Noteworthy opinions on my Facebook Articles

 

Noteworthy opinions on my Facebook Articles

 (Opinions of cream of the readers 1915 to '18)

https://ramamohanraocheruku.blogspot.com/2021/05/noteworthy-opinions-on-my-facebook.html

Ghorakavi Sreenivasa Venkata Subbarao: Thank you Rama Mohan hope you are doing well you are very actively emerging entertaining educating through this medium very actively I am happy that you are continuing your literary pursuits assiduously all the best

 

Puttaparthi Anu Radha: హృదయం కదిలేలా చెప్పారన్నా.. మీ నిస్సంతు కవిత చెప్పలేనంత బాగుంది.. వివిధ రకాల బాధలతో కడపలో మా ఇంటికి వచ్చే వాళ్ళ సంఖ్య ఎక్కువే.. అయ్యా అమ్మా వారికి తగిన పూజా విధానాన్ని చెప్పేవారు.. అయ్య జనప్రియ రామాయణం పై రిసెర్చి చేసిన గొల్లాపిన్ని శేషాచలం గారు చిన్నప్పుడు కరెంట్ షాక్ కొట్టి మెదడు మొద్దు బారి పోయి పిచ్చివానివలె అయిపోయినారట.. అప్పుడు రోజూ మా ఇంటికి తీసుకు వచ్చి కూర్చో పెట్టే వాళ్ళు రాగ రాగ పరిస్తితి బాగుపడి అయ్య రచనలపైనే రిసెర్చ్ చేసే స్థాయికి వచ్చారు.. మీరు చెప్పిన నమ్మకం నడిపిస్తుంది.. ఎంత నిజం

Vijaya Suvarna: మీ కథనం హృదయాన్ని కదిలిస్తుంది, రామమొహన రావు గారు. లక్ష్మీ నరసింహస్వామి, రామలింగేశ్వర స్వామి, రాఘవెంద్ర స్వామి ఎంత దయగల వారో నిరూపించబడింది.... ముఖ్యం గా మీ దంపతులు ఎంత భక్తి పరులో విదితమయ్యింది... ఇక మీ కవిత లోని భావం ... అతి అద్భుతం....

Sudhakar Yadavilli:

September 1 at 2:09pm

Yilanti vyasam okkati chadivite chalu, rojanta PANDAGE. Mana paribhashalo, Utsahanga, Ullasamga vunna diname Pandaga roju. Thanks Sri Cheruku Ramamohanrao garu.

http://telugu.boldsky.com/spirituality/shocking-revelations-was-jesus-christ-married-009239.html?utm_source=article&utm_medium=fb-button&utm_campaign=article-fbshare

http://www.hindunet.org/hindu_history/sarasvati/somachapter.PDF

Date 2nd Sept 2015

Raj Marrivada Sir...Wikipedia can be edit by anyone. All your research can be posted in Telugu and English Wikipedia. You can became a member and create a profile and keep contributing all your research material in there. If anyone disagree or don't allow, then we can contact them and show the proof. For that all of us support you!. Facebook is becoming polluted now a days with lot of nonsense stuff. Your information is very research oriented and very informational based on your wisdom. Please let me know if I can help you in anyway. Thank you sir!

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Cheruku Ramamohanrao: Let me at the outset thank you for your kind words. God bless you. For a few things, I have on hand, to be completed I may not be able to take it up. If God permits and you all help I don't consider it to be a tough task.

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Satyanarayana Choppakatla:

 మీవెంట పరుగెత్తటం కష్టం! విపుల వాఙ్మయ స్వరూపం మీపోస్టింగు. మీకుపరిమితులులేవు. విషయాలుఅలాంటివి!

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Cheruku Ramamohanrao: నేనుకేవలము మీవంటివారి అనువర్తిని మాత్రమె. మీ అభిమానానికి కృతజ్ఞుడను.

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Gowri Shankar: Chala bagunnadhi, slokamu, vivarana, Sir. Aapathamaduramu, sangeetham, Aalochanaamrutham sahithyamu. Vandanamulu. Sahithi kshethramulo, Meeru sabya sachi.

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Satyanarayana Choppakatla: అవి లలిత కళలు సరస్వతి కళాస్వరూపిణి జగన్మాత ఆమెస్తన ద్వయమైన సంగీత సాహిత్యాలను కాదవ్నవాడు,తల్లిపాలకునోచని పసియైచివరకు పశువౌతాడని దీనిభావం! యెంతమంచివిషయం!!!

Gopala Sundaram Pathri: Ayya mee gurinchi enta pogidina, cheppina chaladu, Mee vak prabhavam cheliyalikatta leni samudram lantidi. Idi Na soul cheppina mataa. Id

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పవని నాగేంద్ర ప్రసాద్: నిత్య అక్షర యజ్ఞం తో, అజ్ఞాన తిమిరంలో ఉన్న మా బోటి వారికి, జ్ఞాన దీపకాంతులు చూపుతున్న మీకు, ధన్యవాదములు..

Vangala Srinivas Ramachandran: Sir, Very fortunate enough to have you as a friend on FB. Superb postings. Lot to learn from you. Meeku naa namahsumanjalulu.

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Dr. Rama Krishna Adury: మీరు సాహిత్యం లో చేసే ప్రయోగాలు చాలా ఆశ్చర్యాన్ని మరియు ఆనందాన్ని కలిగిస్తున్నాయి. మెదడు కి పుష్కలంగా మేత. మీ వ్యాసంగం మరెన్నో ఆణి ముత్యాలను సృష్టించగలదని విశ్వసిస్తాను. అన్నీ విశేషాలమయమే. ముఖ పుస్తక ప్రయోజనాన్ని, స్థాయిని చాలా ఉన్నతంగా చేశారు.

Response for my posting on Bermuda Triangle

 

Arun Mandhar K: Vow! Sir, I am of the view that the work done by our genius ancestors has not received the recognition it deserved due to biased opinion of western scholars. I wish & hope people like you can at least start a process by bringing these type of facts before international audiences at different forums along with the detailed references of shlokas which will ultimately lead to the recognition. As for funding I am sure there is no dearth of people who will happily donate for the cause. I offer my services if need be & if I could be of any help.

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Cheruku Ramamohanrao: Thank you for the reverence and respect you have for our ancisters. When I need a helping hand I will seek your help. Thank You. People like you are the strong holds of our culture.

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Dr-Vanadeep Kaluvagunta: Ee doma kaatunu edo bhaama vaatesukunnantha chamatkaaramga chitreekarinchaaru modati rendu panktullo...ide dhoranilo AA taruvaati rendu panktulapaina ayite maatram nenu NO COMMENT...chala bagundi sir...meelo vignaana daahaarti, haasya praphulla sphoorti samapaallalo moortimatvam chendaayi...

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Dr. Chintalapati MuraliKrishna: అయ్యా కృత`జ్ఞతాభివందనాలు- ఎంతపరిశోధన చేసి ఇంత సమగ్రమైన విషయ సేకరణ చేశారండీ! జాతియావత్తూ మీకురుణపడి ఉంటుంది

రాతిరి తీరని కలయే ఆయే అన్న పాటకు స్పందనగా మా CGM B. రామచంద్ర రావు గారు వ్రాసిన అభిప్రాయము.Ramachandra Rao Bhandaru: Excellent lyric and tune. .well rendered

Sudhakar Yv : రామ్మోహనరావు గారూ పాదాభివందనాలు ఇది చదివిన తర్వాత ఇంతకంటే ఏమీ తోచలేదు (aashleshaa nakshatramunu gurinchi)

Madhavi Latha: Intha chakkati vishayalu vrasi, vedha vignanni panchuthunna meeku vinayapoorvaka namassulu. Dheenni poorthi sthayilo akalimpu cheskuney gnanam naku lenappatiki, Quantum theory and Astro Science meedha asakthi Walla chadivi ardham cheskogaliganu. Mukhyam ga meeru vrasina theeru Chala asakthikaramga undhi (ఆశ్లేషా నక్షత్రమును గురించి)

ON MY ARTICLE తిరుమల వేంకటేశ్వరుడు 

Ghorakavi Sreenivasa Venkata Subbarao: Manmohan I have gone through the entire article with its deep research scholarship touching various issues relating Lord Venkateswara nurturing in tirumala. Hats off to you as you have reached the greatest heights of the pinnacle of divinity. I am very much proud of you. God bless you gsvsubbarao

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Ghorakavi Sreenivasa Venkata Subbarao: Ramamohanarao not Manmohan

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Ghorakavi Sreenivasa Venkata Subbarao: not nurturing but touching

Use of Honey and Ghee by Vedic Society

 

Use of Honey and Ghee by Vedic Society

(My article in FB May 6, 2015)

https://ramamohanraocheruku.blogspot.com/2021/05/use-of-honey-and-ghee-by-vedic-society.html

An Introduction to Ayurveda

Ayurveda teaches that honey and ghee should not be taken in equal proportions (by volume). We have compiled various textual references from the sages of yore that demonstrate this viewpoint:

It is not common for people to take honey and ghee equally but all should be aware that it should not be done as it harms Ayu or life force.

References for HONEY AND GHEE not good in equal quantity:

Vagbhata:

Reference: Astanga sangraha. Sutra sthana. 9th chapter 14th and 15th shloka. (Viruddhaanna vijnaaneeyamadhyayam)

         Combination of any 2 or 3 of Honey (madhu), Ghee (ghRutaM), Vasa (వస ఆయుర్వేద మూలిక- పూర్వము చంటి బిడ్డలకు ఉగ్గుపాలతో దీని గంధమును కలిపి పోసేవారు), its paste to required extent, used in olden days for babies, Oil(Thalia), water(udaka) should not be taken in equal quantity.

“madhusarpirvasaathailodakaani samadhritaani dwisha strishah samasthani vaa”

Effects: It leads to immense vata Prakopa (wind aggravation).

Charaka:

Reference: Charaka, Sutra sthana, 26th chapter 84th and 90th shloka. (Aatreyabhadrakapyeeya adhyaya)

         Honey and ghee taken in equal quantity is called maatra virudha.(incompatible due to the equal quantity).

“Madhusarpihi samadhritam maatraya tadvirudhyate” (90)

Sushruta:

Reference: Sushruta, Sutrasthana, 20th chapter15th shloka. (Hitaahiteeyamadhyayam)

         Honey and ghee taken in equal quantity is called as maana viruddha (incompatible due to the equal measure).

“madwambuni madhusarpishi maanatastulye naashneeyaat”

What kind of foods becomes viruddha in general?

Mixing of sheeta and ushna veerya items together.

Mixing of new and old items together.

Mixing ripe and unripe fruits or vegetables becomes viruddha.

What does viruddha ahara do to the body in general?

         It makes the doshas to aggravate and move from its place (doshamutkleshya), but is not capable of throwing it out of the body. This kind of aggravated doshas combine with the dhatus and causes the diseases in the body. (Charaka, Sushruta, Vagbhata)

Effects of viruddha ahara on the body in general:

Reference: Astanga sangraha (9/ 29)

         Regular intake of the viruddha ahara causes Visphota(boils), shopha(oedema), mada(intoxication), vidradhi(abcess), gulma(abdominal tumors), yakshma(tuberculosis). It will also destroy the teja (luster), bala (strength- physical and immunity), Smriti (memory), Mati (intellect), Indriya (sense organs), Chitta (mind) of the person. It can also lead to major diseases like Jwara (fever), Raktapitta (bleeding disorder), Kushta (skin diseases), Ashmari (stones), Prameha (urinary disorders), Udara (abdominal diseases), Bhagandara (fistula in ano), Arsha (piles), Grahani (digestive disorders). It may cause death of the person like poison.

Reference: Charaka (26/ 102, 103)

        Napumsakata (impotency), Aandhya (blindness), Visarpa (herpis), Udakodara (ascites), Visphota(boils), Unmade (mental disorders), Bhagandara (fistula in ano), Moorcha (fainting), Mada (intoxication), Aadhmana (bloated ness of abdomen), Galagraha (stiffness or obstruction in the throat), Paandu (anemia), Aama Visha (Diseases due the semi digested food), Kilasa (vitiligo), Kushta (skin diseases), Grahani Gada(disorders of digestion), shoth (oedema), Amlapitta (acidity), Jwara (fever), Peenasa (coryza),Santana doshas(different anomalies of the fetus or newborn), Mrutyu (death). These can happen to a person who takes viruddha ahara

Reference: Sushruta (20/19)

         The one who takes different types of viruddha food will suffer from different diseases, weakness of sense organs and death.

Qualities of honey (Reference: Bhavaprakash):

Rasa (taste): Madhura (sweet), Kashaya anurasa (astringent subtaste).

Guna (attributes): Laghu (light), Rooksha (ununctous), Vishada (non-slimy), Sookshma (minute),

Veerya (potency): Sheeta (cold).

Action on doshas: Kaphahara (alleviator of kapha), Alpa vatalam (mild wind aggravator)

Specific actions:

         Grahi (constipative), Lekhana  (depleting or scraping), Chakshushya (promoter of eye sight), deepana(digestive stimulant), swarya(promoter of voice), saukumarya karam(giving tenderness to the body parts), Hlaadi (which gives freshness), Prasadajanaka, Varnya (good for complexion), Madhakara (promoter of intellect), vrishya(aphrodisiac), Rochanam (promoter of taste), Srotovishodhaka (good for clearing the obstructions in the channels), Vrina shodhana ropanam (good for cleaning and healing the wounds), Yogavahi (which enhances the efficacy of other drugs when mixed).

Therapeutic uses:

         Kushta(skin disorders), Arsha (piles), Kasa (cough), Raktapitta (bleeding disorder), Meha (obstinate urinary disorders including diabetes), Klama (fatigue), Krimi (worms), Meda (excess fat accumulation), Trisha (thirst), Vami (vomiting), Shwasa (dyspnoea), Hikka (hiccough), Atisara (diarrhea), Vidgraha (constipation), Daha (burning sensation), Shtakshaya (phthisis).

Qualities of Cow’s Ghee: - (Reference: Bhavaprakash)

Rasa (taste): Madhura (sweet)

Guna (attributes): Guru (heavy), Snigdha (unctuous).

Veerya (potency): Sheeta (cold).

Vipaaka (taste after digestion): Madhura (sweet).

Action on doshas: Alleviator of vata, pitta, and kapha.

Specific actions: Chakshushya (promoter of eye sight), Vrishay (aphrodisiac), Agnikrith(digestive stimulant), Medha (promoter of intellect), Laavanya (beauty), Kanti (complexion), Ojovardhaka (promoter of ojas), Tejovardhaka( brilliance), Alakshmighnam (good to remove the inauspiciousness), Paapaghnam (good for reducing papa karma), Rakshoghnam (good one to prevent evil spirits), Vayasthapaka (restores the age), Balya (promoter of strength), Pavithra (clean), Aayushyam (promoter of lifespan), mangala (auspicious), Ramayanam (good for the channels), sugandham(sweet smelling), rochanam (promoter of taste), and it the best among the ghee category.

SHUNTHI (Reference: Bhavaprakqasha and Madanapala nighantu)

Botanical name: Zingiber officinale

Rasa (taste):  Katu (Pungent)

Guna (attributes): Laghu (light), Snigdha (unctuous)

Veerya (potency): Ushna (hot)

Vipaka: Madhura(sweet)

Karma (action): Ruchya (causing Arelish for food), Paachani (carminative), vrishya, swarya (promotes voice).

Action on the doshas: Kapha vata hara (alleviates kapha and vayu)

Therapeutic usage: In Aamavata (rheumatism), Vibandha (constipation), Vami (vomiting), Shwasa(dyspnoea), Kasa (cough), Sula (colic pain), Hridayamaya (heart diseases), Shlipada (filariasis), Shopha (oedema), Arshas (piles), Aanaha (flatulence), Udara ( abdominal diseases.

3 Comments

Kiran Mva

Wow...excellent information sir

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Varanasi Gangadhara Rao

The postings in face book are of authority which i admire at .all the important suktulu are of great value and useful in human life.thanks

Swasti

FRONT VIEW OF PREM MANDIR – Vrindavana

 

FRONT VIEW OF PREM MANDIR – Vrindavana

Vrindavana has an ancient past, associated with Hindu history, and is an important Hindu pilgrimage site. One of its oldest surviving temples is the Govinda Dev temple, built in 1590, with the town founded earlier in the same century.

It is believed that the essence of Vrindavana was lost over time until the 16th century, when it was rediscovered by Chaitanya Mahaprabhu. In the year 1515, Chaitanya Mahaprabhu visited Vrindavana, with the purpose of locating the lost holy places associated with Bhagvan Sri Krishna's transcendent pastimes. Chaitanya wandered through the different sacred forests of Vrindavana in a spiritual trance of divine love. It was believed that by His divine spiritual power, He was able to locate all the important places of Krishna's pastimes in and around Vrindavana.

In the last 250 years, the extensive forests of Vrindavana have been subjected to urbanization, first by local Rajas and in recent decades by apartment developers. The forest cover has been whittled away to only a few remaining spots, and the local wildlife, including peacocks, and a variety of bird species has been virtually eliminated. A few peacocks are left in the city but monkeys and cows can be seen almost everywhere. (Courtesy Wikipedia)

Cheruku Rama Mohan Rao

 

 

 

 

 

The Language of Loss by Daud Haider

 The Language of Loss by Daud Haider

https://ramamohanraocheruku.blogspot.com/2021/04/the-language-of-loss-by-daud-haider.html

The protests that erupted on February 21, 1952, in then East Pakistan against the imposition of Urdu launched the Bengali language movement in Bangladesh, and is the nucleus of the International Mother Language Day. The UNESCO recognition came in 1999, proclaiming it as a day to observe and celebrate indigenous languages across the globe. The wish was to sustain and develop the mother tongue or the first language, and safeguard the precious heritage of world languages. Is it happening in reality?

 

Indigenous languages, like most ethnic cultures, increasingly have a localised 

and restricted existence — overwhelmed by global markets, global economics 

and global corporates. The mother tongue is gradually being dwarfed by these 

staggering influences and is relegated to a marginal space in the global village. 

A UNESCO report states that nearly 1,500 ethnic languages are globally 

becoming extinct every day. Their place is being usurped by foreign languages, 

which facilitate and guarantee successful trade and commerce and boost the 

economy.

 

An in-depth knowledge of one’s mother tongue makes assimilating foreign 

languages and cultures smoother. Nordic countries, after prolonged trials and 

evaluations, have advocated learning two languages from the primary school 

level: The language of the land and the mother tongue. In remote regions of 

countries like Sweden and Norway, where people of various ethnicities dwell 

(mostly migrants on political grounds), primary schools, as a rule, teach 

indigenous languages. I have seen Bengali being taught in a number of 

suburban schools of Sweden, Norway and Finland. The students are mostly 

primary schoolchildren and their parents are political migrants; teachers 

largely hail from Bangladesh while a few are from West Bengal.

 Of late, several German states have instituted this system, primarily 

responding to appeals from the Turkish people. Since 2015, it has included 

Arab refugees. Bangla, Hindi, Urdu and Tamil are yet to find a place partly 

because students are fewer and proficient teachers are not that easily 

available. Another reason is that the number of refugees from the 

subcontinent is dwindling; tough laws restrict their influx. However, Bengalis 

have been living in the UK for ages. The British Parliament has a significant 

number of MPs of Bangladeshi origin, who are now British citizens. At least a 

dozen Bangla weeklies are published in proper London. Four TV channels 

(one of them in the Sylheti language) and six Bangla radio stations (FM 

channels) run out of England. Italy comes a close second with respect to 

hosting the Bengali population. There too, Bangla newspapers, TV and radio 

are quite popular. Portugal, Greece and Benelux (Belgium-The Netherlands-

Luxembourg) are home to 20,000 people from Bangladesh and West Bengal. 

North America, of course, is way ahead in this regard. More than a dozen 

Bangla weeklies are published from New York alone; radio and TV are equally 

popular as are Bangla book fairs and related programmes. The picture is no 

different in Canada.

 Bengalis, thus, seem to have a global presence. But can the same be said of 

their language, Bangla? Is it promoted and encouraged to develop beyond its 

boundaries? Not at all. Considering the fact that the Bangla-speaking 

population from the two Bengals occupy the seventh spot in the world, the 

Bangla language hardly holds any significant status. Though the Asian 

department in the Heidelberg University, Germany, teaches Bengali, the 

number of students learning it are no more than a measly 10. The Berlin Free 

University no longer holds Bengali classes. Reason? Lack of students. Learning 

Bengali does not guarantee jobs abroad; nor are youngsters keen on 

appreciating Bengali literature. Bengali readers in Germany have barely 

acknowledged the works of any Bangla-language poet or author — their 

interest has stopped with Rabindranath Tagore.

 In West Bengal, Bangla appears to be largely considered the language of 

Bangladesh; Hindi is acknowledged as the language of West Bengal and 

India. Before censuring such a claim, one needs to note that nearly 53 per cent 

of people in Kolkata speak Hindi. Signboards in Hindi or English are routinely 

visible in different localities of Kolkata. In Bangladesh and West Bengal, 

parents send their wards to English-medium schools. Are they equally eager 

to introduce children to Bangla language and literature?

 February 21 marks a day of sacrifice and of grief. Sacrifice for one’s mother 

tongue. Yet, the day has assumed celebratory proportions since the liberation 

of Bangladesh and the ideal at its heart lies forgotten. We cannot blame 

anyone for this though. Poetry sessions, literary gatherings; month-long book 

fairs; the longest-lasting book fairs in the worlds; youngsters crowding 

bookstalls, imbibing the “culture” of book fairs but not exactly buying books — 

these are embellishments we chose to be content with.

 February 21 not just marked the movement for the mother tongue; it led the 

sapling of freedom to sprout and bloom in Bangladesh. It instilled an 

exuberance in us. We have been so euphoric about the day that I forget it 

happens to be my birthday too. My friends come and ask me on my birthday, 

“Do we make merry today? Or do we mourn?” They remember I was born on 

February 21, 1952, at Doharpara, Pabna. “The Bangla language was born on 

your birthday,” they say. I rephrase their good humour in a rhyme or two: “I 

live in my language/ And my language lives in me.”

Swasthi.

Siddhavattam Fort

 

Siddhavattam Fort

 https://ramamohanraocheruku.blogspot.com/2021/04/siddhavattam.html

Siddhavattam Fort is a 684 years old riverside fortress located in Siddhavattam Taluk Headquarters, but for all practical purposes it is diminished to the level of a village, belonging to Kadapa district of Andra Pradesh in South India. It is also known as “Gateway of Srisailam”. Once  it was being called as “Dakshina Kashi”. This fort has a vast history of struggle for protecting its culture and social values from local and foreign invaders.

At the outset I would like to tell about what the name Siddhavattam denotes. The name of the place is first associated with ‘Siddha’.  So let us first know what Siddha means.

Siddha in Sanskrit means "perfected one”. This is a term that is used widely in Indian religions and culture. It means "one who is accomplished". It refers to perfected masters who have achieved a high degree of physical as well as spiritual perfection or enlightenment.  The term is used to refer to the liberated souls. To attain Siddhi is to Siddha may also refer to one who has attained a siddhi. That means union of ones Atma with Paramaatma. If they are in the processes of attaining Siddhi they use Yoga, and certain medicines particularly attached to chemicals, which are extractions from the natural resources. But unfortunately, now-a-days the term is widely affiliated to medicine only. The processes of attaining Siddhi is Sadhana.

“Vata’ in Sanskrit is Banyan Tree, and ‘Vattam’ means ‘Habitation’.

People by and large say as follows:

The name of this fort has historic significance. Since this region had many Siddhas, who were yogic people known for their natural remedies with herbs. These Siddhas used to sit on a round platform built around the banyan trees. Hence this place was called as Siddhavatam. To my knowledge, the above information does not justify the name of the place ‘Vattam’ means an establishment of Siddhas, where they will have all the minimum requirements to attend to their day-to-day needs and a serene atmosphere for their penance.

In fact the place also might have been named after the prime deity ‘Siddheswara’, to whom my father with all of us did Abhishekamb some 45 years back.

In this connection I would like to share with you another fact which I came across. Some 50 years back I happened to travel in a lorry from Rajampet to Kadapa, in the good’s carrier. There was already a Muslim boy therein with public address system taking back to Kadapa. H was a native of Siddhavattam then aged about 16, 17 years. Being a Muslim, that too illiterate he was unaware of our Hindu culture. While he was playing with other children in the Siddhavattam fort, he missed the team and entered into a cave. Out of curiosity he moved forward and after sometime though he wanted to return he could not turn as the path was so narrow. He continued his journey forward but, for how many days, only God Knows. When he opened his eyes he found a Rhishi before him. He sprinkled some water on him and gave some serene water to drink. The moment the boy drank water he totally came into conscious and found the place with full of scenic beauty. The Rhishi signed him to close the eyes. The moment he closed his eyes and opened them he was on the Bahuda riverside of Nandalur. This incident, taking for granted, confirms two things. 1. There are still Siddhas at Siddhavattam in an unseen place by a common man and 2. There is a passage between Siddhavattam and Bahuda river bed of Nandalur. This gives strength to my argument.

Coming back to know about the history this fort was built by Matli Raja’s in the year 1303 A.D of Tuluva dynasty. Matli Raja’s were the Nayakas under Vijayanagar dynasty. The fort is built on the banks of the Penna River. This fort was gifted by Vijayanagar emperor Araveeeti Venkatapathi Rayulu II in 1605 to Yellamaraju, for the victory in Utukuru war. The fort here was much developed under the rule of King Varada Raju, who is the son-in-law of Sri Krishna Deva Raya.

Later, this fort came under the control of Mayana Nawabs of Kadapa in 17th Century. Hyder Ali, the then Mysore king, captured the fort during 1779 – 1780 A.D. In the year 1792 this fort came under the control of Nizams of Hyderabad, who captured this fort from Tippu Sultan of Mysore.

In the year 1800, the British took over the fort from the Hyderabad Nawabs. This is a defensive fort which was under the British East India Company for more than 150 years. East India Company made this as their capital to run their administration. From 1807-1812 Sidhout was the district headquarters for Kadapa district. Later the administration was moved to Kadapa as this place will be isolated whenever Penna river floods.This fort was later administered by the Archaeology Department of India in 1956.

Once this fort went under the Nizams rule, they built a lot of Islamic Structures and Mosques inside the fort.

You can find a life size Nandi deity with severed head in the fort, which is subjected to Muslim Vandalism.

This fort extends over an area of 30 acres. Visitors can view the gateways and decorated pillars at the two ends of the fort. It is noteworthy that the 17 bastions which once used to protect the region are still visible in the fort. The fort houses an ancillary passage which allows the visitors to gain access even after the closure of the main gates. The temples present inside its premise include the Ranganatha Swamy Temple, Siddheswara Temple, Durga Temple and the Bala Brahma Temple. Rama Temple etc.

These are some of the best stone carved temples found in this area. Many of their pillars are made of a single stone. The roofs of these temples are covered with stone slabs. The deities’ sculptures are made of single stone carvings, which are very fascinating.

Inside this fort there are many complexes. The main structure of this first area is totally built of granite stones.

In the medieval Era when the Udayagiri Kingdom ruled here, this fort saw much local aggression.

While Chaitanya Mahaprabhu was on his South Indian tour, he visited this place. We can find it mentioned in the Chaitanya Charitamrita as follows:

nṛsiṁha dekhiyā tāṅre kaila nati-stuti
siddhavaṭa gelā yāhāṅ mūrti sītāpati

“Upon seeing the Ahovala-nrisiṁha Deity, Caitanya Mahāprabhu offered many prayers unto the Lord. He then went to Siddhavaṭa, where He saw the Deity of Rāmacandra, the Lord of Sītādevī.” (Madhya Lila, 9.17)

Once patronized by kings of 18 dynasties and having more than 120 temples, this place is now on the brink of vanishing. It has turned in to a refuge for unscrupulous elements.

All that I can do is to pay God Siddheswara to open the eyes of all those concerned for renovation and keep-up of the structure.

Swasthi.

 

 

Dr. vandana-shiva about native cows

 

      Dr. vandana-shiva about native cows

“Indigenous cattle do not compete with humans for food; rather, they provide organic fertilizer for fields and thus enhance food productivity. Within the sacredness of the cow lie this ecological rationale and conservation imperative. The cow is a source of cow-dung energy, nutrition, and leather, and its contribution is linked to the work of women in feeding and milking cows, collecting cow dung, and nurturing sick cows to health.” -

Dr. vandana-shiva

A Tribute to Your Nation

 

A Tribute to Your Nation 09\02\2021

 https://ramamohanraocheruku.blogspot.com/2021/02/a-

tribute-to-your-nation.html

Try not to know the paths of sun and Moon

Nor try to change the axis of the Earth

Nor endeavor to know about DNA or Jeans

As there is no need to find the roots of mankind

 

Be not *Gripple, for, the wealth is ripple

He gives you what you deserve and not you desire

To give thy poor neighbor you are capable

Be kind and the needy, may be, you behind

For *emulousness *egotism you be blind

Be delighted and crave not for wealth

 

Prevent *pique, detach desire, be as *angelic sky

How long clouds *calamitous hover on your head

Find the truth, have faith in Him, whom you hum

This takes you and your neighborhood too

To the place where you have *tranquility

But no *tribulation, this, a real tribute to your nation

 

Gripple=Greedy; emulousness=Strong desire to surpass the others; egotism=too much boasting; Pique=anger; angelic= one who manifests goodness, purity and selflessness; calamitous= disastrous; Tranquility=calmness; Tribulation=distress.

Cheruku Rama Mohan Rao