The proceedings of the National seminar Buddhism and Sectarian Religious faith in India or Buddha and Anti-caste Bhakti Saints held at Acharya Nagarjuna University on March 1st and 2nd 2023 (3)

The proceedings of the National seminar Buddhism and Sectarian Religious faith in India or Buddha and Anti-caste Bhakti Saints held at Acharya Nagarjuna University on March 1^st and 2^nd 2023 (3)

01-03-2023 (Wednesday) – afternoon session: Afternoon, the second session, the following papers were presented:

Speaker / paper presenter	Title of the paper	Page no.
P. D. Satya Paul[1]	Title – not known, not listed / included in the “Abstracts” He spoke twice for nearly two hours….	?
K. V. Ramakrishna Rao[2]	The Sectarian encounters between the Buddhist and Jain faiths during the Medieval period for commercialization and communalization	34-35

P. D. Satya Paul delved upon the communal Hinduism criticizing P.V. Kane who carried on the Maxmueller’s project, Dr S. Radhakrishan for his opinion about Buddha (Buddha’s movement was a protestant type of reformative Hinduism) and Swami Vivekananda for perpetuating caste. He was suggesting about a “proto-sramanic” tradition before IVC, based on which, the Buddhism could have been evolved.

Getting ready for power-point…..

K. V. Ramakrishna Rao presented his paper, “The Sectarian encounters between the Buddhist and Jain faiths during the Medieval period for commercialization and communalization,” based on the medieval inscriptions, sculptures, paintings and literature. The question of “Himsa and Ahimsa” (violence and non-violence), karma, atma, rebirth etc., the following issues were discussed:

• Why Jainism and Buddhism flourished before and after the “golden period” of the Guptas?:
• What happened between the Arab / Mohammedan invasion and European intrusion during the 12^th to 16^th centuries?:
• The impact of the Europeans on the Jains and Buddhists during the medieval period
• The psychology of Non-violence and violence
• A Dispute between the Mahayana Buddhists and Digambar Jains over Mt Girnar (Gujarat), where all sectarian groups had encounters
• Internal and inherent factors are also responsible for the decline of Jainism and Buddhism
• Transition of faiths in Andhradesa and clash of faiths
• The Jaina-Buddhist conflicts in Karnataka and Tamilagam
• Ahimsavadis – Jains and Buddhists eating flesh
• Vegetarianism, non-vegetarianism and Jaina-Buddha dynasties
• Rivalry among the Business men and Priests
• Dynasties following sectarian faiths and their transition
• Sectarian faiths made talented workers to loose their identity
• Rivalry Among the Jains and Saivites or Sculptors and Agriculturalists?:
• Brahmins versus non-Brahmins
• Sectarian conflicts recorded in the inscriptions
• Oil, oil-mill and their euphemism in Jainism
• Was there any nexus between Jains and extremist groups like Kapalika, Kalamuka etc?:
• Syncretism, eclectism and inculturation
• In-lieu of conclusion – Commercialization and communalization of sectarianism

The Jaina monks that were defeated in the debates were punished based on their agreed condition……

This type of sculptures are found in many temples…….

Then, the following conclusions were drawn:

It could be noted in the most of the sectarian encounters of whatever nature, whether it was philosophical debate, theological polemics, right over property, manufacture and production of goods and services, imports and exports, monopoly of trade route and related issues. Thus, the following features could easily be noted working:

• Commercialization and communalization of sectarianism had been the hallmark of medieval inland and oversea trade and commerce.
• As more and more goods and services had to be manufactured and produced, more labourers, workers and technicians were required for carrying out various assembly, fabrication and construction activities.
• Such experts had to be trained, organized and made to work according the exigencies, emergencies and requirements at national and international obligations.
• Thus, such experts had to be faithful, loyal and obedient to the authority, rulers and government.
• Here, the merchant guilds, trade groups and commercialized communal organizations worked effectively aiding and abetting the rulers.
• Accordingly, most of them had to be polyglots, dubashis, sailors, warriors, pirates and profiteers also.
• Under such compulsions, complexities and commitments, social, political, commercial and maritime set-up, the moral, ethic and code of conduct were relegated to background, operated selectively and sectarianism ruled roost.
• The violators of their own imposed acts and rules were punished, prosecuted and even killed without any mercy, but, all carried on in the name of faith and religion only.
• Finally, syncretism had taken place to accommodate all deities, idols or the defied symbols in the places of worship.

Such depiction is found in the Buddhist paintings also…..

There was a discussion and questions by the Chair and Satya Paul and the paper presenter clarified. They questioned about the mentioning of Chandragupta Maurya, Bindusara and Asoka as grandfather, father and son, but, I do not find any chronological or historical issue in the lineage.

Then, the former HOD of the department, who presided over the session, was facilitated.

Former HOD of the Mahayana Buddhism centre was facilitated.

02-03-2023 (Thursday) – second day proceedings:

Speaker / paper presenter	Title of the paper	Page no.
Yadhava Raghu[3]	Dasa movement and its impact on Telugu villages bordering Karnataka: a case of Pyalakurthy village, Kurnool district[4].	37-38 46
John Weasley[5]	Siddha cults in South India.	57
Sugandha[6]	The Buddhist perspective of social sratification	5 8
N. Kanakaratnam[7]	Caste revenge on adigas and Malas.	60
Eluri Harshavardhan[8]	Egalitarian ideals of Buddhism: A repository of counter discourse in Andhradesa	49

About dasa, dasari, dasari caste etc: Dasari is a Vaishnava mendicant caste in Telangana region and Andhra Pradesh, India. They are involved in various business, trades, poojas, marriage rituals, plays and agriculture. Their traditional work is in temple service. They perform death rites in burial grounds as their main occupation. Some of them work as day laborers. They are landless. Some of the Dasari Mala work in business and agriculture. They use both modern and traditional medicines. They are not vegetarians and eat rice as a staple food. The Dasari Mala prefer marriage between cousins. The bereaved and divorced can marry again. The dead are buried rather than cremated like most Hindus. On the death of the father, sons inherit the property with the oldest son taking charge of the family estate. They observe birth and marriage rituals. They are also known as Poosala Balija, Bukka Dasari, and Krishna Balija in different areas of their habitation. However, in Karnataka, how castes with similar sounding names can be mistaken can be noted. In Karnataka, the Dasari caste comes under Category-1 whereas Channa Dasar is SC. Similarly, Bhoyi is Category-1, but Bhovi is SC. Jangama comes under the general category, but Beda Jangama is SC. Therefore, just with the word, “Dasari,” one cannot come to any conclusion. Moreover, the paper readers started with Kanakadasa story and then switched over to the Pyalakurthy village, Kurnool Dist., to claim that the “Dasari caste” people there could be connected with the “dasaris” of Karnataka. Obviously, he is confused with “dasa” of Madhwa tradition, “Dasari” caste and other “Dasari” tradition (being obedient servant / slave.)

These are some of the Tamil Siddhar as found on the temple pillars etc., dated to later medieval and modern periods….

About Siddha, Siddhi, Cittam etc: The seminar brochure claims, “Siddha Tradition in South India was evolved out of Buddhist school of Vajrayana was more prevalent among the lower strata, strived to attain equality in religious sphere. Many Siddha cult centres of present Andhra and Telangana states including Siddhavatam, Siddeswaram, Siddula Guttalu etc. are the live examples for this phenomenon. The medieval text (14-15^th CE) in couplet form ‘Navanadha Charitra’ written by Gourana also mentioned about the Siddhas.” It is not known what is the proof to claim that “Siddha Tradition in South India was evolved out of Buddhist school of Vajrayana..,” as the Tamil Siddha tradition has nothing to do with any Buddhism.  Taking the word “Siddha”( సిద్ధ), the Telugu scholars, researchers and even historians try to link them with “Siddhar, Siddha medicine” and so on, whereas, the Tamil Siddha (சித்த, சித்தர்) nothing to do with. In the process it attempts to narrate the relationship of places like Mahendragiri (of Srikakulam district, Andhra Pradesh) with sage Agastya (one of the very important Siddhars of Siddha medicine) and possible origins of very old common religion (Siva Siddhanla) propagated by Dakshinamurti, through his four disciples from this place. names like Siddha, Sangam, Nandi which are still used in the same sense as they were used from time immemorial. Without knowing the fundamentals, Tamil language and reading the texts of Tamil Siddhas, they misinterpret taking the words. Many list of the places, cities etc., with “సిద్ధ” in Telugu, go on interpret that all such places are connected with Siddhas since immemorial. Of course, they take the Agastya myth also for strengthening their argument.

© K. V. Ramakrishna Rao

05-03-2023

These are imaginary pictures of 18- Tamil Siddhars…

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[1] Department of Anthropology, Andhra University – Visakhapatnam – appears to be involved in Dalit, Christian and related studies.

[2] Guest faculty, University of Madras and Visiting faculty for Annamalai University, Research Scholar, Department of Ancient History and Archaeology, University of Madras, Chennai.

[3] Asst.Prof, History Dept, Sathya SaiUniversity for Human Excellence, Kalaburagi, Karnataka.

[4] His paper has been printed twice as shown – this shows the mechanical way of preparation of “Abstracts” without going into the details.

[5] Research scholar, Centre for Mahayana Buddhist Studies, ANU, AP.

[6] Research scholar, Centre for Mahayana Buddhist Studies, ANU, AP.

[7]  Professor, History, Kakatiya University, Warangal, Telangana.

[8] Dept. of History and Archaeology, Dravidian University, Kuppam, AP.

The proceedings of the National seminar Buddhism and Sectarian Religious faith in India or Buddha and Anti-caste Bhakti Saints held at Acharya Nagarjuna University on March 1st and 2nd 2023 (2)

The proceedings of the National seminar Buddhism and Sectarian Religious faith in India or Buddha and Anti-caste Bhakti Saints held at Acharya Nagarjuna University on March 1^st and 2^nd 2023 (2)

Objectives of the Seminar: There are serious studies available purely either on Buddhism or Bhakti movement and anti-caste traditions. But, it is noticed that deliberations on continuity of non- Vedic and anti-caste intellectual tradition, initiated by Buddha in another forms and their variations are absent. In view of absence of comparative studies on Buddha and other anti-caste philosophers during lhe subsequent period, present seminar is proposed. Present Two Day National Seminar is aimed at serious deliberations on the impact Buddhist egalitarianism on other sectarian religious faiths after the defeat of Buddhism in India. And it is also intended to identify the basic differences and resemblances of all anti-caste sectarian religious movements.

Sub- themes: The subthemes and others are also listed out for illustrative purpose:

1. Buddhism — Buddhist anti- caste Philosophy

2. Vajrayana/ Siddha cults in South India

3. Sectarianism — Medieval Bhakti movements and anti-casse philosophy

4. Virasaivism- Basaveswara, Akkamahadevi, Panditaradhya

5. Vaishnavism —Ramanuja, Brahmanaidu

6. Pothuluri Virabrahmam- Vemana

7. Nasarayya- Dunna Iddasu- Yadla Ramadasu

8. Sufi saints

9. Tukaram- Sant Ravidas- Chokkamela

10. Meerabai- Kabir- Bhima Boi

11. Any other relevant theme Submission of Papers

01-03-2023 (Wednesday): The seminar was inaugurated with a prayer to Buddha sung by the Buddhist students followed by the prayer song of the University invoking Acharya Nagarjuna. The seminar convener Ch. Swaroopa Rani invited the dignitaries, the guests and delegates, introducing the Mahayana Buddhist centre and explaining the theme of the seminar. Prof Rajasekar, VC, talked about the theme with examples. Then, P. D. Satya Paul delved upon the communal Hinduism criticizing P.V. Kane who carried on the Maxmueller’s project, Dr S. Radhakrishan for his opinion about Buddha (Buddha’s movement was a protestant type of reformative Hinduism) and Swami Vivekananda for perpetuating caste. He was suggesting about a “proto-sramanic” tradition before IVC, based on which, the Buddhism could have been evolved. Dr Ramabhadra Kumar pointed out delving upon some books that caste problem has been spread to all other countries, now working in 33 major countries. He emphasized the consolidation of caste, annihilation of caste and dissolution of caste. K. S. Chalam, the key-note speaker spoke about many issues and they have been printed in the “abstract” booklet. K. S. Chalam was sarcastically talking about “Brahminical virus” / brahmin diaspora virus spreading in the “Diaspora” countries throughout the world, it is more dangerous than Carona virus and so on.

Brahmin  diaspora virus – S.K. Chalam: First, Ramabadhrakumar was telling that caste has been there in 33 countries of the world and then, S. K. Chalam mentioned about “Brahmin diaspora virus,” affecting and it is more dangerous than Carona virus. Incidentally, such idea has been floated by the left-oriented media in the internet[1]. The Wire came out with a story[2] that “Communal Virus Injected into Diaspora, and the Culture is Growing” and claimed that it was published originally somewhere[3], giving a link. That link contains another story[4], “Supreme Court Pulls Up Union Govt & TV For Allowing Hate Speech; Communal Virus Injected Into Diaspora And The Culture Is Growing.” So they could find virus suddenly comparing it with caste. S. K. Chalam directly christened it as “Brahmin diaspora virus”! As usual, it is not known, why “Khastriya diaspora virus,” “Vaisyha diaspora virus,” and “Sudra  diaspora virus,” are not found or located in their narratives and discourses. Talking about “hate speech,” they are producing more “hate speech” and it is not known as to whether they understand or not.

“Abstracts” of papers: The “Abstracts” contain 35 papers and full papers of key-note and valedictory addresses.

Speaker / paper presenter	Title of the paper	Page no.
K. S. Chalam, Key-note address	Impact of Buddhism on Anti-caste Egalitarian movements in India[5] (Key note address)	1-19
M. Koteswara Rao	Buddhism:  a philosophy of social transformation.	25
Pannasami	Caste system in Theravada Buddhist perspective.	26
M.M. Vinodini	Akkammadevi’s literature that called for women’s emancipation
P. D. Satya Paul	Title – not known, not listed / included in the “Abstracts” He spoke twice for nearly two hours….
K. V. Ramakrishna Rao	The Sectarian encounters between the Buddhist and Jain faiths during the Medieval period for commercialization and communalization	34-35
Yadhava Raghu	Dasa movement and its impact on Telugu villages bordering Karnataka: a case of Pyalakurthy village, Kurnool district[6].	37-38 46
John Weasley	Siddha cults in South India.	57
Sugandha	The Buddhist perspective of social sratification	5 8
N. Kanakaratnam	Caste frevenge on adigas and Malas.	60
Eluri Harshavardhan	Egalitarian ideals of Buddhism: A repository of counter discourse in Andhradesa
E. Sudha Rani, Valedictory address	Women Bhakti saints’ voices: the radical anti-caste movements in medieval India.	20-24

Afternoon first session, the following papers  were presented:

Speaker / paper presenter	Title of the paper	Page no.
K. S. Chalam[7], Key-note address	Impact of Buddhism on Anti-caste Egalitarian movements in India[8] (Key note address)	1-19
M. Koteswara Rao[9]	Buddhism:  a philosophy of social transformation.	25
Pannasami[10]	Caste system in Theravada Buddhist perspective.	26
M.M. Vinodini[11]	Akkammadevi’s literature that called for women’s emancipation

M. Koteswara Rao was talking about caste, case system, Ambedkar etc., in a general manner and explaining the contemporary conditions. He was stressing that the process of thesis, anti-thesis and synthesis should take place.

Pannasami’s paper perplexed some audience because, he was explaining about, “Caste system in Theravada Buddhist perspective,” while the seminar was about how Buddhism could pave way for anti-caste movement. That is Buddhism could not have any type of social discrimination, when it was against caste system.

The last paper presenter was virtually speaking as if she was giving a literary discourse (like pattimanram in the Tamil context) and spoke for one hour explaining the poetic nuances in Telugu, repeating points again and again. Though, he was narrating other stories, she  did not mention that according to legends, she was a beautiful woman with long tresses and Kaushika, the Jain ruler of the region, fell in love with her. However, some accounts suggest that despite Kaushika’s proposal to marry Akka, the latter not only refused, but when forced, renounced her family, discarded her clothes and left the village covered only in her long tresses. Thus, here also, the Jaina-Saiva conflict is known. In other versions, it is claimed that the wedding did actually take place but on the conditions that the king would neither touch Akka without her permission nor hinder her worship. However, when Kaushika failed to honour the agreement, Akka left his palace leaving behind all his presents, including her clothes and acknowledged Lord Chennamallikarjuna as her sole husband.

© K. V. Ramakrishna Rao

05-03-2023

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[1] The Wire, Communal Virus Injected into Diaspora, and the Culture is Growing, Sidharth Bhatia, 23-09-2022.

[2] https://thewire.in/communalism/communal-virus-leicester

[3] Pratik Kanjilal, Supreme Court Pulls Up Union Govt & TV For Allowing Hate Speech; Communal Virus Injected Into Diaspora And The Culture Is Growing, September 22, 2022

[4] https://www.theindiacable.com/p/supreme-court-pulls-up-union-govt?utm_source=email

[5]  Though his paper has been printed in about 20 pagers, it is not complete and of course, he accepted that it was only “abstract,” and he would send his full paper.

[6] His paper has been printed twice as shown – this shows the mechanical way of preparation of “Abstracts” without going into the details.

[7] Prof. Chalam held the position of –

• Vice- Chancellor, Dravidian University, Kuppam (AP) (2005);
• Member, Planning Board, Govt. of M.P., (2002-04);
• Founder Director, UGC Academic Staff College, Andhra University, Visakhapatnam (1987-2005);
•  Director, Swamy Ramananda Tirtha Rural Institute, Pochampally, Hyderabad (1997-98);
• Professor of Economics, Andhra University (1990-2005).
• He is on several Committees as Hon’ble Chairman, Member such as UGC, NCRI, A.U etc.
• He was Search Committee Member for selection of Vice- Chancellor for Telugu and Telangana Universities in Andhra Pradesh.

[8]  Though his paper has been printed in about 20 pagers, it is not complete and of course, he accepted that it was only “abstract,” and he would send his full paper.

[9] Associate Professor, Department of English – Krishna University, Andhra Pradesh.

[10]  Research scholar, Centre for Mahayana Buddhist Studies, ANU, AP.

[11] Associate Professor, Department of Telugu, Yogi Vemana University, Kadapa-516005., Andhra Pradesh

A National Seminar held on “Understanding the Cultural Focus on Thiruvarur Region Heritage of Tamil Nadu – Focus on Thiruvarur region” on March 17th and 18th 2022 at the Central University of Tamil Nadu – CUTN, Thiruvarur (2)

A National Seminar held on “Understanding the Cultural Focus on Thiruvarur Region Heritage of Tamil Nadu – Focus on Thiruvarur region” on March 17^th and 18^th 2022 at the Central University of Tamil Nadu – CUTN, Thiruvarur (2)

The seminar hall

17-03-2022 (Thursday): As usual I got up by 3.45 am, but, I could not do anything here. I could listen to peacocks screaming, as they have been plenty here in and around. Mayiladurai – the place where peacocks dance is also nearby[1]. There was no internet connection also, though it was a Central University. Of course, nowadays all have a wireless internet connection that has become the order of the day. Thus, I was going through the papers and materials that are there in my laptop. Till 8.00 am nobody was there to tell anything about the seminar, inaugural function etc. No arrangement was made for coffee. We came down to the ground floor and saw people going here and there. One person was carrying a steel-flask with tumblers going to VIPs rooms, evidently serving them at their rooms. I saw Dr Rajendran coming after walking. We were talking for some time. I learned that has father Sri M. K. Narayanan aged 91 enjoying life with grandchildren and great-grandchildren also. I am happy to know about him, as he was the principal of our Pachaiyappas’ College.

The banner and backdrop

2020 circular/ brochure

The seminar is held after two years: It was to be held in March 2020 and then perhaps getting on postponed due to pandemic reasons[2].  Thus, as pointed out from January 2022, it was postponed to March 2022. Meanwhile, the faculty, persons involved with the seminar and others were also changed. Thus, with God’s grace, now the delegates have gathered here and the seminar is conducted. I am also happy to see, meet and talk with many old friends and others after two or three years.

Registration of delegates………………….A paper presenter from Tirupati, AP

Lighting the lamp

10.30 am – Seminar hall: All were sitting, perhaps expecting the arrival of the VC of the CUTN, Prof. M. Krishnan. As usual, the lighting of the lamp also started with the VIPs sharing each wick and with shoes and without shoes. The Tamil-Mother praising song was sung with the clear instruction that all should stand. During the facilitation of the VIPs, I could notice that the VC had been generous enough to offer his shawl to a student! And of course, he did it last also, i.e, first the guests, a good gesture noticed.

Tamil Mother Hail song sung…….

Tamil Mother Hail song sung…….all stood up

10.43  to 10.7 am: Then, the VC started describing the importance of Thiruvarur and pointed out that had the delegates come a day before i.e, on 15-03-2022, they could have witnessed the “Great Chariot Festival”. Tiruvarur Chariot festival, known in Tamil as Tiruvarur Therottam, is a historical event that still follows the same rituals and traditions associated with the Thyagaraja Swamy temple, Tiruvarur, in Tamil Nadu. The Lord Veethividangar (வீதிவிடங்கர்) now called as Thiyagarajaswami (Shiva) comes out of the massive ancient temple, with his consort Kondi (கொண்டி) (Parvathi) to bless the devotees who always comes to visit him in his abode, one of the world’s biggest chariots. And this chariot was constructed by Kothanars and it is Asia’s biggest chariot of 95” high,  weighing about 350 MT. After mentioning many temples, he pointed out that Kodikkarai is very near to Sri Lanka.

Importance of Vedaranyam, Kodokkarai etc: Kodiakkarai, also called Point Calimere or Cape Calimere, is a low headland of the Coromandel Coast, in the Nagapattinam district of the Indian state of Tamil Nadu. The Cape is located about 9 kilometres (5.6 mi) south of Vedaranyam in the delta region of the Cauvery River, and marks a nearly right-angle turn in the coastline. Vearanyam is also associated with the Salt Satyagraha conducted by Rajaji. The antiquity of the area is evidenced by the Kodi Kuzhagar temple built during the Chola period, and a Chola lighthouse, which was destroyed in the 2004 Indian Ocean tsunami. Kodiakkarai has been designated as a Ramsar site since August 2002. Point Calimere is also associated with the mythological Hindu epic, the Ramayana. The highest point of the cape, at an elevation of 4 metres (13 ft), is Ramarpatham, meaning “Rama’s feet” in Tamil. A stone slab on the Cape bears the impressions of two feet and is said to be the place where Rama stood and reconnoitred / watched over Ravana’s kingdom in Sri Lanka, which is 48 kilometres (30 miles) to the south of the Point. It is also mentioned by Kalki in his historical novel Ponniyin Selvan.

10.58 to 11.11 am  Prof Bhagabana Sahu[3], HOD History Department, CUTN:  he pointed out that Tamil Nadu has retained her distinctive cultural heritage from the rest of India and Tamil is the oldest classical language. It had an impact on the South East Asian region through maritime activities. R. Balakrishnan in his book, “Journey of a Civilization from Indus to Vaigai” stated the continuity of the culture and it can be traced back to c.500 BCE, Sangam Age.

11.12 to 11.17 am Louis Mushary: He introduced the dignitaries mentioning their qualifications, papers and books published, positions occupied, their management skills etc. The VC of CUTN left, as he was having the UGC meeting.

11.18 to 11.44 am Prof N. Rajendran, Former VC, Alagappa University: He distinguished the IVC, Mauryan and Asokan script, stone at etc with that of the Sangam literature and period. Tamilagam was not secluded from India and the Sangam literature has a pan-Indian identity. P. T. Srinivasa Iyengar points out in one chapter in his book giving many examples from the Sangam literature (the gold of Nandas hidden under the Ganges)  and also from Ramayana and Mahabharata….The inscriptions of Asoka and Kharavela mention about the Tamil kings. In fact, the Kharavela Hatigumpa inscription gives the date of the Tamil kings matching with the Sangam Literature. While the Asokan Brahmi had been already a well-developed script, the Keeladi script had been in the developing stage.

11.44 to 11.8 am Prof Byomakesh Tripathy, VC, Utkal University[4]: he emphasized about the importance of the transfer of archaeological findings to the textbooks, so that it could spread to the academician. Writing history sitting at the tables without visiting the sites cannot bring out the full details and the facts. The intangible culture and cultural heritage have been very important and they should be recorded, as otherwise, many of such evidences may disappear. The elements of change and continuity have also should be noted, taken into account and writing history and historiography.  

11.58 to 12.02 Prof Sulochana Sekhar, Registrar In-charge: Taking a clue from the Tamil words and expressions (திருவாரூரில் பிறந்தாலும், திருவாரூர் என்ற பெயரை சொன்னாலும் முக்தி கிடைக்கும், Jallikkattu, kal thondri man thondra kalattu ‘கல் தோன்றி மண் தோன்றாக் காலத்தே வாளொடு முன்தோன்றி மூத்தகுடி’ என்று புறப்பொருள் வெண்பா … etc..), she explained the cultural heritage of the Tamils.

12.03 to 12.2 pm Dr Dayalan, ex-Director, ASI: He read his paper with the PPT showing the Paleolithic, Mesolithic, microlithic, Neolithic, megalithic evidences and conjectural dwelling of the ancient people. All were expecting his findings of Keeladi, as other dignitaries were referring to him, but he told that he would be restricted to the earlier findings. He also asked the organizers to take copies of his paper and circulated them among the delegates, as he had given his full paper.

After a vote of thanks, the delegates disbursed for a lunch. By 2.30 pm, all assembled for the technical session to begin.

© K. V. Ramakrishna Rao

19-03-2022

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[1] The famous Mayuranatha Svami (Siva) temple in Mayiladuthurai is one among the 275 Padal Petra Sthalams or temples which have been praised in the Tamil verses of the Nayanmars (important devotees of Siva).  It is the thirty-ninth temple on the south bank of River Kaveri to be extolled in the hymns of the Nayanmars. Thirunavukkarasar (Appar) and Thirugnanasambandar of the 7th century C.E. have sung in praise of the main deity here. Mayuranatha Svami is believed to have stopped the floods of River Kaveri to make way for Thirugnanasambandar to visit this temple. The Siva Linga worshipped as Mayuranatha Svami is said to be Swayambhu (self-manifested).

[2] https://cutn.ac.in/events/understanding-the-cultural-heritage-of-tamilnadu-focus-on-thiruvarur-region/

[3] Former President ,Odisha History Congress, Former Professor & Head, Department of History Berhampur University, Professor & Head , Department of History , Central University of Tamil Nadu.

[4] Prof. Byomakesh Tripathy, the professor of the Department of History in Indira Gandhi National Tribal University, Amarkantak in Madhya Pradesh has been appointed as the Vice Chancellor of the Utkal University of Culture in Bhubaneswar, Odisha. Governor and Chancellor Prof Ganeshi Lal issued a notification in this regard. Prof Tripathy, a Ph.D. from Sambalpur University in 1994 has 27 years of teaching experience and out of that he has worked as Professor for 17 years. He is a resource person in ‘Formulation of Courses of Studies in History and Archaeology’.  Prof Tripathy has authored at least five books and edited 13 books. He has attended 24 national conferences and nine International Conferences. He was the topper in History Honours of Sambalpur University in 1984. Besides, he has guided eleven research scholars for Ph. D. Earlier Prof. Tripathy has worked as the HOD of Dept of History, Rajiv Gandhi University, Itanagar, Chairman, Board of Studies, Director (Academics), Indira Gandhi National Tribal University.

The Fourth session of Telangana History Congress held at the Kakatiya University on January 27th and 28th 2019 [1]

The Fourth session of Telangana History Congress held at the Kakatiya University on January 27^th and 28^th 2019 [1]

Humanities building, where History department is situated.

Registration done by Manohar and friends

Note: As I was attending seminars continuously in January (APHC at Rajamahendravaram Jan.5^th and 6^th) and February (SIHC at Hyderabad 8^th to 10^th, Chronology at Bangalore on 18^th and 19^th and Iron technology at Kuppam on 25^th and 27^th), this (preparing and posting of the proceedings) was delayed. Moreover, my laptop stopped working and I had to keep my work pending. It took two weeks to recover data from the old laptop to transfer to new and start preparing.

Reaching Kakatiya University campus: The Telangana History Congress was held at the premises of Kakatiya University, Warangal under the auspices of the Department of History and Tourism Management on January 27^th and 28^th, 2019. As I have been coming here for several times, it has been very familiar to me. Earlier Dr Badru Naik used to invite me for the seminars conducted by the Dr. Ambedkar Study Centre there.[1] Dr Rajakumar[2], Assistant Professor received me at the Kajipet station and took me to the University guest house, where I was accommodated. After registration, I moved to the Senate Hall by 10.10 am, where inauguration was to be held. Arrangements were going on. T. Manohar and his colleagues were at the registration counter. The break fast, lunch and dinner were arranged at the backside of Humanities building by setting up a samiana. Dr Dayakar[3] sat there personally and took care of food.

Invitation for the inaugural function with the details of the speakers etc 27-01-2019

Getting ready for inauguration and the function: By 11.10 am only the VC, Prof V. Sayanna, K. Purushotham, registrar, and others came to the hall.

By 11.20, the lamp was lit and the inauguration started. As usual, the VIPs on the stage were with shoes while lighting the lamp with candle. Incidentally, the volunteer who was looking at the lighting was without chappals or shoes! Arjun Rao Kuthadi, Kanakaratnam, Sudharshan Rao and others were sitting in the front row. Arjun Rao, who hosted the last session disappeared after the session, as I could not talk with him.

11.25 to 11.29 am:  G. Venkat Rajam briefed about the history of “Telangana History Congress,” (Regd. No. 959 / 2008) as the first session was held in the Osmania University in 2008 and then the second in 2009 and then it was discontinued due to the Telangana agitation[4].As no session was conducted since 2009, after nine years, it was revived. When APHC has been conducted regularly, it is not known what is the problem with THC. He also briefed about the “history of Telangana” starting from Satavahana period.

11.30 to 11.44 am: Kishan Rao[5] spoke. This time, the sectional president addresses are printed in a single booklet and it is a good idea, as for the first time, I note that it is circulated so.

27-09-2019- Inauguration – VIPs on stage.lighting lamp.

THC souvenir released – Courtesy – Dr Vijaya Babu

THC – Andhra Jyoti cutting-inauguration – Courtesy – Dr Vijaya Babu

Enadu cutting-inauguration.lamp

11.45 to 11.54 am: Raja Reddy: He briefed his paper[6], “Satavahana chronology and the rule of Rastrakutas and Paramars in Telangana.” He concluded that, “the study of ancient coins found in Telangana would contribute greatly for the reconstruction of Telangana. There is a need to complete the entire history of Telangana which starts with Asmaka Janapada from early historic period based on real sources such as coins and inscriptions in addition to the literary works”. However, most of the papers delved upon Qutub Shahi and Nizam periods.

11.55 to 12.10 am : T. Tirupati Rao: He has been the former VC of the Osmania University. The Chief guest lamented about the history subject loosing importance from the academic curriculum in recent days. Many people started telling that, “There need not be history,” some give importance only to modern period.  This is also not correct, as all periods and areas should be given importance, instead of giving importance to one particular…………….

12.10 to 12.20 Hrs: N. S. Ramachandra Murthy[7]: read his paper, “Inscriptions of Telangana – A Study,” giving many inscriptional references meticulously, starting with Mauryan period and covering Western Chalukyas of Badami, Western Chalukyas of Kalyani, and Kakatiyas. The way he spoke on the details of inscriptions prove his expertise on the subject.

12.25 Hrs: Souvenir, proceedings and books on art and architecture of temples, Qutub Shahi and Nizam  rulers were released.

 12.30 Hrs: The VIPs were facilitated as usual with mementos etc.

1.00 to 1.20 pm: Lunch break.

27-09-2019- Lunch

27-09-2019- Lunch

Technical / paper reading session held in one hall: After lunch, the technical session started. As only about 40 papers received, they decided to hold the technical session in the same hall, so that all could listen and interact with all paper presenters. All the four sectional presidents sat together and the papers were presented in cyclic order, one from each section. As pointed out the papers of sectional presidents were given in a single booklet.

1.25 to 2.00 pm – P. Hymavathy[8]: She started reading from the printed booklet “Studies in Kakatiya History Avenues and Sources” reproducing what had already been printed, but, switched over to Telugu to attract the students. She took 45 minutes in such an exercise. She concluded, “since we believe that history is a store-house of all knowledge, we can take up research on any aspect which the contemporary society demands out of its need or query. Equally the regional histories serve as potent sources to arouse cultural consciousness, strengthening self-respect, self-confidence, and patriotism due to the inherent element of cultural proximity. If one is seriously enthusiastic in research, the scope is wider and sources are abundant for the study of the history and culture of Kakatiyas.”

2.00 to 2.30 pm – K. S. S. Seshan[9]:   He read his paper on “Rebel prince Mubarez-ud Daulah and the Wahabi conspiracy: 1839.” Most of the struff that appearing in the booklet also appeared in “The Hindu” dated June 17, 2017[10]. The Wahabi Conspiracy of prince Mubarez-ud-Daulah is a forgotten chapter in Hyderabad history[11]. While the attack of Turrebaz Khan on the British Residency in Hyderabad during the 1857 Revolt is well documented in the pages of Hyderabad’s history, a similar bold revolt planned to overthrow the British by Prince Mubarez-ud-Daulah, the younger brother of the Nizam, though foiled in the last moment, is hardly remembered. The Wahabi conspiracy in Hyderabad was a serious secret movement aimed against the English around 1838. Prince Mubarez-ud-Daulah had the support of Rasool Khan, the Nawab of Kurnool, who like Mubarez also hated the presence of the British. But as ill-luck would have it, before they could strike, the British were able to unearth the conspiracy through their intelligence agencies and the entire plans, went awry. Mubarez was imprisoned till death and Rasool Khan was captured, exiled and his territory, confiscated. However, the well-planned attempt they made served as an inspiration at a time when the very idea to oppose the British authority was in a nascent stage in these parts of the country. Wahabi Movement was a 17th century reform movement that began in Persia with a view to see the basic tenets of Islam were followed strictly and with sincerity. The movement was started by one Wahab in the 18th century and therefore it was named after him. Wahabi movement was popularised in India by the Islamic religious leader, Shahwaliullah. Wahabis opposed the British presence in India and their slogan was: “Jan ko denge- vathan ko bachayenge” (Let us sacrifice our lives; but safeguard our motherland”).

Role of Mubarez-ud-Doulah: Mubarez–ud–Doulah, the Hyderabadi prince was one of the first in south India to come under the influence of the Wahabi movement. Mubarez, born in 1800, was the second son of Sikander Jah, the Nizam of Hyderabad (1803-1829). As Mubarez had greater access to wealth and also had a private army of more than a lakh, he could devote all his time and resources for the Wahabi movement in Deccan. From his childhood, Mubarez disliked the presence of the British in Hyderabad. As a result he was imprisoned for nearly five years from 1815 by his father, Sikander Jah at the behest of the British. Mubarez was incarcerated once again, this time during the period of his brother, Nasir-ud-Doulah (1829-57). In 1830, Mubarez collected a large army of Arabs and Afghans and started an insurrection against the British. Then a contingent of British troops under Col. Stewart marched against Mubarez and arrested him. The prince was sent to the fort of Golconda and imprisoned for several months in 1830. The hatred of Mubarez-ud-Daulah towards the British, even as an young boy was such that once his father Sikandar Jah wanted a British sentry to be posted as a guard at his palace. But the young Prince replied that he would prefer to die rather than to see a British guard at his palace gate.

Alliance with Nawab of Kurnool: Rasool Khan the Nawab of Kurnool too was attracted towards the Wahabi movement. When Mubarez came to know of Rasool Khan’s opposition to the British, he sent his men to strike a secret alliance with the Nawab of Kurnool. Rasool Khan agreed to establish a secret arsenal to manufacture arms and ammunition that was needed for any concerted insurrection which they contemplated. Mubarez, on his part assured monetary help for the manufacture of such arms. Rasool Khan, being of the same age as Mubariz was drawn close to the Hyderabad Prince as both hated the presence of the British power. The activities of the Wahabis greatly increased by 1838 when it was widely believed that the Russian troops were advancing from Central Asia towards India. It was the plan of the Wahabis that Mubarez will take command of the combined armies at Kurnool and overthrow the British through insurrection. Wahabis also believed that the Shah of Persia would appoint Mubarez-ud-Doulah as the Subedar of the Deccan after driving away the British and deposing the Nizam, Nasir-ud-Doulah. Gen. Fraser, the then British Resident at Hyderabad, as soon as he came to know of the suspected involvement of Mubarez–ud-Doulah, ordered a strict watch on him. Mubarez started sending his emissaries to several places like Lahore, Sindh, Gwalior, Bombay, Kurnool, Madras, Sholapur etc. Fraser spoke to the Nizam, Nasir-ud-Doulah and convinced him of the conspiracy being attempted by his brother against both the British as well as the government of the Nizam. Mubarez-ud-Doulah was taken into custody and put under guard in the fort of Golconda. All his close associates who were involved in the spread of Wahabi movement, numbering 46 were captured and imprisoned.

© K. V. Ramakrishna Rao

02-03-2019

Andhra Jyoti cutting – Opinion of G. Venkat Rajam, V. Sadanandam, K.V.Ramakrishna Rao, and N. Kanakaratnam – Courtesy – Dr Vijaya Babu

Andhra Jyoti cutting-inauguration – Courtesy – Dr Vijaya Babu

News cutting – opinion of the participants – Courtesy – Dr Vijaya Babu

THC coverage – Jathra – – Courtesy – Dr Vijaya Babu

[1] I had good opportunity to interact with many Ambedkarites and activists to interact with them and exchange of ideas and details. After the seminars, Badru Naik brought out the proceedings in the form of book also.

[2] He has been so kind enough to help me to bring to Guesthouse and also drop me on 28^th evening at the Kajipet railway station. Incidentally, I met his relatives on that day and two of them have been practicing law.

[3] Dr Dayakar hosted many conferences and seminars – APHC, SIHC etc., at Warangal.

[4] https://kvramakrishnarao.wordpress.com/2018/06/30/the-proceedings-of-the-first-or-third-annual-session-of-telangana-history-congress-held-at-osmania-university-on-june-25th-and-26th-2018-1/

[5] He has been the grandson of P. V. Narasimha Rao.

[6] Dept.of History& Tourism,  Addresses delivered in the Inaugural session, Warangal, 2019, pp.3-14.

[7] N. S. Ramachandra Murthy, Inscriptions of Telangana – A Study, Dept.of History& Tourism, in   Addresses delivered in the Inaugural session, Warangal, 2019, pp.15-38.

[8]  P. Hymavathy, Studies in Kakatiya History Avenues and Sources, Dept.of History& Tourism, in   Addresses delivered in the Inaugural session, Warangal, 2019, pp.39-54.

[9]  K. S. S. Seshan, Rebel prince Mubarez-ud Daulah and the Wahabi conspiracy: 1839, Dept.of History& Tourism, in   Addresses delivered in the Inaugural session, Warangal, 2019, pp.59-80.

[10] K S S Seshan Mubarez-ud-Daulah’s era: Of passion, rebellion and conspiracy, in The Hindu, Hyderabad, JUNE 10, 2017 15:32 IST; UPDATED: JUNE 10, 2017 15:32 IST

[11] https://www.thehindu.com/society/history-and-culture/mubarez-ud-daulahs-era-of-passion-rebellion-and-conspiracy/article18955189.ece