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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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