Showing posts with label Essays. Show all posts
Showing posts with label Essays. Show all posts

1 October 2013

Month of October 2013


2. గాంధీ జయంతి - Gandhi Jayanti
2. లాల్‌బహదూర్‌శాస్త్రి జయంతి - Lal Bahadur Sastri Jayanti
3. మాస  శివరాత్రి - Masa Sivaraatri
4. మహాలయ అమావాస్య - Mahalaya Amavasya
5. శరన్నవరాత్రారంభము - Sarannavaraatraarambham
11. చిత్తకార్తే ఉ. 8.04 - Chittaakaartae (morning 8.04)
11. మూలనక్షత్ర పూజ - Mula nakshatra pooja
11. సరస్వతీ పూజ - Saraswati Puja
12. దుర్గాష్టమి - Durgashtami
13. మహర్నవమి - Maharnavami
14. విజయ దశమి - Vijaya Dasami
16. బక్రీదు - Bakrid
21. అట్లతద్దె - Atlatadde
22. సంకటహర చతుర్థీ - Samkatahara Chaturthi
24. స్వాతి కార్తే సా. 5.37 - Swatikarte (evening 5.37)
31. సర్దార్‌వల్లభాయ్‌పటేల్ జయంతి  - Sardar Vallabhai Patel Jayanti

More on my site teluguvaramandi.net

26 January 2012

గణతంత్రదినోత్సవము - Republic Day

గణతంత్రదినోత్సవముముందుగా అందరికీ గణతంత్రదినోత్సవ శుభాకాంక్షలు. మనం భారత రాజ్యాంగ నిర్మాణ దినాన్ని ఎంతో గొప్పగా జరుపుకొంటాము దీనినే గణతంత్రదినోత్సవముగా గుర్తిస్తాము. మన స్వాతంత్ర్యము ఎంతో మంది త్యాగశీలుల పుణ్య ఫలమైతే, మనను మనమే ఏలుకొను హక్కును మటుకు మనకు అంబేడ్కర్ వంటి విద్యావంతుల ప్రసాదించారు. మన మొదటి గణతంత్ర దినోత్సవం నాడి నిజంగా మనము ఆంగ్లేయుల సాసనము నుండి మన దేశాన్ని సొంతంచేసుకొన్నము, అందుకే ఈ రోజుని పూర్ణ స్వతంత్ర్యదినోత్సవముగా మనము సొంభోఅదించవచ్చు.

23 November 2011

Telugu Language

The beauty of Telugu Language as told by Panuganti Lakshmi Narasimharao garu in his prose 'Swabhasha' (Mothertongue).



19 November 2010

కార్తీక మాసము

మాసములం న్నింటిలో కార్తీక మాసము అత్యంత పవిత్రమైనది శివ విష్ణువులిద్దరికీ ప్రియమైనది. ఈ మాసము ఈశ్వరుని పూజించిననూ, మహావిష్ణువుని పూజించిననూ వారు సంతుష్టి పొందెదరనందురు. అన్ని వర్ణముల వారు కార్తీక దామోదర పూజను చేసి సహపంక్తి భోజనము - వన భోజనము చేయుదురు. ఈ మాసములోని - వనభోజనములోని సహపంక్తి భోజనము శాస్త్ర సమ్మతము. ఉసిరి చెట్టు నీడన శ్రీ తులసీ ధాత్రీ సమేత దామోదర స్వామిని సేవించువారికి అన్ని పాపములునూ పోయి అనంత పుణ్యములు వచ్చును. కార్తీక మాసమంతయు పవిత్రమే. అన్ని దినములూ పవిత్రములే. కార్తీక మాసమున నదీ స్నానములు దీపారాధన, కార్తీక దామోదర పూజ మున్నగునవి ముప్పదిరోజులూ చేయవలసి యున్నది.
బలి పాడ్యమి, యమవిదియ త్రిలోచన గౌరీ వ్రతము నాగ చతుర్ధి నాగ పంచమి, స్కందషష్టి గోపాష్టమి బోధనైకాదశి క్షీరాబ్ధి ద్వాదశి వైకుంఠ చతుర్ధశి, జ్వాలా తోరణము, మున్నగు పర్వ దినములు కలవు. ఆయా దినములలో ఆయా దేవతలను పూజించినచో, ఆయా దేవతల అనుగ్రహము కలుగును. పరమ ప్విత్రమైన కార్తీక మాసములో వారి పూజ మరింత ప్రశస్తము. ఈ మాసములోని పూజ మరింత ఫలదాయిని కావున అవకాశమును బట్టి యధాశక్తిగ, పూజ లేదా స్తోత్రపాఠము చేసి అభిష్టదేవతానుగ్రహమును మరింతగా కార్తీక దామోదరుని యనుగ్రహముతో బాటు పొందవలయును.

22 April 2009

Hindu Marriage Ceremony

Gods invited to Marriage.
Importance of Marriage
Rituals performed in a Marriage

One of the memorable moments in every one's life is their wedding, it gives a sense of friendship between two people. It is a foundation for a beautiful future. This is the marital bliss people talk about. Marriage follows the rules of 'Dharmaarthkamaadulu' (justice, money, love etc.). There are different rituals in which this sacred ceremony in different religions.

'Brahmacharyam'(Bachelorhood), 'Gruhastamu'(Matrimony), 'Vanaprastamu'(Living in forest), 'Sanyasamu'(sagehood) are four *Ashrama Dharmas (principle or conditions) that customarily governs behavior of any man's life. The second of which is 'Gruhastamu'(matrimony) that is important. This gives us the blessing of having a family and children and attain 'Moksha'. This is because 'yati', 'brahmachari'(bachelor), 'vidyarthi' (student), 'Guru' (teacher), 'poshakudu' (bearer), 'baatasari' (traveller), 'vruthi laenivadu' (unemployed) are seven categories of people who depend on a 'gruhastu'(married man). Serving them as a responsibility is a way of attaining 'Moksha'.

During 'Gruhastasramamu'every man seeks a woman and every woman a man for fulfilment. The children by their union are the source of paying back 'pitrurunamu'(what we owe to our ancestors), 'gururunamu' (what we owe our teachers), 'daeva runamu' (what we owe our Gods).
Hence the union of man and woman is provided with the moral and social support and both recieve fame and honour because of each other. The rituals of a marriage include the recital of age old rules, guideance that have been told by our elders in form of mantras.

A millioniar, or a common man, every one should tie the knot someday, much pomp and joy is a part of such union. The importance of such marriage is to be noted by man and woman alike. Not only them but the importance of marriage should be noted by the one who performs the marriage, the one who watch the marriage.

There are many rituals performed in a traditional Hindu marriage. They are:
1. 'peLLi chuupulu'
2. 'niSchitaardhamu'
3. 'snaatakamu'
4. 'kaaSee prayaaNam'
5. 'varapuuja - edurkoalu'
6. 'gouriivratam'
7. 'mamgaLasnaanaalu'
8. 'kanyaavaraNamu'
9. 'madhuparkaalu'
10. 'yamnoapavaetadhaaraNa'
11. 'mahaasamkalpamu'
12. 'kaaLLukaDuguTa'
13. 'sumuhuurtam'(jeelakarra bellam Sirassumeeda peTTuTa)
14. 'kaaLLu tokkimchaTam'
15. 'kanyaadaanam'
16. 'svarNajalaaBimamtram'
17. 'yoattraebamdhanam'
18. 'mamgaLasuutradhaaraNa'
19. 'talambraalu'
20. 'brahmamuDi'
21. 'amguLeekaalu teeyaDam'
22. 'saptapadi paaNigrahaNam'
23. 'hoamam'.
24. 'sannikallu toayaDam'
25. 'raajahoamam'
26. 'sthaaleepaakam'
27. 'naagavalli'
28. 'sadasyam'
29. 'nallapuusalu kaTTaDam'
30. 'arumdhatee darSanam'
31. 'uyyaalaloani bommanu appajeppaDam'
32. 'ampakaalu; gRhapravaeSam'
33. 'satyanaaraayaNa svaami vratam'
34. 'kamkaNa vimoachanam'
35. 'garbhaadhaanam'

But now the marriage has been condensed to 14 rituals. They are:

1. ' peLLi chuupulu'
2. 'niSchitaardhamu'
3. 'snaatakamu'
4. 'kaaSee prayaaNam'
5. 'varapuuja - edurkoalu'
6. 'samaavartanamu'
7. 'kanyaavaraNamu'
8. 'kanyaadaanamu'
9. 'sumuhuurtam'(jeelakarra bellam Sirassumeeda peTTuTa)
10. 'paaNigrahaNamu'
11. 'agni puujanamu'
12. 'laajahoamamu'
13. 'saptapadi'
14. 'nakshatradarSanamu'



'Vadhuvu'(Bride):

The single identity of a bride is the trinity of 'Lakshmi', 'Saraswati', 'Parvathi'. It is the blossom of nature that defines the bride.

'Varudu'(Bride Groom):

The divine trinity of 'Vishnu', 'Brahma', 'Maheshwara' is combined to form the groom. Evolved to walk in the enlighted path shown by the Lord himself.

'Baasikam':

The body of a man consists of many veins among which 'idi', 'pingala', 'sughamna' are quiet important. Amoung them 'sughamna' has 'surya nadi' and 'chandra nadi' on either side. The two meet in the middle of the forehead. Hence a 'Basikam' is tied at that point for both the bride and groom to protect them from ill omens.

1. ' peLLi chuupulu' :

The parents of the bride and the groom arrange for a meeting of the two in a controlled environment, this is very important for the two as they start a new life together. During this time the two get to know about each others likes and dislikes and bond with each other and develop an understanding about eachother. This is the most memorable moment in anyone's life.

2. 'nischitaardham' :

If the bride and groom like each other the their parents would talk about dowry and ornaments, (a major part of hindu marriages, it has turned from a tradition to an addiction and hence a black mark on an otherwise beautiful tradition) they find a worthy date for the alliance and and the 'purohit' (priest) writes the 'lagna patrika' (sheet on which the auspicious date and time of the wedding according to astrological allignment of stars) infront of friends and relatives and the parents exchange the 'lagna patrika', and 'tambulalu' ( a symblol of tradition, consists mainly of 2 or more beetal leaves, beetal nuts, any fruit and anything you wish to give the person, like cloth money etc.). This constitutes the main event of 'nischitaardham' or engagement in general. This completes half a marriage.

[Westerners do not usually include parents in the marriagge process, but in India it is still customary to have arranged marriages. Not just parents, every relative has a duty to perform, that way everybody is involved. This may seem old fashioned, but in a country where everything revolves around family a bride is not just marrying a groom she is becoming a part of his family, so it is important that everyone in the family should be comfortable with her.]

3. 'snaatakam' :

This ritual is performed by the 'purohit' either in the house of the groom or in the altar of the marriage itself. After the 'vgneshwara' (ganesh) puja, to get rid of all the sins and have a healthy body and mind this ritual is performed accoring to the 'gotram' (gotram is your ancestral identity, it helps us to know our roots).

4. 'kaasi yaatra' :

Amist of pomp and in the presence of his friends and relatives, holding an umbrella in one hand and a stick on the other, with slippers under his feet and a turmeric filled cloth over his neck, the groom starts on a journey to 'Kasi' (varanasi/benaras) to take a oath of celibacy. Then the brother of the bride approaches the groom saying "Please relive yourself of this journey bachelor. Marry my sister and become a 'gruhastu' (married man)" he places a 'bottu' (a color of red, a must for married women) on his forehead and offers him new cloths and other gifts.

5.'varapuuja- edurukolu' :

The groom who renounces his journey and gets ready for marriage is welcomed and greeted by the parents of the bride with great pomp and joy and is taken to the altar. they are then offered 'paanakam' (sweetened water) and new clothes.

6.'samaavarthanam' :

In indian culture before the marriage the ritul of 'samaavartanam' is performed. This is very important. 'Samaavartanamu' means to return. Which means the man returns to his parents after his education with a master, bachelor completes his responsibility and prepares himself to become a married man. This is a transition from a boy to a man.

7.'kanyaavaranam' :
The father of the bride sees this bachelor and enquiring him about his health and happiness then he counsels him to settle down taking his daughters hand in marriage. After this suggestion the bachelor is then invited to the house of the bride which he accepts and arrives at the same, all dressed up and with a great pomp along with his friends and relatives. The father of the bride invites all of them and arrange for their convenience, and to prepare for the coming marriage. This ia also called 'madhuparkam' or 'edurukolu'.

2 April 2009

Sri Ramanavami

This year the auspicious day is celebrated on 3rd of april (3/4/09)
The day when 'Sri Ramachandra murthy' was born is celebrated with reverence as 'Sri Ramanavami'. The wedding of Sri Rama and Sita devi, and the return of Lord Rama after conquering Lanka and vanquishing the cruel king Ravana also falls on the same day. The next day ie., 'dasami' the day after 'navami' is when Lord Rama was crowned king. This is such a happy and auspicious occasion for all Hindus. This day people spend accordingly to buy the idols of Sri Rama, Devi sita, Lord Lakshmana, Hanuma, Bharatha and Satrugna and by reenacting the crowning ceremony and pray.

Puja procedure: The place where the puja is being performed is cleaned and a 'peeta' (small table about a few inches high) is placed and turmeric is applied to it, it is then decorated with 'kumkuma' (red powder). The middle of the 'peeta' an 8 petal flower is decorated with sandalwood. 'kalasam' is arranged in the middle of the 'peeta'.

'kalasam' is adored with sandalwood paste and flower, then we place and honour 'Astadikpaalakulu' (guardians of the directions), 'Navagrahaalu' (Nine planets), ' Aadidevataa pratyadidevatalu' (deities) and worship them.

The puja altar has banana leaves, sugarcane stems tied on four sides and decorated with flowers and mango leaves. The pillars are also decorated with coconut leaves, stems of banana trees. Next everyone in the family sit together and worship Lord Rama by reciting the 'Ramaastotharam', 'Sitaastotharam', 'Aamjaneyaastotharam', and offering 'tulasi', 'maaredu', 'tamalapaaku'. 'Tulasi' is for Sri Rama,'maaredu' is for Mother Sita, 'tamalapaaku' is for Amjaneya (hanuman) 'srisuuktam', 'purushasuuktam' and 'vishnusahastranaaman' is also recited.

Nivedyam(offering): 'chakkara pongali'(sweet rice and moongdal), Mango fruit, sugarcane pieces, 'paanakam' (sweetened jagarry water), 'vadapappu'(soaked moongdal with little pieces of jaggery and pieces of coconut) is the offering. Then we give 'harati' (showing light) This is the way in which we celebrate this auspicious day.


Also see : kalasam, Navagrahamulu, Sri Rama Sthrotram, Harathi.

26 March 2009

Ugadi

Ugadi is observed as the New Year of SouthIndians (in Andhra Pradesh, Karnataka ) marking the new blossoms and the coming of the harvest. It is the first festival of the telugu calender.

'Virodhi' is the name of the new telugu year which starts from 27th March 2009.

Every year on 'chaitrasuddha padyami' we celebrate the beginning of our new year. Things that should be done on this day:

Get up early (before dawn ) and take a bath using sesame oil, and bathing powder (the traditional way), get ready with new cloths. Next recite to the Lord Surya our New year resolutions and while offering flowers, holy water, light, insence. After that we savour the 'vepaputa pachadi' (neemflower concoction). "Nimbhakusumabhakshanam" means...


"Sataayu rvajradaehaayuh sarva sampatkaraaya cha

sarvaarishTa vinaaSaaya, nimBha kusuma bhakshaNam"

this neem flower concoction has tamarind syrup, the flower of mangoes, the flowers of Asoka tree as a few of its many ingredients.

"tvaamashThaSoaka naraabheeshTa! madhumaasa samudbhava!

nibaavi Soakasamtaptaam maamaSoakam sadaa kuru"

which means...

In my life suffering with sorrow i am a bit of the 'asoka'! I serve thee. In the bloom of full spring you blossom oh 'asoka'! You make me free of sorrow!

The tree of asoka has such divine stength.

Neem flower concoction: Neem flower, mango flower, asoka tree flower, jaggary, tamarind syrup, mango pieces, sugarcane pieces, sugar candy, jeera.

'Purna kumba daanam' should be done. Which means a copper tumbler should be arranges in the form of a 'kalasam' and perform 'kalasa puja' by filling it with 'pancha pallava's which means scented water, flowers, turmeric rice and sanctify it with sacred chants and decorated in a plate. After the puja the priest should be offered new cloths and 'dakshina' (offering of our choice could be money,rice or fruits) and recieve their blessings. this is 'purna kumba danam'
Panchamga sravanam: When we hear the 'Panchamga sravanam' (foretelling of the year to come) because of 'tidi' we learn about wealth, 'vaaramu' (week) tells us about life, 'nakshatramu' (star) gives us deliverence from sins, 'yogamu' helps us in eradicating disease, 'karanam' tells us about good omens. Hearing the 'Pancamga sravanam' would give us blessings equal to that of offering land, gold, cattle, grain, virgin(like marriage). Hearing the fortunes of great ones would also give us health, wealth and life has many best returns.

8 February 2009

Kalyanam



Kalyanam!(marriage) The word has such sweetness to it. This once in a lifetime event remains forever in the hearts of those who experience it. This moment is such an delightful experience. It is after this moment that a person attains a purpose in life. Marriage gives a person a responsible position both in family and society. Many moments of happiness, sorrow, joy are to be shared equally amoung the couple to find their destination is the purpose of a marriage. It is the very meaing of the 'mantras' that are chanted during the wedding.
Let us find out which deities grace us with their presence in a marriage that has been performed in a ritual which includes all the mantras

First would be the 'Ganapati puja' hence we invite Lord Ganapathi (Lord Ganesh) to the wedding. He would recieve our prayers and invite the eternal groom ,Lord Sri MahaVishnu and his ever beautiful, blushing bride Devi Sri Lakshmi. Lord Ganapati would recieve them and after settleing them at the altar he leaves. Sri Mahavishnu is the oone who stays at the altar and presides over the wedding ceremony.

The news that lord Vishnu is coming is spread by Garuda ( the vehicle of Lord Vishnu) to all the deities. Hence all the deities arrive to the altar before him to invite him. The 'astadikpalakulu' - the rulers/guardians of the eight directions 'Lord Indra'(the ruler of East), 'Lord Varuna' (the ruler of west), 'Lord Kubera' (the ruler of North), 'Lord Yamudu' (the ruler of South), 'Lord Agni'(ruler of south-east), 'Lord Nirruti'(ruler of south-west), 'Lord Vayuvu'(ruler of north-west), 'Lord Esanuvu' (ruler of north-east).

Along with the above mentioned come the servants of the Lords, their sevants, devotees and the residents of Vikumtam and Kailasam also grace us with their presence. Along with them come, Vasista- Atri - Bharatvaja - Viswamitra- Gautama - Kasyapa- Jamadagni the 'Saptarishis' along with their wives to bless the marrying the couple. When the marriage ceremony done with such mantras that could include such a gathering of deities and include their blessings then it would be a loss not to perform the wedding in such a manner.

2 February 2009

Radha Saptami 2/2/2009


'Rada Saptami' is the eve on which we honour the Sun God ' Surya deva' for our fertile and bountyful land.

14 January 2009

Sankranti

సంక్రాంతి


The most auspicious of festivals for the telugu people is the 'Sankranti'. This festival is celebrated for three days Bhogi, Sankranti and Kanuma respectively. After the starting of 'Dhanur masam'
the ladies of the house wake up early in the morning and observe 'nelapattu' by decorating their courtyards with beautiful and colorful designs called 'muggu' or 'rangavallikalu' (ramgoli). Girls use the ordure of cow [which is considered sacred, also it has a lot of medicinal properties] to make 'gobbemmalu' decorate them with turmeric and 'kumkuma', pray to them and they sing and dance around them. the ritual of 'gobbemmalu' is complete with sankranti. 'nelapattu' is ended with a 'radham' (chariot) muggu on 'kanuma'

On the eve of bhogi a bonfire where all the old stuff is burned. Ladies bless their children and pour 'bhogi pallu' (regi pallu) on them.

On the eve of sankranti

3 November 2008

Formation of Andhra Pradesh

They say the Journey is more important than the Destiny. If having a separate State for the people is the destiny, the path leading to it was not that easy. Let us see the story behind this beautiful land we call Andhra Pradesh



1903 A.D Guntur, the foundation of a separate Andhra was laid by 'Youth Cultural Society'(yuvajana saahithi samithi). Under the leadership of Sree Bayyaa Narasimhaeswara a major assembly was conducted in Bapatla in 1913, on the issue of a separate Andhra. During a second assembly in 1914, in Vijayawada under Sree Nyaapati Subbaarao the proposal of a separate Andhra was approved.

At that time the whole of Madras Presidency was under a Single Congress entity and the majority were Tamilians. Hence the Telugu leaders proposed to start a separate Andhra Congress and in 1918, January 22 an Andhra Congress was formed. This was a milestone in the journey towards a new Andhra.

In 1937, November 16 the leaders of Andhra-Rayalaseema formed a Pact of 'Sree Baag'.Subsequently, after Independence, in 27th November, 1947, the then Prime Minister Sree Jawaharlal Nehru indicated that he approved the Proposal of a Separate Andhra.


The solution to wether or not, a state should be formed based on linguistic prominence was to be dealt with. In 1948 june 17th, The Thaar Commission formed for this reason alone, submitted a bill opposing such a partition.

In his effort to gain an independent state, and protect the interests of the Telugu people of Madras State, Amarajeevi Potti Sriramulu started a fast to death on 1952 October 19th, in the house of Sri Bulusu Sambamurty.After a 58 day fast in 1952 December 15th, Sree Potti Sriramulu passed away in hope that his sacrifise would fulfil his dream of a new state for the Telugu people.

With the demise of Esteemed 'Amara jeevi' Sree Potti Sriramulu there was a public outcry and civil unrest which forced the government to announce the formation of a new state for Telugu speaking people. in 1952 December 19th Prime Minister Sree Jawaharlal Nehru announced in Parliament that excluding Madras, all the undisputed areas of the telugu speaking people were alloted to become a separate state.

To Build a new state the Central governament commissioned the 'Vaamchu' committee which submitted it's petition on 1953, March 25th. Leading to this petition Andhra attained statehood in October 1st, 1953 with Kurnool as its capital.Sree Tamgutoori Prakasam Pamtulu became it's Chief Minister. Sree Neelam Samjeeva reddy its viceCM. Sree C.M.Trivedi first Governer.


On 1st November 1956, Andhra State merged with the Telangana region of Hyderabad State to form the state of Andhra Pradesh. Hyderabad, the former capital of the Hyderabad State, was made the capital of the new state Andhra Pradesh.


also see : Telugu , Andhra Pradesh

1 November 2008

Nagula Chavithi

When the sun enters 'Vruschika raasi', we celebrate Nagula Chavithi. This is celebrated exclusively by ladies. We take head bath before sun rise and wear new cloths. We take cow's milk, eggs and other offerings to the snake pits and take blessings from the 'Adiseshu' (divine snake). Specially maidens who are in search of a good husband, women who are looking forward to children should worship the divine snake for their wishes to come true. While children enjoy themself by lighting up the remainder of the crackers from diwali.

This year Nagula Chavithi came on Nov 2.

Correspondence Report in 'The Hindu'

This has been a special correspondence report from Nov 1, 2008

New Delhi: The Union Government on Friday gave classical language status to Telugu and Kannada; bringing them into league presently occupied by only Sanskrit and Tamil.

The announcement was made here by Union Culture Minister Ambika Soni on the Eve of the 'Rajyotsava' day of both Andhra Pradesh and Karnataka on Saturday.

However, the Minister added, the decision would be subject to the verdict of the Madras High Court on a written petition pending before it. the Central government, she said, had moved in the matter to have the petition disposed of.

As to hoe the Central government had moved ahead of the announcement, the Minister clarified that the court had not issued any stay on the matter and the government was informed that it could go ahead with the process subject to the final decision.

The decision to accord classical language status to Telugu and Kannada was taken on the basis of the recommendation of the nine-member committee of Linguistic Experts

28 October 2008

Happy Deepavali

Deepavali is the festival of lights. It's celebrated all over India with great pomp and cheer no doubt. But this festival is celebrated differently all over the country. Some celebrate it as the return of Rama to Ayodhya and the defeat of Ravana, by burning the image of Ravana, representing the trimph of good over evil. While some celebrate it as the day when Krishna and Satyabhaama returned after a victorious battle with Narakaasura which ended with Satyabhaama beheading Narakaasura and bringing the light of hope to the world. Hence thousands of lights are lit and crackers are burnt to rejoice the occation. Some celebrate it by doing Lakshmi pooja, honouring the birth of Goddess Lakshmi from the sea of milk, while some do kali pooja. While Deepavali is a bit of all the above, its mostly a festival of joy and happiness, spreading cheer and lighting up our lives and chasing away the darkness in our hearts and minds.



Here is how we celebrate Deepavali .....


3 July 2008

Further Classification od Alphabet

'Acchulu' are further classified as 'Haswamulu' , 'Deergamulu' , 'Vakramulu' , ' Vakratamulu'

'Hallulu' are divided into 'Parushamulu', 'Saralamulu', 'Drutamu' , 'Stiramulu' , 'Kaevalastiramulu' , 'Anunaasikamulu' , 'Amtastamulu' and 'Ooshmamulu'.

The Hallulu are further divided into Vargamulu.


The Alphabet are further divided by their articulation as 'Kantyamulu' , 'taalavyamulu' , 'muurdanamulu' , 'damtyamulu' , 'oshtyamulu' , 'anunaasikamulu' , 'kamtataalavyamulu' , 'kantostyamulu' , 'damtostyamulu' . The classification of the alphabet is done according to the pronunciation of these alphabet, involving bringing articulatory organs together so as to shape the sounds of speech.
Telugu Vyanjana Ucchaarana

17 June 2008

History of our People III






We are now entering the Golden age of Andhra History. A period of prosperity and richness, both in terms of economy and literature.

Hakka (Harihara) and Bukka, who were previously treasury officers in the court of Prataparudra drew inspiration from them and consolidated Hindu opposition to Muslim invaders. Eventually, after the fall of the Kakatiya empire in 1370 CE, the Vijayanagar empire, considered the last great Hindu and Telugu empire, swept across the Telugu land and the present day Karnataka (1336 - 1450 CE). The Vijayanagara Empire, one of the greatest empires of Andhra Pradesh and of India was founded by Harihararaya and Bukkaraya, who served as treasury officers of the Kakatiyas of Warangal. Writings by foreign travelers during the late medieval era combined with recent excavations in the Vijayanagara principality have uncovered much-needed information about the empire's history, fortifications, scientific developments and architectural innovations. The empire reached its peak during the rule of Krishnadevaraya when Vijayanagara armies were consistently victorious. Emperor Krishnadevaraya also earned the titles Kannada Rajya Rama Ramana ,Moorurayaraganda (meaning King of three kings) and Andhra Bhoja . Krishnarayalu’s reign was the golden age of Telugu literature. Telugu literature reached new heights during this time. Fine Vijayanagar monuments were built across South India including Lepakshi, Tirupathi and Sri Kalahasti in Andhra Pradesh. The largest and most famous ensemble of Vijayanagara monuments are at Hampi in modern Karnataka. Eight poets known as Astadiggajalu (eight elephants in the eight cardinal points such as North, South etc.) were part of his court (known as Bhuvanavijayamu). According to the Vaishnavite religion there are eight elephants in eight corners in space and hold the earth in its place. Similarly these eight poets were the eight pillars of his literary assembly. Who constituted Ashtadiggajas is not certain. But, it is popularly believed to include these : Allasani Peddana, Nandi Thimmana, Madayyagari Mallana, Dhurjati, Ayyalaraju Ramabhadrudu, Pingali Surana, Ramarajabhushanudu and Tenali Ramakrishnudu. Among these eight poets Allasani Peddana is considered to be the greatest and is given the title of Andhra Kavita Pitamaha (the father of Telugu poetry). Manucharitramu is his popular prabhanda work.


Although small parts of Telugu region were under Reddys of Kondavidu and Rajahmundry and Recherla Velamas of Telangana, who were content to be vassals of Muslim kingdomsErrana was a great Telugu poet in the court of Prolaya Vemareddy (1325-1353), the founder of Reddy dynasty (1325-1424) of Kondaveedu, who ruled Guntur, Prakasam, Nellore, and Kurnool districts of the state of Andhra Pradesh. Errana was also known as Yellapregada or Errapregada. He was honored with the title Prabandha Parameshwara (the supreme lord of Prabandha) and Shambudasusu.










Srinatha was respected as Kavi Sarvabhouma(King of poets) in Telugu, and patronised by many kings including the Kondavidu Reddys, Velamas of Rachakonda and Deva Raya II of Vijayanagara Empire.
Srinatha worked as a minister in the court of Pedakomati Vemareddy of Kondaveedu. He managed to get his king released from captivity of the Lingamaneni rulers of Devarakanda in return for his literary prowess. [3] Srinatha produced and dedicated a host of books to kings and enjoyed a luxurious life. However, he seemed to have suffered from poverty at the end of his life. He was the brother-in-law of another famous Telugu poet Pothana.











In 1347 CE, an independent Muslim state, the Bahmani kingdom, was established in south India by Alla-ud-din Hasan Gangu as a revolt against the Delhi Sultanate. The Qutb Shahi dynasty held sway over the Andhra country for about two hundred years from the early part of the 16th century to the end of the 17th century.
In Colonial India, Northern Circars became part of the British Madras Presidency. Eventually this region emerged as the Coastal Andhra region. Later the Nizam had ceded five territories to the British which eventually emerged as Rayalaseema region. The Nizams retained control of the interior provinces as the Princely state of Hyderabad, acknowledging British rule in return for local autonomy.
India became independent from the United Kingdom in 1947. The Muslim Nizam of Hyderabad wanted to retain his independence from India, but the people of the region launched movement to join Indian Union. His state of Hyderabad was forced to become part of the Republic of India in 1948, after Indian Military Occupation as Hyderabad State.
In an effort to gain an independent state, and protect the interests of the Telugu people of Madras State, Amarajeevi Potti Sriramulu fasted until death. Public outcry and civil unrest after his death forced the government to announce the formation of a new state for Telugu speakers. Andhra attained statehood in October 1953 with Kurnool as its capital.
On 1 November 1956, Andhra State merged with the Telangana region of Hyderabad State to form the state of Andhra Pradesh. Hyderabad, the former capital of the Hyderabad State, was made the capital of the new state Andhra Pradesh. That's how we evolved and adopted this beautiful land of Andhra.

History of our people II

Inscriptional evidence of Telugu was found during the rule of Renati Cholas, in the present Kadapa region, in 5th century CE. During this period the Telugu Language, emerged as a popular medium undermining the predominance of Prakrit and Sanskrit. Telugu was made the official language by the Vishnukundina Kings who ruled from their capital Vinukonda. The Vishnukundinas were a dynasty that ruled over the eastern Deccan in South India comprising of the area covered by modern day Andhra Pradesh and Kalinga (Orissa). It played an important role in the history of the Deccan during the 5th and 6th centuries AD. The early rulers of the dynasty were feudatory of the Vakatakas with whom they had marital alliances as well as with the Rashtrakutas.
In 529 A.D. a descendent, Madhava Varma, and four other clans gained independence and solidified their position by defeating the Salankayanas in coastal Andhra. They had different capitals such as Amaravati and Bezwada until they eventually settled into Vizianagaram. Over the centuries the other four clans served as feudatories to the Vizianagaram rulers as well as subsequent dynasties such as the Chalukyas. One of the forts later traditionally connected to Rajus is Kalidindi in Krishna district, which was under the Vishnukundin sway for a long time.


Before the arrival of Badami Chalukyas, the Kalachuris had carved out an extensive empire covering areas of Gujarat, Malwa, Konkan and parts of Maharashtra. However after their crippling defeat at the hands of Badami Chalukya Magalesa, they remained in obscurity for a prolonged period of time.
Historians have also pointed out that several Kalachuri kings were related to Chalukyas and Rashtrakutas by matrimonial alliances and had ruled from places like Tripuri, Gorakhpur, Ratnapur, Rajpur. By the time they are mentioned in the Telugu epic "Battle of Palnadu", they referred to as the Haihaya family of the Kona region (Amalapuram and Razole taluqs of the present East Godavari District) and the Haihaya family of Palanadu and were modest feudatories of the Chalukyas.
In the same tale the Perichedis are also mentioned also as minor feudatories of the Chalukyas. According to V. Rama Chandra Rao they have been linked to the ancient Chedi Kingdom. They had two branches with Kollipaka and Bezawada as their capitals. He also mentions that the Vastsavai dynasty of Peddapuram may be related to the Matsya dynasty as there is evidence of a branch found in the Vishakapatnam area.
All these clans were important participants in the battle and from circumstantial evidence we may be able to surmise that they were branches of a common ancestor separated




Eastern Chalukyas ruled for a long period after the decline of Vishnukundinas from their capital in Vengi. The Chalukya ruler Rajaraja Narendra ruled Rajamundry around 1022. The city has traces of 11th century fine places and fort walls. However according to surveys the city exists before 10th century.
Nannayya is the earliest known Telugu author, and the author of the first third of the Andhra Mahabharatamu, is held in high regard as the person who revived the Telugu language. He is also known as Adi Kavi in recognition of his great literary work. He also holds the titles Shabda Sasanudu and Vaganu Sasanudu (Law giver of the language) after his Telugu grammar work Andhra Shabdha Chintamani.The advanced and well developed language used by Nannayya suggests that Nannayya Mahabharatamu may not be the beginning of Telugu literature. Unfortunately, any Telugu literature prior to Nannayya is not available, except royal grants and decrees, though Telugu or Andhra language started to develop even before the Common Era. Rajaraja Narendra requested his teacher, adviser and court poet Nannayya Bhattaraka to translate Sanskrit Mahabharata into Telugu for his subjects.


The “battle of Palnadu” resulted in the weakening of Chalukyan power and emergence of the Kakatiya dynasty in the 12th and the 13th centuries CE. The Kakatiyas were the first feudatories of the Westren Chalukyas of Kalyani, ruling over a small territory near Warangal. The Kakatiya dynasty faced Muslim onslaughts from 1310 CE and came under the control of Delhi Sultanate in 1323. Delhi Sultan Ghaiaz-ud-din Tughlaq sent a large army under Ulugh Khan to conquer the Telugu country and capture Warangal. King Pratap Rudra was taken prisoner. A brief period of 50 years of independence was enjoyed under Musunuri Nayaks who rebelled and liberated Telugu land from the rule of Delhi.

Correspondence Report in ‘The Hindu’

This has been a special correspondence report in ‘The Hindu’

HYDERABAD: The Archaeological Survey of India (ASI) has joined the Andhra Pradesh Official Languages Commission to say that early forms of the Telugu language and its script indeed existed 2,400 years ago.
D. Jithendra Das, Superintending Archaeologist, ASI, Hyderabad Circle, cited three inscriptions discovered at Bhattiprolu in Guntur district that contained several Telugu roots or words, as “indisputable evidence” in support of the finding. All these inscriptions date back to 400 B.C. He showed magnified pictures of these inscriptions as also charts relating to evolution of Telugu letters since Mauryan times to journalists here on Wednesday. An English translation of one inscription reads: “Gift of the slab by venerable Midikilayakha.”
Dr. Das and A.B.K. Prasad, Official Languages Commission Chairman, explained that Midikilayakha might be an independent Andhra king at that time. Bhattiprolu indicated, without an iota of doubt, the existence of Telugu words even a century before Emperor Ashoka (300 BC). Asked if the ASI would testify its findings before the Union government to secure classical language status to Telugu, Dr. Das said he would do so if asked by the Centre and “not on our own.”
Telugu language was found more refined in the inscriptions found at Kantamnenivarigudem, Guntupalli in West Godavari district, and Gummadidurru and Ghantasala in Krishna district.

History of our people I

I have discovered that the history of our land is quiet old and rich. I was fascinated to know that this region flourished and prospered since the Vedic period. That is quiet long, which explains the rich culture that we adopt. Religion and literature grew side by side in this glorious land and to know one means to understand the other. Here I will make you familiar with the history of this land, the kings that ruled it, and the people who flourished and called this their motherland.
The history of Andhra dates back as far as 5th century BCE. And the reference of an “Andhra Kingdom” and people called “andhras” have been mentioned in many Sanskrit scriptures like the Mahabharata, Ramayana, the Puranas and even in the Buddhist Jataka tales. Rukmini in Mahabharata is said to be hailed from Vidarbha the region between the Deccan Plateau, around the Vindhya ranges which includes the present day Andhra, Maharashtra, Madhya Pradesh and Karnataka regions, including the little known and now submerged islands in Bay of Bengal. Rama in his exile is said to have lived in the forests around the present day Bhadrachalam in Andhra Pradesh.
Evidence for a flourishing kingdom in coastal Andhra Pradesh relates to the visit of Buddha to Amaravati in the Guntur district. Lord Buddha preached at Dharanikota / Dhanyakatakam and conducted Kalachakra ceremony, which takes the antiquity of Amaravati back to 500 BCE. The Mauryans extended their rule over Andhra in the 4th century BCE. Megasthenes, (a Greek explorer and geographer), who visited the Court of Chandragupta Maurya (322-297 BC), mentioned that Andhras had 30 fortified towns and an army of a million infantry, 2000 cavalry and 1000 elephants. Buddhist books reveal that Andhras established their kingdoms in the Godavari Valley at that time. Asoka referred in his 13th rock edict (232 BC) that Andhra was under his rule. According to an inscription at Nasik, it was under Gautamiputra Satakarni, the 23rd Satavahavana; the kingdom included most of the southern peninsula and some southern parts of present Indian states like Maharastra, Orissa and MadhyaPradesh. The court language used by Satavahanas was Prakrit. Buddhism flourished throughout this age, and several Buddhist Stupas including Amaravati, Chaityas and Viharas were constructed during this time, although the kings followed Vedic religion.


With the fall of the Mauryan Empire Andhra Satavahanas became independent in 3rd century BCE. After the decline of the Satavahanas in 220 CE, Ikshvaku dynasty, Pallavas, Vishnukundinas, Ananda Gotrikas and ruled the Telugu land. The Ikshvakus ruled the eastern Andhra country along the Krishna river during the later half of the second century CE. Their capital was Vijayapuri(Nagarjunakonda). Some scholars have suggested that this dynasty was related to the ancient Ikshvakus of Hindu epics. Rama of Ramayana, who is considered as the incarnation of Vishnu belonged to the line of Ikshvaku. According to Hindu epics, Ikshvaku, who was the Manu and father of Kukshi, was the founder of the Suryavanshi dynasty, reigning from Ayodhya at the commencement of the Treta Yuga. There is however no direct evidence to suggest that the Andhra Ikshvakus were related to the Epic Ikshvakus. Archaeological evidence has suggested that the Andhra Ikshvakus immediately succeeded the Satavahanas in the Krishna river valley. Ikshvakus have left inscriptions at Nagarjunakonda, Jaggayyapeta, Amaravati and Bhattiprolu. Although the Ikshvaku rulers practiced the Vedic religion, they were also great sponsors of Buddhism.Buddhism was at its height in the Andhra country during their reign.
Salankayanas ruled over a part of the East Coast with Vengi as their capital. Salankayanas and Vishnukundinas were two of the many dynasties that succeeded the Ikshvakus Both Salankayanas and Vishnukundinas were vassals under Pallava kings who ruled from southern Telugu and northern Tamil lands. From their time, the script for Telugu and Kannada languages began clearly separating from that of the other south Indian and north Indian dialects. They ruled between 300 AD and 440 AD. Salankayanas were succeeded by Vishnukundinas from Vinukonda.

16 June 2008

Evolution of Telugu as a Language

Everyone knows of Alexander of Macedonia, who in 326 BCE brought with him a large army as well as a large entourage of courtiers which included scribes of various hues. The preferred script used by these scribes seems to be Aramaic. Incidentally, Aramaic became the international script of that time and even Jesus of Nazareth made use of Aramaic more than his native Hebrew. These scribes were prized for their skills and they spread out over a vast area of Asia. They were employed in large numbers by most of the kingdoms in the middle-east including the powerful Achaemenid Empire. They introduced the Aramaic script to Indians. This was adopted by the people of the northwestern India in the form of KharOSThee. The Nanda kings (and Mauryan emperors who succeeded them) at Pataliputra adopted a script inspired by it for all their official communications. From this developed the Brahmi script and eventually the modern day Devanagari. The figures below show the early braahmee script.



The Andhra (Saatavaahana) dynasty introduced the braahmee to the present day Kannada and Telugu regions. The earliest inscriptions found in the Tamil land belong to more or less the same period. A number of early Satavahana coins and other remains were found in Tamil Nadu. It is therefore reasonable to assume that Satavahanas introduced the script to the Tamil country also. The Satavahanas were, for some time, vassals of the Mauryan Empire. Mauryan Emperor Asoka the great (reign: 269-232 BCE) and the rise of Buddhism played stellar roles in championing this spread of writing. Thus, Telugu and all the other south Indian languages had developed from the proto-dravidian language of the Indus valley while their scripts descended from the braahmee.

The evolution of Telugu can be traced through centuries in terms of its form as well as its function. Although culturally Telugu is close to its southern neighbours -- Tamil and Kannada -- genetically, it is closer to its northern neighbours -- Gondi, Konda, Kui, Kuvi, Pengo and Manda. There is evidence to show that these languages were freely borrowed from Telugu even from the prehistoric period whereas borrowing between Telugu and Tamil and Kannada has been mostly during the historic period, i.e., post-5th century B.C.
Its vocabulary is very much influenced by Sanskrit. In the course of time, some Sanskrit expressions used in Telugu got so naturalised that people regarded them as pure Telugu words. Some Kannada and Tamil words were also taken into Telugu but they did not gain much currency.
With the advent of the Muslim rule, several Persian and Arabic words entered into the Telugu language. But they were confined to the spoken language and to the language of the judiciary and the executive. The influence of Persian and Arabic is discernible to a considerable extent in the languages spoken in Telangana due to its long association with the Muslim rule. There is also a great element of English words in the vocabulary of Coastal Andhra and Rayalaseema because these regions were directly under the British rule for nearly a century and a half.
It is possible to identify broadly four stages in the history of the Telugu language.
(1) B.C. 200 -- A.D. 500
During the this period, we only come across names of places and personal names of Telugu in Prakrit and Sanskrit inscriptions found in the Telugu country. Telugu was exposed to the influence of Prakrit as early as the 3rd century B.C. From this we know that the language of the people was Telugu, although the language of the rulers was different. The first complete Telugu inscription belongs to the Renati Cholas, found in Erragudipadu, Kamalapuram taluk of Cuddapah district and assigned to about A.D. 575. Telugu was exposed to the influence of Sanskrit about this period. It appears that literature also existed in Telugu about the same time, because we find literary style in the inscriptions some three centuries even before Nannaya's (A.D. 1022) Mahabharatam. During the time of Nannaya, the popular language had considerably diverged from the literary language.
In the period A.D. 500--1100, the literary languages confined to the poetic works, flourished in the courts of kings and among scholars. Phonetic changes, which occurred in the popular language, are reflected in the literary language, although the two streams remained apart in grammar and vocabulary.
During A.D. 1100--1400 the literary language got stylized and rigid, closing itself from the influence of contemporary spoken language. Ketana (13th century AD), a disciple of Tikkana prohibited the use of spoken words in the poetic works and quoted some spoken forms.
During the period A.D. 1400--1900, many changes culminating in today's form of Telugu took place.
The prose language of the 19th century, as can be seen from the `Kaifiyats', shows the educated speech as base with occasional influence of literary language. We also notice the influence of Urdu language on Telugu before the spread of English education.
From the foregoing overview of the history of the Telugu language, one can see that what we now use as modern standard Telugu, had its beginnings in the spoken variety, right from the 10th century A.D. The language was progressively enriched by contact with Sanskrit, Prakrit, Urdu and English from early times.