The National Seminar on Rural Society, Culture and Economy in Telangana – Historical Perspective – held at the Kakatiya University on March 14th and 15th 2020 [3]

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 [3]

The Telangana historiography: The Telangana history writers and historiographers have been trying to bring everything within the Telangana geography, history and thus, more generalization, biased interpretation and forced conclusions are thrusted on the readers. They even try to ignore the Andhra history, archaeology, epigraphy, numismatics etc., as if they are alien to them. With a single, few and stray cases, they try to generalize and declare that their finding would be applicable to the whole of Telangana. Nowadays, some sort of statistical data are used showing tables and charts. The researchers are interviewing or getting data with 10 to 100 persons, sites, villages etc., and use to form such tables and charts. With that and their prepared questionnaire, they try to interpret to come to their already decided conclusion. Thus, in such predetermined processes, they ignore the data, information and facts that are not useful for or against their conclusion. They even do not make any whisper in their papers, dissertations or books. The statistical data study in history cannot be accepted, as the data differ and all cannot be equated to form any theory to come to a conclusion.

The names of vocation, job and duties of the Mughal and Colonial periods have been made as castes: The names of vocation, job and duties of the Mughal and Colonial periods have been made as castes. Thus, names of such jobs, occupations, or works are treated as specific castes. Thus, patel, patwari, Talati, Talaiyari, Kotwal, Patnaik, Karnam, Adhikari, Maniyakarar, Shanbog, Kulkharni (official), Tashildar, Zakirdar, Gomastha (bailiff), bania (evaluator, retailer), diwani (supervisor), peyada (guard), sowcar, shroff, saraf (money lenders), Patwardhan, Deshmukh, Gurjar, Pande etc. As could be noted, the jobs wre not permanent and any other person could get such job, if he had capabilities or the ruler changed. Within 100-300 years, these groups were changed with their jobs and duties. Similarly, there were many workers – Sootar / sutar (carpenter), lohar (smith), chambar (shoe/harness-maker), koombhar (potter), nhawee / Navi / navidhan (barber), pureel (washerman), bhar (servant), bheel (watchman), koli/kolee (water-career), mang (rope-maker/servant), muhar / Ramoshi (servant), Mohammedan (butcher) etc., but, they were also changing with times and places. These are given only for illustrative purposes. Ironically, the Telangana researchers are not going deep into the Mughal and colonial documents, but, relying upon the books written recently. As the authors had a particular focus or the result, they wanted to arrive at, evidently, they have not been balanced enough to tell the facts of both sides.

Who were “Patels” in Telangana village?: Telangana researchers interpret that generally in every village patel and patwari, deshmukh occupied the next place of Doras. They argue that these posts were allotted to upper castes, as if , it were a rule, but, it was not so. The patel could belong to any caste but the patwari was invariably a Neogi Brahmin, thus, argues one researcher. Now the patwaris, Police patels were actually in charge of law and order in the village. Nizam wanted to develop this region and appointed contractors or officials like Ijaradars, banjaradars, patels and patwaris. The tax payer was called rayat, malguzar, etc. Many times, these were conferred to certain persons as title also.

Who were “Patwaris” in Telangana village?: Patwari occupied the next place of Dora. the patwari was invariably a Neogi Brahmin. They lived in comfortable bungalows in the style of the landlords served by “Jeethagallu” and “Vettollu”. These people were mischievous and dishonest. “It was generally feared that enmity with a patwari led only to the grave[1]. Now the patwaris, Police patels were actually in charge of law and order in the village. The patwari used to send “Rojnamchas” (daily activities in the village) to government officials, the dora used to take interest in them[2].In every village patwari belongs to Brahmin caste. (Neogi Brahmin). He looks after revenue records of the village. He also live like dora in a banglow and served by Jeethagallu (servants) and vettollu (Vetti labourers).

Patwari, Talati, Talaiyari etc: The Patwar system was first introduced in the Indian subcontinent, during the rule of Sher Shah Suri, and was further enhanced by Akbar. The British colonial era made minor amendments but maintained the system. Also known as Talati and his duties of a include maintaining crop and land records (record of rights) of the village, collection of tax revenue, collection of irrigation dues. The post of the Talati replaced that of the Kulkarni which no longer exists in Gujarat and Maharashtra. The duties of a talati are performed in other states of India under a different title, for example, the talati is called a Patwari in Telangana “thalaiyari” in Tamizhagam[3].

Mudhali, Mudaliar etc: Mudali is the first person of the village or headman. Mudai + ar, yar with reverence, becomes, Mudaliar / Mudaliyar. Mudaliar (alternatively spelled: Muthaliar, Muthaliyar, Mudali, Muthali or Moodley) is a title used by people belonging to various Tamil castes.Castes using the title speak Tamil as their native language. The title was mostly used among Tamils from Tamil Nadu and Sri Lanka, and was given to a high-ranking military officer. The title was primarily used by the communities like the Agamudayars, Karaiyars, Sengunthars and Vellalars. Other communities adopted it as means to present themselves as superior to the social status which they actually held. Now, Mudaliars have been dominant groups in Tamilnadu controlling political power and system.

Komati, Gomathi, Chetti, etc: The word is derived differently, because of the misunderstanding and pronunciation of the letter “ko” with “mati.” Definitely, the wealth was equated with cows = ga, go, gau, in the ancient period. Komathi, Kopathi[4] have been common names of the Vaishya names. The Komati is a trading community found primarily in southern and central India, that is currently organised as a caste. The members of the Komati caste are commonly engaged in banking, money lending and other business pursuits. The community consists of many sects who are followers of Hinduism, namely the Gaura or Gavara, the Beeri, the Thrivarnika and the Kalinga, along with the minuscule Jaina Komatis who are followers of Jainism. There is epigraphic evidence that the term Komati was in use by the 11th century CE. The Komati merchants were associated with the town of Penugonda in the West Godavari district of Andhra Pradesh. Inscriptions from the Godavari, Krishna and Guntur districts from 11th century refer to the merchants referred to as the “Lords of Penugonda”. The wealthier sections of the Komatis were addressed as Setti, Chetti or Chettiyar, all derived from the Sanskrit term Sreshthi. Their trade associations bore the name nagaram. They also participated in long-distance trade networks called pekkandru (literally “the many”). During the times of the Vijayanagara Empire, they physically relocated themselves for commercial efficiency in various parts of South India.

Kotwal, Kotval, Citwal, Kothaval etc: Kotwals also spelt as Cotwal, was a title used in medieval India for the leader of a Kot or fort. Kotwals often controlled the fort of a major town or an area of smaller towns on behalf of another ruler. It was similar in function to a British India Zaildar From Mughal times the title was given to the local ruler of a large town and the surrounding area. However, the title is also used for leaders in small villages as well. Kotwal has also been translated as Chief police officer. Major area of Chennai town was known as “Kothaval chavadi,” now disappeared [vegetable, fruits, flower markets shifted to Koyambedu market complex].

Bhudhan movement, what happened?: The Bhoodan Movement attempted to persuade wealthy landowners to voluntarily give a percentage of their land to landless people[5]. Philosophically, Bhave was influenced by Mahatma Gandhi’s Sarvodaya movement. Landless labourers were given small plots on which they were welcome to settle and grow their crops. Bhoodan Acts were passed that stated that the beneficiary had no right to sell the land or use it for non-agricultural purposes or for forestry. For example, Section 25 of the Maharashtra State Bhoodan Act states that the beneficiary (who must be landless) should only use the land for subsistence cultivation. If the “owner” failed to cultivate the land for over a year or tried to use it for non-agriculture activities, the government would have the right to confiscate it. Bhave wanted peasants to give up using bullocks, tractors or other machines for agricultural purposes. This was called rishi-kheti. He also wanted the people to give up using money in the form of kanchan-dan. He was followed by crowds nearly everywhere he went. The movement had the support of Congress. JP Narayan withdrew from active politics to join the Bhoodan movement in 1953. The Nizam of Hyderabad, HEH Mir Osman Ali Khan donated 14,000 acres of his personal land to the Bhoodan Movement

© K. V. Ramakrishna Rao

17-03-2020

[1] Reddy P.N. Telugu samethalu janajeevanam, Thirupathi Srinivas. Murali Publication, 1983.

[2] Dasharathi Rangacharya 1987. Chillardevullu, Hyderabad Vishalandra 45

[3] Inscriptions give different meaning – Talaiyāri.—(SII 1), Tamil; same as Kannaḍa Talāri; a watchman. See Talavara. Note: talaiyāri is defined in the “Indian epigraphical glossary” as it can be found on ancient inscriptions commonly written in Sanskrit, Prakrit or Dravidian languages.

[4] Gopathi Narayana Chetti Street from Panagal Park to Anna flyover in Chennai has been prominent road in Thyagaraya Chetti Nagar.

[5] https://en.wikipedia.org/wiki/Bhoodan_movement

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 (2)

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 (2)

Ambedkar seminar- hall entrance

28-03-2018 – the first day proceedings: Morning, got up by 4.00 am and looking for any delegate who had come for the seminar. I was informed that two more would join me in my room, particularly, one Partha Dey would arrive at any time, but, he did not turn up. Getting ready, I sat in the entrance as usual and then enquired about the members, if any, came for the seminar. I saw one “Sikamani” coming there by 9 am, and I thought, he could be from Tamil Nadu. He went away, responding to second floor. A vehicle came by 10.30 am to take to the venue, where the seminar was held – “Dr H. H. Deighmann[1] & Dr S. John David[2] Auditorium cum Seminar Hall.” Simultaneously, Engineering College students were also conducting their programme.

Seminar board kept at the entrance on LHS

Inviting the delegates – ANU – Ambedkar seminar- hall entrance.board-RHS.

ANU – Ambedkar seminar- hall AMG

ANU – Ambedkar seminar- registration for the delegates

Absract volume and invitation to the Seminar, many VIP-invitees did not turn up

Inauguration of the seminar: After registration, we were sitting the seminar hall, evidently some VIPS to come. By 11.44 am, the inaugural function started. One Katti Padma Rao [hereinafter mentioned as KPR] came and the function started. K. Sanjeeva Rao (also known as Sikamani), C. H. Swarupa Rani and N. Ravikumar were on the dias. University anthem was played and all stood up, but, not Katti Padma Rao. This made me to recall the controversy of “Sankaracharya,” when he did not stand up when “Tamiz-thai-vazthu” [Invocation song of Mother Tamil] was sung in a function at Chennai[3]. Ambedkar photo was garlanded and lamp lit. The “Abstract volume” was released. A book written by KPR was released by Sikamani. A magazine was also released by KPR and copy received by Sikamani.

Garlanding Ambedkar photo- inaugurating the seminar

KPR was sitting during University anthem sung

Swaruprani-inaugural function, explaining the background of the seminar

The purpose and background of the Seminar explained: 11.53 am: Swarupa Rani [Mahayana Buddhist Studies, ANU] explained the background of the seminar, “….as Sikamani, Ravikumar wanted to bring like-minded people together to discuss about the “impact of Amedkar philosophy on Indian literature.” ……Now, “Dalit literature” is produced in Maharastra, Tamilnadu, Kerala and other states and the driving force behind such literature has been Ambedkar……. S, Murali Mohan, Ravikumar sat together and decided to conduct the seminar, as there was no seminar conducted in this perspective. ……..Some important Dalit researchers, writers, poets and others would participate next day also”.

Ravikumar explaining about the seminar proposal etc

12.05 HRS: N. Ravikumar explained in this way, “So far Communist philosopy of all sorts have been dominating the India Literature since 1930…Marx philosophy, Mao philosophy and ….others were dominating, but not Ambedkar philosophy….In fact, Ambedkar philosophy is considered as Indian philosophy…every aspect of Ambedkar has to be interpreted….”

Ambedkar seminar, ANU, 2018- Kathi Padma Rao-inaugural talking in his own way

The keynote address of Katti Padma Rao: 12.11 pm: KPR started talking in Telugu, “Buddha was a preacher, after Buddha Sankara, Madhwa and Ramanuja came, but they were adhyatmikawadis…….Ambedkar wondered why there was no philosophy in India…to discuss Indian philosophy, one has to discuss tarka, mimamsa, bhashya…Rigvedam that was in Sanskrit came from heaven, but taken by Brahmins….that is how Pani said…in this way it is taught….it is nonsense that peacocks were dancing at the Himalayas….[4]by the Brahmanical Dalit Group…but, that is not philosophy……Mother is guru, as she teaches child not only language but everything..no Brahmin could oppose Ambedkar’s philosophy..what is Purusha sukta, who would believe such nonsense..Vedas were written by Rishis born of men only..the “kumbasambava” stories are myth…when Ramba, Urvasi, Menaka were looked at and semen oozes out and that fell …by which babies were born…are stories…if that is the case, more babies could be produced…Krishna was having 16,000 ladies, if he was with each lady, how many days he would have taken? After 44 years only, he could come back to the first lady… Why Agni, Varuna etc., should be invoked to kill men?…..Ambedkar pointed out in his book “Who were Shudras?”….Ambedkar told Brahmins to learn English and rise and that is why they learned and went to America..I challenge if there is a great man other than Ambedkar, I will give Rs one crore……..I am a Christ Bakta[5], (sings a Christian song) …Ambedkar used to wear 20 dreess material, apply perfumes….he kept 80 sets of shoes / boots….Christians became clean by applying soaps long back…..but not Brahmins, as they were dirty with kumkum, turmeric, varieties of prasad and so on… Ambdedkar revised his theses three times to get PhD ….thus one has to work hard.”

First session of paper presentation, all in Telugu

ANU – Ambedkar seminar- VIPs talk.

Ironically, the poor audience makes researchers worry about the academic proceedings

ANU – Ambedkar seminar- VIPs talk.

Ironically, the poor audience makes researchers worry about the academic proceedings

1.53 pm: Vote of thanks. All had gone for lunch.

28-03-2018 – Paper reading session: 3.00 pm: After lunch, the session started with the talk of Gutur Lakshmi Narasimha, in which he pointed out speaking in Telugu,  “….about the prevalence of confusion to differentiate between “Marxism” and “Ambedkarism.” ….As most of the Ambedkarites have been either ex-communists or with Communist background, many times, they use such terminology and the users and as well as listeners and readers get confused…… The class struggle and caste struggle in the context of economic and political contexts confuse them. Marxists have been claiming that they have been only educating SCs, Ambedkarites and dalits…… All poor people need not be mala or Mathika caste, as whenever, dalits are targetted, only their houses are burnt, but, not that of others. Therefore, dalits have to understand their political enemies and social enemies…Ambedkarism mixing with Marxism also creates confusion..calling it as “vipulavadam.”…there have been problems between SCs and BCs also.”

Ambedkar seminar, ANU, 2018- Sikamani-inaugural

3.40 pm: Sikamami pointed out speaking in Telugu, “The impact of Gandhi has been more on the Harijans than that of  Ambedkar[6]…… “Ambedkar Suprapadam” has also been introduced to attract dalits[7]..  Ambedkarites should take Buddhism as the path to fight”

4.20 pm: Sridevi from Dravidian University rendered in Telugu almost verbose oratory in Telugu repeating the points again and again.

5.10 pm: After tea break, G. Seshu presented his paper[8], “A study of the underprivileged: In the select Novels of Kaveri Nambisan.” She spoke in Telugu briefing the paper as to how the author being a doctor chose to work in remote areas and organized a few health oriented camps for the poor.

5.20 pm: Ankammayya Rao[9] presented his paper in Telugu on “The impact of Ambedkarite philosophy on Bharatiya tatvam”

5.20 pm: E. Harshavardhan presented his paper[10], “Text of protest, poems on context, lyrics of liberation and songs of pride: Dr Ambedkar and online virtual literature,” taking the examples of Pa. Ranjit (Tamil), Ginni Mahi (Punjabi), Somnath Waghmare (Marathi), Manj (Malayalam), Nukathoti Ravikumar, Challapalli Swaroopa Rani  (Telugu).

However, LN took objection that all literature or material mentioning or referring to Ambedkar cannot be taken as an evidence of “the impact of Ambedkar philosophy” on it.

5.50 pm: Joshua[11] presented his paper, “The vision of Dr B. R. Ambedkar reflected, reminded and recollected in my father Baliah,” pointed out how Y.B. Satyanarayanan in “My Father Baliah” reminded duties of a dalit, when Baliah migrated to city, he lost his “caste identity,” but, the moment, he returned village, he was treated as the caste he belonged. However, Baliah father lived in village and achieved his principles.

Guntur LN breifing the paper presentation, pointed out, “All attack on Varnashrama dharma and caste system cannot be considered as the effect of impact of Ambedkar philosophy….Ambedkarites should not and need not be confused with the communist exploitation of Ambedkar and Ambedkar philosophy. Ambedkarism is not Communism and the philosophy is different….As long as communism is useful, the Ambedkarites can use / exploit it for their benefit.” Incidentally, though he gave 5-10 minutes for paper presentation, he took nearly 30 minutes to comment and brief about the paper presentation.

After this, there was “Kavi sammelan” in which poems were rendered in Telugu annd songs were also sung.

© K. V. Ramakrishna Rao

31-03-2018

ANU – Ambedkar seminar- my selfie not so good

[1] Dr. Deichmann is a shoe business entrepreneur of Germany, who with his generous organization Wort & Tat, has vastly widened the scope of AMG India [“Advancing the Ministries of the Gospel”] services to the poor and needy. Dr. Deichmann, born to devout Christian parents – Mr.Heinrich Deichmann and Mrs.Julia Deichmann — was brought up in Christian faith and discipline and was ingrained with Christian compassion and willingness, to help needy persons. He had the same vision as Bro. John David. http://www.amg.in/index.php/donors/dr-h-h-deichmann

[2] Dr. S. John David,  Founder of “Advancing the Ministries of the Gospel,” an evangelization organization – AMG. http://www.amg.in/component/content/article/24-locations/52-chirala

[3] On 23-01-2018, in a function held at Chennai , Kanchi Sankaracharya was seen sitting in “Dyana mood” while “Tamithai vazthu” was sung.

[4] Actually, he was ridiculing Meghadhuta verses. Here, Himalayas means not the “snow covered areas,” but, valley s also.  Even today, in Rishikesh and other places, anybody can see peacocks.

[5] He has been a Christian and he claims so with pride, as poet or expert in literature, he must have read Christian literature also and therefore, his sarcastic and blasphemous comment against one religion smacks his calibre. He also claimed that he was Christian, studied in Sunday schools and sang songs, thus, he could get influenced to write such songs. https://www.youtube.com/watch?v=sXzCYqahpAk; His misinterpretation of Sri Venkateswara Suprapadam could be seen here: https://www.youtube.com/watch?v=kl-_fxyCuIs; His Christian association continues, as he was part of “The Christian Secular Party” – https://timesofindia.indiatimes.com/city/hyderabad/New-political-party-launched-in-Hyderabad/articleshow/30853956.cms

[6] Garada, Rabindra. “Gandhism, Ambedkarism and Marxism: An Analytical Discourse For Dalit Liberation and Emancipation.” Global Journal of Human-Social Science Research (2015). He has made a comparison among the three different philosophies.

[7] This has been similar to the “inculturation” methods adapted and adopted by the Christians exploiting the popular Hindu symbols etc. https://www.youtube.com/watch?v=ZdTfro4uiuU

[8] See Abstarcts, p.14.

[9] See Abstarcts, p.12.

[10] See Abstarcts, p.8.

[11] See Abstarcts, p.27.