Mana Telangana bonala jathara iga voche nela 13 thariku raney vosthundhi. Jathara kosam kothaga Erpadda TRS party erpatlu suruv chesthundhi. Secunderabad mahankali amma musthabaithundhi Bandlu Bonalu, potharajula atalu, DJ la sappula madhya iga masth Jathara saganundhi. Kothaga Telangana kosamey erpadda TRS party entha goppagaa chesthadho agi sudaaley. Iga maa vurlle aithe 3 rojulu masth jathara saguthadhi repu jathara ananga rathri dhunnapothunu vureginchi ammavariki balistharu.Thellaranganey inti midhi kadapalaku madi kommalu , kindhi kadapalaku botlu petti manchiga musthabjestharu. Mana adivillalakaithe masth pani untadhi bonalu thayar chesudu bonam ki sunnam tho musthab jesudu,yapa kommalu , parmannammu sidham cheskuntaru.......iga valla panla valluntaru..... mana poralu ammavariki chese thottelanu siddham chestharu. Dj lu, potharajulu, shareband la tho shaana agam la untaru....manchiga thiyaley ani. Gounlolu(gouds) GATAM BANDI(edla bandi dhantla kallu(Toddy) nimpina drum) ni yapa kommalu maadi kommalu, kobbari mattalatho sidham chesi vurle unna mankalamma gudi ki vureginchukunta potharu iga valla enkaney bonalatho mana adavillalu bonalatho kadhulthuntaru mungata potharajula atalu dappula mothala madhya gudi cherkuntadhi . Gudiki ranganey bandini 5 sutlu thipputharu edla vurkuthunte poralu edlani rechagodthu vurkipistharu 5 sutlu aithunnappudey kallunu pipe thoti mellaga idusthunataru...5 ayipoyesariki kallu motham saka ga vodhilestharu GATAM BANDI vellipothadhi enka vunna bonalu gulleka voyi kobbarikayalu kotti bonnani thalli samarpistharu ..........[more]
Sunday 22 June 2014
Saturday 21 June 2014
Bathukamma
Bathukamma
| Bathukamma | |
|---|---|
 |
|
| Also called | Festival of Flowers |
| Observed by | Hindu Women of the Telangana State , India |
| Type | Spring Festival of Goddess Gauri |
| Celebrations | 9 days |
| Begins | Mahalaya Amavasya |
| Ends | Durgashtami |
| Date | September/October |
| Duration | 9 days |
| Frequency | annual |
| Related to | Dasara |
Bathukamma represents cultural spirit of Telangana. Bathukamma is a beautiful flower stack, arranged with different unique seasonal flowers most of them with medicinal value, in seven concentric layers in the shape of potter’s clay like a cone. In Telugu, ‘Bathukamma' means ‘Mother Goddess Come Alive’ and Goddess Maha Gauri-‘Life Giver’ is worshipped in the form of Bathukamma – the patron goddess of womanhood (Maha Gauri Devi)
It is the festival for feminine felicitation. On this special occasion women dress up in the traditional sari combining it with jewels and other accessories. Teenage Girls wear Langa-Oni/Half-Sarees/Lehenga Choli combining it with jewels in order to bring out the traditional grace of the attire.
Contents
Preparation
On First five days women will clean their vakili (Courtyard), cow dung mixed with water is spread in front of the doorstep or courtyard as a ground-base, decorate the yard with ManagalAkara or Muggu Patterns or Rangoli made with Rice Flour. For the first five days Batukamma is prepared with cow dung. Five small lumps in cone shape are arranged in the Vakili.Men in the house gather flowers from the wild plains like గునుగు (Celosia), తంగెడు (Senna auriculata), బంతి (Tagetes), చామంతి (Chrysanthemum), తామెర పువ్వు(Nelumbo nucifera), గుమ్మడి ఆకులు & పువ్వులు (Cucurbita), దోస ఆకులు & పువ్వులు (Cucumis Sativus), అల్లి (Memecylon edule), గడ్డి పువ్వు(Tridax procumbens), వామ పువ్వు (Trachyspermum ammi), Katla, Teku Flowers, which bloom in this season in various vibrant colors all across the uncultivated and barren plains of the region.
Preparing a Bathukamma is a folk art. Women start preparing Bathukamma from the afternoon. They cut the flowers leaving the little length base, some dip Gunugu (Celosia) flowers in various vibrant colours, some scented and arrange them on a wide plate called Thambalam, and stack them up in a conical mound, decorated with a Lotus or Pumpkin Flower on top of the stack along with Guramma (a symbolic idol of Gowri made of turmeric).
The Ritual
In the evening, women gather in large numbers with their Bathukammas in open areas of their locality, all women will form a circle around the Bathukamma and all women start singing folk songs by clapping their hands and revolving around the Bathukamma, synchronizing steps and claps in unison provide a splendorous look to the festivities. Women seek good health, prosperity and happiness for their families. The songs are to invoke the blessings of various goddesses. By principle, the rendition end with any one of the following three tributes Uyyaala - ఉయ్యాల, Chandamama - చందమామ or Gouramma - గౌరమ్మ.
Saddula Bathukamma
This festival is celebrated for nine days and concludes on Durgastami. The last day of the festival is called Saddula Bathukamma. On this final day immersion of Bathukamma (Bathukamma Visarjan) in water bodies is celebrated with utmost devotion and enthusiasm with rhythmic drum beats through out Telangana region. The evening offers a beautiful, calming and a peaceful visual treat. Guramma (a symbolic idol of Gowri made of turmeric) is taken back from Bathukamma before immersion and every married woman applies a paste of this, on her Mangala sutra that marks the solemnization of her marriage and also her husband is protected from all evils and ill fate.
Myth
Once upon a time king Dharmangada of Chola Dynasty used to rule South India. After many prayers and rituals, his wife gave birth to Goddess Lakshmi. Baby Lakshmi survived many accidents. So, the parents named her Bathukamma (Bathuku = Life, Amma = Mother). Since then Bathukamma festival is celebrated by young girls in Telangana. The purpose of this festival is to pray to the Goddess in the belief that the young girls would get husbands as per their wish, to teach the young girls how to take care of her in-laws, her husband, be a great women who respects elders, loves the people around and a women to respect her elders, be a guide to the younger ones of her. Further, married women celebrate the festival to pray to the Goddess for good health and prosperity of their family.Other Stories
Bathukamma means ‘come back to life mother’ and it is a asking for Goddess Sati to return back. Legend has it that Sati returned as Goddestherefore the festival is also dedicated to Goddess Parvati.
There are many myths behind this festival. According to one myth Goddess Gauri killed 'Mahishasura' the demon after a fierce fight. After this act, she went to sleep on the 'Aswayuja Padyami', due to fatigue. The devotees prayed to her to wake up, and she woke up on the Dasami (also spelt as "Dashmi day")
The other being Bathukamma, as the daughter of the 'Chola' King 'Dharmangada' and 'Satyavati'. The king and queen lost their 100 sons in the battlefield and prayed to Goddess Lakshmi to be born in their house, as their child. Goddess Lakshmi heard their sincere prayers and chose to oblige them. When Lakshmi was born in the royal palace, all the sages came to bless her and they blessed her with immortality "Bathukamma or Live Forever".
Bathukamma or 'Shakthi', according to one legend, is a lover of flowers. Flowers are arranged on a square wooden plank or a square bamboo frame with the size of frames tapering off to form a pinnacle on top. They resemble the shape of a temple 'Gopura'. Guramma (a symbolic idol of Gowri made of turmeric) is placed on top of the flowers. This little floral mountain is worshipped as Goddess Bathukamma.
This festival is celebrated with joy and gaiety. During these celebrations, there are dance performances, music, dramas and a variety of entertainments as thousands of tourists and locals too, flock to witness the happenings. 'Jataras' are also held during this month long celebrations.
Bonalu
Bonalu (Telugu: బోనాలు ) is a Hindu Festival, Goddess Mahakali is worshiped. Bonalu is an annual festival celebrated in Twin Cities Hyderabad, Secunderabad and parts of Telangana, India.[1] It is celebrated in the month of Ashada Masam, in July/August. Special poojas are performed for Yellamma on the first and last day of the festival.[2] The festival is also considered a thanksgiving to the Goddess for fulfillment of vows.
Bonam means Bojanam or a Meal in Telugu, is an Offering to Mother Goddess. Women prepare rice cooked with పాలు-Milk, బెల్లం-Jaggery in a New Brass or Earthen Pot adorned with వేప-Neem Leaves, పసుపు-Turmeric, కుంకుమ-Vermilion and a ప్రమిధ-Lighted Diya on the top of the Pot. Women carry the pots on their heads and make offering of బోనం-Bonam along with పసుపు-కుంకుమ;Turmeric-Vermilion, గాజులు-Bangles and చీర-Saree to the Mother Goddess across the Temples.
Bonalu involves the worship of Kali and her various forms. Goddess is worshiped as మైసమ్మ-Mysamma, పోచమ్మ-Pochamma, ఎల్లమ్మ-Yellamma, పెద్దమ్మ-Pedamma, Dokkalamma, Ankalamma, Poleramma, Maremma, Nookalamma etc.,
Other version also includes the mythological story and belief that revolves around the festival, says that this is the time when Goddess Mahakali comes back to her parental home, in Ashada Maasam or the period from late June to August. Like daughters are much pampered in their parental homes.
On this special occasion women dress up in the traditional Sari combining it with jewels and other accessories. Teenage Girls wear Half-Sarees/Lehenga Choli combining it with jewels in order to bring out the traditional grace of the attire.
Some Tranced women dance with balancing pots (Bonam), to the rhythmic beats of drums in honour of the local Goddess. To ward off evil spirits, in olden days, people used to sacrifice a male buffalo in front of the temple, but now, roosters are sometimes sacrificed.
Women carrying Bonalu are believed to possess the spirit of Mother Goddess, and when they go towards the temple, people pour water on their feet to pacify the spirit, who, by nature, is believed to be aggressive.
Every group of devotees offer a తొట్టెలు | Thottelu (a small colorful, paper structure supported by sticks), as a mark of respect.
It is believed that the Goddess comes back to her maternal home during Ashada Maasam, so people come to see her and bring offerings of food to show their love and affection, just as they would prepare a special meal when their own daughters visit them.
A woman under trance
Pothuraju, the brother of Mother Goddess, is represented in
the procession by a well-built, bare-bodied man, wearing a small tightly
draped red dhoti and bells on his ankles, and anointed with turmeric on his body and vermilion on his forehead. He dances to resounding drums.[3]
He always dances before the ఫలహారం బండి | Palaharam Bandi, the procession. He is considered the initiator of the festivities and the protector of the community. He leads the tranced female dancers who are under spell of the Mother Goddess (known as shigam) to the temple, with lashing whips and emerald neem leaves (margosa) tied around their waists, accompanied by trumpets and drums.[4]
The festival environment is quite palpable in the locality celebrating the festival, with loud-speakers playing Mother Goddess songs in folk style, and streets are decorated with neem leaves.
రంగం-Rangam, or Performing the Oracle, is held the next
morning of the festival. A Women standing atop of an earthen pot
‘invoked’ goddess Mahankali onto her and performs the custom. She
foretells the year ahead when devotees ask about the future. This takes
place before the procession is started.[6]
Ghatam
ఘట్టం-Ghatam is a copper pot,
decorated in the form of mother goddess Dhoti and body with smeared in turmeric . The Ghatam
is taken into procession from first day of the festival till last day,
when it is immersed in water . The Ghatam in usually accompanied by
drums.[7] ashish atul.
ashish atul dinesh manish rupin avinash aniketh. The Ghatam is carried by a priest, who wears a traditional
ఘట్టం-Ghatam is followed after రంగం-Rangam. The festival concludes with immersion of Ghatam. The ghatam of Haribowli's Akkanna Madanna Temple[8][9]
leads the procession, placed atop an elephant and accompanied by
mounted horses and models depicting Akkanna and Madanna. It ends in the
evening with a glittering procession and display followed by immersion
of ghatams at Nayapul.[10]
A carnival-like atmosphere, where thousands of pe wait along the main streets of Laldarwaza to Nayapul and watch the exquisitely and elaborately decorated Ghatams. Young men dance in a unique style to the drum beats and folk songs alongside Pothuraju, dress-up in various mythological roles.
The Ghatams of the Old city procession include the Mahankali temples in Haribowli Akkanna-Madanna, Laldarwaza, Uppuguda, Miralam Mandi and Kasaratta, the Jagadamba temple of Sultanshahi, Bangaru Mysamma temple of Shalibanda, Alijah Kotla and Gowlipura, and Sultanshahi, Darbar Mysamma of Aliabad, Mysamma Temple of Boggulkunta (FGP) and Mutyalamma temple of Chandulal Bela.
Bonam means Bojanam or a Meal in Telugu, is an Offering to Mother Goddess. Women prepare rice cooked with పాలు-Milk, బెల్లం-Jaggery in a New Brass or Earthen Pot adorned with వేప-Neem Leaves, పసుపు-Turmeric, కుంకుమ-Vermilion and a ప్రమిధ-Lighted Diya on the top of the Pot. Women carry the pots on their heads and make offering of బోనం-Bonam along with పసుపు-కుంకుమ;Turmeric-Vermilion, గాజులు-Bangles and చీర-Saree to the Mother Goddess across the Temples.
Bonalu involves the worship of Kali and her various forms. Goddess is worshiped as మైసమ్మ-Mysamma, పోచమ్మ-Pochamma, ఎల్లమ్మ-Yellamma, పెద్దమ్మ-Pedamma, Dokkalamma, Ankalamma, Poleramma, Maremma, Nookalamma etc.,
Origin of Bonalu festival
The festival history has started in 1813 in Hyderabad & Secuderabad regimental bazzar. Plague disease broke out in Twin Cities of Hyderabad & Secunderabad, claiming thousands of lives. Before this a military battalion of Hyderabad is deployed to Ujjain, knowing about the Plague in Hyderabad the military battalion prayed to the Mother Goddess in Mahankaal Temple - Ujjain, Madhya Pradesh, that if people were saved from the epidemic they would install the idol of Mahankali back in their city. It is believed that Mahākālī destroyed the disease and keeps pestilence at arms length. Military Battalion came back to the city & installed an Idol and every year people offered Bonalu to Mother Goddess Mahankali.Other version also includes the mythological story and belief that revolves around the festival, says that this is the time when Goddess Mahakali comes back to her parental home, in Ashada Maasam or the period from late June to August. Like daughters are much pampered in their parental homes.
The Ritual
Bonalu is celebrated in various parts of the city. On the first Sunday of 'Aashaadam', celebrations are held at the temple at Golconda Fort. On the second Sunday, at Ujjaini Mahakali Temple in Secunderabad and Balkampet Yellamma temple in Balkampet, and the third Sunday, at the Matheswari temple of Lal Darwaza in Old City of Hyderabad. Akkanna Madanna temple in Haribowli, Muthyalamma temple in Shah Ali Banda are among other temples where Bonalu are celebrated. Every year, lakhs of devotees congregate to pay obeisance to Mahankali.On this special occasion women dress up in the traditional Sari combining it with jewels and other accessories. Teenage Girls wear Half-Sarees/Lehenga Choli combining it with jewels in order to bring out the traditional grace of the attire.
Some Tranced women dance with balancing pots (Bonam), to the rhythmic beats of drums in honour of the local Goddess. To ward off evil spirits, in olden days, people used to sacrifice a male buffalo in front of the temple, but now, roosters are sometimes sacrificed.
Women carrying Bonalu are believed to possess the spirit of Mother Goddess, and when they go towards the temple, people pour water on their feet to pacify the spirit, who, by nature, is believed to be aggressive.
Every group of devotees offer a తొట్టెలు | Thottelu (a small colorful, paper structure supported by sticks), as a mark of respect.
It is believed that the Goddess comes back to her maternal home during Ashada Maasam, so people come to see her and bring offerings of food to show their love and affection, just as they would prepare a special meal when their own daughters visit them.
Pothuraju
He always dances before the ఫలహారం బండి | Palaharam Bandi, the procession. He is considered the initiator of the festivities and the protector of the community. He leads the tranced female dancers who are under spell of the Mother Goddess (known as shigam) to the temple, with lashing whips and emerald neem leaves (margosa) tied around their waists, accompanied by trumpets and drums.[4]
The Feast
Bonalu is a festival of offering to the Mother Goddess and families share the offering with family members and guests. A non-vegetarian family feast follows after the offering.[5]The festival environment is quite palpable in the locality celebrating the festival, with loud-speakers playing Mother Goddess songs in folk style, and streets are decorated with neem leaves.
Rangam
రంగం-Rangam, or Performing the Oracle, is held the next
morning of the festival. A Women standing atop of an earthen pot
‘invoked’ goddess Mahankali onto her and performs the custom. She
foretells the year ahead when devotees ask about the future. This takes
place before the procession is started.[6]Ghatam
ashish atul dinesh manish rupin avinash aniketh. The Ghatam is carried by a priest, who wears a traditional
A carnival-like atmosphere, where thousands of pe wait along the main streets of Laldarwaza to Nayapul and watch the exquisitely and elaborately decorated Ghatams. Young men dance in a unique style to the drum beats and folk songs alongside Pothuraju, dress-up in various mythological roles.
The Ghatams of the Old city procession include the Mahankali temples in Haribowli Akkanna-Madanna, Laldarwaza, Uppuguda, Miralam Mandi and Kasaratta, the Jagadamba temple of Sultanshahi, Bangaru Mysamma temple of Shalibanda, Alijah Kotla and Gowlipura, and Sultanshahi, Darbar Mysamma of Aliabad, Mysamma Temple of Boggulkunta (FGP) and Mutyalamma temple of Chandulal Bela.
Wednesday 18 June 2014
Bonala jathara
Telangan State government going to declare banala jathara as a Telanagana State festival. Bonala panduga exclusively celebrated in Telanagana region which is celebration starts in Ashada masam . First Bonala jathara in the state celebrated at golconda then in secunderabad after that all areas in telangana. some areas in telangana celebrates bonala jathara in shravana masam which also ends in this masam( Telugu month). Under the united Andra pradesh there so no proper reorganization for our festival.........
Telangan thalli
Telangana Talli
In our euphoria to restore our history and our identity
we have been discarding everything that was imposed onto us in Andhra Pradesh
by the Andhras. One such idol we discard
is the icon of Telugu Talli, an unmistakably Hindu lady with jewels and bhindi
carrying Hindu symbol of devotion in one hand.
She looks no different from contemporary images of a Hindu goddess. Telanganas replaced Telugu Talli with
Telangana Talli, who doesn’t look any different from Telugu Talli except some small
variations. Once again she is distinctly
Hindu lady. Any casual observer will
pass her for a Hindu goddess.
Continuing the same exercise of discarding Seemandhra
symbols, Telangana leaders are ready to discard
the official state song Maa Telugu Talliki,
which is a devotional song sung in most official programs, celebrations,
government offices, schools, across the state.
The argument from Telanganas is the
same – it is an imposition of Andhras onto Telanganas.
While we are ready to challenge the imposition of
Seemandhra domination in icons, symbols and songs, we need to ask some hard
questions. When trying to correct
history, shall we use the opportunity to correct it the right way, or shall we
replace one imposition with another?
This is a serious question that will act as a litmus test to everything
that is going to happen once the new state of Telangana is formed. Will a new class of Telanganas usurpers
emerge to occupy the dominating positions vacated by Seemandhras to pounce upon
rest of Telangana, the way Seemandhras occupied the positions vacated by
Nizam’s government? Will we correct
ourselves not to become like Seemandhras or is this movement only to topple the
erstwhile masters to replace them with our own, so that nothing changes for the
common man?
The statue of Telugu Talli and the song of Maa Telugu Talliki, in addition to being
an imposition of Andhras onto Telanganas, was also an imposition of Hindus onto
other religions, like Muslims and Christians.
There is no reference or allusion to the symbols and leaders of Muslims
who comprise a huge portion of Telangana population. The
references in this song to Amaravathi, Tyagayya, Rudramma, Thimmarasu, Krishnarayala,
do not include contributions of Muslims of Andhra Pradesh. The Telugu Talli idol is distinctly Hindu,
and Maa Telugu Talliki is a Hindu
devotional song, which has no references to a Muslim icon, poet, or king. Like the song Vande Mataram, which apotheosizes India as a Hindu goddess, the
song Maa Telugu Talliki apotheosizes
Telugu region as a Hindu goddess. The
way Muslims find problem singing Vande
Mataram, they find the same problem in singing Maa Telugu Talliki. While we
Telanganas tend to believe that it is an imposition of Seemandhras, what stops
Muslims from thinking it is an imposition of Hindus?
Since we are ready to correct the mistakes of the past
and overthrow such impositions, should we not discard all such images and songs,
instead of replacing one imposition with another?
India is a secular country and all images and symbols
of religion should be disavowed by the state administration. And yet, we continue to equate India with
Hinduism without any qualms and expect the minority religions to tow the
diktats of the majority. The struggle
for Telangana is the struggle of one such minority which rejects the
overwhelming domination of a majority that imposed all its symbols, its
dialects, its ideas of what is right and what is wrong, their festivals, their
histories, and their heroes. How can we
then justify the imposition of the majority religion’s symbols and icons onto a
minority religion in the same struggle?
It will be a travesty of a genuine people’s movement if
we were to continue this path and embrace Telangana Talli as our icon and if we
were to replace Maa Telugu Talliki with
another Hindu devotional song.
We should discontinue the practice of erecting
Telangana Talli statues right away and remove
the Telangana Talli statues that we have already installed before it is too
late, and stop introducing new songs which have religious fervor or
intonations. That will be dream come
true for justified cause of Telangana, its genuine people’s movement, its
rightful place in the dominion of India, embracing the Indian Constitution, its
ideals and principles which we so strongly advocate in our struggles. Otherwise, it will be another failed movement
where one master will be replaced by another.
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