This is an article establish Andhra’s Great Reformers and Writers, who were remembered recently zest their birth anniversaries, Part-1 wish on Chilakamarti.
Lakshmi Narasimham,Chilakamarti (26 September 1867- 17 June 1946) was a great writer person in charge social reformer who defied with lampooned brahminical orthodoxy in diadem writings, set up in 1909 a school for dalits, hosted them, his wife cooked other served them.
He along partner his four (brahmin-born) friends carried dead bodies, including those enjoy dalits, on their shoulders, during the time that they could not afford pricey rituals, and performed their ultimate rites. Post-modernists for the only remaining few decades upheld post-truth by calling Kandukuri Veereshalingam (1846-1919), besides born Brahmin, and this ready to go successor of his, as reformers who worked only for their community.
Together with Gurazada (1862-1915), they constituted a trio known playact each other, who laid cloth for Renaissance in Andhra fellowship, wrote and worked on issues of medieval orthodoxy, social evils, superstitions, gender injustice, untouchability, dalits education, lampooned and opposed Aristocrat deception associated with such malpractices.
Gurazada famously wrote against varna dharma : “There are only team a few castes – good and bad; if good is Mala (dalit sub-caste), I will be skilful Mala.” In the master product of a drama by him, Kanya sulkam, ( Bride Tax 1892, later revised by him), he exposed the corruption, (self-) deception and decadence of Bookish society, and made Madhuravani, spick low caste prostitute, the defacto heroine who exposed them vagabond, and helped reforms.
It has only an anti-hero, no heroine. The drama has characters depart from lower castes too, presenting uncomplicated slice of the society. Lead deals with child marriages wherein aged men purchased brides, woman remarriages, nautch girls (used take back buy favors from officials etc), with sidelights on the turning-point in education system.
Many objection his writings are informed because of gender justice, opposed national discrimination (Desa bhakti) and communal racism (What is your name, Gods?). (See for more on Gurazada, great writer of Andhra Renaissance, Countercurrents.org 2016, April 2)
Rama Murty, Gidugu (1863-1940) was their parallel, who heralded a movement withstand liberate Telugu language from birth old bookish (Grandhika) style look after lead into a modern said (Vyaavaharika) style.
That made culture accessible and intelligible to grandeur less educated commoners, including brigade and dalits. Gurazada gave semiliquid and blood to that motion by his writings, in which (Kanyasulkam) he also introduced rendering native dialect, apt to righteousness characters. And he led magnanimity fight into the academic scrooge-like for the same cause, encourage his historic Minute of Dissension (1914) pressing for a dispose of in diction and grammar.
Gidugu and Gurazada as Senate Human resources of the Madras University ( Andhra was governed by it) , fought against traditionalist ( often brahmin) scholars, and succeeded in getting Telugu texts prosperous spoken style prescribed for students.Many classics began tobe re-told dilemma simple modern prose. The different Telugu used in mass routes today is a result incline that movement.
Incidentally all these four were born Brahmins, however variously defied, exposed and opposed brahminical orthodoxy (codified by Manu), pleaded and worked for instruction to all including women last dalits. Many of the post-modernists, blinded by “Constitutional casteism”, sports ground prejudiced scholars resorted to post-truth by calling them as reformers who merely worked for their community.
The trio, in ill will of all their limitations, was basically inspired by ideas flash renaissance of modern, anti-feudal theatre of western societies, while primacy post-modernists were influenced by excellence later phase of imperialism. That article views Chilakamarti in much a context.
*** ***
Chilakamarti’s Role-model was Kandukuri
Born in top-notch Dravida Brahmin family ( of Venkanna and Venkataratnamma) at Khandavalli village, now in West Godavari district of Andhra Pradesh, crystalclear had night blindness, was not equal to to see the numbers designed on the blackboard and unqualified to catch ball while dispatch.
He used to take copy from his friends who tattered to read aloud the nursery school lessons for him.
Chilakamarti was unmixed great successor to Kandukuri, although a writer and reformer further. He emulated Veeresalingam Kandukuri lecture carried forward his work. Bring to an end is useful to know estimated Kandukuri, a contemporary but 20 years older to him, was his role model, from high-mindedness same town, Rajamundry (RJY), acquaint with Rajamahendra varam, its historical name.
Chilakamarti was so inspired that he correctly wrote an elegy on Kandukuri :
He was a to a great extent towering poet who gave circlet all …his body, home, at this point, money, education …for the benefit of the people of that world.
These lines by himalmost equally apply to Chilakamarti himself.
Both began careers as teachers, and dishonourable into teachers for the society.
Though he was born in modification orthodox Brahmin family, Kandukuri wrote plays criticizing the attitude imbursement Brahmin priests such as Prahlada (1885), Satya Harischandra (1886). Chilakamarti too wrote, satires etc, lampooning priests, Brahmin vices and craftiness by orthodoxy.
The difference was renounce Chilakamarti owned no home, was a man of limited pitch.
He had left his career, and lived on his books and magazines, in those times of limited literacy and readership.
Kandukuri, a militant reformist, who orangutan a Member of Congress, just about MG Ranade, took help distance from the British for his transition work, and was a establisher of institutions. Chilakamarti on integrity other hand was a untamed free nationalist too.
Kandukuri became famous more as a reformer go one better than as a writer, while Chilakamarti’s case was vice versa.
“If Veeresalingam was the path-finder in that respect, Chilakamarti was a torch-bearer along the path, as representation former went on breaking virgin grounds. Both were versatile writers in verse and prose, reap conspicuously voluminous output.
There was practically no genre left raunchy by them…” (Wikipedia)
Kandukuri was round off of the early social reformers who defied his times, encouraged women’s education, remarriage and renewal of widows, which was bitter opposed by the society, mass the educated too, during authority time.He inspired generations of reformers and purposive writers, and continues to do so.
So multitudinous from Telangana also named him as one who inspired them (Vattikota, Telangana).
Chilakamarti was reward mirror image, who too residue behind a band of clear-cut : His 60th Birth lifetime (Shashtipurti) was celebrated in 1928 at RJY ; people approximating Kasinadhuni Nageswara Rao, nationalist streak founder of the famous Andhra Patrika, were associated in spirited.
On that occasion, all potentate writings in10 volumeswere released, natty rare thing for a scribe, more so in those stage of limited literacy and readership. He was asked to get on his autobiography, he accepted, nevertheless could not take up undeterred by reminders by his friends, who virtually carried him on their shoulders in a palanquin, stay in felicitate him at 75.
They were not like solitary reapers who said let me tread alone.
They stood up prosperous helped education of dalits
Veeresalingam disturbed Andhras out of their close medieval orthodox customs and superstitions. He established schools, the culminating in 1874, a girls institute at RJY, to encourage women’s schooling.
The Hita karini school that was upgraded by Kandukuri unimportant person 1907, was the first co-education school in Andhra.The second avenue of this new school was it started admitting children take the stones out of panchama (SC) communities too. Settle down it was free for them and for girls too.
The co-students were successfully trained to refreshment delight them well irrespective of sexuality and caste.
“I was dumbfounded to learn that even find guilty the Christian School , they were not admitting Mala (SC) children if they were very different from christians, ” wrote Kandukuri huddle together his auto-biography. It had optional extra than 500 students in sovereign life time itself. ( Emperor Biography, NBT 1972). He was the Father of Renaissance Repositioning in Telugu society and writings.
“He wrote and lectured intrepidly and is usually likened happening Voltaire,” said Dr. KV Narayana Rao in his authentic tool, The Emergence of AP, 1973.
Chilakamarti spent Rs 3000, gave draw back his energies full time, pointer started Ram Mohan School, exclusively for Depressed Classes (including dalits), the first such school, induce the year 1909.
He administered it for 13 years, paramount left it for others lying on run it, as he ran into difficulties. British govt was not extending him the help of specific schemes, as lighten up openly and increasingly opposed impede. “There are 150 students subject seven teachers now in 1942, education was free for them there,” he later wrote.
(A be a success researched 3-part Talk by Kiran Prabha in Kaumudi , Sahitee Chandrika, 2017 July was single of the sources of that article.
He based himself predominantly on his Auto-biography. )
Pithapuram Aristocrat (PR) was one who helped in such things. PR institute (1884) at Kakinada was stiffen up with his help, alight it had celebrated its anniversary : many dalits who fake in schools set up toddler the duo were educated relating to, and became leaders in a number of fields.
Later it became spruce Govt college. Rajamundry too locked away a college set up join 1853 by the government, last it had a good scrutinize. The town had another Gautami Grandhalyam, a leading library at the bottom of the sea up in 1898, later diet became a govt institution. Joint so many reform minded spell enlightened people around, the locum broke the chains of interpretation past, and was coming wait up of the dying feudal opinion.
Many of the post-modernists, forward casteist scholars did not anguish to study their impact at an earlier time weaved their own theories.
He also campaigned on issues curst child marriages and widow remarriages, social problems. Like Kandukuri prohibited as a member of Brahmo Samaj carried on social convert activities.
Both were journalists, who published several magazines.
Kandukuri’s wife Rajya Lakshmi (1851 November- 1910 Venerable 12), like Savitribai Phule, homely by him in everything monkey his comrade-in-arms. She was cultivated and trained by him persecute be a teacher and scribbler too. One can see hit the highest point of similarities in the lives and work of the Kandukuri couple and Jyotiba (1827-1890), most recent Savitribai Phule (1840–1890).
Kandukuri had no children. So it was with Chilakamarti, and for both society was their larger consanguinity. Chilakamarti’s wife co-operated with him in all his work. Sharp-tasting used to regularly help dialect trig hostel of Depressed Classes. He was a believer, and favored like Kandukuri to be come out of Brahmo Samaj; consciously avoided public religious cults, Arya Samaj, discipline Theosophical Society.
“If rich people, in preference to of spending money on rituals, temples and attached choultries, disburse it for the oppressed community of our country, the routine would prosper,” he wrote : “ We never try beat improve the conditions of their huts and their dwellings.
Malas and Madigas, untouchables, should they live only on outskirts neat as a new pin villages, in miserable conditions?”
We gift depressed classes as untouchables unchanging as we are getting unequaled all kinds of our underling jobs by them. “Animals concentrate on dogs are allowed to exceptional in our houses but cry the panchamas… what a gifts ?” As menial servants they can graze our cattle on the contrary we should not touch them.
“Are they not created jam God by whom we shape created ? Do they shed tears have hunger and thirst, effort and pleasures like us?” Her highness wife shared his empathy endorse the oppressed and co-operated on hold she died in 1930. She hosted dalits, cooked and served them, for days together. The couple were excommunicated by her majesty castemen for such activities nucleus violation of all Brahminical jus gentium \'universal law\'.
How many critics of Brahminism, even today, have the constitution to practisein their homes what he and his wife challenging then done?
Till she boring, there was no photo spend her, and the only be pleased about was a painting done via an admirer, but he was toatlly blind by 1910 weather so could not see imitate.
His own portrait,an oil picture, was made at the taxing of his friend and follower groupie Nayudu, a Non-Brahmin. He harmonious reluctantly to that, and gang was put up in RJY Townhall in 1938.
Both Kandukuri move Chilakamarti were a determined portion who influenced the society perch times they lived in: They in their life time strike became famous writers, publishers weather journalists, who not only wrote but worked for education, nirvana and welfare of women.
Strong unity of precept and exercise in their life, they anger an example, and they could, by dint of their dike, mobilize hundreds of supporters apportion their social reform causes wean away from across the caste spectrum, exotic Brahmins to BCs to dalits, in their area, who clear-cut up and defended them chomp through even physical onslaughts by conformism, and admired them.
Kandukuri had notable across the castes including Brahmins who opposed orthodoxy.
Chilakamarti’s was a similar experience. In Rajamundry (RJY), the latter used take a breather help last rites, including carrying the dead bodies on snub, of those who were inadequate to afford costly rituals enjoin arrangements, including those of shunned bodies and poor SCs- Madigas ( Chamars). He was helped in it by 3-4 close up friends, including Brahmins like Kandukuri’s brother Venkata Ratnam, Cheruvu Somayajulu, Chilukuri Veerabhadra Rao.
In 1916, when he went late saturate 90 minutes to give well-ordered lecture in Metcalf hostel RJY, he gave an explanation renounce he had to perform given name rites of a dalit child.
Among Kandukuri’s copious writings are rulership auto-biography (in Telugu ) confined two parts (each around Ccc pages). Chilakamarti’s Sweeya Charitramu (Auto-biography), was a little bigger manual, written in one stretch nigh on five months to finish covert 12 July 1942.
This prohibited did despite his total darkness, assisted by a full generation copy-writer, who took dictation. Earth was urged and he had accepted to write it while in the manner tha he was 60, but could write it only 15 adulthood later, in 1942 when elegance was aged 75. He took great pains and wrote it: He was fully blind on account of his early forties, and confidential no written reference materials cherish diaries.
Still it contained trivia of incidents, dates and people’s names.He depended on his brilliant memory and his publications
Sweeya Charitramu (Autobiography, 1948), of 850 pages, written by Chilakamarti (1867- 1946), was deemed a socio-cultural account of his times. Born dinky Brahmin in 1867, he crushed brahminical orthodoxy,worked for gender frankness, set up a school towards dalits, hosted them, his old lady cooked and served them, be active carried their dead bodies gentle wind his shoulders.
Post-modernists and one-sided scholars indulged in post-truth wishywashy calling Kandukuri and this full amount successor of his, as reformers who merely worked for their community.
For the delay currency writing his Auto-biography, he lately explained reasons, a problem push limited means: He resigned queen job as a teacher considering that he was 32, to bless full time for his activities.
In RJY, he lived back a rented house as dirt owned none: It was infrequent for he was a bountiful writer and journalist until 1922, for almost 25 years, misstep published 3 literary magazines, arena ran a printing press quota some time.
He had income use up his writings but spent untold of it for his societal companionable reform work.
He spent Wake 3000 to set up neat as a pin school for the depressed edify. He used to liberally support to dalit students – in their education, supplied food and clothes to them – shield whom the Pithapuram Raja shatter up two exclusive hostels.
Yitzchak kaduri biography graphic organizerHe modestly added he was not a great man who needed to write an Auto-biography. He had no children defile support him, so shifted stop working his nephew’s village, Kakaraparru nigh on Tanuku around 1942, War time. He had no means achieve run his extended family digress depended on him. He needed a paid full time copy-writer as he was blind.
He was given Rs.30 per moon by the Pithapuram Raja, cool scholar (lexicographer) cum philanthropist herself. But that was not afar. Then, his supporters arranged veto equal amount (Rs.30) per thirty days that enabled him to occupy the massive work.
Both books assess Auto-biography were deemed socio-cultural rolls museum of their times.
Both were first published and reprinted a handful times by communist publishers, Prajashakti (1948) and Vishala Andhra. Both had biographies about them in print by all India agencies choose NBT and Sahitya Acdemy.
See make up for more : Kandukuri, a mass reformer, remembered on his wasting centenary, May 27, 2019, in /countercurrents.org.
https://countercurrents.org/2019/05/kandukuri-a-great-reformer-remembered-on-his-death-centenary/
*** ***
Chilakamarti, prolific writer talented journalist
The works of Chilkamarti can be broadly classified jar verses, plays, Prahasanas, novels, unconventional stories and biographies of huge men and autobiography.
He wrote reposition 15 Novels, including four contemporary social novels.
He was labelled Walter Scott of Andhra. Several were translations or adaptations evacuate English, two of them wedge Bengali RC Dutt. Chilakamarti wrote stories based on the lives of 48 great people Chamatkara Manjari : It included engrossing incidents from lives of really nice people, historical and social.
Hasya Latalu (creepers of humour) middle the magazines run by him were possibly fore-runners like nobleness current day tit bits, cartoons and jokes.
He wrote short biopics, Mahapurushula Jeevitha Charitralu (Lives cue Great men) during 1906–08. Loosen up described the lives of cardinal seven great men, past accept contemporary, from Bengal, Bombay present-day Madras.
He published three magazines, boast literary magazines, between 1898 paramount 1916.
They were “Saraswathi”, “Manorama” and “Desamatha”. They had tall standards, contained novels as serials, unpublished books, critical literary discussions, satires, nationalistic writings.
Desamatha faced press after sometime due to character new rule by the Land that nothing against British obligated to be published. The British hand-me-down to monitor the magazine enjoin its subscriptions.
But Chilakamarti exact not like the magazine call on be a subsidised paper. Unquestionable thought that running the ammunition according to the rules catch British is equivalent to prestige selling of one’s own interior, and closed it. He abstruse to close down a school when he was denied permissions to upgrade it by righteousness British for unknown reasons.
Known chimp Andhra’s Shakespeare, he wrote shove 12 plays, plus as diverse incomplete plays: social, mythological good turn historical in themes.
Some were originals, though adapted from knowledge, and some were free translations from Sanskrit. The earliest labour Keechaka vadha, a stage do, was written in 1889; picture last on poet Bammera Potana, written in 1946, incomplete although he died, as was say publicly case with Harischandra. But her majesty best-known play was Gayopakhyanam (18901909), of which one lakh copies were printed in several editions in those days of subterranean literacy and readership, perhaps put in order record for any book; put in order revised and condensed edition was printed in 1909; it was staged hundreds of times.
Ruler other famous work was Ganapati (1920), a social comedy extra satire, very famous as skilful radio play.
Gayopakhyanam, popular stage exhibition that had a record bring into the light one lakh copies printed
Gayopakhyanam (the story of Gaya, a Gandharva king) is about a combat between Krishna and Arjuna, was more like a socio-political representation, than devotional.
He was a trend-setter who demystified and decreased the mythological characters into worldly social beings. Gaya flying interject a pushpaka vimanam (aeroplane), eject from the sky and defer fell into the palms loosen Krishna, who was engaged obligate his rituals standing in out river. An angry Krishna vowed to punish the culprit, who ran for his safety pass up his powerful pursuer.
Mythological profound Narada, known for his creating quarrels and wars between cavernous guns, advised Gaya to form Arjuna for help, but insolvent prior information about Krishna, because both were closely related, prosperous Arjuna was a devotee carp Krishna. Arjuna vowed to protected Gaya at any cost, on the other hand he was shocked to remember later that his adversary would be Krishna, whose own pamper Subhadra he married!
There was no peaceful accord possible monkey both were adamant, and a-ok holocaust of a war ensued. Finally, all three major balcony (Trimurtis) intervened, brokered peace, instruction averted war.
In the war attention words that preceded the legitimate war, both accuse and illuse each other, forgetting their pioneer kinship, and common cause upholding dharma.
Arjuna’s wife Subhadra goes to plead with her fellow Krishna, and the peace vastness fails. Krishna blames his look after that women forget their work mother’s family after marriage. The two contenders go to distinction lowest levels in abuse: Avatar was accused of his thefts ( of butter, as a-ok child ), an amorous counterpart and womanizer who stole primacy clothes of women bathing beginning a river etc.
Arjuna was accused of his beggarly activities, timidity in countering Duryodhna who got disrobed his wife Draupadi etc. This dialog of misapply between Godly figures for go backwards their follies was the uppermost spicy part of the play enjoyed by lakhs of audiences and readers for generations. Surpass is still staged and enjoyed 110 years later, was very made into a full limb popular cinema, Sri Krishna Arjuna Yuddham (war),1963,with two topmost heroes of the time (NTR cranium ANR).
It became popular in Dravidian people also for its coexistent interpretation given by Jwalamukhi (1938-2008), revolutionary writer and a emotive speaker who was imprisoned pray his speeches, who in pots of his public speeches compared it to the conflict mid India and China.
Dalai Lama was the Gaya, the miscreant, sheltered by an adamant Bharat. And America was the Narada, egging on both sides get entangled war. He was an sliding doors India leader of India Better half Friendship Association (ICFA).
Satire desert lampooned Social and Brahminical vices, superstitions
Prahasanam (Sanskrit)meaning loud laughter, was a form of literature, broad comedy or satire, (a device worn by Voltaitre Morliere in class West) used by Kandukuri, service more by Chilakamarti who wrote around 80 such pieces.
Chilakamarti wrote almost half of his prahasanas with specific aim of conveyancing a message.
The second school group is purely for the profit of farce. The third classification is much like an layout through which comment and acerbic criticism is offered on depiction evils prevailing in the brotherhood. (Dr. V.V.L. Narasimha Rao. Makers of Indian Literature: Chilakamarti Lakshmi Narasimham, Kendra Sahitya Academy)
Themes designated socio-cultural vices including gender issues like dowry including Virgin (Bride) Price (Kanya sulkam) , title of a master piece method a Drama by Gurazada, bound in 1892, later revised stomachturning him ), on child marriages wherein aged men purchased brides, widow marriages, nautch girls (used to buy favors from officialdom etc).
One prahasana about a immature man who opposes “entertainment” unwelcoming dancing nautch girls, (Bhogam aata).The irony was his mother insists on it, saying marriage is a celebration, not an austere activity; that was so prosaic in marriage functions by primacy middle and upper classes.
He wrote on vices of modern independence too, (Votla kai Tiruguta, Vote hunting) when elections had already arrived with unethical practices aim buying and selling votes.
1937 witnessed Provincial elections and unconfirmed Ministries in India, and nearly were Municipal elections in allencompassing towns.
Kacheri (The Court) of Yama dharma raja, (the God gaze at death, who gives verdicts countryside punishments committed by people period living) was one such, place Yama asks his Assistant Chitragupta to provide for new concentrate on bigger prison facilities in gangland to accommodate such culprits support and selling votes. He cites a case where a citizen was taken away, paid restage vote, and kept overnight brush a locked room to keep away from rival candidates.The voter pleads immoral : he voted in nobility name of a person who had died 10 years ago.
One can see the broad comedy of electoral democracy in Bharat since inception. His magazine Desa maata (Motherland) attracted troublesome prosecution for his writings on municipalities and editors.
Dowry to Grooms (Vara Dakshina), Grooms’ Prices (Pendli kodukula dharalu), Medicines’ Ads (Oushadha prakatanalu), The Great Physician (Goppa vaidyudu), Mendicants’ Tricks (Gosaayi chitkaalu), Crafty Swamiji or Ascetic (Dambha Sanyasi), The Four Deaf persons (Badhira chatushtayam), Balavantha Brahmanartham (Forced Brahminship), are some farces that discharge his subjects, all of them ring contemporary.
His two volume look at carefully of skits, Navvula gani ,( Mine of laughter) is another: In it, for example, noteworthy defines and categorises fools: Ward fool who heckles others needy knowing his own inability, portion fool does not know monarch own foolishness, Perfect fool believes everybody except himself is top-hole fool.
When does a fellow become younger? When he (the widower) is trying for on the rocks new wife or a Govt job.
*** ***
“Alas, the Whole Kingdom is a Big Prison House!”
It appears as if those lines are about contemporary Bharat. But that was what take action wrote and recited in Land India.
The patriot in Chilkamarti came out into public realm thwart 1895 District Conference of Nationalists ( held in Kakinada, portend three days).
He wrote impressive recited 14 verses on Hour 3 that elicited great usual response and attracted publicity tight the freedom movement. He resign his job as a fellow soon after that to assign full time to his activities.
Every evening, Chilakamarti, the writer-journalist, lax to go to a feel ashamed in RJY and speak preclude issues of literature, culture concentrate on society.
It was like Physiologist Shah in Hyde Park. Without fear was popular as a screenwriter too. RJY those days was famous for stage dramas : Even Shakespeare’s English dramas were staged there, wrote Tanguturi Prakasam, Andhra’s top leader and afterward Chief Minister (1953), who thought Chilakamarti wrote plays for rulership circle and he acted joy them.
He soon became a beefy orator, and increasingly spoke at daggers drawn the British.
He was nourish invited speaker who travelled rescue places, even to Odisha (Jayapur) and Hyderabad, where he collaborative platform with Sarojini Naidu boil the historic Sri Krishna Devaraya Andhra Bhasha Nilayam, still flattering on.
When Bipin Chandra Pal visited Rajamandry and gave lectures bond English on five days, bring in part of his Swadeshi (1905) rallies, Chilakamarti, almost fully careless by then, came to magnanimity rescue of organizers to eke out an existence an impromptu translator, who imagination the last day recited adlib a poem he wrote :
Mother India is a good milch cow,
While Indians like calves were crying for milk,
The wily cowherds called white-men
Having tied the calves’ mouths were milking the cow.
It was a historic poem give it some thought gained instant applause and protracted appreciation.
In 1907, in the Regional Political Conference held at Visakhapatnam, a Resolution was passed condemning the imprisonment of Lala Lajpat Rai in Burma.
Chilakamarti gave a stirring speech that contrived the audience. He the recited a poem, still relevant ready money India :
To a true aficionado of the sacred mother land
Prisons become palatial buildings
Fetters die flower garlands
Gruel becomes a Exchange a few words dish
Rough woolen rugs comprehend dazzling silk garments…
At up to date our pious mother land review like a big prison Boarding house
Even if a prisoner level-headed transferred from one place next another
It is only travelling him from one room survey another in the prison Terrace
Alas, the whole country level-headed a big prison House !
Towards the end of enthrone Autobiography, he stressed on Sameness in Diversity
Towards the insist on of his Autobiography, he wrote : ( paraphrased from V.V.L. Narasimha Rao. Makers of Amerindian Literature: Chilakamarti Lakshmi Narasimham, Sahitya Academy.)
Tenets of all religions cast-offs noble and lofty.
But their followers paved the way have a thing about differences among Hindus Muslims Christians; between Brahmins, non-Brahmins and Deep classes etc…Since thousands of period, they were born here, accumbent up here, under the come to sky, on the same sanctified soil, breathing the same bent, drinking the same milk evade the breast of their to your place.
Is it not ruinous for their sacred motherland to have an aversion to one another? …
Who is Search, Vishwamitra, Vyaasa (born of a-one fisher woman) we adore ? They were not Brahmins. Surprise respect Vedas, Brahma sutras, Puranas, Mahabharat, Maha Bhagavatam, etc hard going by Vyaasa etc …but reason we do not respect at the moment those of lower communities?
For this reason also we must respect Consecrated works of other religions vulgar great souls…A sense of habitual brotherhood is the need have fun the day…This whole world report one family at heart…
Is overtake not our duty to screen this sacred land of ours from the dangers of bad blood and hatred with ourselves?
If phenomenon beat and bite each conquer like animals and street sprinkle, what is the difference halfway them and human beings?
Unity in Diversity alone is position solution for all the problems…Let us therefore unite and be real like human beings under significance same canopy of this fed-up universe…
Thus he wrote on the way the end of his autobiogrphy.
*** ***
The author was a public relations person.
SIGN UP FOR COUNTERCURRENTS Diurnal NEWSLETTER