The National Seminar on Rural Society, Culture and Economy in Telangana – Historical Perspective – held at the Kakatiya University on March 14th and 15th 2020 [1]

The National Seminar on Rural Society, Culture and Economy in Telangana –  Historical Perspective – held at the Kakatiya University on March 14^th and 15^th 2020 [1]

From Chennai to Kajipet: On March 14^th, I had to leave Chennai for Kakatiya University to attend the National Seminar on Rural Society, Culture and Economy in Telangana –  Historical Perspective to be held on March 14^th and 15^th 2020 at the Kakatiya University, Warangal, Telangana. However, there were calls from my friends and relatives from Hyderabad and other places informing to avoid going considering the prevailing conditions of Carona virus spread. I contacted Prof K. Vijaya Babu and he informed that there was no problem at KU and Warangal. As I had already booked tickets I decided to proceed. Some of my friends, who supposed to come, backed out on one or the other personal reasons. When I reached Central, I could find that the young persons, evidently working with IT industries, were conscious of and worried about, as they have to contact with foreigners, even in day-to-day dealings and interactions at the place work. In the compartments also, they were seen covering their faces with masks of different colours, varied shapes and various sizes. Of course, I too brought consciously, the regular one. Anyway, my conscious informed me that there was no necessity to get panic.

Kazipet Railway station, KU Guest House: I reached Kajipet in time. Slowly, I came out to get an auto. I reached the Guest House of Kakatiya University by auto, it was about 5 am. None was there. I went inside, switched on lights and fan and sat down. By 5.30, I contacted Prof Vijaya Babu and he informed that one student-volunteer would come to take to a room. After some time, one student came and he took to Room no.10. I started to complete my daily routine. But, I found that there was no heater and it was taken away cutting the wires and water connection tubes. So I informed the student-volunteer that as I have nervous problem and he changed my room to 9. Evidently, he knew that heater was not there etc., but yet, he had chosen it first and then changed. I got ready and came out by 9 am.

Prof K. Vijaya Babu, convenor, 11.00 to 11.07 am: The inaugural function was held at the Senate Hall. They were waiting for the Vice-Chancellor, but, he did not come. So they decided to start the function. The seminar coordinator Prof K. Vijaya Babu explained the theme of the seminar on March 14th at the time of inauguration[1].  During the Qutub Shahi (1518-1687), the Mughal (1687-1724) and the Asaf Jahi (1724-1947) rule several administrative reforms were introduced in Telangana. The Revenue Administration was redesigned and Revenue Farming (Contract) System was introduced by the Qutb Shahi and Asaf Jahi rulers. Their Revenue Reforms resulted in the emergence of dominant Sudhra Communities like Reddies and Velamas[2] as revenue farmers. The dominant landed gentry had established their power centers in the form of ‘Ghadies’ in all the villages throughout Telangana[3]. There was a concentration of revenue, and judicial powers in the hands of these aristocratic families and they established their firm control over the people. The village officials like Patwaries and Patels used to serve the Land Lords in revenue administration, collection of taxes and maintenance of law and order in the villages. The Jagirdars as they were powerful could grab the lands by fraud from the actual cultivators. There was a concentration of land in the hands of certain caste groups like Reddy and Velama communities. These Jagirdars (Doras) also exploited the village people with an evil practice of ‘Vetti’ or forced labour[4]. These ruling families enjoyed the position and privileges as Jagirdars, Deshmukhs[5] and Deshpandias. Traditionally the artisan and service castes were bound to the landlords in terms of certain caste obligations[6]: Carpenters and Blacksmiths (Vadla / Kammari) prepared and repaired agricultural implements, the Shepherds (Gollas) used to supply sheep and goats on the festival and other ceremonial occasions; the Washer men (Chakali) worked as messengers, the Mangalis served as barbers, the Toddy tappers (Goundla) supplied toddy, the Madigas used to provide leather goods. The Malas and Madigas worked as agricultural laborers. The agricultural communities, pastoral, communities, artisans, service castes, dalits, dependent castes a the rural areas, were leading a miserable life, though they were extending their services as per their traditional occupations. These poor people without any landed properties had become either tenants at will or landless labourers. Thus, the agrarian structure of Rural Telangana was marked by extreme inequalities in ownership of land and other means of production. Change taken place[7]: It is observed that in the specific context of Telangana, the evolution of land tenure systems and agrarian relations were shaped by certain historical developments which facilitated the concentration of landed property in the hands of certain castes. Since they owned landed property they could invest their surplus income in developing commercial and industrial establishments and emerged as modern capitalist class. These families have settled in urban areas and also developed modern educational Institutions with the support of the Government to provide advanced technical education to their children. After accumulating a lot of wealth as capitalists, they entered into democratic politics and became political leaders and have been enjoying the higher positions and privileges at the state and central level. The Weaker Sections and Dalits have also joined these modern educational institutions with the support of social welfare schemes introduced by the government. These modern educated youth entered into government services as subordinate staff. Some of them emerged as intellectuals and trying to bring social change in our society during the last several decades in independent India. Fairs and Festivals[8]:  In Telangana, one can clearly witness the composite, pluralistic and inclusive culture and traditions. Be it Bathukamma, Sankranthi, Moharram, or Christmas, the region is known for secular traditions. Bathukamma is a colourful and vibrant floral festival of Telangana, celebrated by women, with flowers. The festival is the pride of Telangana’s cultural identity. Vijayadashami, also known as Dussehra. The festival symbolizes the victory of good over evil, is celebrated with traditional fervour, devotion across Telangana. Mother goddess worship is very popular in all the villages of Telangana. Bonalu is a Hindu Festival where Goddess Mahakali is worshipped. It is celebrated in Telangana state, especially in the twin cities of Hyderabad and Secunderabad. The Tribal people in Adilabad district celebrate Nagobha festival. Sammakka Saralamma Jatara is a world-renowned tribal festival celebrated at Medaram in Mulugu district. In Warangal Inavole, Kommala, Komaravelli Jataras are popular folk fairs. Seminar sub-themes[9]: The seminar brings to light the locally dominant castes and the kind of dominance they exercised over the Socio-Economic life of the people. The Rural society and Caste System in Telangana have to be analyzed from Political, Economic, Social and Cultural Perspectives. The Sub –Themes are : 1. The Geo- Historical aspects of Telangana. 2. Social Structure and Economic Conditions. nomadic groups, who were involved in the production process in 5. Dependent Castes and Folk Arts. 6. Tribes and their Culture. 7. Conditions of Weaker Sections, Dalits and Women. 8. Artisans and Handicrafts. 9. Fairs and Festivals. 10. Heritage Sites- Tourism Potential.   © K. V. Ramakrishna Rao 17-03-2020

[1] From the brochure sent by the organizers. He read from the brochure, as I could follow him carefully.

[2] : Tradition says that the velamas were in race of Khastriya, who ruled over the country to the north of Narmada river. As they vanquished by a mightier people Raja Pratapa Rudra of Kakatiya dynasty attracted by their physique and commanding features welcomed them to his Kingdom and conferred on them the command of 77 forts in his kingdom. They gradually became agriculturists and traders. In Telangana their main occupation is agriculture. Many of them held lands and worked as tenants. A few of the velamas were rich landlords and village officers.

[3] The social conditions of Jagirdari village are revealed round the Gadee in 19th, and first half of the 20th century. Gadee is the residue place of Dora, in which he lives with his family members, Adabapa and Dasis (slave girls) and their children and a large number of vetti workers and bhagelas This place is the centre of political, social and economical activities. What decision was taken in Gadee is implemented in Jagir village. These Gadees persisted in 19th century and first half of the 20th century.

[4] This system prevails in Telangana during 19 th century and first half of the 20th century. By the 18th century in deccan, political stabilisation was established by Asafjahs. They initiated various tenures to bring the land under cultivation. “Like most of the Deccan states, in Telangana too “bara balutadars” played an important role in colonising the region and setting up villages and developing agriculture”

[5] The deshmukhs in the process of becoming landlords with their own patta lands practically usurped the authority of the state and kept the whole country side in their possession to establish their Rajyam. They established their authority over government property. They established their supremacy over wastelands, government lands, trees, tanks, steams in the village. They imposed restriction on peasants and shepherds grazing their cattle and on labourers collecting firewood from such common resource lands.

[6] From the brochure sent by the organizers. He read from the brochure, as I could follow him carefully

[7] From the brochure sent by the organizers. He read from the brochure, as I could follow him carefully

[8] From the brochure sent by the organizers. He read from the brochure, as I could follow him carefully

[9] From the brochure sent by the organizers. He read from the brochure, as I could follow him carefully

[10] Komatis are an integral part of the peasant society. This is the name for Telugu traders, shopkeepers and money lenders mostly found in Telangana. They played crucial role in agricultural finance and benefitted immensely. It is considered to be a wealthy and prosperous caste. They were mainly found in their traditional occupation i.e. trade, commerce and money lending. Very few of them worked as cultivators and agricultural labourers.

[11] During late nineteenth century the deshmukhs in the process of becoming land lords usurped the authority of the state and kept the whole country side in their possession and established Dorala rajyam. In Nalgonda District the most notorious, dora families were Rapaka, Janna Reddy, Nukala, Rama Sahayam, Pingali and Lingala. The number of families increased in last quarter of nineteenth century through the matrimonial relations established with the doras and following the doras practices. New Doras converted these services castes as “Vetti workers”. Untouchables and low caste peoples were converted as “bhagela”s. As the landlords owned large land fields due to reforms of Salarjung and they were forced to cultivate commercial crops like castor and groundnut by the British. These circumstances forced the landlords to introduce vetti and bhagela system.

The Fifth Telangana History Congress held at Nadigudem, Suryapet, Telangana on January 19th and 20th 2020 – DACRI overtook THC! [2]

The Fifth Telangana History Congress held at Nadigudem, Suryapet, Telangana on January 19^th and 20^th 2020 – DACRI overtook THC! [2]

The contents of research should reach the public: Mandali Buddha Prasad started giving details of Nayani Venkat Rao as a Diwan, pointing out that it was just like a Sultan. He was using the expression, “Telugu jati / caste,” just like that of “Tamil inam / race” as that of the Dravidian politicians. He praised Jitendra Babu like anything and then explaining the activities of Nayani Rangarao about his contribution to Telugu promotion, attempt to collect inscriptions etc. He pointed out that the research done by the researchers are not reaching the public. The research papers should be translated into other languages so that the researched contents could reach others. Telugu people do not care for their language, unlike Tamil and Kannada people.

The concepts should be Indianized for easy understanding: On Saturday, the renovated fort / palace was inaugurated by Hampi Sri Virupaksha Vidyaranya Mahasamsthanam pontiff Sri Vidyaranya Bharathi Swami[1]. He elaborately explained how the British, through, Macaulay system, has spoiled the Indian society[2]. The educational system should be Indianized to suit Indian ethos and culture. He gave examples of how the teaching of numbers could be linked with Indian factors / concepts.

1.       God is one 2.      Two epics 3.      Trimurti 4.      Four Vedas

5.      Pancha Pandavas 6.      Shamata 7.      Sapta Rishis 8.     Asta Dik palakas

9.      Nine grahas / planets 10.  Dasavatara

The linguistic pride and love are required to protect the language speaking to survive[3]. In today’s society, people who have been seduced by Western culture are ignoring the mother tongue[4]. The country is evolving with all creatures doing good in creation[5]. People who say they are doing good to all deities are ignoring them today. As the history and culture of Telangana is narrowing, the Telangana History Congress wants to preserve and preserve them. In today’s society, people are suffering from serious illnesses and financial difficulties towards linguistic craze. It is urged to reduce such cravings. Ashtalakshmi is a constant place where the three mothers of the country, India, Gomata and Gayatriman are worshipped. Worshipping Gomata is like worshipping Goddesses. Some states in the country are trying to increase the number of toads. Brazil owns 90 per cent of the worlds. Saudi Arabia is home to some of the world’s largest spheres. Read the history .. Get the power said the same is Sriramaraksha for India. Today, education and medicine have gone to corporate level.

India – Indian Nation Declared In August is not INDIA: India is nor Bharath, as we respect Bharath as our mother, “Bharat Mata.” We have to respect three mothers[6] –

1. Bharatmata- Desa, nation
2. Gomata – the Cow
3. Gayathrimata – temples, schools etc.

These three mothers are important for Indians. The cow would not eat anything and everything, whatever is offered, first, it would smell it and if it is acceptable to it only, it would eat. Brazil has 90% breeds of famous cows. Saudi Arabia has big gosala, from where the ruling sheikhs get good cow milk they drink. Whereas, we Indians do not give importance to cow. For the medicinal value, foreign companies get patents for cow urine products.

Chennuri Ajaneya Reddy IPS pointed out that though Nizam followed Persian etc., the Sammasthanamas followed Telugu only. The Telugu script should be modified. Now, the news appearing in the dailies are taken up and mixed with the write-up of the proceedings of mine.

How the Munagala gadi has gone to DACRI: Once a fort of Raja Nayani Venkata Ranga Rao of Munagala Paragana (province), located at Nadigudi in Suryapet district, is now a research centre of the Deccan Archaeological and Cultural Research Institute (DACRI). The DACRI was set up in the fort of Rajanayani Venkata Ranga Rao in Mungala mandal, which is familiarly known as “Nedigudem gadi”, on Saturday, 18-01-2020[7]. On the request of Director of DACRI Kurtra Jithendra Babu, the sons of late Ranga Rao came forward to give the ancient and historical structure for setting up the research centre. It houses over 2.5 lakh rare books and over one lakh palm-leaf manuscripts. The fort, built in 1870, was handed over to the DACRI six months ago [July 2019] after its director, Kurra Jitendra Babu, requested Santosh Reddy, the grandson of Nayani Venkata Ranga Rao, to do so to develop it into a research centre[8]. This implies that the work had been going on since July 2019.

The Deccan Archaeological and Cultural Research Institute (DACRI) was given importance than THC: Though there was a demand from the local people to develop the structure as a historic tourism spot, the successive governments have not shown interest. With the initiative of DACRI, Nadigudem gadi was renovated at last. When Pingalai Venkaiah who was working in Nadigudem gadi, designed the flag for the Indian National Congress, which spearheaded the freedom movement. A two-day Telangana History Congress was being conducted by DACRI on its premises. Viroopaksha Vidhyaranya Peethan priest Jagdguru Vidhyaranya Bharatahi formally inaugurated the centre. Speaking on the occasion, Jithendra Babu said that their institute in Nadigudem gadi would facilitate as a reach centre for history and culture. About 2.5 lakh books would be made available in the centre. Telangana History Congress president Vaikuntam and historians were also attended the programme.

The speakers at the DACRI inauguration function: Among those who were present include Santosh Reddy, Veamana Peetham president Ch Anjaneya Reddy, Telangana History Congress president Vaikuntham, former MLC Mandali Buddha Prasad and others[9]. Speaking on the occasion, the DACRI director said it would take around 200 years to translate and print all the books that were at the research centre[10]. Meanwhile, the residents of Nadigudi expressed happiness over their village housing the research centre. The two-day meeting of the Telangana History Congress too began at the newly-inaugurated research centre on Saturday. As many as 10 books were released during the meeting. Thus, the press covered the event.

Temple architecture – Special lecture by Sivanagi Reddy[11]: After inauguration, there was a special lecture by Sivanagi Reddy, who delved upon the temple architecture, different types of temples etc. He started quoting from Swami Vivekananda, “The more you look behind, the more sakti you would get.” The architectural principles of Hindu temples in India are described in Shilpa Shastra. Shilpa Shastra mentions three main type of temple architecture – Nagara or the Northern style, the Dravida or the Southern style and the Vesara or Mixed style. The form and meanings of architectural elements in a Hindu temple are designed to function as the place where it is the link between man and the divine, to help his progress to spiritual knowledge and truth, his liberation it calls moksha. Temple architecture evolved slightly differently in a different region. Shilpa Shastras mentions three main type of temple architecture. Three main styles of temple architecture are the Nagara or the Northern style, the Dravida or the Southern style and the Vesara or Mixed style. But at the same time, there are also some regional styles.

1. Nagara (in North India) is associated with the land between the Himalayas and Vindhyas.
2. Dravida (in South India) is associated with the land between the Krishna and Kaveri rivers.
3. Vesara style as an independent style was created as a hybrid of Nagara and Dravida styles. It is associated with the land between the Vindhyas and the river Krishna

© K. V. Ramakrishna Rao

20-01-2020

[1] Indian Express, 150-year-old fort at Telangana’s Nadigudi springs back to life as research centre, Published: 19th January 2020 09:22 AM | Last Updated: 19th January 2020 09:22 AM

[2] Namaste Telangana, Racial [linguistic pride] existence requires history, Sun, January 19, 2020 02:00 AM

[3] http://ntnews.com/TelanganaNews-in-Telugu/telangana-history-congress-conferences-in-nadigudem-1-2-621434.html

[4] Andhrabhoomi, The source of racial instability is history, Published Sunday, 19 January 2020

[5] http://andhrabhoomi.net/content/satate-117

[6] SWAMIJI’S MESSAGE- 1. Respect parents, call them as mother and father buy not mummy and daddy. 2. Serve go-mata. 3. Serve bharatmata. 4. Serve gayatrimata i.e temples. http://hampividyaranyamutt.org/message.html

[7] TelanganaToday, Suryapet: DACRI centre set up in Nadigudem gadi, | Published: 19th Jan 2020 12:31 am.

[8] http://telanganatoday.com/suryapet-dacri-centre-set-up-in-nadigudem-gadi

[9] https://www.newindianexpress.com/states/telangana/2020/jan/19/150-year-old-fort-at-telanganas-nadigudi-springs-back-to-life-as-research-centre-2091508.html

[10] Enadu-Suryapeta, History should reach common people, January.21, 2020.

https://www.eenadu.net/districts/latestnews/Suryapet/693/120009179

[11] His full paper has been printed in the Souvenir of the Telangana History Congress, th Annual Conference 2020, pp.9-23.

The Fifth Telangana History Congress held at Nadigudem, Suryapet, Telangana on January 19th and 20th 2020! [1]

The Fifth Telangana History Congress held at Nadigudem, Suryapet, Telangana on January 19^th and 20^th 2020! [1]

The Ayyappa groups have been developed manifold in Andhra-Telangana and lakhs of devotees going and coming back through Tamilnadu

From Chennai to Nadigudem: After attending IHC at Kannur and APHC at Kurnool, then, I had to go to Nadigudem to attend THC session, as I had planned, papers prepared and tickets booked. The Fourth / Fifth Telangana History Congress [తెలంగాణ చరిత్ర కాంగ్రెస్] was held at Nadigudem, Suryapeta Mandal, Telangana. As I always book tickets, make confirmation about accommodation, after sending my paper, I used to proceed to attend any conference / seminar. This time also I did the same, as usual, to attend the Telangana conference held at Nadigudem, Suryapet. However, I did not receive any response from them. I sent a letter requesting for a room and the paper by e-mail and by post. Earlier, I rang up for the Local secretary, “9490663333” dozen times, there was no response. When I reminded again by e-mail on 13-01-2020, I received a mail from Veerender Mallam, “Thank you for showing interest in THC and also presenting s paper. As mentioned by you, when you reach Munagala or before reaching please contact us so that we can arrange somebody to receive you. My phone number is 9440747957. Best, Veerender Mallam.” Actually, I have been a life member of THC and attending the previous sessions held at Warangal and Hyderabad presenting papers. As I planned, I started from Chennai to Khammam by train. Here, I had to record the experience I had in the train with the Ayyappa baktas. When the Korba express came to central, the reserved compartments were full of Ayyappa baktas in hundreds. They were virtually blocking incoming passengers entering inside. They were occupying all seats without any order. After reaching the reserved berth also, they again swarmed us in dozens sitting and laying down o the floor without leaving any space. If at all, we had to go to the bathroom, we had to rummage and lurch through them, touching their bodies. Of course, they did not mind! I could not have proper sleep. At Vijayawada only, they had disappeared! Swamiye Saranam Ayyappa!

Location of the venue, where the THC session was held

From Khammam to Godada to Munagala to Nadigudem: The train reached Khammam on 17-01-2020 by 8.00 am. Instead of Munagala, I was asked to go to Godada, as there was no bus from Khammam there to Muagala and also suggested by the organizers. So I caught a bus to reach Godada. After reaching Godada, I had to catch another bus to Munagala. Then, I had to get down at the police station stage, as there were four stages, as suggested by the organizers. When I got down there at “Police station” stage, I saw Dr Jai Kishan, whom I met earlier several times in different conferences. Last time, I met him at the “Iron in India” seminar held at the Dravidian University, Kuppam. He took me in his car going through paddy fields. At last, we reached the venue – Kalaprapurna Nayani Venkata Rangarao Bhawanam.” I recollected about the building, the deserted building complex known as “Munagala gadi, fort, palace,” and so on, as I saw two videos on the internet. It was almost a deserted building complex, known as “Munagala gadi,” as described in the video[1].

Nadigudem gada, fort, or  palace as looked before renovation

Wood has been used extensively for long life and aesthetic value with carved designs for supporting pillars, hand-rails, steps, rafter etc

The Nadigudem gadi: From the court cases[2], we can get a lot of information about the owners of the building / gadi / fort complex. Munagala Province was in longer existence than the other Samasthanams of Nizam State. It came into being as a part of the army officers who had displayed valour in the battlefield were given Estates as gifts. Munagala was one of them. The Munagala Zamindar existed as a subordinate to the Kakatiya rulers between 1262 and 1323; in 1300 it was under the rule of Cheruku Jagadadu Marayya Ganapathi. Reddy. From 1306 onwards Cheruku Jagadadu Annayya Reddy inherited the rule, according to Tadavai inscription. As per the historical evidence available, the region enjoyed provincial status during the reign of Rachakonda, Devara konda Velama Rayalu and Golkonda kings. At the time of Aurangazeb, it passed into the hands of Moghuls. The District of Kistna in which Munagala is situated forms part of the Northern Circars, which was at first under the Hindu Rajas, and then formed part of the Kingdom of Golconda which was conquered by Aurungazebe at the close of the seventeenth century.

The view from the top – the main building of the palace, horse stables can be seen. In other way, it was built in that way for observation.

From the French to the British to independence[3]: Subsequently, the Circars were included in the Subbah of the Deccan and were governed by the Nizam until the middle of the eighteenth century, when they passed for a time into the hands of the French. Then after Col. Forde’s successful operations, Lord Clive obtained a Sannad from the Imperial Court at Delhi assigning them to the East India Company. There is no reason to doubt that at the time the District or Pergunah of Munagala was in the possession of the last survivor of a very ancient Reddi family who held it as deshmuk or Chauduri under the ruling power. In 1759 AD Munagala was given to the East India Company. In 1802, East India Company adopted the method of “Permanent Settlement “ permanent “Sanad” was issued in the name of Keesara Vekata Narasimha Rao. From 1766 the proprietary right of the Zamindar of Munagala does not seem to have been questioned. From 1900 onwards, Raja Nayani venkata Ranga Rao was the ruler of the zamindari. there used to be 22 major villages including three Mukhasa Villages.There were a total of 17 hamlets for some major villages. Nayani lachamma‟s adopted son Ranga Rao was minor and the Estate passed into the Court of Wards. Venkata Ranga Rao ascended to the power in 1900 and continued ruling the Estate. The Zamindari System was abolished in 1948, thus bringing an end to Ranga Rao‟s regime. He died in 1958 and in 1959 the Province of Munagala was added to the Nalgonda District from Krishna District. Thus the History of Munagala Samsthanam crossed so many landmarks in the hands of Jamindar‟s and finally merged in Nalgonda Dist. of Andhra Pradesh. Now, it is in the Telangana State.

First floor where wooden chair can be seen.

From pre-independence date to independence and thereafter – reaching 2020: During 1925-1935, the Jamindar was reportedly occupied many fertile areas and exploited labour. He even prevented water flowing to other fields, but diverted to his lands. The issue had even gone to court. Now, it has been sprawling over 5.5 acres area with the two-storied buildings. Earlier a school was functioning in the buildings for about 10 years. Then, there was a proposal to establish a polytechnic, but, for some reasons, the idea was shelved and forgotten. Anyway, now, the heirs have leased the complex to the Deccan Archaeological and Cultural Research Institute (DACRI) and they have renovated to hold the THC in 2020.

The horse stables or prion, incidentally, one of these rooms was allotted to me without any current connection!

View of the Darbar hall / Diwan’s main building.

I went to nearby streets to observe the condition of the Nadigudem village. This is LHS of the view of the street, where the palace stands.

Going still further in the street….one depilated old house and another house, its entrance has been whitewashed recently, can be seen.

View of the same from other side

Closer view of the house recently whitewashed

the other side of the road

An old house can be seen..

The room allotted to me at Nadigudem without electricity connection: He dropped me at the venue and also showed a room, where I could stay. A cot, bed, pillow etc., were provided. He told that by evening, they would provide current connection and fan. There had been hundreds of workers working at different places within the Fort complex. Actually, it was one of the horse stables, also used to keep the prisoners inside. It had only one door and window at the top about 20 feet from the ground. I was sitting and going here and there to spend time watching them. I had gone through the nearby streets taking photographs. Still, there have been many old houses in the dilapidated conditions. With urgent and haste, they were rushing through the processing of whitewashing, painting, levelling, cleaning, pandal constructing and so on. The work continued even in the evening and there was no sign of giving electrical connection to the room allotted to me. Slowly, delegates started coming. They were so busy with other work. The organizers had also definitely avoiding the delegates. Actually, they could have informed through mail about the prevailing condition, but, they did not do.

 

The outer compound wall leading to the entrance of Raja gadi / Munagala gadi, the fort or palace of Nayani Rangarao.

The entrance of Raja gadi / Munagala gadi, the fort or palace of Nayani Rangarao, just going inside

The reception building leading to the main building. It has very big doors of 20 x 10 feet dimension!

The reception building leading to the main building. It has very big doors of 20 x 10 feet dimension! The doors can be seen partially.

The Raja / Jamindar darbar hall, house getting facelift after renovation, here, not much difference noted, except whitewashing and painting.

Work going on, part of the entrance – reception building can be seen.

The stage / podium in between the reception and main buildings has been getting final touch-ups, painting etc.

Clearing and construction of toilets on LHS

The backyard of the gadi

The backyard of the gadi – corner

The horse stables / prison, as viewed from the backside

The horse stables / prison

 

Srinivasulu, Raakrishna, Veerender and others could be seen, 17-01-2020 evening before moving out to Suryapeta.

Moving to Suyapet: Therefore, I was thinking to decide to move out. When I saw S/Sri Ramakrishna and Srinivasulu, I requested them that I would also join them, if they wanted to move out. After some time, they came to me to inform that we would go to Suryapet and take a room. So somehow, we reached the main road / national high way to catch a bus to reach Suryapet. There was demand in getting a room, as local elections were held the next day i.e, 19-01-2020. Somehow, we got a room at the Tirumala Grant and settled down. Then, only, I could sleep to some extent, because of the last night disturbances on the train.

The first-day proceedings at Nadigudem on 19^th Jan.2020: Got up by morning, got ready and started going to Barkargudem by bus. Actually, as I was not familiar with the names etc., I just had gone with Srinivasulu. We got down there at Barkatgudem junction. Fortunately, a car was returning from the main road and we could get dropped at the venue. Took breakfast and sat at the pandal. We got registered ourselves paying the delegate fees of s 500/- per head. Inside the bag, one souvenir, booklet of papers of the sectional presidents, pen and badge were there. The list of papers was missing. First, there was the inaugural function of the Deccan Archaeological and Cultural Research Institute (DACRI).

Registration done here…

The function was to start by 10 am, but, it started at 11.15 am. There was a lengthy list of VIPs,

SSS Jagadguru Vidyaranya Bharathi Swamili, Virupaksha Vidranya Mahasamasthanam, Hampi,

Sri Mandali Buddha Prasad, Former Dy speaker, Govt of AP,

Sri Chennuri Anjaneya Reddy[4] IPS, former Chairman, APTDC, Govt.of AP,

1. Rajendra Prasad, General President
2. P. Rao, sectional president – Ancient section
3. Rekha Pande, Medieval section
4. Deepak kumar, Modern section
5. Jitendra Babu, Local history

Swamiji lit the lamp by striking a match to matchbox – after many years. I saw this, as usual, a candle is used to lit lamp. In fact, when Swamiji asked for a matchbox, they could not provide and then, a person came running towards him with a matchbox. Sivanagi Freddy was compeering with his highly wordy Telugu flow of words. Others followed to complete the wicks of the lamp as usual.

© K. V. Ramakrishna Rao

20-01-2020

 

[1] V6 News Telugu, “Munagala Gadi”, http://youtube.com/watch?v=QlAnW5MUqgY

[2] Madras High Court, Raja Keesara Venkatappayya Alias … vs Raja Nayani Venkataranga Rao And … on 1 May, 1919, Equivalent citations: (1920) 38 MLJ 149, Author: Wallis, JUDGMENT Wallis, C.J. http://indiankanoon.org/doc/1199541/

[3] P. Lingaiah, The History of Munagala Samasthanam, International Journal of multidisciplinary Empirical Research, Vol.VI, Issue 1 (1), January, 2013, pp.134-141.

[4] He resigned, as he was not given the DGP posting before retirement.