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.

Reminiscences about Nonagenarians, strange meetings and varied personalities!

Reminiscences about Nonagenarians, strange meetings and varied personalities!

My early days’ contacts with DMK (1967-1969): Sri Bhagavatham Venkatappaiah[1] had been our family friends living at the end of our Venkatachala Iyer Street, West Mambalam, Madras – 600 033 since the early 1950s. The house was tiled one of 1940 period and he was living there with parents and brothers. Incidentally, my uncle Nandagiri Narayana Rao[2] [we called him as Narayana mama] and family came there as tenants and I used to be there at every evening in 1960s. As they had transistor [Murphy], I used to go there to listen to news and songs. As Narayana Rao was a DMK supporter, he used to tell about the party and leaders. I used to decorate our old house with Black and red, DMK flags and as I was just eight years old. In 1967, when C. N. Annadurai and Karunanidhi came in a jeep at the end of our street on the Lake View Road for election campaign, the DMK men lifted me and out in the jeep, informing, “This papparap paiyan nalla kathuvan,” [This Brahmin boy would shout well] and I started shouting, “Anna vazhga, Karunanidhi vazhga, Udhaya Suriyane parthu poduugamma vottu!” [Hail Anna, hail Karunanidhi, vote for the Raising Sun symbol] and so on, as instructed by them! The DMK came to power in 1967. When Anna died on Feb.3, 1969, he [Narayana mama] took me to Marina in the procession. While returning, I remember what happened to the Kamadenu Hotel situated on the Gopaty Narayana Chetty Street near Sun theatre[3]. We could not get anything to eat and we had to return with empty stomachs. So when we were children, naturally, we would be influenced by the hereditary and environmental factors.

Studying in Tamil medium (1964-1966): As I was admitted in Tamil medium in the nearby Devi School in 1964, I started taking interest in Tamil. One day, “Old bookseller,” Rajagopal became friend in the sense, he used to sell “Ambulimama” to me. My another uncle Sri Madhwapati Srinivasa Rao[4] made me to take interest in reading newspapers and books. Rajagopal was a DMK man and he also used to tell about DMK and its leader. He was called as “thalaivar,” and “Vattac ceyalalar,” by his friends. Rajagopal was having his old book shop on the platform near Murugan Stores on the Station Road.

Leather scientist B. Venkatappaiah, a friend of K. Ramaiah: B. Venkatappaiah[5] was a scientist in CLRI and was a college mate of K. Anbazhagan. Venkatappaiah used to tell, his name was Ramaiah and a Telugu man and they used to talk with each other in Telugu in Pachaiappa’s College. Ramaiah did Intermediate with Physics, Chemistry and Economics (1938-39) and then, B.A in Tamil from 1939 to 1942. He came to Pachaiappa’s College and completed M.A. Tamil during the period 1942-44. He used to point out that Ramaiah was working as lecturer and not professor, as he was portrayed. Ramaiah worked in Pachaiappa’s College as a lecturer between the 1944 and 1957 period. I was asking Mrs Venkatappaiah a photo of B. Venkatappaiah, and incidentally, she gave on 05-03-2020. I wanted to prepare a write-up on him, but, I could not do that. But, today, the news of Sri K. Anbazhagan comes.

My personal meetings of Sri K. Anbazhagan: Of course, I too met him three times. First time at the BHEL Guest House, Ranipet [I was there June 1994 to July 1995]. As one night, I had to sit late night to attend to work, I could not get a bus to return to Madras and hence I had to stay at the BHEL Guest House. Evening, when I come out of my room, surprisingly, I saw him standing in the corridor. Initially, I was hesitant to meet him, as he was a Minister. Then, I slowly approached him and said, “Vanakkam, Iyya,” he turned back and told, “Vanakkam.” Then, I introduced myself and also about B. Venkatappaiah, his College-mate.  He could recognize and enquired about him. Then, he was telling about college days at Pachaiyappa’s. I also informed that I did my B.Sc Physics there. I asked him as to whether he could speak Telugu then, he responded no, as they lost touch. As the dinner was ready, and we were asked to come down, my conversation with him ended. Then, I met him at the Swaminatha Iyer Library functions twice. He was praising Iyer for his great work done in collecting palm-leaf manuscripts and got them published in the book form. He talked in a very balanced way.

© K. V. Ramakrishna Rao

07-03-2020

[1]  He had two brothers Sri  B.Shayamsundar and B. Aravindan, whose sons and daughters have been well settled.

[2]  They have D. Srinivasa Rao, Krishnamuthy Rao, Ranga Rao, Ramachandra Rao and Narayana Rao (as mentioned above)  and three sisters Padmavathi Amma, Savithri Amma and Sitaram.

[3] Now both are not there. Sun  theatre has been converted into Sun plaza, commercial complex building.

[4]  He had been the son of M. Subba Rao, grandson of Nayapati Subba Rao, the Congress leader and freedom fighter. Thus, I am the grandson of M. Subba Rao and thus great-great-grandson of Nyapathi Subba Rao. Anyway, nowadays, none bothers about all these details, people are recognized by their status of power and money.

[5] He was next to Dr Nayudamma (1922-1985), the scientist in those days. Perhaps, no other scientist has been as popular and respected as Dr Yelavarthy Nayudamma both in India and abroad where leather is a major industry.  https://www.clri.org/Admin/Leaders/dnayudamma.html

Saivism and Saiva Siddhanta – A Historical Perspective – International Interdisciplinary Conference – Third and Fourth days proceedings and Valedictory function [3]

Saivism and Saiva Siddhanta – A Historical Perspective – International Interdisciplinary Conference – Third and Fourth days proceedings and Valedictory function [3]

KVR sitting with others -12-08-2019 PPT presentation

In F-50 hall, many seminars and conferences are being held. Of late, the projector fixed for PP presentation stopped working and the organizers of the seminars and conferences have arranged it. Anyway, it is well known for many years and the VCs, and other University authorities, who here for inauguration and valedictory functions have not bothered about it. Coming to this “International” conference, the power-point presentations were postponed one or other reason since first day. It was intriguing to note that though, they claimed that it was “International conference” and all, they could not arrange it. Then, on 12^th morning, it was arranged, however, the PP presentation was allowed after the first session and it included papers to be presented in English also.

12-08-2019 PPT presentation. J. Nilakesi

The presenters were –

1. Natarajan – he was trying to explain the concept, precept of Siddhanta and so on. His talk had been so abstract, that too, without PP, the audience could not follow him. In fact, he was presenting paper for the second time.
2. J. Nilakesi – presented on the persecution of the Jains in Madurai. I have already listened to and seen her PP presentation earlier at two places[1]. Most of the pictures / photos are available in internet. There was no historical evidence for the impalement of Jains at Madurai after any religious debate. The Tamil writers have been exaggerating the literary narratives for such imagined persecution. Incidentally, the Jains were following black magic techniques and applied on Dharmasena / Appar during their attempts to murder him. Tamil writers have not given any details about the people killed in Tamilnadu with their black magic practices to covert. A Jain set fire to the house of Sambandar and he immediately converted into a disease and made it to inflict the Jain King, as severe stomach ache. Thus, they were indulged in many methods to kill him. Moreover, the sculptures, temple paintings and other evidences were of later period dated to 17^th-18^th In fact, Nilakesi herself says that the poetic references could not amount to actual persecution.
3. Purushothaman – he tried to claim that Siva worship was there in Sumeria. He was showing the Akkadian seals and script and straight away telling that they are Tamil. His attempt to sing the Gilgamesh poem in Tamil claiming it as Tamil has been far-fetched. His paper on the same topic is available here[2]. Before him, one Dr K. Loganathan used to talk about it and I saw his video and other postings. So it is evident that he was repeating the same.
4. Radha – she just tried to canvass for the book, she published. Her claim that she could see the holy ashes on the forehead of Agastya, when Kumarikkandan was just sinking!
5. V. Ramakrishna Rao – presented his paper, “Siva temples in Brahmadesa, Saivism in Burma and Siva icons in Myanmar” with PPT showing as to how Saivism flourishing in Brahmadesam and then disappeared  with the rise of Theravada Buddhism. Burma was known as Brahmadesa in ancient times, Swarnadwipa in medieval period and Myanmar now with clear change of culture, tradition, heritage and civilization. The Brahma worship that existed till medieval period was wiped out with the rise of Buddhist-tantric mixed worship. The Siva-Vishnu faith was made to get reduced with the introduction of Theravada Buddhism during the medieval period. With the introduction of military rule, the Indian Hindu faith has been reduced to minority level and by that time most of the temples and images destroyed and the left out consigned to museums and unknown collectors.

K. V. Ramakrishna Rao – presented his paper, “Siva temples in Brahmadesa, Saivism in Burma and Siva icons in Myanmar” with PPT

Tirumurthy sculptures at Burma, Thaton.

K. V. Ramakrishna Rao – presented his paper, “Siva temples in Brahmadesa, Saivism in Burma and Siva icons in Myanmar” with PPT

Can the debate of philosophy or the mantras vs black magic could be taken as historical evidence for impalement?: In the case of Nilakesi’s presentation, several poinys have to be clarified in the context. The legend of impalement of the Jain monks at Madurai has had a lasting impact on the popular Tamil Saiva constructions of Jains from the Cola period onward. As Paul Dundas (1992, 109-110) points out[3], while there is no record of an actual massacre having taken place, the legend (at some point in the tradition the number of Jains who were impaled got fixed at eight thousand) might well be a representation of the triumph of Agama Saivism over Jain asceticism, with the stakes of impalement perhaps representing the Vedic yupa sacrificial pot. Alternatively, the narrative may be read as a construction of an actual exodus of Jains from Madurai area on account of persecution of economic hardship, as indicated by a gap of about six hundred years in the inscriptions at the Jain monastic site in Madurai (Ibid). The legend itself is reiterated with embellishments in post-Nambi hagiographical narratives, and reinterpreted by major medieval Tamil poets (e.g., Ottakkuttar, in Takkayakapparani). Later interpreters vary in their opinions as t Campandar’s role I the impalement. Nampi does nt say whether Campantar actively participated in the impalement decree, but, celebrates it as a glorious (and gory) climax to Campantar’s career as vindicator of Saivism. Similar views emerge in the accounts in the local Puranas of Madurai (e.g, Tiruvilaiyadal Puranam), following which the event is reenacted as part of the annual festival at the Minakshi-Siva temple in Madurai.

The mass impalement of Jains a myth

The sculptures found at Samanatham, mentioned as “Samana.ratham,” but the figures depict different aspects. The persons carrying dogs on the shoulders, from the ground…sitting on flat type staff or similar thing…

The mass impalement of Jains a myth

Can the narrative that Campantar became Murugan to exterminate the Jains?: Cekkilar himself appears to be uncomfortable with the idea of Campantar’s complicity in such gruesome punishment as impalement. Not content with making the Jains voluntarily choose their mode of death, endure defeat, and thus perforce accept their sentence, Cekkilar downplays Campantar’s involvement in the execution of the sentence as well. Quite opposite is true of Cekkilar’s near contemporary, the Cola court-poet Ottakkuttar, who includes a description of the Madurai Jain controversy in his Takkayakapparani, which portrays Siva as a war hero on the model of the Tamil king of the late classical texts. Morein consonance with the majority of Tamil Saiva writes of the age of the imperial Colas (Nilakanta Satri, 1935; Shulman 1985), Ottakkuttar (Takkayakapparani 6: 169-220) portrays Campantar as an incarnation of the war god Murukan-Skanda, the son of Siva, who has been born on earth to exterminate the Jains[4].

The mass impalement of Jains a myth

This is found in the Kailasanatha Temple, Kanchipuram, but, it cannot be equated with the “Kazhuvetral.”

13-08-2019 – Fourth day proceedings [Tuesday]: The first session was presided over by ………………..

1. Lemuria – she read a paper based on the stories of M. Aranganathan. Definitely, it had nothing to do with the theme of the conference. Ironically, she was telling the stories without any impact on the audience.
2. The next paper presenter – a lady – who confessed openly that she did not know anything as “Saiva siddhanta.” She was thinking that Saivam means vegetarian food. Anyway, she started talking about “Saivam and hunger, disease etc.”
3. Arulambal read her paper about the “antiquity of Saiva literature.”
4. P. Ravi – read his paper on “Humanism in Saiva Siddhanta.”
5. Vignesh – delved upon ne Iswaramurthy Muthpillai……
6. Balaguru – read on “Saiva Siddhanta in Tirukkural.” Already many papers were read on the same topic, but, none could bring out anything new, except repeating the same.
7. Sriram – was reading his paper about the existing of many souls……
8. Balasigamani – was reading important paper on refutation, repudiation and negation of other philosophies[5].
9. Revathi – read her paper on the “Sanga literature and environment,” however, touching upon Periyapuranam.

Incidentally, the presidents of the sessions, typically appreciating the papers and the paper presenters without caring for the subject contect etc., of course, they were also not worried about the repetition, mechanical reading, factual inaccuracies etc.

Thirumuruga Kirupanandha Variyar Endement lecture 2019-20 was delivered by Sadhu Shanmuga Adigalar, Pazhani Sadhu Swamigal Mutt, Pazhani.

Why Saiva Siddhanta has not been popular beyond Tiruttani?: Thirumuruga Kirupanandha Variyar Endement lecture 2019-20 was delivered by Sadhu Shanmuga Adigalar, Pazhani Sadhu Swamigal Mutt, Pazhani. First he explained briefly as to how the Pazhani Saiva conference was held, for which lakhs were spent. There was a crowd of about 1,000 and only on third day, the crowd dwindled down. He briefed how Tamilnadu was ruled by the  foreigners and rulers other states…for 780 years; by 1335 the Pandya rule ended, by 1730 the Chola rule; and so on. In spite of the support for Saiva siddhant, it could not grow and spread beyond Tiruttani, because, it is considered that it belongs to one particular caste[6]. The religion should not be restricted to caste, but, castes should be brought together within a religion[7]. S. Radhakrishnan has no accepted Saiva Siddhanta as a separate philosophical system, as it appearedas Vishistadvaida. He referred tone book, “Indiya tattuva gnanam” written by one Yazhpanam writer and urged that it should be read. He was also referring to Somasundara Naicker, who reportedly had argument with Swamii Vivekananda about Saiva Siddhanta.  If Brahmam could be visualized as –

1. Very Big
2. Big
3. In between
4. Small
5. Very Small

Then, that “In Between” should be taken as “Saiva Siddhanta,” thus, he concluded.

Mutts should run schools and colleges: Prof Deva Natarajan memorial endowment lecture 2018—19 was delivered by Sivagnana Balaya Swamigal, Pommapuram mutt, Mailam[8].  He could not come on 10-08-2019, as he was not feeling well. Even, today, he came late, when Sadhu Shanmuga Adigalar, Sadhu Shanmuga Adigalar, started delivering his address. He stressed that Mutts should do social service, as the Karnataka mutts have been doing. He attended the last rites ceremony of respectable Shivakumara Swami who died at the age of 111. His mutt has been running schools and colleges giving education to all and therefore, the people of Karnataka respected him as “Walking God.” In the same way, Taminadu mutts should give education by running schools and colleges and also teaching religion.  They should also do social services.

Saiva siddhanta conference 13-08-2019 – KVR valedictory

KVR interacting with a scholar- Valedictory function

As the Judges were to come by 1.50 pm, Saravanan started talking about “eating,” describing as to how many came to Pazhani Conference for eating. Even the service was over, people were coming to eat and therefore, he was shouting at them “”…..*^^&$%$$^&…… Ghee was served in such a way that it was slipping down through the hands and the eaters were licking it. He was criticizing the organizers who announced about “Guru puja,” to be conducted daily this month, implying that food would be served on all those days. People come for eating, if food is served more crowd would come………..in this way he was criticizing using harsh and other words $%&^&^*&##$# also.

13-08-2019 Valedictory two Swamis and three judges.book release

13-08-2019 Valedictory – audience.

13-08-2019 Valedictory two Swamis and three judges.pandiyan

13-08-2019 Valedictory – audience

13-08-2019 Valedictory two Swamis and three judges

K. Pandian, Cotroller of Exams, University of Madras: He explained his experience since childhood as to how he lived in temple environment with the conduct of celebrations all round the year. He mentioned “Hindu” religion and elaborated his personal experience.

Hon’ble Thiru. Justice M. Govindaraj would give presidential address: He did not talk.

Hon’ble Thiru. Justice  R. Mahadevan valedictory address: He briefed about Saiva Siddhanta.

Hon’ble Thiru. Justice K. Kalyanasundaram felicitation address: He did not alk.

 The certificates were distributed by the judges and they went away, they were distributed by the two Matathipatis to all.

Saravanan informed that in 13 sessions about 110 papers were read.

With vote of thanks, the conference was over.

© K. V. Ramakrishna Rao

15-08-2019

[1] Last one was at SIC-3 held at IIT, Madras December 2018. https://youtu.be/yvEY5GQ78wo; https://www.youtube.com/watch?v=yvEY5GQ78wo&feature=youtu.be

[2] https://www.academia.edu/33637869/SUMERIAN_AND_TAMIL_-_A_COMPARISON_AND_STUDY_WITH_REFERENCE_TO_A_TRANSLITERATED_TEXT_AND_STANDARD_TRANSLATIONS

[3] Paul Dundas, The Jains, Routledge, London, Second edition, 2002, pp.127-128.

[4] I. Peterson, Sramanas against Tamil way, in John E. Cort, Open Boundaries: Jain Communities and Cultures in Indian History, State University of New York Press, 1998, pp.181-182.

[5]  Interstingly, Siddhanta Marabhu, Siddhanta Marabhu Kandanam, Siddhanta Marabhu Kandana-Kandanam, Siddhanta Marabhu Kandana-Kandana-Kandanam were not all discussed. Of course, many of them may not be knowing also.

[6]  This is only because of the domination of Vellalars, Mudaliars, Pillais and so on, who have been the Saivites. Now, only, because of eating non-vegetarian food and other practices, more divisions have been crept into, among themselves. Gounders, though they claim as “vellalar,” other communities do not accept.

[7] Just like a slogan, they repeat this, speaker by speaker, but, they exhibit explicit casteism, anti-feelings etc., abut other castes and communities.

[8] It is intriguing to note that his name figured in the selling of temple land to Christians where the Senji Kothandaramar temple stands. As I was wrking in Tiruvannamalai at that time, I could interact with Sri Ramanuja Dasar, who was fighting for the reclamation of the temple land.

Proceedings of the National seminar “Impact of Dr. B. R. Ambedkar’s Philosophy on Indian Literature” held at the Acharya Nagarjuna University on March 28th and 29th 2018 (1)

Proceedings of the National seminar “Impact of Dr. B. R. Ambedkar’s Philosophy on Indian Literature” held at the Acharya Nagarjuna University on March 28^th and 29^th 2018 (1)

ANU – administrative building

Attending another seminar on Ambedkar quickly: As I got the information about the National Seminar on “Impact of Dr. B. R. Ambedkar’s Philosophy on Indian Literature” to be conducted by Acharya Nagarjuna University [hereinafter mentioned as ANU], Dr. Ambedkar Chair, Nagarjuna Nagar – 522 510, Guntur, Andhra Pradesh, and Bahujana Rachayitala Vedika[1] [hereinafter mentioned as BRV], A.P, only on 25^th March 2018, immediately, I prepared a paper and sent by e-mail on the same day, as it was the last day for the submission of abstract. The seminar was Sponsored by: Dr. Ambedkar Foundation, 15 Janpath, New Delhi, Govt. of India, Ministry of Social Justice and Empowerment[2]. I booked tickets immediately and informed Dr S. Murali Mohan about my travel  plan.

ANU – old guest house, last time, I stayed here

About the Ambedkar Study Centre – Chair: Dr. B.R. Ambedkar Chair was established in 1993, supported by Dr. Ambedkar Foundation, New Delhi, Govt. of India, Ministry of Social Justice and Empowerment Dr. B.R. Ambedkar who is hailed as the father of constitution, played an important role in the constitutional Development and emancipation of the deprived classes. The objectives of the chair include to study, to propagate the philosophy of Dr. Ambedkar among the society, to encourage students of M.Phil and Ph.D. courses and other scholars to work on Dr. Ambedkar and Dalit literature, to organize seminars, symposia, lectures on Dr. Ambedkar’s life, work and ideology and to provide a common platform to the scholars working on Dr. Ambedkar’s thoughts in India and abroad to share their views and experiences. Registration, Boarding and Lodging Delegates, who want to participate, can register by email giving details of their name, address, Mobile number, travel plan to e-mail: ambedkarchairanu@gmail.com. All out station participants will be provided, free accommodation, in the University Guest house/hostels. Local hospitality will be Extended to all the participants during the days of the Seminar.

ANU – New guest house

About the Seminar on Ambedkar Philosophy: Babasaheb Dr. B.R.Ambedkar, the chief architect of Indian Constitution and versatile genius, had striven his best for making of modern India. His ideas on making modern India are highly influential and remarkable. One can identify the impact of Ambedkar’s philosophy in the spheres of Indian polity and administration, judiciary, economy, gender policy, literature and so on. His non-Brahmanical theory brought awakening among the people of downtrodden sections of the society. He is the critique of all aspects of Brahmanical order. Dr.Ambedkar challenged all sorts of discrimination and bias and proposed the theory of democracy in all sorts of Indian society. In fact he a Jurist, Constitutional expert, Economist, Sociologist and a literary scholar in his essence. He has produced a vast amount of literature, wherein he has analysed different systems and framed an alternative methods. In fact he is a literary critique, carried out an in depth study on Hindu Mythological literature, composed in Sanskrit literature. He himself is scholar of Pali literature. His social philosophy highly influenced the literary scholars. The impact of Dr. Ambedkar on novelists, story writers, play wrights, lyricists, and poets of modern bperiod can be seen since four decades in different Indian languages. When the Dalit self identity struggle initiated during the decade of 1980 in Andhra Pradesh, anabundant literature was produced by the writers, based on the anti-caste methodology of Dr. Ambedkar. He has become a driving force in the activism and creation of protest literature by the writers from Dalit and other downtrodden sections of the society. The present National Seminar on ‘Impact of Dr. B. R. Ambedkar’s Philosophy on Indian Literature’ aims at focussing on the analysing the influence of Ambedkar’s thought on Indian Literature & Telugu literature in general and protest literature in particular.

ANU – old guest house.view inside

Sub-themes of the Seminar: As usual, the sub-themes are also mentioned as follows:

1.       Ambedkar as a philosopher 2.      Ambedkar’s ideas on literature 3.      Ambedkar and Dalit Literature 4.      Ambedkar and Early Phase of Dalit Protest Literature 5.      Ambedkar and Protest Literature since 1980’s

6.      Dalit Poetry & Song 7.      Dalit Story 8.     Dalit Novel 9.      Dalit Short Story 10.  Dalit Auto-biography 11.   Dalit Journalism 12.  Individual Writers 13.  Literary Criticism

ANU – canteen where coffee taken

Call for Papers: Papers with research and scholastic outlook are invited from scholars who desire to present their views, ideas, paradigms and visions on the them with references. The papers (soft and hard copies) are to be sent to the Director of the Seminar. The papers will be published in the form of an edited book, which are accepted by the editorial board. Guidelines for Contribution – The contributors are requested to follow the guidelines given below while sending their manuscript. Fonts: Arial, Times New Roman, Font Size: 12 pt, Margins: 2.6 cm, Abstract: 300 words, Full Length Paper: 5 pages, of A4 size. Soft copy of the Paper along with one hard copy, mentioning the name, surname, organization represented, address, telephone number, e-mail address of contributor(s), with references at the end of the text, should be sent to the Director of the Seminar.

ANU – Philosopy of Ambedkar, interpreted differently by researchers

Registration: Those who are interested to participate in the seminar can register by mailing the following information. Name, Designation, Mailing address, Mobile number, e-mail, Abstract of the Paper and Journey details before 25th March 2018. Registration Fee Rs. 500/. Good Research Papers will be published in a book form with ISSN No. About the reimbursement of travel expenditure, nothing was mentioned. I reached Vijayawada by Pinakini Express on 27^th night. As the train was late, I could reach 10.40 pm, the vehicle came there, dropped me at the Guest House of the ANU.

Bhahishkrut Bharath – one of the journals brought out by Ambedkar

What is Ambedkar’s philosophy?: A. M. Rajasekaraiah[3] pointed out, “Dr. Ambedkar was not a philosopher in the generally accepted sense. He did not develop a philosophy for its own sake. He was not a theoretician and theory-building was not his objective. As a researcher, thinker and writer he, no doubt, belonged to the realm of thought. He developed his ideas about man, society and their interrelationship. He was having all the ingredients of a thinker and a philosopher.” Philosophy of Ambedkar has been projected by the scholars as a complex in nature which was not the case, as Valerian Rodrigues noted[4]. Bringing down to Ambedkar for a single perspective could not be possible because he was read through Buddhism, Pragmatism, Marxism and Deweyian approach. Scholars like Pradeep Gokhale appropriated Amedkar’s political and philosophical dimensions with true sense of understanding. According to him Ambedkar ideas are Different in different dimensions not limited to single perspective; it is always multi character in nature. Ambedkar’s understanding of religion can be an example for his rational and scientific understands exceeding their limits. For the purpose of this, Ambedkar reformed Buddhism before he converted. He endorsed methodological anxiety – but sustained through universal standards. While doing so he could maintain statuesque as a rationalist – his apprehension for fundamental and universal principles. In democracy equality is the ultimate goal and Ambedkar influenced constitution making, incorporation of fundamental rights, directive principles of the State policy and reservations for SC/STs and such measures of equality and social justice in the constitution.

Ambedkar brought out several journals Mukhnayak, Bhahiskrut Bharat etc

Dalit literature and the impact of Ambedkar: Aboout the word “dalit” much is debated in the political and legal context, though, it is promonently and liberally used in literary and journalistic writings[5]. As literature flies with imagination, it is not controlled by any legal, judicial and constitutional restrictions and limits. The literary and journalistic juggernaut has succeeded and justified in establishing the usage of the expression “dalit.” The “depressed class”, “scheduled caste”, “Haijan” etc., have been replaced by “dalit” now. Though, it is not found in the Ambedkar’s writing, it is persistently claimed that he used. Anyway, the Constitution is his contribution. The National Commission for Scheduled Castes (NCSC) issued a circular in January 2008, directing the district collectors not to use the word “Dalit” as it is neither constitutional nor mentioned in the current laws. Rather ‘scheduled Caste’ is the appropriate and notified word as per the Article 341 of the Constitution, it said in a letter sent to all states[6].

© K. V. Ramakrishna Rao

31-03-2018

Philosopy of Ambedkar – dalit literature

[1] Dr. N. Ravi Kumar, General Secretary, Bahujana Rachayitala Vedika, A.P., Contact no: 9848187416

e.mail: rnukathoti@yahoo.in.

[2] Dr. Ambedkar Foundation was established by the Government of India under the aegis of the Ministry of Welfare (now Ministry of Social Justice and Empowerment) on March 24, 1992 as a registered society under the Societies Registration Act, 1860.http://ambedkarfoundation.nic.in/html/aboutus/aboutdaf16.pdf

[3] Rajasekhariah, A. M., and Hemalata Jayaraj. “Political Philosophy of Dr. BR Ambedkar.” The Indian Journal of Political Science 52.3 (1991): 357-375.

[4] Rodrigues, Valerian. “Ambedkar as a Political Philosopher.” Economic & Political Weekly 52.15 (2017): 101.

[5] Prasad, Amar Nath, and M. B. Gaijan, eds. Dalit literature: a critical exploration. Sarup & Sons, 2007.

[6] New Indian Express, Dalit word unconstitutional, says SC Commission, Jan 18, 2008, http://www.expressindia.com/latest-news/Dalit-word-unconstitutional-says-SC-Commission/262903/