SadanaShurulu greatness of PADMASHALI’s

SadanaShurulu greatness of PADMASHALI’s

Saadhana Soorulu Folk Arts

1]Saadhana Soorulu are those who, with a lot of devotion and concentration, learn magic or Indrajala and give performances in the art of magic. They are known to produce miracles and shock their audiences.
They belong to the Padmashali community are dependent on the weavers in this community with whose permission they give performances. The team performing this art form consists of six men. They go around villages throughout the year and give magic performances. They stay for five or six days in a village.

Performances are given in open places where there is scope for a good gathering. They are arranged during daytime only. No make-up is necessary for this performance. A few of these performances are detailed below. Four poles are fixed in the place of the performance. A man is tied to a pole with rope and completely covered with cloth.

When the cover is removed, the man tied to one pole is made to appear at another pole. Another item in the performance is what is known as Agnisthambhana. This is done by fixing a stout needle on the head of a man. A shallow vessel is placed on the other end of’ the needle with a flame under the vessel. Rotis are baked on the vessel after this. Another magic performance is known as Jalasthambhana. In this they show a person drinking water with his mouth and letting the water out through his ears and nose.

Yet another is Vayusthambhana. This is done by making ones body light, controlling breathing and then weighing the body on a light scale. By doing such magical acts, Saadhana Soorulu continue their performance for about three hours. They have Katladi (right for collection) with the Padmashali community. Performance is their main source of livelihood.
Sadahanasuroolu are depicted at bottom of 500 rial note on Cambodian[next to Vietnam] currency cut bottom panel to get good view

Great Padmashali,SADANASHURULU

SHIVA KESHAVA COIN

SHIVA KESHAVA COIN

Hinduism is a combination of secular and sacred beliefs, rituals, daily practices and traditions that has evolved over the course of over two thousand years and embodies complex symbolism combining the natural world with philosophy. Hindu temples began as simple shrines housing a deity and by the time of the Hoysalas had evolved into well articulated edifices in which worshippers sought transcendence of the daily world. Hoysala temples were not limited to any specific organised tradition of Hinduism and encouraged pilgrims of different Hindu devotional movements. The Hoysalas usually dedicated their temples to Lord Shiva or to Lord Vishnu (two of the major Hindu gods), but they occasionally chose a different deity. Worshippers of Shiva are called Shaivas or Lingayats and worshippers of Vishnu are called Vaishnavas. While King Vishnuvardhana and his descendants were Vaishnava by faith, records show that the Hoysalas maintained religious harmony by building as many temples dedicated to Shiva as they did to Vishnu.[3] Most of these temples have secular features with broad themes depicted in their sculptures. This can be seen in the famous Chennakesava Temple at Belur dedicated to Vishnu and in the Hoysaleswara temple at Halebidu dedicated to Shiva. The Kesava temple at Somanathapura is different in that its ornamentation is strictly Vaishnavan. Generally Vaishnava temples are dedicated to Keshava (or to Chennakeshava, meaning “Beautiful Vishnu”) while a small number are dedicated to Lakshminarayana and Lakshminarasimha (Narayana and Narasimha both being avatars, or physical manifestations, of Vishnu) with Lakshmi, consort of Vishnu, seated at his feet. Temples dedicated to Vishnu are always named after the deity. The Shaiva temples have a Shiva linga, symbol of fertility and the universal symbol of Shiva, in the shrine. The names of Shiva temples can end with the suffix eshwara meaning “Lord of”. The name “Hoysaleswara”, for instance, means “Lord of Hoysala”. The temple can also be named after the devotee who commissioned the construction of the temple, an example being the Bucesvara temple at Koravangala, named after the devotee Buci.[5] The most striking sculptural decorations are the horizontal rows of exquisitely detailed, intricately carved images of gods, goddesses and their attendants on the outer temple wall panels. The Doddagaddavalli Lakshmi Devi (“Goddess of Wealth”) Temple is an exception as it is dedicated to neither Vishnu nor Shiva. The defeat of the Jain Western Ganga Dynasty (of present-day south Karnataka) by the Cholas in the early 11th century and the rising numbers of followers of Vaishnava Hinduism and Virashaivism in the 12th century was mirrored by a decreased interest in Jainism.However, two notable locations of Jain worship in the Hoysala territory were Shravanabelagola and Kambadahalli. The Hoysalas built Jain temples to satisfy the needs of its Jain population, a few of which have survived in Halebidu containing icons of Jain tirthankaras. They constructed stepped wells called Pushkarni or Kalyani, the ornate tank at Hulikere being an example. The tank has twelve minor shrines containing Hindu deities. contd part II for more info mail to musham3@gmail.com
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Telugu Language Origion story,from 200 AD

Telugu Language Origion story,from 200 AD

Telugu is a Dravidian language (South-Central Dravidian languages) mostly spoken in the Indian state of Andhra Pradesh, where it is the official language. Including non-native speakers it is the most spoken Dravidian language,[1] the second most spoken language in India after Hindi, and the third most spoken language in the Indian sub-continent after Hindi and Bengali. It is one of the twenty-two official languages of the Republic of India. It is widely spoken in Andhra Pradesh and also spoken in Tamil Nadu, Karnataka, Orissa, and Pondicherry, with major populations in Bengaluru and Chennai, though the dialects spoken in these places vary greatly from the standard version of the language,Telugu is one of the fifteen most widely spoken languages in the world.
Telugu is second largest spoken language after hindi.
Telugu originated from the proto-Dravidian language, belonging to the south-central family. Though Telugu belongs to the South-central Dravidian language subfamily, whose members originated from the Proto-Dravidian spoken in the central part of the Deccan plateau it is a highly sanskritized language. Other languages of the South-Central group include the Gondi, Konda, Kui and Kuvi languages. Inscriptions containing Telugu words dated back to 400 BCE were discovered in Bhattiprolu in Guntur district. English translation of one inscription reads: “Gift of the slab by venerable Midikilayakha

The etymology of Telugu is not known for certain. It is explained as being derived from trilinga, as in Trilinga Desa, “the country of the three lingas”. According to a Hindu legend, Trilinga Desa is the land in between three Shiva temples namely Kalahasthi, Srisailam and Draksharamam. Trilinga Desa forms the traditional boundaries of the Telugu region. Other forms of the word, such as Telunga, Telinga, Telangana and Tenunga were also seen. It is also said that Trilinga, in the form “Triliggon” occurs in Ptolemy as the name of a locality to the east of the Ganga river. Other scholars compare Trilinga with other local names mentioned by Pliny, such as Bolingae, Maccocalingae, and Modogalingam. The latter name is given as that of an island in the Ganges. A.D. Campbell, in the introduction to his Telugu grammar, suggested that Modogalingam may be explained as a Telugu translation of Trilingam, and compared the first part of the word modoga, with mUDuga, a poetical form for Telugu mUDu, three. Bishop Caldwell, on the other hand, explained Modogalingam as representing a Telugu mUDugalingam, the three Kalingas, a local name which occurs in Sanskrit inscriptions and one of the Puranas. Kalinga occurs in the Ashoka Inscriptions, and in the form Kling, it has become, in the Malay country, the common word for the people of Continental India.

the word is derived from talaing, who were chiefs who conquered the Andhra region. M.R. Shastri is of the opinion that it is from telunga, an amalgamation of the Gondi words telu, meaning “white”, and the pluralization -unga, probably referring to white or fair-skinned people. the word could be derived from tenungu meaning “people of the South”.

The ancient name for telugu land seems to be telinga/telanga desa. It seems probable that the base of this word is teli, and that -nga, or gu is the common Dravidian formative element. A base teli occurs in Telugu teli, bright; teliyuTa, to perceive, etc. However, this etymology is contested. Telugu pandits commonly state Tenugu to be the proper form of the word, and explain this as the ‘mellifluous language’ from tene or honey. However, this claim does not appear to be supported by scholarly opinion. The word Kalinga might be derived from the same base as Telugu kaluguTa, to live to exist, and would then simply mean ‘human

Telugu is the Second largest spoken language in the country after Hindi.