium. He gave laws to the still barbarous Italian tribes and invented the rustic pipe (Larousse 1968:207). The Luperci were his nude priests. Connected with them were another group of twelve members called Salii. The They taught dancing and singing. Nox was goddess of night. The Latin word 'matutinus' was derived from Matutu, goddess of dawn. Telugu word for twelve is 'pannendu'.The following Telugu words may be considered for phonetic affinity:

Faunus - * fns, ** fsn, CT. naayav, 'law, justice', T. venu, 'flute',
Baapaniaya (the Telugu name of Bhaavana)
Luperci - * lprc, ** lpcr, T disamola, 'nude'
Salii - T. soori, 'the Sun or the god who creates the 12 signs
of the zodiac', ** ls, T. raasi, the word for 'sign of
the zodiac', also 'the goup of stars or suns forming a sign'
Nox - T. nisi, 'night'
Matutu - T. poddu, 'light of the Sun', L. matutinus,
F. matin, I. mattino, T. podduna, 'matutinal'
Pannendu T. - ** ntpn, T. neta pani, 'weaving'

In Roman mythology, Ianus (Janus) was the patron of all beginnings including ship building and weaving. He was said to have civilized the wild inhabitants of Italy and established the Age of Gold. Ovid wrote that a figure of ship appears on the coins of Ianus because he came to the Tuscan river in a ship after wandering over the world (Fasti 1.230-236). Ianus was always the first invoked in all Roman religious ceremonies under the title of Father (Hastings :10.825). Under the name Portunus, he was the god of harbors. Some of the earliest coins of ancient India were found in Andhra Pradesh. The oldest Indian coins to depict ships were those minted by Telugu kings. The forest regions lying very near the sea coast of Andhra contain timber of superior variety particularly suitable for ship building. As a solar god, Ianus presided over daybreak under the name Matutinus. He was the god of all doorways. His insignia were thus the key which opens and closes the door (Larousse 1968:202). In the Forum, he had a temple whose gates were open in times of war and closed in times of peace. In Telugu, Ayanam means doors which were open in times of war and closed in times of peace. The two faced image of Ianus was called Bifrons (Larousse 1968:200). One of his faces was shown turned toward the east and the other toward the west probably to represent the marriage of eastern and western peoples. (Gray 1916:297) He was said to have married an Italian princess. So obscure was the origin of Ianus that the Roman poets took all manner of liberties with him (Gray 1916:297). His legend may have come down through oral tradition of one of the Italian tribes outside Latium. Ianus was called Anius by the Etruscans (Parrinder 1971:137). The names Ianus and Anius are cognate with Aaniaya. The name Venilia, who was said to be the wife of Ianus, may have been a corrupted form of the name Lavinia. Ianus was said to have hailed from Perrhaiboian land. The following may be considered for phonetic affinity:

Portunus - * prtns, ** ptrns, T. vodarevu, 'ship harbor'
Matutinus - T. podduna, 'day-break, morning'
Ianus - T. nisha, 'drunkness', * ns, ** sn, T. chevi, 'key'
Bifrons - * bfrns, ** bfnrs, T. Bhaavana Rishi, 'Sage Bhaavana'
Lavinia Latium - T. Puli Tolu, 'tiger skin'
Perrhaiboia - * prrhb, ** bhrrp, ** brhrp, Aamdhram (the other name of
Telugu)

Most of the ancient deities of Rome had neither human form nor human heart with its virtues and vices. They were called Numina or super natural powers who presided over a limited but necessary operation and had no existence apart from that operation. Juno Lucetia was the celestial feminine principle of which Jupiter was the masculine counter part (Larousse 1968:203). Minerva was the goddess of handicrafts. Her temple on the Aventine Hill in Rome was a center for organizations of skilled craftspeople. The following Telugu words may be considered for phonetic affinity:

Lucetia - * lct, ** ltc, T. stree, 'female, also designates celestial
feminine principle in philosophy'
Jupiter - * jptr, ** jtpr, ** prjt, T. purushudu, 'male, also
designates celestial masculine principle in philosophy'
Minerva - * mnrv, ** mnvr, T. pani vaaru, 'crafts people'
Aventine - *vntn, **ntvn, naetapani, 'weaving work'

Jupiter was a guardian of oaths (Larousse 1968:206). As Dius Fidius, he was the deity in whose name oaths were taken. The full moon was sacred to Jupiter. The moon is a male god in Hindu mythology. When rain was sorely needed, Jupiter's aid was sought under the name Elicius. With Jupiter Dapalis, Vesta presided over the preparation of meals (Larousse 1968:204). Toga virilis was worn by men over 14 years of age. Roman women wore an outer garment known as a stola. The following Telugu words may be considered for phonetic affinity:

Iupiter - T. vottu, 'oath'
Fidius - T. vottu, 'oath'
Elicius - * lc, ** cl, T. jallu, 'rain'
Dapalis - * dpl, ** pdl, T. vamtalu, 'preparation of meals'
Vesta - * vst, ** svt, T. kumpati, 'coal stove'
toga virilis - * tgvrl, ** vtlrg, T. padnaalugu, 'fourteen'
stola - CT. seeralu, T. cheeralu, 'sarees'

The genius of a woman was called her Juno (Hastings :10.820). Juno was said to be the goddess of motherhood. Juno Pronuba was said to protect marriages. The ancient Romans had the tradition of lifting the bride over the door threshold at the time of marriage. The Andhras also have the tradition of lifting the bride over the door threshold. The maternal uncles of the bride carry her in a basket over the door threshold at the time of marriage. Juno Domiduca (Larousse 1968:203) conducted the bride to the house of her husband and saw that she crossed the threshold. The Andhras have the tradition of worshiping the threshold as a goddess. Juno Caprotina (Larousse 1968:204) was the goddess of fertility; the name becomes cognate with Garbhaa Daana ('semen donation or pregnancy donation') in Telugu after inverting the second and third consonants. The Andhras treat marital coitus as a sacred rite. The Garbhaa Daana ceremony is conducted on an auspicious day during an auspicious period after chanting sacred Mantras. Juno Lucina (Larousse 1968:203) protected the pregnant wife. Juno Ossipago strengthened the bones of the infant (Larousse 1968:203). Carna assisted development of infant's flesh. Adeona taught it to walk (Larousse 1968:217). The words 'money' and 'mint' were said to have originated from Moneta because coins of money were first minted at the temple of Juno Moneta. The Andhras have the tradition of worshiping money as a goddess. Juno Jovino is connected with moon. The date of the Nones was declared as soon as the new moon appeared and Juno Covella was invoked (Hastings :10.825). The following Telugu words may be considered for phonetic affinity:

Juno - T. yoni, 'female genital organ'; T. yeenu, 'yean'
Pronuba - T. parinayam, 'marriage'
Domiduca - * dmdc, ** cdmd, cadama deo, T. gadapa, 'door threshold'
Lucina - * lcn, ** cln, T. garbham, 'pregnancy'
Ossipago - T. sisu emuka, 'infant's bone'
Carna - * crn, ** cnr, T. kanda, 'muscle'
Adeona - * dn, ** nd, T. nadaka, 'walking'
Moneta - * mnt, ** tnm, T. dhanam, 'money'
Jovino - * jvn, ** nvj, T. amavaasa, 'no moon day'
Nones - T. amavaasa, 'no moon day'
Covella - T. jabilli, 'moon'

The Latin word 'matures' and the Telugu cognate word 'samarta' indicate a girl reaching puberty. The two words are also cognate with 'chandra' (the Moon) in Telugu. We know that the menses of women are connected with cycles of moon. The Latin word 'pubertas' and the English word 'puberty' are cognate with 'chandrama' (the Moon) in Telugu. Prema was said to aid husband to embrace his wife on his wedding night (Eliade 1987:448); the name is cognate with Prema ('love') in Telugu and Sanskrit. The Hindus have the tradition of marriages arranged by elders. The percentage of love marriages is very low among the Andhras even in modern times. Consequently, a husband is expected to love his wife from the nuptials night onwards. According to Ovid, Sementivae was a festival celebrated when the seed is cast and the field becomes fertile (Rose 1959;219). By the time of classical Latin literature, the real native ideas of the primitive Romans either became entirely obsolete or survived only in a fossilized form in rites of which the original meaning had been completely forgotten (Hastings :10.820). Seemantam (CT. Seemantav) is a celebration, in the married life of Andhra women, conducted on an auspicious day after the seed is cast and a woman becomes fertile. Carmentes was connected with a pregnant woman and her safe delivery. (Parrinder 1971:138) Tellus personified the numen (and not our planet) possessed by cows (or other animals) which is needed to produce offspring (Rose 1959;166-167). She was the goddess of fecundity and watched over procreation of children (Larousse 1968:205). The name Tellus is cognate with Thalli ('mother or she who produced an offspring') in Telugu. The Andhras have the tradition of treating motherhood as a sacred act. Tellus was an object of worship at marriage (Rose 1959;219). It is a tradition of the Andhra elders to bless a woman after marriage that she may become mother of many children. The customs of the Andhras do not permit a woman to become mother without marriage. Cunia was said to be a goddess who looked after the child in the cradle (Ross 1959;190). The following Telugu words may be considered for phonetic affinity:

Sementivae - T. seemantav
Carmentes - T. garbhavati, 'pregnant'
Cunia - T. Coona, 'a new born baby'
Tellus - T. thalli, 'mother'

Mars was said to be the god of war. In the Regia, the ancient palace of Roman kings, there were certain holy spears. Rose says that it sounds somewhat strange to modern notions that the spears themselves seem to have borne the name of the god Mars (Rose 1959;169). The Andhras have the tradition of storing holy arms of god in a special room of the temple. Venus, the goddess of love, was an old Italian deity of garden. The horses were given special treatment at the Equirria festival (Hastings :10.826). Vulcan was the black smith of the gods who used to work in the volcanos. Modern astronomy knows that the tallest volcano in the Sun family of planets is located on the planet Mars. The Telugu and Sanskrit name for planet Mars is Mangala. The following Telugu words may be considered for phonetic affinity:

Mars - T. poru, 'war', T. barise, 'spear'
spear - * spr, ** srp, T. barise, 'spear'
Venus - T. vanum, 'garden', * vns, ** nvs, T. olapu, 'love'
Equirria - T. gurram, 'horse'
Vulcan - ** cnml, T. kammari, 'black smith'; ** cnvl, T. agni mala,
'volcano'
Mangala - ** gnml, T. agni mala, 'volcano'

Consus was said to be mighty in seed sowing, the name is cognate with Ginja ('seed') in Telugu. Vervactor was said to represent first ploughing of land (Fowler 1933;161). The festival of first ploughing of land in the year, when the rains begin, is called Yeruvaaka in Telugu. Y of this name may have become V in Vervactor. Many agricultural divinities of ancient Roman religion were given the suffix 'tor'. The function of Conditor was to look after the grain in the store-place. The function of Promitor was taking out of the corn from its store-place to make flour. In Telugu, the suffix 'dar' which has similar sound as 'tor' is used for some words. Jameen Dar means owner of many agricultural lands. The following Telugu words may be considered for phonetic affinity after removing the suffix 'tor':

Condi - * cnd, ** cdn, T. gaadem, 'grain storage place'
Promi - * prm, ** pmr, T. pimdi, 'flour'

Diana was a goddess of woods and hunting. Lara was the mother of Lares. She talked so much that Jupiter cut out her tongue. Woolen dolls which were hung on doors in honor of the Lares were called Maniae. Genius protected all groups of people and the places of their group activities (Larousse 1968:213). The Lares symbolized the house (Larousse 1968:219). Lares Compitales were the object of worship of the whole family. (Hastings :10.845) The genius was in primitive conception the generative power of man, and was conceived to be all his masculine vigor of body and mind (Hastings :10.845). Genius presided over marriage and over the nuptial bed, and was hence called Genialis. The Genius was first represented as a serpent (Larousse 1968:217). In the Hindus, the Kulam ('caste') controls a group of persons and their group activity. It is an endogamous unit within which all marriages must be performed. The Andhras have a tradition that they belong to a serpent race. Penates were said to be dwellers in stores or at least un-distinguishable from the food-supplies in the store. The farmer was supposed to know how to serve these spirits looking upon them as co-habitants of his own dwelling (Fowler 1933;116). The pig, after the proper portions had been given to Penates, formed the staple of the family dinner (Rose 1959;176). Penates was venerated in the Regia where the sacred fire burned and the statue of Vesta stood. Bonus Eventus was at first a rural god in charge of the harvest. Auanona was connected with the arrival of corn. Felicitas personified happy events. Compitales was originally placed where two fields joined. Terminus presided over the fixing of boundaries and frontiers (Larousse 1968:214). Flora was the goddess of budding fruit trees. A rose festival was celebrated in her honor. She was associated with Robigo. Feronia watched over spring flowers. Soranus was a solar god. Cacus and Caca were said to preside over fire (Rose 1959;228) During the festival of Feronia, members of Hirpini family would walk bare-footed over glowing coals without burning themselves (Larousse 1968:210). The Indians have the tradition of religious fire walk in which people walk over glowing coals without burning themselves.

The following Telugu words may be considered for phonetic affinity:

Diana - T. adavi, 'forest'; ** nd, T. vaeta, 'hunting'
Lares - * lrs, T. naaluka, 'tongue', ** srl, T. yillu, 'house'
Maniae - T. vunni. 'wool'
Genius - T. kulam, 'caste', ** ng, T. naaga, 'serpent', T. moga, 'male'
Genialis - * gnl, ** gln, T. kulam, 'caste'
Penates - T. panta, 'harvest', T. pandi, 'a pig', T. manta, 'fire'
Flora - * flr, ** frl, T. pootalu, 'buddings of fruit trees'
Robigo - * rbg, ** brg, T. gulaabi, 'rose'
Feronia - * frn, ** fnr, T. poovulu, 'flowers', T. manta, 'fire'
Soranus - * srns, ** srsn, T. sooryam, 'the sun'
Cacus - T. caca, 'heat'
Caca - T. caca, 'heat'
Hirpini - * hrpn, ** hprn, T. gundam, 'fire pit, usually refers to the
one in which fire walk is conducted'
Eventus - T. panta, 'harvest'
Auonona - T. annam, 'cooked cereal food'
Compitales - * cmptl, ** cmtpl, mera-poli, T. polimera, 'boundary'
Terminus - * trmn, ** tmrn, T. polimera, 'boundary'
Felicitas - * flct, ** fltc, T. panduga, 'celebration or festival'

Neptunus was said to be the god of fresh water, and Salacia was his cult-partner who makes water spring up from the ground (Rose 1959;227). Bona Dia was connected with earth's spring fertility and was honored in May (Larousse 1968:208); the name is cognate with Vaana Deva ('rain god') in Telugu. Of all lands in the world, only the sub-continent has a yearly rainy season. The monsoon rains begin at the end of May in South India. Mercury was the god of travelers. Pluto was the god of the nether regions:

Neptunus - * nptn, ** pntn, T. vaana deva, 'rain god'
Salacia - T. jala, 'water which springs up from the ground'
Mercury - T. baata saari, 'traveler'
Pluto - T. patala, 'the nether region'

The ancient Latins occupied the hills, which were easier to defend, in autonomous groups more or less bound to one another, a system termed Vicatim ('by small village') (Eliade 1987:446); the term is cognate with Goodem which in Telugu means a small village on a hill consisting of an autonomous group of huts. Each Goodem has a few rules of its own for social behavior. Several such Goodems have common religion and traditions.

The word 'oracle' is cognate with Erukala, a caste in Telugu people who work as traditional oracles for sooth-saying. The cap of Flamines was called Apex. The Roman priest were called Pontifices ('bridge builders'). The first month of the year in the ancient Roman calendar was called Martius. The reverse consonant form of the name is cognate with Chaitram, the first month of the Telugu calendar. This month usually occurs from the middle of March to the middle of April. The hidden meaning of the name Chaitram is that it's consonants are the same as 'paadarasa'(element mercury). Modern science knows that rains with mercury vapor are most frequent in the period indicated by Chaitram. Astrology was supposed to have come to Europe from the east. In the Aeneid, Circe was the daughter of the Sun, and her palace has lions in captivity. In astrology, the Sun is the ruler of the sign Leo. This sentence gives the clue that the ancient Europeans were taught some topics of astrology by the Andhras. The word 'calculate' was derived from a word in Latin which means 'pebbles' since pebbles were first used for calculations. The following Telugu words may be considered for phonetic affinity:

Apex - T. paaga, 'cap'
Pontifices - T. vontena, 'bridge', T. pantulayya, 'priest'
calculate - * clclt, ** clctl, T. gulakaraallu, 'pebbles'

The Romans believed that the soul, at the moment of death, was seized by two groups of genii. The first were malevolent and were led by Charun. The second group were benevolent and were led by Vanth. Their dispute symbolized the struggle between the good and evil (Larousse 1968:211). The Hindus believe that, after death, soul of an evil person goes to Naraka ('hell') and that of a good person goes to Divam ('heaven'). The names Charun and Vanth are cognate with reverse consonant forms of Naraka and Divam respectively.

The name Markandeya may have been interpreted by the Roman writers as Tro Anchisum which subsequently became Troy Anchises. Samaya was a son of Bhaavana; the name is cognate Ascanius, the son of Aenias. The Aeneid says that Oentrians settled in the antique land, which the Greeks call Hesperia, and named it, after their first founder, Italy (1.530- 533). The name Oentrian is cognate with Aandhram, the other name of Telugu people. When the British visited the land of the Andhras for the first time, they called Telugu language "Italian of the east". The ancient language of Italy which existed prior to Latin was Italic; the name is cognate with Telugu.

Apollo was also called Phoebus; the name is cognate with Baapaniaya. Some epithets of Apollo, such as Grannus (boiling) and Borvo (heat) connect him with healing and especially with the therapeutic powers of thermal and other springs; an area of religious belief that retained much of its ancient vigor in Celtic lands throughout the Middle Ages and even to the present time. Ogmios was a Celtic god of wheat fields. Sul was a goddess of the hot springs at Bath in Britain. The name Maponos (Divine Youth) occurs mainly in northern Britain. He appears in medieval Welsh literature as Mabon, son of Modron or Matrona (Divine Mother). The name Maponos is cognate with Baapaniaya. The name Markandeya is cognate with Latin Brigantia and Celtic Brigant concerned with craftsmanship. Probably, the name Markandeya appeared to be a feminine name to the writers of Celtic legends. Many Puranas say that Maharshi Markandeya performed great austerity and was granted eternal youth hood. In Celtic mythology, Brigit, daughter of Dagda, was goddess of crafts, divination, poetry, fertility, and healing,

Grannus - * grn, ** nrg, T. marugu, 'boiling'
boil - ME. boyle, T. marugu, 'boiling'
Borvo - * brv, ** vrb, T. vedimi, 'heat'
warm - OE. wearm, T. vedimi, 'heat'
Ogmios Deo - * gmd, ** gdm, T. godhuma, 'wheat'

Sul - T. jala, 'water which springs up from the ground'
wheat - OE. hwaete, ** htw, T. godhuma, 'wheat'
Maponus - * mpns, ** mnps, T. youvanam, 'youth-hood'
Dhumra - * dmr, ** mtr, T. maatru, 'mother', Modron
Brigit - * brgt, ** btgr, T. naeta gaadu, 'expert in weaving'
Dagda - * dgd, ** gdd, T. gudda, 'cloth'

Bard was known as a Celtic poet. The words 'ballad', 'balada' (S.),
'lied' (Gm.) and 'melody' are connected with poetic songs.

These words are cognate with 'padaalu' (poetic songs written in traditional style) in Telugu. The ancients of Britain were Celts. The name Celt, on reading in the reverse direction gives the word Telugu.

7. Inferences

Ayithareya Brahmana of the Rig Veda mentions the Andhras. Some ancient Sanskrit texts describe the Andhras as an ancient tribe and as one of the ancestors (Bhattacharyya 1988:39). The popular saying in Andhra Pradesh is "Desa bhaashalandu Telugu lessa"; Telugu is the best among Indian languages. Of all languages in the world, Telugu has the largest number of alphabets. We know that Sanskrit was not the mother tongue of any tribe in India. It's very name says that it is a reformation of an existing language. In recent times, Esperanto was created to serve as an artificial international language in Europe. In the olden days, Sanskrit was created for the same purpose. Who could have been the authors of Sanskrit? The name Amdhra gives the hidden meaning Aadi Amara, the first Sanskrit or the former language from which Sanskrit was made. However, it is upto researchers to find out who was best qualified for this task in the olden days. Which language of India contains the largest number of Sanskrit words? Telugu. The language of the old Telugu texts contains more than 80 percent of Sanskrit words. This percentage is the highest for all old books written in the regional languages in India. The Andhras are the only people in India to use Sanskrit for names of months and other terminolgy words in the Hindu calander. Which language of India has the most perfect pronunciation? Telugu. An American university wanted the vocal recordings of the vedas. They have gone all over India to find who would recite the vedas with highest perfection in pronunciation. They finally got the recordings from the pundits at Tirupathi in Andhra Pradesh. Some ancient texts in India say that Bhaarathi (goddess of speech and knowledge) spoke Telugu when she started speaking words and Sanskrit when she reached puberty.

8. References

[1] G. Bongard Levin, A. Vigasin, The Image of India, Progress Publishers, Moscow, 1984.
[2] The Aeneid of Virgil, Translated by C.D.Lewis, Hogarth Press, London, 1954.
[3] P.Adinaaraayana Swamy, Sree Padma Saakha Vamsa Pradeepika, Dharma Varam, 1968.
[4] J.Seshaadri Sarma, Sree Bhaavanaa Rushi Mahaatyam, Bahoottama Publications, Kaakinaada, 1969.
[5] H.J.Rose, Religion in Greece and Rome, Harper & Brothers, New York, 1959.
[6] W.Warde Fowler, The Religious Experience of the Roman People, Macmillan & Co., London, 1933.
[7] R.F.G.Spier, From the Hand of Man: Primitive and Preindustrial Technologies, Houghton Miffilin Co., Boston, 1970.
[8] L.H.Gray (Ed.), The Mythology of All Races, Vol. 1, Marshall Jones Co., Boston,1916.
[9] A. Kondratov, The Riddles of Three Oceans, Progress Publishers, Moscow, 1974.
[10] R. Mookerji, A History of Indian Shipping, Longmans, Green & Co., London, 1912.
[11] New Larousse Encyclopedia of Mythology, Hamlyn, London, 1968.
[12] M. Eliade (Ed.), The Encyclopedia of Religion, Macmillan, New York, 1987.
[13] J. Hastings, Encyclopaedia of Religion and Ethics, Vol. 10, T & T.Clark, Edinburgh, 1958.
[14] N.N.Bhattacharyya, Ancient Indian History and Civilisation, Manohar Publications, New Delhi, 1988.
[15] G.Parrinder (Ed), Man and his Gods: Encyclopedia of the World's Religions, Hamlyn, London, 1971.

Courtesy: http://drvsprasad.livejournal.com

Mandapalli Saneswara Temple in Andhra Pradesh

2011-05-03T11:54:00.000+05:30

About the Temple

Mandapalli is Situated 38 Km from Rajahmundry, 60 Km from Kakinada and 30 Km from Amalapuram.In the days of yore, this locality was the holy ashram of the sage Dhadhichi Maharshi. This hermit Dhadhichi has done a supreme sacrifice of donating his valuable spinal cord for the mighty and powerful weapon popularly known as Vajrayudha of Lord Indra, which was employed to kill the deadly asuraas. The weapons wielded by the eight suras in the eight directions called astadikpalakas, killed innumerable ghostly demons. To avenge the death of these demons certain other demons called Aswadha and Pippale invaded the area under reference and brought about untold havoc.

At last the eminent hermit 'Agasta' living in South India obliging the prayers of the people and their King assured them of the death of these giants in the hands of 'Lord Sani' the son of the Sun God. Further they appealed Sani Deva to protect them by putting an end to these terrible monsters 'Aswadha and Pippala'. Sani made up his mind to kill the monsters for which he had to wage a war for one long year and killed them. As a mark of this glorious victory he installed an idol of 'Lord Siva' here. This instillation of Sivalinga; became necessary for atoning sins of kings that belonged to Kasyapa Dynasty.

So in obedience to the sacred advise of the Maharushis, Sani atoned the sin of Brahma hatya by installing and adoring Lord Siva. After that Sani declared that whoever worship this Linga by offering the dear gingelli oil etc. would be blessed. He further said that he would bless such devotees obviating all evils that befall them due to the curse Satru. For this reason, Lord Eswara is popularly known as Saneswara or Mandeswara. So people offer gingelli products which are dear to Sani who is the diety here.

She is sponsored by Siva. This Linga is said to be one of the Sapta Maharshis. There is also another version that the wives of the Saptha Maharshis installed this lingam here.

Sri Brahmeswara Swamyvaru

In ancient days this was the area where Lord Brahma performed a great YAGNAM and hence this is called Brahmagundam, as the sacred fire of the Yagnam has not extinguished for a long time. Gouthama Maharshi, made the river Godavari to flow thought it. Hence it is also known as Brahmagundam. Lord Brahma installed the idol of the "Eswara" in this place.

Sri Nageswara Swamy

After Saturn killed the Asuras, he gifted away, the holy region to the Maharshis and "Brahmins". Here "Karkotaka" a ferocious Snake-King had performed penance. The Maharshis were terribly afraid of the Karkotaka and at their request the "Karkotaka" left the place. If any one installs the idol of the Lord Siva and worships him, he will be free from the snake bites and threat from snakes.

Sri Venugopala Swamy

Dhadhichi Maharshi presided in Gopala Kshetram on the banks of the Godavari. Gowthama Maharshi implored Trayambakeswara for the river Ganga to flow out from his Jhata Jhutam, in order to get rid of the sins. Gowthama Maharshi installed idol of Lord Venu Gopala Swami beside the river hence this place is called as Gopala Kshetram.

Festivals

Sani Trayodasi Festivals
During 2011 - 2012

01 - Jan - 2011
   16 - Apr - 2011
   30 - Apr - 2011
   27 - Aug - 2011
   10 - Sep - 2011
   07 - Jan - 2012
   21 - Jan - 2012

Postal Address

    Executive Officer,
    Sri Mandeswara Swamy Temple,
    Mandapalli (V),
    Kothapeta Mandal,
    East Godavari District.
    Pin - 533 223
    Phone No: 08855-243208
    Cell No: 9491000721

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Poojas / Sevas

Different types of Poojas Details in Temple:

Ekadasa Rudrabhishekam (With Oil)     -     Rs. 40.00
Mahanyaasa Purvaka (Tailabhishekam)     -     Rs. 30.00
Tiladaanam     -     Rs. 10.00
Homam     -     Rs. 116.00
Kesa Khandana     -     Rs. 3.00

Note: The rates are tickets only. The expenses for purohits and puja articles (Samagri) will be borne by the devotees.

Those are not able to come to the temple, if you send your

Details of Abisekham       For one time pooja
Ekadasi Rudrabhishekam with oil        Rs. 100.00
Mahaanyaasaka Purvaka Tailabhishekam       Rs. 70.00

Permanent Poojas (Including this year) For permanent For 52 Saturdays in an Year:

Ekadasi Rudrabhishekam with oil       Rs. 1500.00                Rs. 5200.00
Mahaanyaasaka Purvaka Tailabhishekam    Rs. 1070.00               Rs. 3640.00

Sani Japamulu (19000)     --     Rs. 100.00 per One Thousand     --     Rs. 1,900.00
Tarpanamulu (4000)     --     Rs. 100.00 per One Thousand     --    Rs. 400.00
For articles of Homam and Tailabhishekam                                      Rs. 800.00
           Total:     Rs. 3,100.00

Temple Timings

Sunday to Friday:

5:00 AM to 12:00 PM - Abhishekams, Darshan & Other Sevas

4:00 PM to 8:00 PM - Only Darshan

Saturdays:

3:30 AM to 1:00 PM - Abhishekams, Darshan & Other Sevas

4:00 PM to 8:00 PM - Only Darshan

Sanithrayodasi Festival:

Saturday Morning 1:00 AM to 8:00 PM - Abhishekams, Darshan & Other Sevas

========================================================================

Accommodation

Accommodation is available in the temple dormitory.

Bathing facilities are available in the temple premises.

========================================================================

Postal Address

    Executive Officer,
    Sri Mandeswara Swamy Temple,
    Mandapalli (V),
    Kothapeta Mandal,
    East Godavari District.
    Pin - 533 223
    Phone No: 08855-243208
    Cell No: 9491000721

Reference: http://www.mandapallisaneswara.org.in

The Real Concept Of Mantra & Tantra

2011-03-31T12:21:00.001+05:30

MANTRA

Guru is a guide who can understand all one's problems and suggest Mantras with the help of which one could get rid of all problems.

Mantra is a divine combination of divine syllables or sounds which when chanted with devotion,faith and emotion gravitate the concerned God or Goddess or deity and secure their divine blessings. For divine help one must link with divine forces but majority of humans are unaware of these forces and have no link whatsoever. But when an individual starts chanting Mantra related to a particular deity regularly the gap between him and the concerned divine force steadily decreases. By regular use of Mantra a subtle link is formed and through this one could then obtain any desired boon within the power of the deity. One could obtain wealth, prosperity, fame, fearlessness, success and spiritual upliftment, but for each a different Mantra is chanted and a different deity propitiated.

A Mantra is a special set of words through only that particular deity could be summoned. If I write or speak in Chinese you won't be able to understand and my words will not produce any effect. But if I speak the language you know its effect shall be with doubt. Praying to these deities in one's language won't help much but if one uses the words that they can understand the result shall be instant.

These words are the Mantras evolved by Rishis and Yogis who actually prepared them and used them to prove their worth. Over the ages these have helped thousands of Sadhaks achieve even that which appeared impossible to them. Within doubt that whose chanting fulfils one's wish is a Mantra.

TANTRA

A hypothesis and the principles derived out of it make the rock bottom of any systemised knowledge. When the same principle is ascertained as law, it is rendered the form of pure science. Now it is clear that science is the knowledge brought under general principles through minute analysis and experimentation.

Tantra is an eminent science having thousands of principles. In fact, it is the system of our life and a science of practice and practical knowledge. Through Tantra, we can attain superb powers by attracting and deriving the divine faculties pervading the entire cosmos. The aspirant of Tantra makes his internal capacity sharp and intensely forceful just like a magnet. This science is the process of activating the various dormant vital glands and Chakras of the astral form, present inside the human body. It makes us aware of the truth that a person can get liberation from his own subjugation, can achieve immense power and even with the physical body present, can free himself from his body and expand his faculties infinitely.

Each and every element of the nature is associated with the other. Every action has a definite basis and for that action, there also exists an equal and opposite reaction. This uninterrupted succession of atomic process is going on in our atmosphere. Formation of water vapours, rain from the clouds due to attraction between positively and negatively charged atoms, storms, tempest and earthquakes, all are interrelated to each other.

Tantra is the process of intensification of our peculiar inner potentialities so that we can command this atomic arrangement which in other words is known as 'Siddhi'. The flow of energy is going on ceaselessly in the environment and when your own inner energy becomes capable of influencing the external ones, nothing will remain impossible for you and this is the science of Tantra in which the aspirant's wish is first and foremost.

Fear of Tantra is baseless

The notions of an ordinary person about Tantra are not worthy to mention as this science of power has been misused very much. Those who are quite conversant with Tantra, by awakening their internal cosmic faculties, acquire knowledge to progress ahead and by activating the internal Chakras become ultimately successful in attaining Self realisation and thereby Supreme Bliss, whereas the imperfect Tantriks focus their attention towards the leftist part which hitherto has been utilised by such Tantriks in causing pain and harm to others and in achieving sensual enjoyment. Thus they involve themselves in a wrong direction. Although they can cause damage to the common men, yet eventually such Tantriks undergo severe sufferings and their lives get highly miserable.

This is human nature that every person focuses his attention first on the bad aspect of any subject and not on the virtuous one. This attitude proves harmful to them. As I have said earlier that Tantra is a process of activating internal cosmic faculties of the invisible world and making them favourable for oneself. During this process, that vigorous energy at first affects the person who is trying to overpower it and if at that time the aspirant does not get frightened, the divine energy itself behaves like a slave and then performs all the miraculous deeds at the will of the aspirant. To explain further I am citing an illustration- If you go outside during winter without wearing woollen clothes, what will happen? The frozen particles of cold wave will fall violently upon you and you will fall sick. But in case you are totally prepared- you have a healthy physique covered with woollen clothes, cold cannot affect you in any way and you will proceed ahead without any fear. The same is the case with Tantra. If you are not afraid, have the required equipment and also a sound knowledge then Tantra is the easiest way for you to acquire the divine powers.

To emerge successful in Tantra, fearlessness as well as elevation of inner consciousness are absolutely essential because in this Sadhana, the power is to be evolved from within.

Confidentiality in Tantra

In our ancient scriptures, there is great emphasis on the fact that the real Tantra should be kept confidential. What is the reason behind this secrecy? If this science has got usefulness, it should be popularised and propagated everywhere, every person should have its knowledge. But this is not the case. What is the reason behind it?

The real Tantra and its secrets were passed on verbally by the competent Guru to his disciples only. The disciples memorised that science and also got realisation of 'Siddhi' but the Guru got his disciples to promise that this knowledge would be granted to only those who really deserved it. So they had this relevant argument behind their secrecy. As I have written above that every action has equal and opposite reaction. For example if you disturb anyone - tease a dog, bull or snake, it will certainly attack you. You should have strength to fight them and ultimately bring them under your control. The same is true for Tantra. If a suspicious, weak and fearful person starts Tantra Sadhna, he on experiencing some distress or crisis, generally leaves it midway and thus puts himself in danger due to reversible reaction of the Sadhna because at that moment the inner energy of the aspirant is feeble and so is easily overpowered by the external forces. This is the reason why only a competent Guru is capable to impart the knowledge of Tantra. A Guru minutely and completely analyses the disciple and on getting assured that his disciple would never misuse that power, he starts teaching Tantra Sadhna. Immediately after getting success, the aspirant becomes very much energetic and his vigorous activities must be utilised for public welfare as well as for Self Realisation and not for causing harm to others.

Due to the afore mentioned reasons, the methods of Tantra Sadhnas have been written incompletely, or in symbols and one, who performs Sadhna according to what is written in scriptures can never be successful as the complete knowledge can be attained only through the guidance of a Guru.

How Tantra became a taboo

What then happened in between that has made Tantra a taboo today ?

Perusal of the past reveals that after Gorakhnath pseudo gurus like Bhayanand started the misuse of Tantra and thus got introduced vile practices like meat eating, sex and money spinning into the system. These false Tantriks not just used these rather expounded that without them success is impossible in field of Tantra. These unconscientious one's even stooped so low as to resort to drinking, rape and swindling.

It was then but natural for the common man to keep distance from such practicers who were unfortunately more in number than real masters of Tantra. Soon society began to shun Tantra and a belief was generated that Tantra itself is a vile practice and has no useful applications in life.

But the problem was not with Tantra rather with the charlatans who used Tantra as an excuse to give vent to their beastly cravings. In fact Tantra is a science that can instill totality in life. A question may arise that when there are Mantras to procure divine blessings why do we need Tantra?

Wise and capable persons do not come to their conclusions in a moment, but only after a careful analysis of any thing. When the left wing of Tantra got predominant and those, who were keen to do these leftist Sadhnas for their petty and selfish ends, did not get success, they turned into big critics of Tantra and only those persons created misconceptions about Tantra.

Apart from this, the British education and Moghal's culture had an attack on the fundamental elements of Indian society i.e. religious rites, Mantra, Tantra etc. They were aware of the fact that this great science of Vedas, Upnishads and Mantras was responsible for the highly elevated Indian culture, so they thought that if they circulated misconceptions against this science, the Indian people would spontaneously become slaves and unfortunately they succeeded in their evil mission. It should be remembered that psychological subjugation is more dangerous than physical one and this was the mental dependence which caused our deterioration from the heights of prosperity.

The objective of 'Mantra Tantra Yantra Vigyan' is to present the proper and complete knowledge of these occult sciences in simplest form before the people so that they themselves verify it and emerge successful in life through it's use. Only then this science will flourish and we will get deliverance from mental over subjugation and will also regain our self respect and an exalted spiritual stature.

The Real Benefits of Tantra

Tantra is basically the source of energy and if you master this science, you can easily conquer your materialistic obstacles, other persons can be influenced by you and their activities can be channelised according to your own will. The harmful effects of planets, influences of an evil eye and evil spirits can be removed. It is also helpful as a remedy of mental tension, unbearable pain and other physical and psychological ailments. The scope of Tantra is very wide including Vashikaran, Maran, Ucchattan, Hypnotism, Divine Vision etc., which in many ways are beneficial in modern life.

In fact, Tantra leads to the path of self surrender and it pertains to all the aspects of physical and parapsychological life. Life, a divine gift bestowed upon by the Almighty can be fully purposeful by regenerating one's inner creative faculties and giving 'Karma', a predominant role in our lives and this is the genesis of life's purposefulness and success.

An unchallenged master of Tantra himself, Gurudev's Sadhana discourses often pivoted on this science and he once said :

"One who fears Tantra cannot be a human ; and a Sadhak he never can be. In the times of Guru Gorakhnath Tantra was a much respected science popular in all stratas of society for it has in it solutions to all problems of life.

Actually Mantra is a prayer, it is a request put to the concerned deity to help one. But it is not necessary that the deity shall be moved by one's plea. On the other hand if one uses Tantra one could compel the divine power to help. Tantra in fact is a guarantee that the concerned deity shall without fail have to shower its blessings.

A prayer may fail to touch the heart of the deity but Tantra forces it to grant the desired boon. The Sadhanas in Tantra and Mantra methods might appear similar yet Tantra is a thousand fold more powerful and unfailing.

Tantra gains all the more significance in the present times when every person has no spare time on hands. One cannot be expected to devote several hours each day to long Sadhana procedures. Today every one wishes for instant success and Tantra sure can bring it ; for Tantra means performing a Sadhana by a special meticulous procedure. Nothing is left to chance and all aspects are taken care of, so that success is sure and instant.

Still if due to human weakness some imperfection creeps into the Sadhana or Mantra chanting there are no negative results as is often (wrongly) believed by most people. Only result shall be that the desired wish shall not be fulfilled, but then one could try again.

Tantra is a jewel of the Sadhana world that can solve quickly and effectively all problems of human life like poverty, misery, unhappy married life, being childless, jobless, failure in business or health and so on. To resort to Tantra means adopting a sure way to success."

Ref: http://www.siddhashram.org

MANTRA MEANINGS AND USES

2010-11-04T10:58:00.001+05:30

GANESH:

"AUM GUM GANAPATEYE NAMAH"
"AUM AND SALUTATIONS TO THE REMOVER OF OBSTACLES FOR WHICH GUM IS THE SEED." SEEN OR UNSEEN OBSTACLES WHICH SEEM TO BE STANDING IN THE WAY OF YOUR PROGRESS OR ACHIEVEMENT.

THE GANESH GAYATRI MANTRA:
AUM EKADANTAYA VIDMAHE
VAKRATUNDAYA DHEEMAHI
TANNO DANTI PRACHODAYAT.
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SHIVA:

"AUM NAMAH SHIVAYA". THIS RELATES TO THE FIRST SIX CHAKRAS ON THE SPINE….. EARTH, WATER, FIRE, AIR AND ETHER. THIS WILL LEAD YOU TO SIDDHA YOGA OR THE YOGA OF PERFECTION OF THE DIVINE VEHICLE.

THE GAYATRI MANTRA OF SHIVA:
AUM TATPUSHAYA VIDMAHE
SAHASRAKSHAYA MAHADEVAYA DEHEEMAHI
TANNO RUDRAH PRACHODAYAT
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LORD RAMA:

THE GAYATRI MANTRA OF LORD RAMA:
AUM DASARATHAYE VIDMAHE
SITAVALLABHAYA DEHEEMAHI
TANNO RAMAH PRACHODAYAT.
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NARSINGHA:

GOOD FOR KETU

THE INCARNATION OF VISHNU:
"AUM NRING NRING NRING NARSINGHAYE (NRISIMAHYE) NAMAH AUM"
REPEAT THE ABOVE MANTRA 17,000 TIMES WITH IN THE ASCENDING CYCLE OF THE MOON
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HANUMAN:

"AUM SHRI HANUMATE NAMAH"�
THE OTHER BEING "AUM NAMO HANUMATE HUNG AUM"

WHILE THE GAYATRI IS "AUM ANJANEYAYE VIDMAHE MAHABALAYE DHIMAHI TANNO HANUMAN PRACHODAYAT AUM" THERE IS NO FAVOR WHICH HE CANNOT BESTOW. HENCE HE IS FAVORITE OF MANY AS HE IS EASILY APPROACHABLE. HE IS AN EMBODIMENT OF LORD SHIVA AND VISHNU.
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GURU'S GAYATRI MANTRA

AUM GURU DEVAYA VIDMAHE
PARABRAHMANE DHEEMAHI
TANNO GURUH PRACHODAYAT.
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COSMIC SHAKTI:

THE GAYATRI MANTRA OF COSMIC SHAKTI:
AUM SARVASAMMOHINYI VIDMAHE
VISVAJANANYAI DHEEMAHI
TANNAH SHAKTIH PRACHODAYAT
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DEVI MANASA

AUM HRIM SRIM KLIM AIM MANSA DEVYAI SVAHA
POISON BECOMES NECTAR AND BECOMES FAMOUS LIKE DHANVANTARI
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CHANDI:

AUM HRIM SHRIM CHANDIKAYAI NAMAH

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DURGA:

"AUM SHRI DUM DURGAYAI NAMAH"
FOR THE SALUTATION OF GODDESS DURGA ANOTHER FORM OF PARVATI WIFE OF LORD SHIVA.

THE GAYATRI MANTRA OF DURGA:
AUM KATYAYANYAI VIDMAHE
KANYAKUMARYAI DHEEMAHI
TANNO DURGA PARCHODAYAT.
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SARASWATI:

"AUM EIM SARASVATYAI NAMAH"
FOR THE SALUTATION OF SARASVATI (GODDESS OF EDUCATION).

THE GAYATRI OF SARASWATI:
AUM VAGDEVYAI CHA VEDMAHE
KAMARAJAYA DHEEMAHI
TANNO DEVI PRACHODAYAT.
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NARAYANA

"AUM NAMO NARAYANAYA"
THIS MANTRA IS ALSO CALLED ASHTAKSHARA MANTRA - FOR THE SALUTATION OF LORD VISHNU IN THE FORM OF LORD NARAYANA.

THE GAYATRI MANTRA OF VISHNU:
AUM NARAYANANYA VIDMAHE
VASUDEVAYA DHEEMAHI
TANNO VISHNUH PRACHODAYAT
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LORD KRISHNA:

THE GAYATRI MANTRA:
AUM DEVAKINANDANAYA VIDMAHE
VASUDEVAYA DHEEMAHI
TANNAH KRISHNAH PRACHODAYAT
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LORD HARI:

"HARI AUM"
FOR THE SALUTATION OF LORD HARI.
HARI RAMA; HARI RAMA; RAMA; RAMA; HARI; HARI;
HARI KRISHNA; HARI KRISHNA; KRISHNA; KRISHNA; HARI; HARI.

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LAKSHMI:

"AUM SHRI MAHALAKSHMAYE NAMAH"
FOR THE SALUTATION OF LAKSHMI (GODDESS OF DHANA OR WEALTH AND WIFE OF LORD MAHA VISHNU).

LAKSHMI GAYATRI:
"AUM MAHALAKSHMAYE VIDMAHE
VISHNU PRIYAYE DHI MAHI
TANNO LAKSHMI PRACHODAYAT"
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SUBRAMANYA

"AUM SARAVANA BAVAYA NAMAH"
OM AND SALUTATIONS TO THE SON OF SHIVA, WHO BRINGS AUSPICIOUS NESS AND WHO IS CHIEF OF THE CELESTIAL ARMY.

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KAM GAYATARI

"Aum Kamdevaye Vidmahe
Pushpvanaye Dheemahi
Tanno Kamah Prachodayat "
Recite this mantra to increase sensuality, sexual satisfaction, vitality, vigour and stamina.
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NAVA GRAHAS

===================================================================================

SURYA /SUN

" AUM HREEM HREEM SURYAAYA NAMAH."
THESE MANTRAS SHOULD BE REPEATED AT LEAST 108 TIMES A WEEK, PREFERABLY ON A SUNDAY, DURING THE DAY (AT DAWN, NOON OR SUNSET).

Surya Gayatri Mantra: Aum Asva dhvajaya vidmahe
pasa hastaya dhimahi
tanno suryah prachodayat.

THE OTHER MANTRA: AUM BHASKARAYA VIDMAHE
MAHADYUTIKARAYA DHEEMAHI
TANNA ADITYAH PRACHODAYAT.

NOTE:

RECITE THE ABOVE MANTRA FOR 7000 TIMES WITHIN 30 DAYS. ONCE RECITATION IS STARTED THERE SHOULD NOT BE ANY BREAK TILL THE RECITATION ARE COMPLETE. DO SURYA NAMASKAR EVERYDAY EARLY IN THE MORNING.

DEITIES:

THE SUN RELATES TO THE DIVINE FATHER. IN THE HINDU RELIGION, THIS IS SHIVA, MAHA DEVA, THE GREAT GOD. THE SECOND GREAT HINDU FORM OF THE DIVINE, VISHNU, IS ALSO WORSHIPPED AS THE SUN, REPRESENTING MORE OF BENEFIC SIDE OF SOLAR ENERGY.
====================================================================================

MOON/ CHANDRA

"AUM SOM SOMAYA NAMAH AUM".
THE OTHER BEING "AUM SHRIM KRIM CHAM CHANDRAYE NAMAH AUM"
THESE MANTRAS SHOULD BE REPEATED ON MONDAYS, OR IN THE EVENING, SPECIALLY AROUND THE TIME OF THE FULL MOON.

Gayatri Mantra: >AUM Nisakaraaya vidmahe
kalanaathaya dhimahi
tanno Somah prachodayat.

AUM ATRI PUTRAYAI SAGRONDARYA DEHIMAHI, TANNO CHANDRA PRACHODAYAT
=====================================================================================

MARS/ MANGAL

" AUM KUM KUJAAYA NAMAH." MANTRA FOR MARS TO BE CHANTED 11000 TIMES WITHIN 20 DAYS. PUJA PERFORMED WITH RED FLOWERS AND RED CHANDAN. THE SEED MANTRA IS KUM.

Gayatri Mantra: AUM Angarkaya vidmahe
bhoomipalaya dhimahi
tanno gujah prachodayat.

AUM CHITRI PUTRAYAI VIDMAHE, LOYHE TANGAI DEHIMAHE TANNO BHOOMA PRACHODAYAT
=======================================================================================

MERCURY/ BUDHA

"AUM BUDHAAYA NAMAH". THIS MANTRA MAY BE RECITED 9000 TIMES WITHIN 21 DAYS AND PUJA PERFORMED WITH VARIOUS FLOWERS.

Gayatri Mantra:�AUM Budhagrahaya vidmahe, Indu putraya dhimahi, tanno somya prachodayat

AUM CHANDRA PUTRAYAI VIDMAHE ROHINI PRIYA DHIMAHI, TANNO BHUDA PRACHODAYAT
======================================================================================

JUPITER/ GURU

"AUM GURUVE NAMAH". THE OTHER BEING " AUM� HREEM KLEEM HOOM BRAHASPATAYE NAMAH� THIS MANTRA MAY BE RECITED FOR 19000 TIMES AND PUJA PERFORMED� WITH YELLOW FLOWERS.

Gayatri Mantra: AUM Suraachaarya Vidmahe, Surasreshtaya dhimahi, tanno guruh prachodayat.
=====================================================================================

VENUS/ SHUKRA

"AUM SHUKRAYA NAMAH". THIS MANTRA MAY BE RECITED 16000 TIMES AND PUJA PERFORMED WITH WHITE CHANDAN AND WHITE FLOWERS. Gayatri Mantra: AUM Rajadabaaya vidmahe, Brigusuthaya dhimahi, tanno sukrah prachodayat
=======================================================================================

SATURN/SHANI

"AUM SHANAISCHARAYA NAMAH". THE OTHER TWO BEING "AUM SHANNO DEVI RABHISHTHAYE APO BHAVANTU PITAYE SHAN YO RABHISRA VANTU NAH: AUM"��

THIS MANTRA MAY BE RECITED FOR 24000 TIMES WITHIN 40 DAYS AND PUJA PERFORMED WITH BLUE FLOWERS AND CHANDAN. "AUM AING HRING SHRING SHUNG SHANAISHCHARAYE NAMAH: AUM"

Gayatri Mantra: Aum Sanaischaraya vidhamhe, Sooryaputraya dhimahi, tanno manda prachodayat.
======================================================================================

RAHU

"AUM RAHAVE NAMAH". THE OTHER BEING "AUM RANG RAHUVE NAMAH AUM" THIS MANTRA MAY BE RECITED FOR 18000 TIMES WITHIN 40 DAYS DURING NIGHT AND PUJA PERFORMED WITH BLUE FLOWERS AND CHANDAN.

Gayatri Mantra: AUM Sookdantaya vidmahe, Ugraroopaya dhimahi, tanno Rahu Prachodayat.
======================================================================================

KETU

"AUM KETAVE NAMAH". THIS MANTRA MAY BE RECITED FOR 18000 TIMES AND PUJA PERFORMED WITH MIXED FLOWERS AND CHANDAN.

NARSHI AVATAR: THE INCARNATION OF VISHNU: "AUM NRING NRING NRING NARSINGHAYE (NRISIMAHYE) NAMAH AUM" REPEAT THE ABOVE MANTRA 17,000 TIMES WITH IN THE ASCENDING CYCLE OF THE MOON

Gayatri Mantra: AUM Chitravarnaya vidhmahe, sarparoopaya dhimahi, tanno ketu Prachodayat
====================================================================================

AATMA SADHANA

2010-08-04T15:59:00.001+05:30

AATMA SADHANA

Even You Can See Your Aura

Today even the modern scientists have accepted the fact that every human being is surrounded by an aura similar to the radiance around the faces of Lord Ram, Krishna, Buddha and Jesus, as is seen depicted in their pictures. And every human being can attain the capabilities of viewing his own and other people’s aura and also increase the radiance around his body through various methods like Yoga, Sadhana and meditation.

This article reveals secret facts on this interesting and captivating subject.

The ancient Indian sages and seers who were great exponents of spiritualism and the natural sciences believed that other than the apparent physical form, a human has six more forms or bodies or Sharirs as they called them. Thus the combination of the seven bodies makes a complete human form. But unfortunately we are only able to see and feel the presence of the outer physical body and even our minds are generally not able to penetrate into the deeper realms.

Knowledge of existence of aura around the human bodies was present even thousands of years ago and a radiance is shown to emanate from the bodies of great saints of India, Greece, Rome and Egypt in their pictures. In India pictures of Ram, Krishna, Buddha, Mahavir and Nanak are even today drawn with a bright halo around their faces.

This aura in fact charges the whole body with life and activity. But to understand more about it, to know its intricacies, it is first necessary to know about the six other bodies. The seven bodies or Sharirs are as follows.

1. Sthul Sharir - It has a solid form and is the outer physical body. It is called Annamay Kosh or a receptacle of food. In simple words it is the apparent body possessed by all animals, birds and humans.

2. Praann Sharir - Praann means life and it is a bit more significant than the Sthul Sharir as it provides the Sthul Sharir with energy and life. It is also called the Praannmay Kosh or the reservoir of life energy. This body acts as a link between the physical body and the other five bodies. One can see the other five bodies only through the help of this Praann Sharir.

3. Kaam Sharir - It is also called the Manomay Kosh or the reservoir of passions, thoughts and intelligence and with its help a person can create another body similar to his own. It is also called Pashu Sharir or the animal body. It is through it that the sexual passions are aroused in a human and thus he experiences vigour, enthusiasm and zeal in life.

4. Sukshma Man Sharir -It is a part of the Kaam Sharir but through it the mind and intelligence can be sharpened and a person can develop cleverness, and an ability to understand the intricacies of a subject.

5. Uchch Man Sharir - This is the first part of what constitutes the divine body. It is called the Vigyaanmay Kosh or the receptacle of all true sciences. Through it a human being can elevate his life spiritually, achieve totality and become Godlike. But if it is not controlled then the result may be quite opposite, leading to obstinacy and vanity. Hence great discipline is needed when one enters this body so as to prevent misuse of its powers.

6. Buddhi Sharir - It is also called the Nirvaan Sharir. Nirvaan means salvation, hence on realisation of this form a human being is able to free himself from the clutches of the physical or Sthul Sharir and is able to fuse with the soul. It is called Aanandmay Kosh or the reservoir of divine joy and happiness. And on being able to enter this body a human being is able to look into and realise his Soul.

7. Aatma Sharir - It is also called Aatmaa or the Immortal Soul. It is a completely subtle body in itself. On realisation of this state a person attains divinity and the aura around his face becomes even more radiant and distinct so that everyone is able to perceive it.

When a human being realises and enters all these bodies from Sthul Sharir to the Aatma Sharir, by following the directions of his Guru, he attains various miraculous capabilities. He becomes capable of flying to any place he wishes, creating as many Sthul Sharirs as he desires and even viewing events happening thousands of miles away and participating in them remaining where he is.

The Divine Aura

The aura of the Aatma Sharir or the Soul appears like the corona seen around the Sun during a solar eclipse. It engulfs the entire body and such a radiance appears around the face, that it lights up the countenance with an empyrean bliss.

As said before this aura is present not only around Gods, Goddesses and great saints but also around each human being. Generally it cannot be seen as it is not so bright and apparent. But if a person wishes he can see the aura around any person and around his own face by accomplishing Sadhana. This aura is called Aabhaa Mandal or Prabhaa Mandal in Hindi and Lord Mahavir called it has called it Leshya.

According to the Indian sages as well as western scientists many facts can be revealed by seeing a person’s aura.

1. Through the aura past of the person becomes crystal clear. Thus character of the person and his mode of living can be known easily.

2. Just as one can know about the past of a person by viewing his aura, similarly future events of his life can also be known beforehand, for the present state of one’s aura shall reveal what the future has in store for the individual.

3. Through the medium of a person’s aura his nature can be changed. This is because the aura of a person can be altered. A person can change his own or someone else’s aura and thus a poor man can become rich, a dull headed person can become intelligent and one can even become a great man with an awakened soul.

4. The aura can have seven colours. A person who is still in the Sthul Sharir has a green aura, the aura of Prann Sharir is pink coloured, Kaam Sharir aura is yellow coloured, aura of Sukshma Sharir is a mixture of yellow and green colours, Uchch Man Sharir aura is silver coloured, the aura of Buddhi Sharir is blue and that of Aatma Sharir is golden.

5. Six months before the death of a person his aura becomes dull and blackish in colour. Thus one can know that this particular person is near his death.

6. The aura of a characterless person is cloudy and pale yellowish. Similarly the aura around a cunning and deceitful person is smoky and pale.

7. Through control over his aura a person can create as many physical forms as he likes. And as the aura has no bulk or weight, it can travel at a great speed, hence through it a person can even view events occurring thousands of miles away. He can also look into the future and can thus prevent major disasters or accidents.

8. The aura keeps changing according to the kind of thoughts being entertained by a person. The changes which occur in our physical body or Sthul Sharir already had their effect on the inner body or Sukshma Sharir quite some time ago. Thus any disease or ailment can be forecast even three months before as the ill effects would already have influenced the aura.

9. By accomplishing this Sadhana the person can see a child and its aura when it is still in the mother’s womb. He can make aura of the child brighter & luminous and thus bestow super conscience in the child. The child on receiving such energy goes on to become an intelligent and genius person - a scientist, mathematician, doctor or engineer i.e. unique in any field he enters.

A person can become a Siddh and spiritually elevated by developing the capability to see one's own aura. Such a Sadhana is called Aatma Sadhana. And by this process auras of thousands of people can be altered for their benefit.

In this Sadhana Aatma Maha Yantra is of utmost importance. A special rosary called Cheitanya Mala should be used. In the morning place the Yantra before yourself and looking at it without blinking your eyes start chanting the following Aatma Mantra.

Om Ayeim Brahmaand Chakshurtejase Namah.

Daily chant 21 rounds of this Mantra. Before commencing the Sadhana free your mind of all negative thoughts, fears, doubts, hesitations, anxieties and frustrations. Only then start the Sadhana. Concentrate fully and completely on the Yantra without worrying about anything else.

After a practice of 15 days you should start looking casually at the face of some person. Do not stare or look into his eyes. Just look at his face from the head to his neck, as this is the area where the aura is strongest. Then look at the air two to seven inches above and around his head. The enveloping air will appear coloured like a rainbow.

Regularly keep practising on the Yantra as above and keep experimenting your capabilities on various people. When you become capable of viewing the aura surrounding others’ bodies, their pasts and futures shall automatically become clear to you.

At first you may perceive only a faint aura but with practice you shall be able to distinctly see the full aura of a person, and even changes taking place in it.

Through this Sadhana a person can also make his aura more radiant and distinct. He can attain spiritual upliftment and gain amazing capabilities like travelling from one place to another in just a single moment. He can even see any event happening anywhere, anytime and can become a distinguished and unique person in the society.

Courtesy: http://www.siddhashram.org

Origin and History of Telugu Padmashali

2010-07-19T13:20:00.000+05:30

Padmashali

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 throughout India.

Origin

There are two interpretations for the origin of the word "Padmashali" and its group, one from Vaishnava group and one from Siva. Some anthropologists believe it is derived from the Sanskrit. Saliya - Other saliweaver castes.

However, linguistic construction of Dravidian languages traces its 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 is Shaaliga or Shaaliya. In Malayalam, Chaaliyan. In Telugu, it's Saalidu or Saalollu.

The word Padmashali has a very deep meaning in Hindu mythology. The Vaishnava group interpret in essence the word Padmashali is a conflation of two words, padma and shali. The word "Padma" is sahasradala padma, meaning the highest order of human intelligence. In body chakras "Padma" refers to sahasrara. The word "Shali" in Sanskrit is 'be holder'. Thus "Padmashali" literally means holder of sahasrara. In physical term it means intelligence. It is believed that Padmavathi of Mangapura of Tirupati declares that she was the daughter of Padmashali. Hence, the name Padmashali. There exists writing in Tirupati to evidence the statement of Padmavathi as daughter of Padmashali's. Another aspect of Padmashali, Padma also refers to Lotus. The Lotus also refers to the intelligence or awakening of sahasrara.

The Siva group has different interpretation - to account for their origin it is given out that in order to clothe the nakedness of people in the world, Siva commissioned Markandeya to perform a sacrifice and one Bhavana Rishi came out of the holy fire, holding a lotus flower Padma in his hand. He married two wives Prasannavati and Bhadravathi, daughters of Surya (The Sun) and had a hundred and one sons, who all took to weaving cloth out of the fibre of the lotus flower men to wear, and became the progenitors of the one hundred and one Gotras this caste. God Surya being pleased with what they did, gave them a fifth veda called Padma Veda; and so men of this caste give out that they belong to Padma Sakha and Markandeya Sutra analogous to the Sakhas, Sutras and Gotras of the Brahmans.

The padmashali has a group who are qualified agama shastra pandits who perform the poojas and vedic rites. They are identified as "PADMA BRAHMINS". Their performances include homa avan poojas marriage performance etc. It should be appreciated that the origin of Padmashalis relates to Brighu Maharshi and Brighu Marharshi was instrumental in writing astrology. Further down in the order of heritage Markandeya who wrote the epic on devi and her shakti. It also means that we were shakti aradhaks.

They profess to have been following all the religious rites prescribed for Brahmans till in the beginning of the Kali age. One of their caste named Padma-saka declined to reveal the virtues of a miraculous gem which Brahma had given to their caste to Ganapathi who sought to learn the secret which they had been enjoined to keep, and who on his wish not being gratified cursed them to fall from their high status. It is said however that one Parabrahmamurti born is Srirama Agrahara pleased Ganapathi by his tapas, and got the curse removed, so that after 5000 years of the Kali-Yuga, they should regain their last position. This Parabrahmamurti other wise known as Padmabavacharya, it is said redistributed the caste into Ninety-Six gotras arranged in eight groups and established four Mathas with gurus for them.

Thus, Padmashali name as caste carries highest meaning that it is caste of braminical not by birth but by deeds. Like braminical class, the Padmashali's relates their origin to Vrushis, sages as gothras. Each family has separate gothras and like in brahminical following, in marriage sagothras are barred. That apart the families also carry family names, the family name and gothras will be referred at the time of marriage and sagothras and like family name are barred in going in for marriage.

It is to be noted that it is likely the only caste that has a parasite lineage of families who live praising the Padmashali heritage and they are called as "Pogadaraju" (meaning Pogada = praising and Raju = king,) in praising the family is king. These Pogadaraju during the course of time are now known as padagaraju. These Padagaraju circuits to families of Padmashali and praises padmashali by bahuparak (Praises) referring the origin of Padmashali from Brugu maharshi to bhavana maharshi.

Padmashali exists at the time of Parasurama itself. It can be derived that Shivalli brahmins of Karnataka region (Tulu region) first developed weaving and gave it to padmashalis.

History

The Padmashalis are the third largest community in Andhra Pradesh. They are spread all over the world, 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.

The introduction of the railways - starting 1853 - by the colonial British government helped penetrate the self sufficient rural economy. With the forced introduction of machine manufactured goods, especially finished cotton goods from the factories of Birmingham (making use of advances from the Industrial Revolution) etc., from imperial Britain, the domestic textile industry suffered losses. Being an important node in the rural economy, the Padmashali community also naturally felt the impact. Today, many urban Padmashalis have abandoned their ancestral profession and have diversified into other activities. One can see an increasing number of Padmashalis become engineers, doctors, politicians, bureaucrats, businessmen, advocates professionals etc.

Characteristics

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 (Yajnopavitam/Gayatri dharan). In terms of social consciousness, it is more Brahminic than any other OBC caste in Andhra Pradesh & some of them in Maharashtra also(In Maharashtra,state government declare Padmashali as a SBC caste). Following all these Brahminic characteristics, the sub groups under this caste got integrated into ritual Brahminism.

Different names

It is not same caste, the weavers of different groups have different names. The Padmashali sources its origin to Brugu Maharshi, followed down to Markandeya, Bhakta Markandeya, the chiranjeevi who wins the life from yama. The technique of weaving came from ayoni putra, Sri Bhavana maharshi.

The caste in weavers sources their origin do different aspects.

The Shettigars who are mainly settled in South Canara region generally refer themselves with Padmashalis. However, in Kinnimulki, a taluk near Katil, near Udupi, the Padmashalis are known as shettigars. The weavers in Andhra Pradesh has following names (as per the OBC list of central government - List no 155), they are all not Padmashalis. But the weavers, depending upon on the nature of basic material used in the earlier times, the name of caste originated.

In Karnataka, there are nearly 30 groups of castes in weavers and Padmashalis are one of the weavers, independent of other group castes, with their culture practice based on vedic principles. Saliya - Other saliweaver castes.

This deals with only Northern Kerala Malyalee Saliya(Chaliya)s. Some of the other Sali castes are listed here.

Padmasali : Andhra Pradesh(Telugu) Devanga : Karnataka(Kannada) Saliyar/Padmasaliyar : Tamilnadu(Tamil/Telugu) Pattarya : Kerala(Malayalam) Shettigar : Karnataka(Tulu) Saliya/Padmashali/Devanga is widely and sometimes interchangeably used. However, Kannada and Telugu Salis differ from Malayalee Salis in many cultural aspects. Th former are patriarchical follow many Brahmanical customs.

Courtesy: Wikipedia.org

Padmashali Vamsa Vruksham

2010-02-26T15:23:00.000+05:30

Telugu Hindu Festivals

2009-12-09T16:52:00.001+05:30

Telugu Hindu Festivals

SANKRANTHI

It is a four day festival in Andhra Pradesh:

* Day 1 - Bhogi Panduga (Bhogi)
* Day 2 - Pedda Panduga,SANKRANTI (Surya)
* Day 3 - Kanuma Panduga (Kanuma)
* Day 4 - Mukkanuma

The first day of festival is Bhogi. At dawn people light up a bonfire with several old articles in their house. In many familities they celebrate Bhogi pallu, in the evening. These are the regi pallu with petals of flower and coins of money, will be put on the heads of kids (generally younger than 3 years)(like talambralu) to get rid of Dishti(drushti). The second day is Sankranti, the big festival, when everyone wears new clothes and pray to their favourite God by offering them sweets. Kanuma Panduga (Kanuma) is less celebrated but is an integral part of Sankranti culture. Mukkanuma is famous among the non-vegetarians of the society. People do not eat any non-vegetarian during the first three days of the festival and eat it only on the day of Mukkanuma.

Sankranti usually represents all the four days together. It is celebrated in almost every village with adventurous games in South India. Whether it is the cock fights in Andhra, Bull fighting in Tamil Nadu or Elephant Mela in Kerala, there is huge amount of illegal betting but the so called tradition continues to play a major role in the festival. Another notable feature of the festival in South India is the Haridas who moves around begging for rice wishing luck to the household. Rangoli competitions too are a common sight. The entire month from mid-December to sankranthi is celebrated with giant rangolis in front of the house which are drawn only at late night for the entire month. For all other days of the year, rangoli is typically drawn in mornings only. Sankranthi is also celebrated by the huge Telugu diaspora worldwide, especially United States, Malaysia, South Africa, Singapore, Europe. The same festival is celebrated throughout the country under other names such as Pongal in Tamil Nadu and Lohri in Punjab. Kanuma, which is also considered a major part of sankranti lacking the pompousness associated with makara, is celebrated by cleaning and praying the equipment used by the household ranging from weapons to utensils.

MAHA SHIVARATHRI

The festival of Shivartri is celebrated in the honor of Lord Shiva on the thirteenth or fourteenth day during the month of February or March (Phalguna). Maha Shivratri means “the big night of Lord Shiva” and during the entire night devotees worship Lord Shiva. It was this day of Maha Shivratrti when Lord Shiva got married to Goddess Parvati. People observe fast on the day of Maha Shivratri and perform several Shivratri rituals and traditions to worship Lord Shiva. Early in the morning people take a bath and wear new clothes. Temples are visited by people to worship Shiv lingam and make offerings of milk, rose water, honey, bael leaves, curd and fruits, as it is believed that each offering made to the shiv lingam has its own meaning and the Shiv lingam itself is a symbol of fruitfulness. The meaning of the offerings made to Lord Shiva is given below:

1. Sanitization of the soul is represented by a bath given to the Shiva lingam with rose water, milk, honey and bael leaves.
2. Vermilion paste applied to the Shiv lingam is symbolic of a good feature.
3. Offering of fruits made to the Shiv lingam represents long life and fulfillment of desires.
4. Prosperity is produced by the burning of incense sticks.
5. The lighting of the lamp means achievement of knowledge.
6. Offering of piper betel leaves portrays happiness.

People observe day and night fast on this day and worship Lord Shiva Lingam. People wake up early in the morning and wear new clothes on this day. Shiva lingams at home and in temples are given a bath. The offerings of fruits, water, curd, honey, bael leaves and milk are made to the Shiva lingam. While performing these rituals Shiv chalisa and aarti is recited and people mainly recite “Om Namah Shivaya” several times.

The celebrations of Shivratri festival can be seen throughout the country where people are seen observing fast during Maha Shivratri. It is said that women tend to be very excited about the fast of Shivratri, as it is believed that married women observe fast for the well being of their husbands and family and unmarried girls observe fast to get a husband like Lord Shiva. A famous tradition of this festival is drinking of the thandai, a drink made of cannabis, sweet almonds and milk. Followers of Lord Shiva drink this drink because it is believed that Lord Shiva loved cannabis.

H O L I

India is a highly diversified country when it comes to celebration of festivals. People participate in celebrations of various festivals and Holi is one of them. Holi is celebrated in the northern part of India in the month of February or March.

Holi is a perfect festival to get close to your near and dear ones and spread around the fragrance of holi colors symbolizing your love for others. Holi is a festival to forget all the disputes and strengthen the bonds of love. Delicious food is served on this day and special sweets include Gujiyas. People drink Bhang and thandai on Holi, as they are considered to be the famous drinks of Holi.

The first day of Holi rituals include a bonfire that represents the burning of Holika. The next day of Holi is celebrated with colors and water.

People generally wear old clothes that are white in color, as different colors of holi can be seen on white clothes. Holi greetings are also send by people to wish their relative and friends a very Happy Holi. This festival of colors spread love and happiness all around and fill your hearts with joy.

Come participate in Holi celebrations and let the fragrance of Holi colors spread around.

UGADHI

In Andhra Pradesh, it is believed that the creator of the Hindu universe, Lord Brahma began his wonderful creation on this auspicious day of Ugadi. On this day, people chant manthras and the pandits make predictions for the coming year. According to a ancient tradition, people used to flock to the temples to listen to the yearly calender (panchangasravanam).

People prepare for this festive occasion by cleaning and washing their houses and buying new clothes. When the day dawns, they decorate their houses with mango leaves and rangolis.

Then, they perform the ritualistic worship to pray for good health and prosperity in the coming year. It has become a custom to hold Kavi Sammelans ( Poetry recitals) this day. The Ugadi day is also considered to be an auspicious time to begin any new ventures.

The traditional cuisine of this festival includes dishes like Pulihora and Bobbatlu, though the Ugadi Pachchadi is the typical dish associated with the festival. This dish is prepared with jaggery, raw mangoes, neem flowers and raw tamarind.

SRI RAMA NAVAMI

Ram Navami , celebrating of the birth of Lord Rama, son of King Dasharatha of Ayodhya, an incarnation of Lord Vishnu . The day also known as Sri Rama Navami, falls on the Navami, ninth day of the Chaitra month of Hindu lunar year in 'Shukla paksha' or waxing moon, thus named Chaitra Masa Suklapaksha Navami, and marks the end of nine-day Chaitra-Navratri celebrations.

At some places the festival lasts, the whole nine days of the Navratras, thus the period is called 'Rama Navratra'. Since Lord Rama is believed to have born at noon, temples and family shrines are elaborately decorated and traditional prayers are chanted together by the family in the morning. Also, at temples special havan (yajna) are organized, along with chanting of Vedic mantras and offerings of fruits and flowers. Many Hindus mark this day by Vrata (fasting) through the day followed by feasting in the evening, or at the culmination of celebrations . In A.P., the day is also celebrated as the wedding anniversary of Rama and his consort Sita, thus ceremonial wedding ceremonies, Sitarama Kalyanam, of the celestial couple are held at temples throughout the region, with great fanfare and accompanied by group chanting of name of Rama, Rama nama smaranam.

The important celebrations on this day take place at Ayodhya in Uttar Pradesh, Bhadrachalam in Andhra Pradesh and Rameswaram in Tamil Nadu, thronged by thousands of devotees, and Rathayatras, the chariot processions, also known as Shobha yatras of Rama, his wife Sita, brother Lakshmana and devotee Hanuman, are taken out at several places.

Sri-Rama Navami is dedicated to the memory of Lord Rama. It occurs on the ninth day, or navami. The festival commemorates the birth of Rama who is remembered for his prosperous and righteous reign.

Some highlights of this day include

* Kalyanam, a ceremonial wedding performed by temple priests
* Panakam, a sweet drink prepared on this day with jaggery and pepper.
* Procession of murtis in the evening, accompanied by playing with water and colours.

Srirama Navami Festival at Bhadrachalam is celebrated on Sri Rama's birthday. The ten days of this festival attract thousands of devotees from all corners of India. On this occasion all 'Rambhaktas' gather in this place to worship their Lord. The festivities start from 'Chaitra Sudha Saptami' and continues till 'Bahula Padyami'. The focal point of the celebration of the Festival of Srirama Navami is the Kalyanotsav.

The Srirama Navami Festival is celebrated in Bhadrachalam of the Khammam District in Andhra Pradesh. To enjoy the colors of this festival you must visit Bhadrachalam during the months of March and April. The unique feature of this celebration is that it is being held here continuously for four hundred years. This is one of the most popular Temple Fairs of the state.

Bhadrachalam is located in the Telangana region of Andhra Pradesh. The place is located on the bank of river Godavari. The shrine here is among the most important sites of Hindu pilgrimage.

The Fairs in Andhra Pradesh are mostly of religious origin and have some legendary stories linked with them. Srirama Navami Festival at Bhadrachalam is no exception. This temple is closely connected to the life of the famous saint and composer Ramadasa . Sri Rama is also believed to have crossed the river Godavari,on his way Lanka to rescue Sita, at the spot where this temple stands.

The Srirama Navami Festival at Bhadrachalam is celebrated with lot of grandeur, which along with the devotees also attract many tourists to Andhra Pradesh.

SRI VARALAKSHMI VRATHAM

Mahalakshmi Vratam is a sacred day in Hinduism. More commonly known as "Varalaksmi Vratham" is performed by Married Hindu ladies on the Friday just before the full moon day in the month of "Sravana" - July/August- according to Hindu calendar. This is an important "Vratha", meaning a vowed religious observance in Sanskrit. "Varamahalakshmi Vratha" is performed more commonly in Southern Indian States of Andhra, Karnataka, Tamilnadu and also in parts of Maharashtra and Orissa.

Puja is performed by married Hindu women to seek the blessings of goddess Mahalakshmi, wife of Lord Vishnu, who is considered to be the abode of wealth and prosperity. There is a legend that says that this vratam was recommended by Lord Shiva to his wife Parvati to gain wealth and prosperity. There is also another legend that tells us the story of a very pious lady Charumati who was asked by goddess Varalakshmi, in her dream, to do the vratam in-order to fulfill her wishes. She performed the vratam along with other ladies in her village with a lot of devotion. They offered the deity lots of delicacies and once the vratam was completed, they were amazed to find their bodies decked with expensive jewels and their homes full of riches. From then on, women started performing this vratam every year seeking wealth and prosperity in their families. Varalakshmi vratam is usually performed in the month of Sravan on the Friday preceding the full moon day. Those who cannot perform it on that day, can do it on any other Friday in that month.

Women clean their homes and decorate their front yards with rangolis (colorful designs traced on the floor) on the day of Varalakshmi vratam. Later, they take a bath and deck themselves with beautiful clothes and jewelery. They then begin the process of performing the vrata by first arranging the kalasha or the sacred pot. They fill the pot with rice and water which symbolize prosperity and cover it with mango and betel leaves. They then place a coconut smeared with turmeric and vermallion on the kalasha and also decorate the coconut with a new cloth. Some people decorate the kalasha with many kinds of jewels to make it look more beautiful. They place this kalasha on a plate filled with rice. The main pooja begins by worshiping Lord Ganesha who is believed to drive away all obstacles and evil forces. Later, goddess Mahalakshmi is invoked into the kalasha. They then worship a couple of torams (a bunch of nine threads with nine knots) and tie one to the kalasha while the other one is tied around the right hand wrist of the lady performing the pooja. Later, they chant the Lakshmi Ashtottara Shatanamam (a list of hundred names in praise of the deity) with a lot devotion. They then offer the goddess nine varieties of delicacies including both sweets and savories. In conclusion of the vratam, they sing hymns in praise of goddess Varalakshmi and also invite another married woman assuming her to be goddess Varalakshmi and offer her sweets. That evening, they invite all the neighboring laides to their homes and offer them tamboolam (an offering consisting of betel leaves, fruits, betel nuts, vermillion, turmeric and dakshina [money]). They also collectively sing songs in praise of goddess Varalakshmi.

RAKSHA BANDHAN

Raksha Bandhan is a festival that commemorates the relationship of brother and sister. This festival is celebrated usually in the month of August on the Shravana Purnima. The atmosphere of jubilation starts mounting up much before the occasion.

Let's start with the meaning of Raksha Bandhan. 'Raksha' is a Hindi word that means protection and 'Bandhan” means the bond. Thus, Raksha Bandhan stands for the bond of protection between brother and sister. On the auspicious eve of Shravana Purnima, the girls tie Rakhi on the wrist of their brothers. In turn, the brother takes the vow of protecting his sister from all the dangers that come her way.

Many women observe fast till the completion of the rituals. After the thread tying ceremony, the girls perform Arti of their brothers so as to invoke divine blessings to bestow on their brothers. Traditionally, the following mantra is chanted while performing Arti:

“Yena baddho Bali Raja
Daanavendro mahabalah
Tena twam anubadhanaami
Rakshe maa chala maa chala”

The literal meaning of these words is, “O Rakhi, just as Goddess Laxmi tied Rakhi to King Bali, I am you on my brother's wrist. Aye Rakhi, I pray thee that you protect my brother from all evils”.

With these holy words, the girl prays for her brother's long life and sound health. The whole ceremony is observed within a set Muhurat.

Raksha Bandhan is a day when the whole clan gathers and either spend time in cherishing some fond moments or creating them. Family feast is organized, which gives a nice opportunity to the family members to strengthen the bond of love between them. Therein lies the beauty of not only the festival of Raksha Bandhan but all Indian Festivals.

JANMASHTAMI / SRI KRISHNASHTAMI / SRI KRISHAN JAYANTHI

Lord Krishna took vow to ascend on earth whenever the darkness of evil surround it. A Sanskrit shloka in the holy book Gita, says the same,

"Yada Yada Hi Dharmasya
Glaanir Bhavati Bharatha
Abhyutthanam Adharmasya
Tadatmanam Srijamy Aham"

It is believed that Shri Krishna took birth on the eighth day of half dark, that is, Krishna Paksha of the month of Shravana as per the Hindu Calendar.

Shri Krishna was the eighth incarnation of God Vishnu on earth who took birth purposely to kill Kansa, who had created a havoc in the city of Mathura. King Kansa was already intimated, but couldn't revert his destiny. He knew that his sister's eighth son was going put an end to his life. He imprisoned Devaki and her husband for years till their eighth child was born.

When it actually happened, the situation changed in a dramatic manner. The doors of the prison opened automatically and the father took baby Krishna to his friend and trustworthy Nanda. Since then, Krishna is widely known as the son of Yashoda & Nanda.

The date of the festival of Janmashtami varies in the Gregorian Calendar from the month of August to the month of September. Many people observe fast on the eve of Janmashtami, which is called as Saptami. Devotees remain wide awake all night, dance in order to rejoice among themselves and sing in praise of Lord Krishna. As soon as the clock strikes midnight, the ritual of bathing the idol with milk is performed. Then he is dressed in beautiful clothes and jewelry and is placed in the cradle to be worshiped. Sweets are offered to the deity and then distributed among the devotees.

People indulge in a lot of interesting Janmashtami activities. Krishna Bhaktas dance on the enchanting tunes of Krishna Bhajans. They organize an exquisite show of Krishna Jhaankis, which portraits the Rasa Lila in a mundane way. The most popular activity of Janmashtami is the custom of 'Dahi Handi'. Specially, in cities like Mumbai & Pune, this custom is celebrated with great fervor and therefore is organized on a grand level. The human tower trying to smash the Dahi Handi hanging on a high position above the ground is the most common scene on Ganesha Chaturthi on every nook and corner. The winning team wins great pizes. Although, the entire Hindu community is imbued with the colors of festivities of Janmashtami, but the charm of Brindavan & Mathura celebrations has a new flavor altogether, being the hometown of Lord Krishna.

Lord Krishna was multi faceted and similar is the nature of celebrations of Janmashtami are. This festival gives us the opportunity to look within and realize the essence of our lives, which Shri Krishna gifted mankind in his teachings through Gita, the most sacred Hindu philosophy.

SRI VINAYAKA CHAVITHI

Ganesha Chaturthi or Ganesha Festival is a day on which Lord Ganesha, the son of Shiva and Parvati, is believed to bestow his presence on earth for all his devotees. It is also known as Vinayaka Chaturthi or Vinayaka Chavithi in Sanskrit, Kannada, Tamil and Telugu. It is celebrated as it is the birthday of Lord Ganesha. The festival is observed in the Hindu calendar month of Bhaadrapada, starting on the shukla chaturthi (fourth day of the waxing moon period). Typically, the day falls sometime between August 20 and September 15. The festival lasts for 10 days, ending on Ananta Chaturdashi. This festival is observed in the lunar month of bhadrapada shukla paksha chathurthi madhyahana vyapini purvaviddha. if chaturthi prevails on both days, the first day should be taken. Even if chaturthi prevails for complete duration of madhyahana on the second day, but if it prevails on previous day's madhyahana period even for one ghatika (24 minutes) the previous day should be taken. (Ref. Dharmasindhu and Indian Calendric System, by Commodore S.K. Chatterjee (Retd). Madhyahana is the 3rd / 5th part of the day (Sunrise-sunset).

Ganesha puja on the Chaturthi day is usually performed at noon but now-a-days people perform it when all the family members are present.

While performing Ganesha Puja at home, you can always be flexible. The strict rituals are meant for Vedic priests. All you need be careful is to perform the pujas with a clean body and clean mind. What is more important is devotion not the ritual.

Ganesha, the elephant-headed son of Shiva and Parvati, is widely worshipped as the supreme god of wisdom, prosperity and good fortune.

The symbolic meaning of Ganesh Chaturthi festival is that Lord Ganesha comes and stays among us. The immersion symbolizes his return from the earth after removing the obstacles and unhappiness of his devotees.

Some families perform the ceremony on the very next day. It is believed that Ganesha comes and stays in the idol for a day and returns the next day.

There are other families which perform the Ganesh immersion or Visarjan on the 3rd, 5th, 7th or the 10th day.

Today, many people choose the least crowded day to immerse the Ganesh idol.

NAVARATHRI & VIJAYA DASAMI

Know all About Navratri. The nine-day Navratri celebration is compartmentalized in certain parts of the country, dedicating three days each to a trinity of goddesses: to Durga the goddess of velour, to Lakshmi the goddess of wealth and to Saraswati the goddess of knowledge. On Lalita Panchami (the fifth day) it is customary to gather all the books within the house before a sacred lamp and invoke the blessings of Saraswati.

It is also the occasion for all artisans to lay down their tools before the goddess and seek her benediction upon their trade. On the eighth and ninth day of the festival, yagnas or havens are performed in a final act of farewell that marks the termination of the ceremonies. The yagna is an act of sacrifice by which matters most precious and valuable to us are placed into the holy flames as an act of renunciation. Ghee or clarified butter, a sweet concoction of rice cooked in condensed milk (paayas or kheer) and sesame seeds are traditional items used in the havan.

Durga Puja Festival

The ten day long Durga Puja Festival rituals are wholly dedicated to the mighty and supreme Goddess Durga. The destructive spree of Maa Durga leaves no evil behind. Riding on her divine chariot of Lion (traditionally called as Singho Vahan), she looks furious, yet charismatic. The festival is the symbol of inevitable triumph of virtuosity over vice. The time span of celebrations of the festival is viewed as Goddess Durga's ascendancy on earth for that particular time. Soon after, she leaves for Mountain Kailash, where her husband dwells. The story is linked to the married daughters returning to their parent's home along with their husbands in present times.

Durga Puja India

There is an interesting legendary story associated with the Durga Puja India festival. As per the oral traditions and Hindu scriptures and treatise, the peace and happiness of Gods were disrupted by the demon Mahishasura. Together they went to Lord Shiva to ask for his help. Lord Shiva combined the eternal reservoir of the energies of all the Gods into one being and created Goddess Durga. Riding on lion, as soon as she placed her feet on the battlefield, there was an extreme terror of her. She put an end to the life of Demon Mahishasur with a natural ease. Since then she has become the storehouse of power of all Gods. Maa Durga stands for a well channelized energy that works towards the eradicating evil.

DIWALI

The festival of Diwali has been celebrated for ages and grows in fascination by the year. Everyone enjoys the goodies, the glitter, glamour, and the endless zest for living that suddenly grips people around this time. But there is much more to Diwali than feasting and merrymaking. Diwali is a hallowed tradition, not to be put in the shade by the lights. Diwali symbolizes the victory of light over darkness. Celebrated joyously all over the country, it is a festival of wealth and prosperity.

Diwali is essentially a festival for householders. The preparations, the rituals, the entire celebration focuses on the home and family, spanning out to cover the community as a natural extension.

TIME OF THE YEAR

The time of deepavali festival is the most comfortable period of the year as it falls in the autumn season. This festival generally falls in the month of October or November and the date in the English calendar varies as the Indian festivals are celebrated according to the Indian calendar.

LEGENDS

The legends behind the festival are as varied as the manner of its celebration, but common to all of them is the theme of the triumph of good over evil. One such legend, the most popular one, is about a demon named Narakasura who managed to acquire such awesome powers that he began to terrorize the three worlds; his languishment and death at the hands of Satyabhaama/Krishna is celebrated as Diwali, and the day preceding the new moon in the months of Ashwin-Kartik in the Hindu calendar is known as Naraka Chaturdasi (Chaturdasi meaning the fourteenth).

Another legend followed in Kamataka is that of an emperor named Bali who, likewise, had become all powerful and a threat to the peace of the universe. God is said to have come to earth in the form of a diminutive Brahmin, Vamana, and presenting himself before the mighty Bali asked for “as much land as three of my footsteps would cover.” No king could refuse a Brahmin's appeal for charity, and Bali readily granted what seemed to him a trifling request. Whereupon the diminutive Brahmin resumed his all-pervasive, omnipresent form and, covering the heavens with one foot and the world below with another, asked where he should place his foot for the third step. Bali bowed before him and offered his own head for him to place his foot on, and was pressed underfoot. This victory is observed as Bali Padya on the day of the new moon (amavasya) when the month of Ashwin (October-November) makes way for Kartik.

For the people in north India, the festival commemorates the joyous return of Rama to his kingdom of Ayodhya, after 14 years exile in the forests. For the business community, particularly in the western regions of Gujarat and upper India, Diwali is a festival devoted to Lakshmi, the goddess of wealth and prosperity. For the merchant community, in fact, the new accounting year begins with Diwali and the tradition is still followed by opening new accounting ledgers on this festive day.

Courtesy: http://www.indiafairs.dgreetings.com

All India Padmashali Anna Satram, Yadagirigutta

2009-08-02T11:49:00.000+05:30

All India Padmashali Anna Satram, Yadagirigutta

All India Padmashali Anna Satram, Yadagirigutta has been inaugurated by Shri Konda Lakshman Bapuji. It is providing free accommodation and food for Devotees of Padmashalis and others who come for the Darshan of Lord Sri Lakshmi Narasimha Swamy.

Eenadu: 1st March 2009

Eenadu: 2nd March 2009

Contact:

BSNL Phones:

(8685)236461

(8685)236462

AKHILA BHARATHA PADMASHALI ANNA SATHRAM ,
YADAGIRIGUTTA,,OLD TEMPLE ROAD,.,
PIN 508115,
NALGONDA

Padmashali Nithyaanna Sathram, Vemulavada

2009-07-30T07:19:00.000+05:30

Anna Sathram being constructed by our Padmashalis

Padmashali Nithyaanna Sathram, Vemulavada

Vemulawada Sri Raja Rajeshwara Swami Temple is a holy place in South India.

Vemulawada Sri Raja Rajeshwara Swami temple is one of the very few temples devoted to Lord Siva. This historical temple located in south India is popularly known as The Dakshana Kashi (Benaras of South India). Lakhs of devotees visit Vemulawada Sri Raja Rajeshwara Swami temple every year from all over the country.

This Temple is frequently visited by our Padmashali devotees, to offer their prayers and seek divine blessings.

With the help of Padmashali khulabhandhavulu, we have started Padmashali Nityannadhana Satram Trust in rented premises and engaged in Nityannadhanam especially for Padmashali’s who are visiting Vemulawada Sri Raja Rajeshwara Swamy temple.

We have purchased land and started construction of two storied complex. The proposed building will have 30 rooms and a big dining hall for Nityannadhana Satram. Presently the construction is in progress.

To help in this, we invite generous donations to the Nityannadhana Satram Trust for construction of the building and for smooth continuation of Nityannadhanam every day. This would be of great help and convenience for all the Padmashali’s visiting Sri Raja Rajeshwara Swami temple in Vemulawada.

Akhila Bharatha Padmashali Nityanna Satram is located in Vemulawada, Karimnagar District, Andhra Pradesh, India.

DONATION DETAILS:

MAHARAJA POSHAKULU - Rs. 1,25,116.00

Donors of Rs. 1, 25,116.00 will be treated as “MAHARAJA POSHAKULU” and a room will named after them. Apart from this every year they are privileged to stay free for 25 days in a year at Nityannadhana Satram.

RAJA POSHAKULU - Rs. 1,01,116.00

Donors of Rs. 1, 01,116.00 will be treated as “RAJA POSHAKULU” and their names would be written on “Shila Palakam” at the Main gate. Apart from this every year they are privileged to stay free for 20 days in a year at Nityannadhana Satram.

MAHA POSHAKULU - Rs. 55,000.00

Donors of Rs. 55,000.00 will be treated as “MAHA POSHAKULU” and their names would be written on “Shila Palakam” at the Conference hall. Apart from this every year they are privileged to stay free for 15 days in a year at Nityannadhana Satram.

POSHAKA BHAVANA NIDHI - Rs. 51,116.00

Donors of Rs. 51,116.00 will be treated as “POSHAKA BHAVANA NIDHI” and their names would be written on “Shila Palakam” at the Dining hall. Apart from this every year they are privileged to stay free for 10 days in a year at Nityannadhana Satram.

POSHAKA ANNADHATHA - Rs. 25,116.00

Donors of Rs. 25,116.00 will be treated as “POSHAKA ANNADHATHA” and their names would be written on “Shila Palakam”. Apart from this every year they are privileged to stay free for 8 days in a year at Nityannadhana Satram.

BHUDHANA DHATHA - Rs. 11,116.00

Donors of Rs. 11,116.00 will be treated as “BHUDHANA DHATHA” and their names would be written on “Shila Palakam”. Apart from this every year they are privileged to stay free for 5 days in a year at Nityannadhana Satram.

ANNADHATHA - Rs. 5,116.00

Donors of Rs. 5,116.00 will be treated as “ANNADHATHA” and their names would be written on “Shila Palakam”. Apart from this every year they are privileged to stay free for 3 days in a year at Nityannadhana Satram.

ANNADHATHA - Rs. 3,116.00

Donors of Rs. 3,116.00 will be treated as “ANNADHATHA” and their names would be written on “Shila Palakam”.

For Donations Please contact:

Akhila Bharatha Padmashali Nityanna Satram,
Vemulawada,
Karimnagar District,
Andhra Pradesh, India.

Gajula Hari Mobile: 94415 96661
Kondabathini Narayana Mobile: 94408 43009

Please check their site : http//www.padmashalinityannasatram.com/

Padmashali Gothrams 102

2009-07-18T17:27:00.000+05:30

PADMASHALI GOTHRAMS 101 & MARKANDEYA GOTHRAM

1) Pourusha Rishi	2) Dhaksha Rishi
3) Vaalakhilya Rishi	4) Vasishta Rishi
5) Vruksha Rishi	6) Bruhathi Rishi
7) Vanaka Rishi	8) Viswa Rishi
9) Kasyapa Rishi	10) Dhaaruka Rishi
11) Kuthsa Rishi	12) Mouyaa Rishi
13) Pavana Rishi	14) Vyseena Rishi
15) Jamadhagni Rishi	16) Mandavya Rishi
17) Yadhu Rishi	18) Kaasila Rishi
19) Thrisanka Rishi	20) Thurvaasa Rishi
21) Jatila Rishi	22) Vedhamatha Rishi
23) Vidhu Rishi	24) Bhaaratha Rishi
25) Voordhvaasa Rishi	26) Upendhra Rishi
27) Vanajaala Rishi	28) Ambareesha Rishi
29) Dhanumjaya Rishi	30) Madhu Rishi
31) Chyavana Rishi	32) Bikshu Rishi
33) Pasunaka Rishi	34) Koundilya Rishi
35) Satyakarma Rishi	36) Thaksha Rishi
37) Pravruksha Rishi	38) Ruruksha Rishi
39) Puroo Rishi	40) Pulasthya Rishi
41) Saadhu Rishi	42) Gargeya Rishi
43) Kapila Rishi	44) Samsthitha Rishi
45) Thrihoo Rishi	46) Nishchitha Rishi
47) Saruksha Rishi	48) Pridhvi Rishi
49) Poundraka Rishi	50) Udhaya Pavana Rishi
51) Kousika Rishi	52) Bhrahma Rishi
53) Manu Rishi	54) Jhooreela Rishi
55) Kamandala Rishi	56) Aathreya Rishi
57) Rishya Srumga Rishi	58) Dhigvaasa Rishi
59) Puraasana Rishi	60) Vana Samgnya Rishi
61) Sindhu Rishi	62) Poushtala Rishi
63) Ronaka Rishi	64) Raghu Rishi
65) Thushta Rishi	66) Aasrama Rishi
67) Bhargava	68) Subhiksha Rishi
69) Chokrila Rishi	70) Amgeerasa Rishi
71) Bharadhvaja Rishi	72) Prashta Rishi
73) Kousika Rishi	74) Vydhrutha Rishi
75) Sapilvaka Rishi	76) Sutheeksha Surya Rishi
77) Chandra Rishi	78) Suka Rishi
79) Sounaka Rishi	80) Maareecha Rishi
81) Niyamtha Rishi	82) Suthra Rishi
83) Thrustna Rishi	84) Sandilya Rishi
85) Punyava Rishi	86) Sthramsa Rishi
87) Sukeerthi Rishi	88) Vaachvik Rishi
89) Maanasvi Rishi	90) Agasthya Rishi
91) Dhenuka Rishi	92) Puttha Rishi
93) Vyaasa Rishi	94) Guha Rishi
95) Athri Rishi	96) Paraasara Rishi
97) Gouthuma Rishi	98) Pramcheeva Rishi
99) Voorjhveeswara Rishi	100)Swayambhu Rishi
101)Naaradha Rishi	102)MARKANDEYA Rishi

The Visa God - Chilkur Balaji Temple

2009-07-06T20:23:00.000+05:30

SRI BALAJI TEMPLE

The Balaji Temple is located at Chilkur in the Hyderabad district. It is 33 Kms away from Mehedipatnam. Approximately 75,000 to 1,00,000 devotees visit in a week. Generally temple gets heavy rush on Fridays and Sundays.

The temple at Chilkur is managed by the hereditary trustee Sri M.V. Soundara Rajan and Sri C.S. Gopala Krishna. The entire family of the archaka, including the women are dedicated themselves to serve the God.

HISTORY

Twenty Five kilometers from Hyderabad off the Vikarabad road and on the banks of Osmansagar is the picturesque village of Chikur with its hoary temple dedicated to Sri Balaji Venkateshwara. From the style, structure and appearance, it can be inferred that the temple was built half a millennium ago. Set in sylvan surroundings, the temple attracts thousands of pilgrims every year and is an ideal place for sequestered retreat and meditation. It enjoyed in the past, great days of pomp and glory.

The temple is one of the oldest in Telengana, having been built during the time of Akkanna and Madanna, the uncles of Bhakta Ramdas. According to tradition, a devotee who used to visit Tirupati every year could not do so on one occasion owing to serious ill-health. Lord Venkateshwara appeared in his dream and said, "I am right here in the jungle nearby. You don't have to worry." The devotee at once moved to the place indicated by the Lord in the dream and saw a mole- hill there, which he dug up. Accidentally, the axe struck Lord Balaji's idol covered by the mole-hill below the chin and on the chest, and surprisingly blood started flowing profusely from the "wounds", flooding the ground and turning it scarlet. The devotee could not believe his eyes when he saw this. Suddenly he could not believe his ears also when he heard a voice from the air which said,"Flood the mole-hill with cow's milk. "When the devotee did so, a Swayambhu idol of Lord Balaji accompanied by Sridevi and Bhoodevi(a rare combination) was found, and this idol was installed with the due rites and a temple built for it.

Sri Balaji venkateshwara, the Pratyaksha Daiva in kaliyuga, is thus available at Chilkur to shower blessings on His devotees who for any reason are unable to go to Tirupati. Many devout worshippers flock to the temple, to receive the blessings of the Lord and his consorts throughout the year particularly during the Poolangi, Annakota and Brahmothsavams.

With the earnest desire to revive the former glory and importance of the temple, the idol of Ammavaru was installed in 1963 the year following the Chinese aggression, and when the aggression was unilaterally vacated, Ammavaru was given the name of Rajya Lakshmi, signifying this welcome event. The unique feature of this idol is that lotus flowers are held in three hands and the fourth hand is in such a position towards the lotus feet which signifies the doctrine of Saranagathi.

The temple has been visited by great Acharyas from time to time. A visit to the temple is a must for the Jeer of Sri Ahobila Mutt every time he visits the twin cities, and in the temple is installed the idol of the first Jeer. The Tilakayaths of Sri Vallabhacharya Sampradaya have been regularly visiting the shrine. Jagadguru Sri Sankaracharya of Sringeri Mutt and his disciple graced the efforts of the trustees in improving the temple.

REMEDIES

Vishnu Sahasranama was first composed & recited by Bhishma, when he was on his deathbed. Lord Krishna went to see Bhishma because he was breathing his last. When Bhishma had darshan of Lord Krishna, he started reciting Vishnu Sahasranama immediately. Vishnu Sahasranama means, rosary of thousand names of Lord Vishnu.

He started reciting Vishnu Sahasranama in the order he saw lord's form continuously and successively.

Vishnu Sahasranama is found in Mahabharata, the great epic of India. If confers all the mundane transcendental benefits to the person who chants it. There are so many Sahasranamas of Vishnu, but among them this happens to be the most cardinal and important one because right from Sankaracharyalu there are so many Sages and Saints who have recited and commented in their own way. Even today, it is recited with the fervor and gaiety in all the temples of Lord Vishnu.

The Chanting of following names of Lord Vishnu, immensely helps us in overcoming the obstacles in our daily life.

1. "Om Vashatkaaraaya Namaha" : For Success in Business.

2. "Om Aksharaaya Namaha" : For Success in Studies.

3. "Om Bhuthabhavanaya Namaha" : For Good Health.

4. "Om Paramaathmane Namaha" : For Self Confidence.

Tirumala Lord Venkateswara Swamy's rare Photos

2009-04-28T17:33:00.000+05:30

Tirumala Lord Venkateswara Swamy's rare Photos

Know our people: Sharada (actress)

2009-03-13T19:05:00.000+05:30

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

HISTORY OF PADMASHALIS & FAMOUS PADMASHALIS

2009-03-06T17:06:00.001+05:30

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/

TEMPLES IN ANDHRA PRADESH

2009-03-06T16:10:00.000+05:30

TEMPLES IN ANDHRA PRADESH

1. Agastheeswara Temple at Chadiparla near Kamalapuram (Cuddapah)

2. Agastheeswara Temple at Gopalapuram near Kolhapur (Mahbubnagar)

3. Agastheeswarar Temple at Yaganti near Kurnool

4. Agastheeswarar Temple at Tondavada near Tirupati

5. Ahobala Narasimha Temple at Ahoblam near Kurnool

6. Alampur Navabhrama Temples at Alampur near Kurnool

7. Amaravati Amareswara Temple at Amaravati near Vijayawada

8. Annavaram Satyanarayana Swami Temple at Annavaram near Kakinada

9. Basar Saraswathi Temple at Basar near Nizamabad

10. Bekkeswara Temple at Bekkam near Mahbubnagar

11. Bhadrachalam Rama Temple at Bhadrachalam near Khammam

12. Bhadrakali Temple at Warangal

13. Bhairavaswamy Temple at Gopalapuram near Kolhapur (Mahbubnagar)

14. Bhavanarayanaswamy Temple at Pattisam near Polavaram (West Godavari)

15. Bhimeswara Temple at Gopalapuram near Kolhapur (Mahbubnagar)

16. Bhimeswara Temple at Samalkot (Bhimaramam, Somaramam) near Samalkot

17. Bhimeswara Temple at Draksharama near Kakinada

18. Bhogeswara Temple at Pamidi near Gooty (Anantapur)

19. Birla Mandir at Hyderabad

20. Chandrasekhara Temple at Bikkavolu near Ramachandrapuram (E. Godavari)

21. Chenna Kesava Temple at Pushpagiri near Cuddapah

22. Chintalarayaswamy Temple at Tadpatri near Gooty (Anantapur)

23. Doddeswara Temple at Hemavati near Madakasira (Anantapur)

24. Ekaratri Mallikarjuna Temple at Sreekakulam

25. Endala Mallikarjunaswamy Temple at Ravivalasa near Tekkali (Srikakulam)

26. Gangadhareswara Temple at Gopalapuram near Kolhapur (Mahbubnagar)

27. Gangeswara Temple at Tadikalapudi near Eluru (West Godavari)

28. Ghanpur Temples at Ghanpur near Warangal

29. Golingeswara Temple at Nidadavole near Kovvuru (West Godavari)

30. Golingeswara Temple at Bikkavolu near Ramachandrapuram (E Godavari)

31. Govindarajaswami Temple at Tirupati

32. Guntimalleswara Temple at Khammam

33. Hanumakonda Thousand Pillared Temple at Warangal

34. Indranatheswara Temple at Pushpagiri near Cuddapah

35. Jaladheeswara Temple at Ghantasala (Krishna)

36. Jateswara Temple at Gopalapuram near Kolhapur (Mahbubnagar)

37. Kaleswara Temple at Gopalapuram near Kolhapur (Mahbubnagar)

38. Kamalasambhaveswara Temple at Pushpagiri near Cuddapah

39. Kanakadurga Temple at Vijayawada

40. Kanyaka Parameswari Temple at Proddatur (Cuddapah)

41. Kapileswarar Temple at Tirupati

42. Kapoteeswara Temple at Chejerla near Narasaraopet (Guntur)

43. Kapoteswara Temple at Kadali near Razole (East Godavari)

44. Kasi Viswanatha Temple at Pushpagiri near Cuddapah

45. Kesavaswami Temple at Ryali near Rajamundry

46. Koppulingeswaraswamy Temple at Palivela near Kottapeta (East Godavari)

47. Koteeswara Temple at Kaluvakolanu near Mahbubnagar

48. Kotilingam Temple at Panchadarla near Anakapallee

49. Ksheerarameswaraswamy Temple at Palakollu (Ksheeraramam) near Narasapur (West Godavari)

50. Kukkuteswara Temple at Pithapuram near Kakinada

51. Lakshmi Narasimha Temple at Yadagirigutta near Hyderabad

52. Madanagopala Temple at Gopalapuram near Kolhapur (Mahbubnagar)

53. Mahanadi Temple at Thimmapuram near Kurnool

54. Mahanandi Temple at Nandyal near Kurnool

55. Mahavishnu Temple at Sreekakulam

56. Mallanna Temple at Komaravelu near Jangaon (Warangal)

57. Malleswaraswami Temple at Hemavati near Madakasira (Anantapur)

58. Malleswaraswami Temple at Vijayawada

59. Malleswaraswami Temple at Mangalagiri near Vijayawada

60. Malleswaraswami Temple at Gopalapuram near Kolhapur (Mahbubnagar)

61. Mallikarjunaswamy Temple at Jonnavada near Nellore

62. Mallikarjunaswamy Temple at Ayinavolu near Warangal

63. Mangalagiri Narasimhaswami Temple at Mangalagiri near Vijayawada

64. Manikanteswara Temple at Kanipakkam near Chittoor

65. Manthani Temple at Manthani near Karimnagar

66. Mogileeswara Temple at Mogili near Bangarupalem (Chitoor)

67. Mukhalingam Temple at Mukhalingam near Sreekakulam

68. Mukteeswara Temple at Kaleswaram (Manthani) near Karimnagar

69. Muktirameswara Temple at Proddatur (Cuddapah)

70. Nageswaraswamy Temple at Duvva near Tanaku (West Godavari)

71. Nageswaraswamy Temple at Chebrolu

72. Navanandikotkur Malleswaraswami Temple at Nandikotkur near Kurnool

73. Nignur Shiva Temple at Nignur near Karimnagar

74. Nilakanteswara Temple at Nizamabad

75. Nilakanteswara Temple at Gudlur near Kandukur (Prakasam)

76. Padmanathaswamy Temple at Gopalapuram near Kolhapur (Mahbubnagar)

77. Pallikonda Sivaperuman Temple at Suruttuppalli near Nagalapuram

78. Panduranga Swamy Temple at Chilakalapudi near Machilipatnam

79. Papanaseswarar Temple at Alampur near Kurnool

80. Parasareswara Temple at Yogimallavaram near Tirupati

81. Parasurameswara Temple at Gudimallam near Tirupati

82. Parusavedeeswara Temple at Meenambaram near Mahbubnagar

83. Peravali Ranganatha Temple at Peravali near Kurnool

84. Polasteeswara Temple at Polasa near Jagtial (Karimnagar)

85. Raghavendraswamy Temple at Mantralayam

86. Rajarajeswara Temple at Bikkavolu near Ramachandrapuram (E. Godavari)

87. Rama Temple at Kondapaka near Siddhipet (Medak)

88. Ramalingeswara Temple at Tadparti near Anantapur

89. Ramalingeswara Temple at Kaudur near Mahbubnagar

90. Ramalingeswara Temple at Nandikandi near Sangareddi (Medak)

91. Ramalingeswara Temple at Gopalapuram near Kolhapur (Mahbubnagar)

92. Ramalingeswaraswamy Temple at Achanta (West Godavari)

93. Ramappa Temple at Palampet near Warangal

94. Rameswaraswamy Temple at Tadpatri near Gooty (Anantapur)

95. Rudreswara Temple at Palampet near Warangal

96. Sambasiveswara Temple at Gopalapuram near Kolhapur (Mahbubnagar)

97. Sambu Lingeswara Temple at Warangal

98. Saneeswara Temple at Mandapalli near Rajamundry

99. Sangameswara Temple at Kudali (Alampur) near Kurnool

100. Sangameswara Temple at Sangam Jagarlamudi near Tenali

101. Santana Malleswaraswamy Temple at Pushpagiri near Cuddapah

102. Shiva Temple at Kailasakona near Puttur (Chittoor)

103. Shiva Temple at Talakona near Piler (Chitoor)

104. Shiva Temple at Penukonda (Anantapur)

105. Shiva Temple at Pedakkani near Vijayawada

106. Sidhdheshwaraswamy Temple at Tallapakam near Rajampet (Cuddapah)

107. Sidhdheshwaraswamy Temple at Muttayikota near Medak

108. Sidhdheshwaraswamy Temple at Hemavati near Madakasira (Anantapur)

109. Simhachalam VarahaLakshminarasimha Temple at Simhachalam near Vishakapatnam

110. Skandagiri Temple at Secundrabad

111. Someswara Temple at Devunigumpa near Parvatipuram (Srikakulam)

112. Someswara Temple at Mandapaka near Tanuku (West Godavari)

113. Someswara Temple at Kotipalli near Draksharama

114. Someswara Temple at Bhimavaram (Somaramam) near Bhimavaram

115. Sree Kalahasteeswarar Temple at Sri Kalahasti near Tirupati

116. Sree Sailam Mallikarjuna Temple at Sreesailam near Kurnool

117. Suryanarayanaswamy Temple at Arasavalli near Srikakulam

118. Tiruchanur Padmavati Temple at Tiruchanur near Tirupati

119. Tirupati Venkateswara Temple at Tirumala-Tirupati

120. Trikoteswara Temple at Pushpagiri near Cuddapah

121. Tripurantakeswara Temple at Tripurantantakam near Kurnool

122. Ugra Narasimha Temple at Vedadri near Vijayawada

123. Uma Maheswara Temple at Gopalapuram near Kolhapur (Mahbubnagar)

124. Uma Maheswara Temple at Pushpagiri near Cuddapah

125. Umakamandaleswarar Temple at Ryali near Rajamundry

126. Umamaheswara Temple at Rajahmundry

127. Vaidyanatha Temple at Pushpagiri near Cuddapah

128. Vedanarayana Swamy Temple at Nagalapuram near Tirupati

129. Veerabhadraswami Temple at Lepakshi near Anantapur

130. Veerabhadreswaraswamy Temple at Pattisam near Polavaram (West Godavari)

131. Vemulawada Shiva Temple at Vemulawada near Karimnagar

132. Venkatramana Temple at Tadpatri near Gooty (Anantapur)

133. Venugopalaswamy Temple at Bobbili near Vizianagaram

134. Vijayeswara Swami Temple at Vijayawada

135. Virabhadra Temple at Gopalapuram near Kolhapur (Mahbubnagar)

136. Virupaksheswara Temple at Hemavati near Madakasira (Anantapur)

137. Visweswara Temple at Kolanupaka near Bhuvanagiri (Nalgonda)

Atla Thaddhe

2009-03-05T15:34:00.000+05:30

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

2009-03-05T14:41:00.000+05:30

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!).

First birthday celebration

2009-03-03T17:34:00.000+05:30

First birthday celebration, First birthday party ideas

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.

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

2009-03-02T20:38:00.000+05:30

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

Markandeya Avtar

2009-02-17T10:33:00.000+05:30

Markandeya Avtar:

Saint Markandeya is believed to be the immortal incarnation. He is associated with Lord Shiva. There goes a legend that when Markandeya was about 12 yrs old, the family was aware that his death was near. This so happened that the couple (father & mother of Markandeya) got their son with special blessings but at the time of birth they were told that the child would face death at the age of 12 years. Parents asked the child to touch the feet of every passer-by at a crossing of Kashi Nagari. While the child was doing so, Saptrishis happened to pass the crossing. On touching the feet of the rishis, one of the Rishis blessed him that he would live long but saw the death standing in front. The Rishis ordered the child to enter the Shiva temple of Kashi and continuously chant the Mantra ‘Om Namah Shivaya’. At the scheduled time, the lord of death, Lord Yama came riding a black-buffalo with a black rope in his hand. The child seeing this horrible scene was frightened and he embraced the Shiva Ling tightly chanting the mantra ‘Om Namah Shivaya’ at a very high pitch of his voice. It was a time for miracle to strike. Lord Shiva with his Trident appeared and challenged the Yama, asserting that the child is under his escorts and so the Yama quipped nothing and returned. This child was later known as Markandeya Rishi. Since Lord Shiva gave him the blessing of immortality, he is still considered as immortal entity.

Markandeya Rishi History

2009-02-12T13:19:00.000+05:30

Markandeya

Markandeya is an ancient rishi (sage) from the Hindu tradition, born in the clan of Brigu Rishi. He is celebrated as a devotee of both Shiva and Vishnu and is mentioned in a number of stories from the Puranas. The Markandeya Purana especially, comprises a dialogue between Markandeya and a sage called Jaimini and a number of chapters in the Bhagavata Purana are dedicated to his conversations and prayers.[1] He is also mentioned in the Mahabharata.[2] Markandeya is venerated within Vaishnava, Shaivite and Shakta traditions.

Rescued by Lord Shiva

One legend relates the story of how Shiva protected Markandeya from the clutches of death. (Yama)

Mrikandu rishi and his wife Marudmati worshipped Shiva and sought from him the boon of begetting a son. As a result he was given the choice of either a gifted son, but with a short life on earth or a child of low intelligence but with a long life. Mrikandu rishi chose the former, and was blessed with Markandeya, an exemplary son, destined to die at the age of 16.

Markandeya grew up to be a great devotee of Shiva and on the day of his destined death he continued his worship of Shiva in his form of Shivalingam. The messengers of Yama, the god of death were unable to take away his life because of his great devotion and continual worship of Shiva. Yama then came himself in person to take Markandeya's life away and sprung his noose around the young sage's neck. By accident of fate the noose mistakenly landed around the Shivalingam, and out of it, Shiva emerged in all his fury attacking Yama for his act of aggression. After defeating Yama in battle to the point of death, Shiva then revived him, under the condition that the devout youth would live forever. For this act, Shiva was thereafter known also as Kaalakalaya, meaning 'one who brought death, to death himself'.

Thus Maha Mrityunjaya Stotra is also attributed to Markandeya, [3] and this legend of Shiva conquering death is inscribed in metal and worshiped at Tirukkadavur in Tamilnadu, India.[4] A similar account is also given in Narasimha Purana, although in that version Markandeya is rescued by Vishnu after he recites the Mrityunjaya Stotra.[5]

Eternal life

Another story which deals with Markandeya's long life gives an account of how he lived past the death of the previous world and watched it end.

Bhagavata Purana

Markandeya prays to Vishnu

A tale from the Bhagavata Purana states that when the earth was about to be engulfed by water, Markandeya prayed to Vishnu to rescue him. Vishnu appeared in the form of a child floating on a leaf, and declared to the sage that he was Time and Death. He requested the sage to enter into his mouth and save himself from the surging water. Inside the boy's stomach Markandeya discovered all the worlds, the seven regions and the seven oceans. The mountains and the kingdoms were all there. So were all living beings. Markandeya did not know what to make of all this. He started to pray to Vishnu. No sooner than he had started, he came out of the boy's mouth. Vishnu now appeared before him and blessed him. The sage spent a thousand years with Vishnu.

Markandeya Purana

The Devi Mahatyam section of the Markandeya Purana is one of the most important texts of Shakti tradition.

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What is the difference between Padmashalis and Brahmins apart from their work?

Padmashalis are non-vegetarians

Most of the Padmashalis except Pattusalis of Srikakulam are non-vegetarians. Padmashalis either do business or get employed or do their traditional occupation-weaving and they dont do chapliance whereas brahmins do chapliance and other Veda-related jobs. Padmashali is a backward community while brahmins are socially advanced.

Brahmins themselves are not a homogenous group culturally throughout India. A good number of brahmins throughout the east coast from Orissa to Bengal and Assam are avid fish eaters. All brahmins are not engaged in chapliance. As for chapliance, with many reformers having meddled with the vedic Hinduism, in some areas that duty is given even to Dasaris (a scheduled caste dalit) in andhra Pradesh, especially in Vaishnavaite worship; and among shivite worshippers, there are Jangams who do the chapliance work for Lingayats (Veerashaivas) who do not believe in the suprimacy of the Brahmins, and the class of Veerashaivas was born by intermarriage between Brahmins and Dalits, infact between all castes, in order to bring out a casteless society and to annihilate Brahminical hegemony.

As per Vedic Hinduism, Brahmin has to achieve Brahminism by his deeds and therefore a Brahmin is to be "Twice born", that is to be born first by a biological birth and then a "second birth by spiritual attainment". Attainment of this "Brahminical" status was open to any one from any caste and class. Similarly, having achieved Brahminical status, one may face downgradation by a subsequent ill deed.

The cases of Vishwamithra and Valmiki are the proper examples. Vasishta the most revered sage in Hinduism was born to celestial prostitute and he married a Dalit woman "Arundhathi". All brahmins who claim Vasishta gothra carry half of the genes from a Dalit woman ancestor.

Any one who resorted to manual work and a profession related to manufacture and trade was treated as Vaishya or shoodra. Similarly Padmasalis fall in one of the two. Upper caste or Forward caste have nothing to do with the classification of the four Varnas of Hindu hiearchy. Kammas and Reddys are from the Forward or upper castes but they are "Shoodras" with in the definition of the Hindu varnas.

One aspect that differentiates Padmasalis from the "shoodra" classification is they alone wear the "Janiv or Yajnopaveetha" among all other non-brahminical castes with one exception of "Vishwakarmas". Except for the Brahmins, the other varnas are not very distinctly categorised in the Southern India. Thus Padmasalis fall between the brahmins and other Aryan castes, they follow a mix of Dravidian and Aryan rituals / food habits, suggesting Aryan origine and intermixture with the Dravidians. All Padmasalis claim Rishi gothras of 101 rishi "santhathi" who were taken on adoption by the sage Bhavana Rishi, who himself was taken on adoption by Rishi Markandeya. All Padmasalis originated from Satavahana empire and their mother tongue remains Telugu, except for a few migrants who had taken longer and numerous stages of migration such as the Shettigars of Dakshina Kannada. Most Padmashalis in Tamilnadu, Karnataka, Maharashtra, Chatttisgadh, Madhya Pradesh and Orissa speak Telugu as mother tongue. Devangas are reported to have branched off from Padmasalis due to a dispute between two groups on issues of worship of goddess Chaudeshwari, and ever since that dispute the two have become rivals, thus one of them do not reside where the other reside, and while most Padmasalis practice Vaishnavism, almost all Devangas are saivites.