What historians and archaeologists could learn from the installation of 108 feet high Adi Shankara statue at Omkareshwar (2)

What historians and archaeologists could learn from the installation of 108 feet high Adi Shankara statue at Omkareshwar (2)

Ekatma Yatra- People movement started from 2018[1]: Dikshu Kukreja, the Managing Principal of CP Kukreja Architects and the creative mind behind this cultural endeavour, shared with PTI[2], “This extraordinary structure, conceptualized to honour the life and philosophy of Adi Shankaracharya, is a tribute to the great saint’s masterpiece of commentary on ‘Bharmasutra-bhasya.” He further added, “This cultural project will fulfil the much-treasured vision of PM – ‘Vasudaiva Kutumbakam (The world is one family).’ With this 108-foot-tall statue, Madhya Pradesh will consolidate its position as a cultural and spiritual hub for all religions.” The Madhya Pradesh government previously greenlit a project worth Rs 2,141.85 crores, encompassing the construction of the Adi Shankaracharya statue and the establishment of a museum in Omkareshwar. The genesis of this statue project can be traced back to 2018 when artist Vasudev Kamath from Sholapur created the initial design. Subsequently, an extensive public rally and processions named “Ekatma Yatra” spanned approximately 23,000-gram panchayats across the state, involving active community participation to collect the necessary metal for crafting the statue. This distinctive collaboration exemplifies the essence of a public-private partnership. The public participation has been unique in the context, turning into a people movement and therefore, every person, who contributed even 1 gm of metal, would feel that his contributed metal was also used in the casting and manufacture of Adi Shankara statue installed.

Team Shankar Project: The entire team for the project has been named Team Shankar. The project was first conceptualised when CM Chouhan started his Narmada Yatra. He had announced on February 9, 2017 that the state government will be committed to disseminating the teachings of Shankaracharya. Adi Shankaracharya was born in Kalady, Kerela. Leaving his family at an early age in search for wisdom and knowledge, he travelled thousands of miles covering present-day Tamil Nadu, Karnataka, Andhra Pradesh, Telangana, Maharashtra and Chhattisgarh, before setting foot in Madhya Pradesh at Amarkantak, the origin point of river Narmada. He reached Omkareshwar after walking along the banks of Narmada for days. Adi Shankaracharya is said to have spent four years in Omkareshwar before leaving for Kashi. The statue is said to depict this journey.

The 108 feet statue manufactured and installed in 2023: The processes involved in the whole project have been with many experts with their contribution. The usage of modern machinery, machines, computer graphics, design and the actual work prove the diligent execution. Through videos, the drone pictures and other sketches clearly prove the fact. Now, for a modern man, perhaps, he can understand how the work has been executed from blueprint level to final installation and finishing. However, it has to be noted that the statue has not been monolith or made of a single cast or mould. In fact, as detailed above, it has been made of many pieces, lifted with cranes and material handling equipment, fitted in the position, as per their drawings. Then, the joints were meticulously welded and finished. Thus, the parts were fitted from top to bottom and the work was completed.

The 57 feet statue manufactured and installed in 983 CE: On the other hand, the Gommateshwara statue is a 57-foot (17 m) high monolithic statue on Vindhyagiri Hill in the town of Shravanbelagola in the Indian state of Karnataka. Carved of a single block of granite, it is one of the tallest monolithic statues in the ancient world. When Mahamastakabhisheka of the statue was conducted in 2018, one could have noticed how the podium at the top of the statue was constructed to carry out the “abhisheka” with various liquids, flowers etc. When it was built around 983 CE during the Western Ganga dynasty, –

• how it could have been carved with a single stone, the selection of such stone without any defect,  how it was taken out from the mountain etc…
• who and where the diagram was drawn with technical details, who were such experts – stapatis, stone workers etc..
• whether it was done (chiselled, carved and manufactured ) by keeping the monolith horizontally or vertically,
• how the sculptors could have carried such work meticulously without any mistake,
• what type of tools (high tensile with different dimensions, particularly, chisels, drills etc) and machinery used,
• how the scaffoldings and other supporting structures were erected, used and executed for the completion of the work, etc.,

have to be thought of and possible answers given for modern-day understanding. 

What was the science and technology used in 983 CE?: If these two statues are compared in the point of carving, erection and installation, the science and technology behind them have been amazing, spectacular and challenging.  Some 1040 years back [2023-983=1040] when the work was carried out meticulously, it is evident that all such processes were carried on with the similar “men and machinery,” however, though we could imagine about the “men,” the usage of “machinery” was intriguing, mysterious and unexplained. Therefore, the modern-day experts of “experimental archaeology,” “salvage archaeology” etc., should come out and find out the answer. That the outcome is there has been a fact, the existence of similar science and technology behind was also a fact. Just because, now we could not be in a position to explain properly, it does not mean that such science and technology were not there.

The conservation, preservation and restoration work carried on by the ASI and other agencies: during the last 75 years, from the reports of ASI, respective states and private agencies, how the conservation, preservation and restoration work carried on could be studied carefully and noted the technical processes involved. Thus, it is evident that ordinary students, teachers and even professors of history and archaeology cannot do such work, unless they are trained. However, the technical personnel with respective qualification and experience could carry on such jobs immediately and easily. Even these experts could not carry out their job, unless the material handling equipment and the respective personnel come and do their job. In every excavation work, most of the  hard work –

• the real cleaning of the site chosen,
• digging, removing debris, earth and sand;
• dumping them at a distance;
• cleaning, segregating and taking out portshreds and other required materials;
• drawing sections, taking photographs and videographing of the work carried on and recording the in situ position in the sedimentary layers, and condition of the embedded objects discovered.
• removing rocks, slabs etc., by the cranes, bokline etc.,
• bringing bricks, slabs etc.,in the case of repairs, maintenance, restoration, renovation……
• taking the samples carefully and packing in saches, containers
• taking them immediately or within time limits to laboratories and giving for testing, dating etc…

Cause and effect – have to be studied scientifically to match with history and chronology: The principles of “cause and effect” are applied in the disciplines of ontology, teleology, cosmology, cosmogony, theology and related subjects. Of course, they are scientifically and technologically easily felt, experienced and known easily. “Once bitten, twice shy” works in the case of heat, electricity, electrical shock, sharp edges, slippery paths and so on.

• Cause is understood as the reason, grounds, source, root, basis, foundation and origin.
• Effect is realized as outcome, result, consequence, answer and end / final product.

Thus, when huge structures are seen, it can be decided as to whether they have been of man-made, machine-made, nature-made or otherwise.

• Particularly, in India, there have been artefacts made of stone and metal of various sizes, shapes and conditions found at the length and breadth of ancient India separated by 1000, 2000 and 3000 kms distances.
• Yet, they have a commonality in many features, identifiable characteristics and with established standards.
• Therefore, definitely, the existence of many stone and metal workers, labourers, employees, smiths, carpenters, miners, casters, forgerers,  engineers, drawers, hewers, painters, and a host of other expertise from the IVC through Mahajanapada, Maurya and other periods is established.
• That the literature, though, composed and written in many languages, the contents, embedded characters and principles conveyed have commonality.
• Therefore, for the made-made structures, definitely, there had been tools, gadgets and machinery with the application of science and technology.
• Above all, their movement from one place to another is also understood, as without which none could have happened.
• Thus, universities, colleges and schools were there where different disciplines were taught; the Bower and Bhakshali manuscripts have been historical evidence for mathematical and medical courses taught (they are actually notebooks of the students)

© K. V. Ramakrishna Rao

22-09-2023

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[1] Outlook, All About The 108-Foot Adi Shankaracharya Statue Unveiled By CM Shivraj Chouhan, Outlook Web Desk, UPDATED: 21 SEP 2023 10:04 AM

[2] https://www.outlookindia.com/national/all-about-the-108-foot-adi-shankaracharya-statue-to-be-revealed-by-cm-shivraj-chouhan-today-news-319548

Saivism and Saiva Siddhanta – A Historical Perspective – International Interdisciplinary Conference [1]

Saivism and Saiva Siddhanta – A Historical Perspective – International Interdisciplinary Conference [1]

Saivism and Saiva Siddhanta – A Historical Perspective: The Department of Saiva Siddhanta, School of Philosophy and Religious Studies, University of Madras, Chennai – 600 005 organized the “Saivism and Saiva Siddhanta – A Historical Perspective,” from 10 – 08 – 2019 to 13 – 08 – 2019 at F-50 hall of the University Complex. Dr. S. Saravanan Professor and Head, Dept. of Saiva Siddhanta, University of Madras [hereinafter mentioned as Saravanan], has been the convener and organizer[1]. As it had been “International conference,” some references of “foreign” scholars had also been mentioned[2], but, mostly, they came here for their own and others did not turn up, as usual. The conference was to be held from 26^th to 29^th December 2018 but postponed to August 2019, obviously for some reasons. 114^th yearly Saiva Siddhanta Conference was held at Pazhani from July 19^th to 21^st July, 2019[3] sponsored by Sadhu Shanmuga Adigal. Ironically, here, Saravanan informed the media that they were going to pass a resolution to the effect to declare that Saivam is not Hindu religion, but, it is spiritual tradition of the Tamils[4]. Really, it is intriguing to not how the academicians involve themselves with politics, sectarian ideologies and communal philosophies.

The theme and sub-themes of the conference: As usual, there have been many themes and sub-themes for the conference and paper presentation and there are as follows[5].

THEMES AND SUB THEMES FOR CONFERENCE

1. ORIGIN OF SAIVISM AND EARLY DEVELOPMENT
2. Origin of Saivism in Indus Civilization: Sakti, Pasupati and Kottukoppalan (N.Vanamamalai)
3. Tantricism in the Development of Kashmir Saivism and the Agamic tradition
4. Origin of Saivism: Vedic and Puranic sources
5. Origin of Saivism: Sangam and Post Sangam Literature, e.g. Epics and Ethical literature
6. Shiva, Muruga, Kumara, Seyon, Rudra, Kadavul, Iyavul, Paal, Varai, Dheivam, Paalvarai dheivam, Kandhazhi, Shivalinga, Guha.

2. SAIVISM AND SAIVA SIDDHANTA IN EARLY MEDIEVAL AGE (6th to 12 C. A.D)
3. Diverse schools of Saivism: Pasupata, Kalamuga, Lagulisa, Kashmiri Saivism
4. Saivism in Bhakthi literarture
5. Thirugnanasambandar and the Saivite tradition
6. Philosophical origin of Saiva Siddhanta: Tirumular, Thirugnanasambandar, Manickavasagarand Sekkizhar

1. Conflict of Saivism: Jainism and Buddhism
2. Siddhar Tradition: Karuvur Thevar, Sivavakkiyar, Pattinathar, etc.,

3. SAIVISM AND SAIVA SIDDHANTA FROM LATE MEDIEVAL TO EARLY MODERN PERIOD (13th to 18th C. A.D.)

1. Meykandar tradition of Saiva Siddhanta
2. De-Ritualization and the Evolution of Saiva Siddhanta Philosophy
3. Tradition of Arunagiri Nathar and Kazhi Kannudaiya Vallal
4. Establishment of Saivite and Saiva Siddhanta Mutts
5. Thathuvarayar Tradition: Paramadvitham
6. Veera Saivam tradition: Adhi Sivaprakasar, Santhalingar, Kumara Devar and Thuraimangalam Siva Prakasar
7. Veda, Agama conflict and Reconciliation
8. Religious Currents during Vijayanagara, Nayaka period: Veera Saivism, Sankara Vedanta, Paramadvitham, Vaishnavism, Siddhanta Saivam
9. Sanskrit tradition of Siddhanta: Neelakanda Sivachariyar, Appaya Dikshithar, Haradhatha Sivachariyar
10. Saiva Commentary Tradition: Sivagnana Munivar , Tiruvilangam (Srilanka), Nallur Saravanan

4. SAIVISM AND SAIVA SIDDHANTA IN COLONIAL AND POST-COLONIAL PERIOD
5. Contending Religious Currents in Early Colonial Madras:Veera Saivism, Sankara Vedanta, Paramathuvidam, Vaishnavism, Siddhanta Saivam
6. Ramalinga Adigalar: Arutpa, Marutpa struggle
7. Modernism in Tamil Saivism and Saiva Siddhanta: Reform, Revival or Re-configuration
8. The life and legacy of Arumuga Navalar’s Tamil/Saivite Revival
9. Somasundara Nayakar and Tamil Siddhanta
10. 19th and early 20th Century religious debates/conflict literature (Kandana Noolgal)
11. Caste and Social Struggle in Saivism and Saiva Siddhanta
12. Famine, Hunger and Food culture in Saivism and Siddhanta Saivam
13. The role of Pamban Swamigal: Vedic, Agamic and Tamil tradition
14. The role and Impact of Saiva Siddhanta Organizations and Institutions: Saiva Paripalana Sabai (Jaffna and Tamil Nadu), Siva Thondan, Thoothukudy Saiva Siddhanta Sabai, Saiva Siddhanta Maha Samajam (Perumandram)
15. Saiva Siddhanta Sastras, Saiva Literatures: Commentarial and Critical literary traditions
16. Modern Saivite Literary Creations: From Manonmaniyam Sundaram Pillai to Maa. Aranganathan.

13-08-2019 – 1.00 pm: Though, the inauguration was to start by 1.00 pm, few people were at F-50 hall and it was known that the function would start by 3.00 pm only.  Thus, as usual, “delegates” started coming and sitting with their own characteristics. About 100 persons were there in the hall at the time of inauguration. Rs 1000/- was charged for paper presenter, but, no list of papers, programme [to know when one can present his / her paper] etc., about the academic proceedings were given. One scribbling pad was there, but, no pen found in the cloth bag given. Saravanan introducing the speakers informed that the proceedings would be in Tamil, though, it was an International Conference and most of them could understand Tamil.

3.10 to 3.20 pm: S. Natarajan, Advocate told that he had not come there to tell anything new. He claimed that he knew many languages and talk also, however, prefer to speak in Tamil. He claimed that Siddhanta = Siddhu + Egantham. Siva would be active, only when Sakti is joined.

3.22 to 3.30 pm: S. S. Sundaram, HOD and Prof of History department spoke that after Baskar, Saravanan was appointed as HOD for the Saiva Siddhant department. He recalled that when he faced many problems, they supported him[6]. The controversy was about a book written by Padmavathy, “The Period and opinion of Manicka Vasagar,” where the author reportedly mentioned that the temple [of Manicka vasagar] was not a Shiva temple. He then mentioned that, “the Saiva Siddhanta should be spread all over the world…..Tamil is the first language. Tolkappiyam also talked about Saivism……….Tirukkural contains the concept of Saiva siddhanta….The Shivalinga worship was prevalent throughout the world…..Rajaraja Chola was the first King to appoint “Odhuvar” Saivism reached peak during the Chola period….”

Conference with historical perspective, but, conducted suppressing facts: In between every speaker, after speaking, Saravanan was commenting upon them adding extraneous details that were political. Unnecessarily, he was commenting upon “Atti varadhar” and so on. He was mentioning about “Tamizhar Samayam,” as proposed by one Somasundara Naicker, who was sidelined and Maraimalai Adigal was given prominence, though, he was the forerunner in propagating “Thanittamizh iyakkam” [Separate / Pure Tamil Movement]. Though, he claimed that Somasundara Naicker opposed Vaishnavism and other faiths, he never mentioned that he was punished and fined for such sectarian and hurting the feeling of others by the court. He gave an apology letter on January 8, 1891 to A. V. Ramanuja Navalar and paid a fine of Rs. 100/= based on a complaint No. 22349/1890 filed with the Magistrate, Madras Presidency. This is mentioned as an example, but, many-many claims made without any historical evidence.

3.45 to 4.00 pm Siddha talk resulting in parochialism: Deiva Velayudham, a Siddha practitioner talked making many claims about Siddha medicine[7]. He talked about “tridhoshas” etc, and lamented that Siddha medicine was not given importance…. The ratio between the three has to be constantly maintained at 4:2:1 for a disease-free life filled with health[8]. Any imbalances in the three humors, viz. Vatham, Kapham and Pitham are said to cause diseases or ill-health. Also, it is essential that the three humors are kept in a state of harmony with the five primordial elements of nature. Each humor is made of two primordial elements and hence they are influenced directly. For example, Vali (Vatham) is influenced by air and space, Azhal (Kapham) is influenced by fire and water, and Aiyam (Pitham) is influenced by water and earth. This altered harmony and balance variation of the three thathuvams result in disease and ill-health. According to Siddha, if the three humors are disturbed, the 7 basic physical constituents of the human body, namely, Saaram (Chyle), Senneer (Blood), Oon (Muscle), Kozhuppu (Fat), Enbu (Bone), Moolai / Nalli (Marrow) and Sukkilam / Suronitham (Sperm and Ovum) are also affected. Siddha Medical system also holds that food is in a way a medicine (the concept of Unave Marunthu). As per this logic, any food that contains too much of one particular Suvai (taste) is also said to disturb the three humors. As an example, food that is sweeter like desserts does more harm than good. To put it rather plainly, Siddha Medicine holds that the factors like environment, climatic conditions, diet, physical activities, and stress, all have a role to play in the manifestation of diseases. In the modern world, it is a known secret that high stress, poor diet and less physical activities are the norms of the day for many individuals. These conditions have resulted in the phenomenal rise to medical conditions like diabetes, hypertension, cardiac problems, obesity, sleep apnea, etc……….,” so far OK, but, suddenly, he started telling, “There is no God but Shiva and Saivism is the only religion[9]…..Religion could come within caste, but, caste should not come in the religion…..Tamizhar samayam [the religion of the Tamils] is the most ancient[10]….” Thus, the politicized form of speech was intriguing.

Though Ardhanareeswaran, Tamil Department was sitting there on the podium, he did not address the delegates.

First day paper session [5.00 to 6.00 pm]: After that, there was a paper reading session. Ms. Usha Rani from Puducherry University claimed that till 2o17, she knew nothing about Pamban Swamigal, but, then, started reading his works and doing research. She tried to explain “Kumara kavacam,” but could not do it properly. Next, Mukunthan read a paper in very generalized manner. Anyway, for counting or counting purpose, these papers to pull along up to 6.30 pm. As there were expecting food, Saravanan intervened and started talking about so many issues.

© K. V. Ramakrishna Rao

15-08-2019

[1] Off: 9144-25399711 Mobile No: 91-9444651203, 91-9445201634; E-Mail: interconsaiva2019@gmail.com;

[2] Prof. Ravi Vaithees (Canada): ravi.vaithees@umanitoba.ca, Dr.Krishnaveni (Jaffna), krishna.veney@yahoo.com; Sri.Fatimaharan (London) sjfatimaharan@yahoo.com, Dr.Nanthini (Colomboo) nanthini_s3@hotmail.com, Prof. Natarajan (B.H.U., UP) : mknats@gmail.com, 91-8825 421821.

[3] பழநியில் சென்னை சைவ சித்தாந்தப் பெருமன்றத்தின் 114 ஆண்டு மாநாடு துவங்கியது. பழநி தெற்கு கிரிவீதியில் சாது சாமி மடத்தில் 3 நாட்கள் மாநாடு நடைபெறுகிறது. உயர்நீதிமன்ற நீதிபதிகள், சாதுக்கள் ஆன்மிகப் பெரியோர்கள் உட்பட பலர் பங்கேற்கின்றனர். பெருமன்ற தலைவர் நல்லூர் சரவணன் கூறுகையில், சைவம் இந்து அல்ல; அது தமிழர் அருள்நெறி மரபு என அறிவிக்கவும் மாநாட்டின் வாயிலாக கோரிக்கை வைத்துள்ளோம் என்றார்.

[4] https://www.dinamalar.com/video_main.asp?news_id=169759&cat=32

[5] Based on the brochure circulated by the organizers.

[6] Indian Express, Students protest religious group entering University of Madras blowing conches, Published: 19th September 2018 06:45 AM | Last Updated: 19th September 2018 06:45 AM, By Express News Service

http://www.newindianexpress.com/cities/chennai/2018/sep/19/students-protest-religious-group-entering-university-of-madras-blowing-conches-1874069.html

CHENNAI: Protests erupted at the University of Madras on Tuesday when a Hindu religious group, comprising nearly 100 individuals, entered the premises, urging demotion of the head of the Saiva Siddhantha department, for his alleged controversial remarks on Saivist history. Members of the group, who identified themselves as ‘Sivanadiyars’, allegedly marched into the university, blowing conch and singing Saivist songs. This led students to stage a protest, asserting that religious groups must not infiltrate educational institutions. The group entered the campus in the noon to lodge a complaint with the Vice-Chancellor, urging him to demote Prof Nallur S Saravanan, head of the Saiva Siddhantha department as he had often spoken publicly on controversial topics. The professor is also the president of the Saiva Siddhantha Perumandram, which published the book ‘Manikkavasagar: Kaalamum Karuthum’ that aims to identify grey areas in historical records of 9^th century Tamil poet. “The book raises a lot of questions about the period he lived in, the temples in his literature and his ideologies themselves. Although I didn’t write the book, I have publicly spoken about this topic often, leading to controversies,” Saravanan said. Students, who were angered by the entry of the Sivanadiyars, expressed solidarity with the teacher and said that religious groups must not enter places of study. “Religious groups must not use educational institutions for propaganda,” said S Gopinathan, a first-year student. Students from the department and from Ambedkar Periyar Study Circle staged a protest to bar further entry from the group. Vice-Chancellor P Duraisamy told Express that university security and police officers quickly asked the religious group to leave the campus. The group came to lodge a complaint with the V-C, urging him to demote Prof Nallur S Saravanan, head of the Saiva Siddhantha department as he spoke publicly on controversial topics. The professor is also the president of the Saiva Siddhantha Perumandram.

[7] https://drvelayudam.com/; TAMBARAM – No. 9, GST Road, Tambaram Sanatorium, Chennai – 600 047, (Near Andhra Mess); ANNA NAGAR – C-47, 2nd Avenue, Shop No. 37, I Floor, Anna Nagar Plaza, Anna Nagar, Chennai – 600 040 (Near Aiyappan Temple) – +91-9444908979.

[8] https://drvelayudam.com/siddha-concept-of-disease/

[9] This has been just like Muslims who claim there is no god but Allah, Mohammed is the prophet!

[10] This claim has been more serious, as other religious, separatist and radical ideologists have been propagating, but, only few takers. Catholic church in Madras conducted a “Tamizhar Samayam Conference,” at their diocese complex.

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 (3)

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 (3)

Vijayakumar presenting his paper

Koreswar moderating the session

View of the audience listening to the presentation, session chaired by Koteswar

View of the audience listening to the presentation, session chaired by Koteswar

29-03-2018 – morning – paper reading session: The venue was shifted to LHS auditorium “Venugopal Reddy Auditorium.” The first session was chaired by Koteswara Rao with the following paper presentation:

11.00 am: First paper touched upon the impact of Ambedkar philosophy on the Marathi literature.

Bendalam Krishna Rao, journalist presenting his paper

11.14 am: Krishna Rao pointed out as to how the modern dalit Telugu poets have been inspired and influenced by the Ambedkar philosophy. He stressed under the guise of “dalit literature,” other castes need not be blasphemed or attacked excessively.

Kanchan Jeyaraj presenting paper, working with M-TV

11.28 am: Kanchana Jeyaraj, with M-TV pointed out that the media has been suppressing the facts of attacks on dalits. “Though, many cases were filed, only few punished; the fight was not only between the dalits and BCs, but also with MBCs, and others; Ambedkar accused media as “Congress papers,” as they did not publish what he said, but adding or removing certain words changing the context. Now also, same trend prevails and only M-TV broadcast atrocities committed against dalits.   SC government officials, councillors, and others do not come to media and discuss about the atrocities committed against dalits, as they are controlled by the party-politics. Therefore, SCs should dominate media to create impact on the society.”

Dilip Matangi presentation

11.47 am: Matangi Dilipkumar explained about his magazine, “Bhimbum” and how the advertisements given to it, were stopped. As some body pointed out, he accepted that attacking “Brahmana and Brahmanavada” are different. If SC is raisen up, come up and occupying a big post, he does not want to fight like “street-fighters,” but, chosen to be within their rooms.

Ambedkar seminar, ANU, 2018- Vijayakumar presenting paper

12.34 pm: Vijayakumar, equated “Aryanism” with “Brahmanism” and continued his rhetoric. Only when Ambedkar brought out “Mukhnayak,” the Congress’ “National Herald” changed its attitude.

12.50 pm : Tangirala Soni sang a song.

12.54: Suresh Kumar[1] presented his paper, “Dalit literature: Movement in Andhra Pradesh,” repeating the points already made by other paper presenters. He pointed out as to how Basava, Annamacharya, Vemana, Veerabrahmam and others opposed caste system. He pointed out that non-dalit literature writers also contributed to dali literature.

1.03 pm: Ratna rendered a poem.

29-03-2018 – afternoon- paper reading session: The second session started with the paper presentation of the following:

Ambedkar seminar, ANU, 2018- M. Srinivasa Rao presenting paper

1.10 pm: M. Srinivasa Rao[2] presented his paper, “Annihilation of caste system – Thoughts of Dr B. R. Ambedkar,” wherein, he brought out the points, “Caste dominates all in India…even Christians follow caste system..One poet asked, that they wanted a “OC-Christ”….A caste is a social group having two characteristics  (a) membership is confined to those who are born of members and includes all persons so born and (b) the members are forbidden by an inexorable social law to marry outside the group..thus caste system is maintained…it has to be broken following the path pf Ambedkar.”

1.30 pm: Ramesh Babu argued that, “.there is no Indian literature to be called so…Charuvaka started questioning…..so also Buddha thereafter….in modern times, Ambedka questioned….as the culture of Aryans was animistic, that is not relating to India.”

Ambedkar seminar, ANU, 2018-Anathalakshmi presenting paper

1.36 pm: Anathalakshmi[3] presented her paper on “Dr B. R. Ambedkar’s perspective of Indian women,” in which, she argued that “……Ambedkar deems that Buddha treated women with esteem and adoration and never attempted to humiliate them like Manu…on 25-12-1927, he burned a copy of “Manu Smriti”…He attended Women Conference on 18-07-1942……he incorporated provisions for women in the Indian Constitution including Uniform Civil Code under Article 44….Ambedkar brought out Acts for the benefit of women.In fact, Brahmin like Gajendra Gadekar supported Ambedkar, but, Nehru opposed and thus, the Hindu code Bill did not pass…. ”

Ambedkar seminar, ANU, 2018-K. V. Ramakrishna Rao presenting paper

1.50 pm: K. V. Ramakrishna Rao[4] presented his paper, “A comparative study of Socio-religious and Political philosophy of Dr B. R.Ambedkar and Periyar EVR,” contrasting the ideologies and philosophies of both under specific topics and issues – Education and background of the personalities; Marriage – marring a woman who was attending to them; Aryans, Dravidians and Race hypotheses and theories; Depressed Clases and Jews – how compared and treated by Ambedkar and Periyar; Brahmins and Jews – how compared and treated by Ambedkar and Periyar; Ambedkar, Periyar  and Cripps (1940-42); How Gandhi was dealt with by Ambedkar and EVR; The question of Communism – how affected EVR and Ambedkar -Whether the three leaders were exploited by the Marxist ideology?[5]; after independence how they acted and reacted. For Ambedkar the 1940-1956 and EVR 1940-1973 periods were very crucial in assessing them[6]. From 1956 to 1992, the dravidian parties did not care Ambedkar, but, after 06-12-1992, they started exploiting him as a symbol. In fact, initially, Ambedkar’s statues were opposed in Tamilnasdu, as he was not a Tamilian and they were challenged with the Thevar statues. The literature produced by the Dravidian protagonists, Communist comrades and others exploited Ambedkar, but, maintained their ideology[7]. As there was no provision, he could not present PP with scanned documents brought.

29-03-2018 – after lunch- paper reading session: After lunch, the session continued with paper presentation.

2.50 pm: E. Harshavardhanan again continued with paper, repeating the same points yesterday presented.

Ambedkar seminar, ANU, 2018- G. Satyanarayana, psychologist presenting paper

3.05 pm: G. Satyanarayana[8] presented his paper, “Personality of Dr B. R. Ambedkar: Pasychological Analysis” took his personality traits like conscientiousness, extroversion, openness and self-actualization and concluded that no “neuroticism” features are found in such analysis. Being a psychology expert, initially, he was so emotional and controlled himself and then, started his presentation.

Ambedkar seminar, ANU, 2018- Santakumari presenting paper

3.19 pm: Shantakumari presented her paper based on a drama written by Vijaya Bhaskara “Kurchi” (Chair) and compared with reservation made to SCs.

3.31 pm: Amruta Rao presented a paper about the impact of Ambedkar philosophy on Telugu literature. The same points already made were repeated.

Ambedkar seminar, ANU, 2018- Aruna Gogulamanda presentation

3.41 pm:  Aruna Gogulamanda delved upon the Ambedkar philosophy on the dalit literature.

3.55 pm:

4.20 pm: Urmila and Sarita

4.27 pm: Sarita presented a paper comparing untouchability issue as depicted in the story of Munshi Premchand with that of Ambedkar philosophy.

4.30 pm: Nagamani  presented a paper on caste system.

Valedictory function: Valedictory function had been formal and the participants were asked to express their views.  N. Ravikumar pointed out that those who have not read Ambedkar books or understood him presented papers. His BRV has been working for the last three years for the welfare of the Ambedkarites fighting for their rights. The dilution of the SC-At Act by the Supreme Court recently has to be discussed seriously. One should write about their mother, then, only, the Ambedkarite consciousness could be nurtured and developed. The views expressed by the participants:

1. The Ambedkar philosophy should be brought out in the “artform” [street play, burra katha etc] to reach people.
2. Reserved seats for SCs – SCs should be careful to vote, as some SC-leaders become political agents / “yes-servants” thus defeating the very purpose of “reserved constituencies.”
3. BSP party leaders asserted that BSP experiment is enough and no other /new experiment is required.
4. The Communist exploitation of Ambedkar, Ambedkarites and Dalits should be checked and controlled.
5. The Communists do not have the photo of Ambedkar in their party officers, as they cannot place anybody at par with Marx, Lenin, Mao etc., therefore, exploiting Ambedkar and getting funds by them should be stopped.

© K. V. Ramakrishna Rao

31-03-2018

[1] See Abstarcts, p.17.

[2] See Abstarcts, p.35-36.

[3] See Abstarcts, p.34-35.

[4] See Abstarcts, p.28-29.

[5] K. V. Ramakrishna Rao, The Impact of Communism on the Dravidian Movement 1930-40, proceedings of the South Indian Congress 13^th session held at Government Arts College, Coimbatore, January 9^th to 11^th, 1993, pp.200-205.

Rao, K.V. Ramakrishna. “The Impact of Communism on the Dravidian Movement, 1930-40.” In Ethnic Movement in Transition: Ideology and Culture in a Changing Society, Kanishk Publishers, New Delhi, (1998): 87.

154. V. Ramakrishna Rao, The Impact of Communism on Dravidian Movement 1940-50, a paper presented at the 15^th session of THHC held at Periyar Maniammai University, Vallam, September 19^th-21^st, 2008 and published in the PTNHC, pp.150-154.

[6] K. V. Ramakrishna Rao, The Historic Meeting of Ambedkar, Jinnah and Periyar, Proceedings of 21^st session of South Indian History Congress, Madurai Kamaraj University, Madurai, 2001, , pp.128-136.

[7]  The literature produced by Periyar, Anna, Karunanidi had been divisive and anti-national; M. P. Sivagnanam has been of nationalistic;  B. Ramamurthy nationalistic and communist; DK-radical Dravidian groups Marxist, Maoist and anti-national; Ayothithas Pandithar, Erattaimalai Srinivasan ettc., Buddhist, Ambedkarite and nationalist.

[8] See Abstarcts, p.11-12.