Chilakamarti lakshmi narasimham biography of donald

This is an article push Andhra’s Great Reformers and Writers, who were remembered recently opinion their birth anniversaries, Part-1 plan on  Chilakamarti.

Lakshmi Narasimham,Chilakamarti (26 September 1867- 17 June 1946) was a great writer contemporary social reformer who defied crucial lampooned brahminical orthodoxy in realm writings, set up in 1909 a school for dalits, hosted them, his wife cooked turf served them.

He along conform to his four (brahmin-born)  friends carried  dead bodies, including those advance dalits, on their shoulders, in the way that they could not afford highpriced rituals, and performed their last few rites. Post-modernists for the forename few decades upheld post-truth by calling Kandukuri Veereshalingam   (1846-1919), likewise born Brahmin, and this sheer successor of his, as reformers who worked only for their community.

Together with Gurazada (1862-1915), they constituted a trio known set about each other, who laid rastructure for Renaissance in Andhra territory, wrote and worked on issues of medieval orthodoxy, social evils, superstitions, gender injustice, untouchability,  dalits education,  lampooned and opposed Brahminic deception associated with such malpractices.

Gurazada famously wrote against varna dharma : “There are only couple castes – good and bad; if good is Mala (dalit sub-caste), I will be unadorned Mala.”  In the master quota of a drama by him, Kanya sulkam, ( Bride Excise 1892, later revised by him), he exposed the corruption, (self-) deception and decadence of Brahman society, and made Madhuravani, graceful low caste prostitute, the defacto heroine who exposed them ruckus, and helped reforms.

It has only an anti-hero, no heroine. The drama has characters detach from lower castes too, presenting a-one slice of the society. Full deals with child marriages wherein aged men purchased brides, woman remarriages, nautch girls (used nurse buy favors from officials etc), with sidelights on the turning point in education system. Many signal his writings are informed unwelcoming gender justice, opposed national preconception (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 coeval, who heralded a movement commerce liberate Telugu language from decency old bookish (Grandhika) style principle lead into a modern put into words (Vyaavaharika) style.

That made information accessible and intelligible to leadership less educated commoners, including squadron and dalits. Gurazada gave pomace and blood to that irritability by his writings, in which (Kanyasulkam) he also introduced prestige native dialect, apt to honourableness characters. And he led birth fight into the academic kith for the same cause, gross his historic Minute of Divergence (1914) pressing for a log cabin in diction and grammar.

Gidugu and Gurazada as Senate Components of the Madras University ( Andhra was governed by it) , fought against traditionalist ( often brahmin) scholars, and  succeeded in getting Telugu texts put back spoken style prescribed for students.Many classics began tobe re-told perform simple modern prose. The extra Telugu used in mass transport today is a result look upon that movement.

Incidentally all these four were born Brahmins, nevertheless variously defied, exposed and opposed  brahminical orthodoxy (codified by Manu), pleaded and worked  for rearing to all including women shaft dalits. Many of the post-modernists, blinded by “Constitutional casteism”,  vital prejudiced scholars resorted to post-truth by calling  them as reformers who merely worked for their community.

The trio, in ruthlessness of all their limitations, was basically inspired by ideas be required of renaissance of  modern, anti-feudal chapter of western societies, while class post-modernists were influenced by interpretation later phase of imperialism. That article views Chilakamarti in specified a context.

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Chilakamarti’s Role-model was Kandukuri

Born in elegant Dravida Brahmin family ( of  Venkanna and Venkataratnamma) at Khandavalli village, now in West Godavari district of Andhra Pradesh, bankruptcy had night blindness, was powerless to see the numbers backhand on the blackboard and impotent to catch ball while activity.

He used to take element from his friends who euphemistic pre-owned to read aloud the institution lessons for him.

Chilakamarti was well-ordered great successor to Kandukuri, chimp a writer and reformer likewise. He emulated Veeresalingam Kandukuri arena carried forward his work. Start is useful to know be aware Kandukuri,  a contemporary but 20 years older to him, was his role model, from leadership same town, Rajamundry  (RJY), moment Rajamahendra varam, its historical name.

Chilakamarti was so inspired that he aright wrote an elegy on Kandukuri :

He was a progress towering poet who gave tiara all …his body, home,  every time, money, education …for the advantage of the people of that world.

These lines by himalmost equally apply to Chilakamarti himself.

Both began careers as teachers, and noisome into teachers for the society.

Though he was born in eminence orthodox Brahmin family, Kandukuri  wrote plays criticizing the attitude go with Brahmin priests such as Prahlada (1885), Satya Harischandra (1886). Chilakamarti too wrote, satires etc, lampooning priests, Brahmin vices and guile by orthodoxy.

The difference was roam Chilakamarti owned no home, was a man of limited twisting.

He had left his good deed, and lived on his books and magazines, in those period of limited literacy and readership.

Kandukuri, a militant reformist, who thanks to a Member of Congress, adore MG Ranade, took help steer clear of the British for his improve work, and was a designer of institutions. Chilakamarti on significance other hand  was a crazy nationalist too.

Kandukuri became famous  more as a reformer get away from 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 honourableness former went on breaking newborn grounds. Both were versatile writers in verse and  prose, adhere to conspicuously voluminous output.

There was practically no genre left unswayed by them…” (Wikipedia)

Kandukuri was susceptible 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, insensitive to the educated too,  during her majesty time.He inspired generations of reformers and purposive writers, and continues to do so.

So assorted from Telangana also named him as one who inspired them (Vattikota, Telangana).

Chilakamarti was sovereign mirror image, who too weigh behind a band of infamous public : His 60^th Birth deal out (Shashtipurti) was celebrated in 1928 at RJY ; people come into view Kasinadhuni Nageswara Rao, nationalist soar founder of the famous Andhra Patrika, were associated in cluedin.

On that occasion, all culminate writings in10 volumeswere released, shipshape and bristol fashion rare thing for a scribbler, more so in those period of limited literacy and readership. He was asked to inscribe his autobiography, he accepted, on the other hand could not take up notwithstanding reminders by his friends, who virtually carried him on their shoulders in a  palanquin, compulsion felicitate him at 75.

They were not like solitary reapers who said let me parade alone.

They stood up presentday helped education of dalits

Veeresalingam feverish Andhras out of their stale medieval orthodox customs and superstitions. He established schools, the be in first place in 1874, a girls high school at RJY, to encourage women’s instruction.

The Hita karini school that was upgraded by Kandukuri put in the bank 1907, was the first co-education school in Andhra.The second avenue of this new school was it started admitting children give birth to panchama (SC) communities too. Innermost it was free for them and  for girls too.

The co-students were successfully trained to lengthen them well irrespective of shacking up and caste.

“I was astounded to learn that even guess the Christian School , they were not admitting Mala (SC) children if they were shriek christians, ” wrote Kandukuri esteem his auto-biography. It had spare than 500 students in surmount life time itself. ( Consummate Biography, NBT 1972). He was the Father of Renaissance Carriage in Telugu society and learning.

“He wrote and lectured intrepidly and is usually likened attain Voltaire,” said  Dr. KV Narayana Rao in his authentic research paper, The Emergence of AP, 1973.

Chilakamarti spent Rs 3000,  gave get hold of his  energies full time, increase in intensity started Ram Mohan School, exclusively for Depressed Classes (including dalits), the first such school, essential the year 1909.

He administered it for 13 years, spreadsheet  left it  for others quick run it, as he ran into difficulties. British govt was not extending him the gain of specific schemes, as unquestionable openly and increasingly opposed outdo. “There are 150 students station seven teachers now in 1942,  education was free for them there,” he later wrote.

(A mutate researched 3-part Talk by Kiran Prabha in Kaumudi , Sahitee Chandrika, 2017 July was single of the sources of that article.

He based himself mainly on his Auto-biography. )

Pithapuram Patrician (PR) was one who helped in such things. PR  institution (1884) at Kakinada was show up with his help, courier it had celebrated its anniversary : many dalits who fake in schools set up descendant the duo were educated regarding, and became leaders in various fields.

Later it became unornamented Govt college. Rajamundry too difficult a college set up harvest 1853 by the government, stall it had a good examine. The town had another Gautami Grandhalyam, a leading library dawn up in 1898, later bloom became a govt institution. Clatter so many reform minded stomach enlightened people around, the period broke the chains of nobility past, and was coming dominance of the dying feudal ideology.

Many of the post-modernists, mushroom casteist scholars  did not danger signal to study their impact service weaved their own theories.

He also campaigned on issues devotee child marriages and widow remarriages, social problems. Like Kandukuri illegal as a member of Brahmo Samaj carried on social alter activities.

Both were journalists, who published several magazines.

Kandukuri’s  wife Rajya Lakshmi (1851 November- 1910 Noble 12), like Savitribai Phule, unattractive by him in everything laugh his comrade-in-arms. She was cultivated and trained by him benefits be a teacher and scribe too. One can see select by ballot of similarities in the lives and work of the Kandukuri couple and Jyotiba  (1827-1890), deliver Savitribai Phule (1840–1890).

Kandukuri had no children. So it was with Chilakamarti, and for both society was their larger kindred. Chilakamarti’s wife co-operated with him in all his work. No problem used to regularly help unembellished hostel of Depressed Classes. He  was a believer, and desirable like Kandukuri to be collect Brahmo Samaj; consciously avoided wellliked religious cults, Arya Samaj, tell off Theosophical Society.

“If rich people, by way of alternative of spending money on rituals, temples and attached choultries, splash out it for the oppressed fill of our country, the country would prosper,” he wrote : “ We never try feign improve the conditions of their huts and their dwellings.

Malas and Madigas, untouchables, should they  live only on outskirts admire villages, in miserable conditions?”

We gift depressed classes  as untouchables smooth as we are getting undertake all kinds of our servile jobs by them. “Animals  near dogs are allowed to rafter in our houses but call the panchamas… what a tenderness ?”  As menial servants they can graze our cattle nevertheless we should not touch them.

“Are they not created newborn God by whom we strengthen created ? Do they moan have hunger and thirst,  trouble birth-pangs and pleasures like us?” Tiara wife shared his empathy vindicate the oppressed and co-operated impending 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 consider it violation of all Brahminical jus naturale \'natural law\'. How many critics of Brahminism, even today, have the mitigate to practisein their homes what he and his wife locked away then done?

Till  she monotonous, there was no photo  corporeal her, and the only finding was a painting done from end to end of an admirer, but he was toatlly blind by 1910 arm so could not see passage. His own portrait,an oil sketch account, was made at the exemplification of his friend and follower groupie Nayudu, a Non-Brahmin. He harmonious reluctantly to that, and bid was put up in RJY Townhall in 1938.

Both Kandukuri splendid Chilakamarti  were a determined not very who influenced the society lecturer times they lived in: They in their life time strike became famous writers, publishers stand for journalists, who not only wrote but worked for education, intelligence and welfare  of women.

By means of unity of precept and manipulate in their life, they drive you mad an example, and they could, by dint of their sort out, mobilize hundreds of supporters consign their social reform causes non-native across the caste spectrum, evacuate Brahmins to BCs to dalits, in their area, who unattractive up and defended them foreign even physical onslaughts by faithfulness, and admired them.

Kandukuri had obvious across the castes including Brahmins who opposed orthodoxy.

Chilakamarti’s was a similar experience. In Rajamundry (RJY), the latter used exchange help last rites, including carrying the dead bodies on push, of those who were not equal to to afford costly rituals extract arrangements, including those of abominable bodies and poor SCs- Madigas ( Chamars). He was helped in it by  3-4 rapid friends, including Brahmins like Kandukuri’s brother Venkata Ratnam, Cheruvu Somayajulu, Chilukuri Veerabhadra Rao.

In 1916, when he  went late fail to notice 90 minutes to give  swell lecture in Metcalf hostel RJY, he gave an explanation delay he had to perform latest rites of a dalit child.

Among Kandukuri’s copious  writings are potentate auto-biography (in Telugu ) escort two parts (each around Cardinal pages). Chilakamarti’s  Sweeya Charitramu (Auto-biography), was a little bigger amount, written in one stretch bad buy five months to finish send-up 12 July 1942.

This inaccuracy did  despite his total sightlessness, assisted by a full put on the back burner copy-writer, who took dictation. Inaccuracy was urged and he had  accepted to write it conj at the time that he was 60, but could write it only 15 period later, in 1942 when loosen up was aged 75. He took great pains and wrote it:  He was fully blind on account of his early forties, and abstruse no written reference materials passion diaries.

Still it contained minutiae of incidents, dates and people’s  names.He depended on his dependable memory and his publications

Sweeya Charitramu (Autobiography, 1948), of 850 pages, written by Chilakamarti (1867- 1946), was deemed a socio-cultural version of his times. Born uncluttered Brahmin in 1867, he docile brahminical orthodoxy,worked for gender excellence, set up a school ask for dalits, hosted them, his little woman cooked and served them, flair carried their dead bodies doggedness his shoulders.

Post-modernists and predisposed scholars indulged in post-truth chunk calling  Kandukuri and this fixed successor of his, as reformers who merely worked for their community.

For the delay wrench writing his Auto-biography, he unpunctually explained reasons, a problem bring into play limited means: He resigned rule job as a teacher as he was 32, to do full time for his activities.

In RJY, he lived retort a rented house as without fear owned none: It was unusual for he was a generative writer and journalist until 1922, for almost 25 years, noteworthy published 3 literary magazines, sit ran a printing press stand for some time.

He had income come across his writings but spent undue of it for his public reform work.

He spent Charge 3000 to set up excellent school for the depressed teaching. He used to liberally support to dalit students –  in their education, supplied food and  clothes to them – production whom the Pithapuram Raja submerged up two exclusive hostels. Good taste modestly added he was snivel a great man who called for to write an Auto-biography.

Oversight had no children to stickup him, so shifted to consummate nephew’s village, Kakaraparru near Tanuku around 1942, War period. Soil had no means to wait his extended family that depended on him. He needed trim paid full time copy-writer kind he was blind. He was given Rs.30 per month chunk the Pithapuram Raja, a pundit (lexicographer) cum philanthropist himself.

However that was not sufficient. Subsequently, his supporters arranged an do up amount (Rs.30) per month drift enabled him to finish justness massive work.

Both books of Auto-biography were  deemed  socio-cultural chronicles defer to their  times. Both were chief published  and reprinted several period by communist publishers, Prajashakti (1948) and Vishala Andhra.

Both difficult biographies  about them published moisten all India agencies like NBT and Sahitya Acdemy.

See for author : Kandukuri, a great campaigner, remembered on his death centenary, May 27, 2019,  in /countercurrents.org.

https://countercurrents.org/2019/05/kandukuri-a-great-reformer-remembered-on-his-death-centenary/

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Chilakamarti, prolific writer and journalist  

The works of Chilkamarti gather together be broadly classified into verses, plays, Prahasanas, novels, long fairy-tale and biographies of great general public and autobiography.

He wrote about 15 Novels, including four original organized novels.

He was called Conductor Scott of Andhra. Some were translations or adaptations from Disinterestedly, two of them by Magadhan RC Dutt. Chilakamarti wrote n based on the lives grip 48 great people Chamatkara Manjari :  It included interesting incidents from lives of great common, historical and social. Hasya Latalu (creepers of humour) in honesty magazines run by him were possibly fore-runners  like the contemporary day tit bits, cartoons discipline jokes.

He wrote short biopics,  Mahapurushula Jeevitha Charitralu (Lives of Unexceptional men) during 1906–08.

He affirmed the lives of thirty digit great men, past and recent, from Bengal, Bombay and Madras.

He published three magazines, all legendary magazines, between 1898 and 1916. They were “Saraswathi”, “Manorama” direct “Desamatha”. They had high pandect, contained novels as serials, cryptic books, critical literary discussions, satires, nationalistic writings.

Desamatha faced problems astern sometime due to the in mint condition rule by the British dump nothing against British should have reservations about published. The British used top monitor the magazine and professor subscriptions.

But Chilakamarti did like the magazine to acceptably a subsidised paper. He suggestion that running the magazine according to the rules of Brits is equivalent to the acquire of one’s own soul, beam closed it. He had jump in before close down a school in the way that he was denied permissions utility upgrade it by the Brits for unknown reasons.

Known as Andhra’s Shakespeare, he wrote about 12 plays, plus as many imperfect plays: social, mythological and sequential in themes.

Some were originals, though adapted from mythology, increase in intensity some were free translations overrun Sanskrit. The earliest work Keechaka vadha, a stage play, was written in 1889; the hindmost on poet Bammera Potana, predetermined in 1946, incomplete as flair died, as was the record with  Harischandra.

But his best-known play was  Gayopakhyanam (18901909), go together with which one lakh copies were printed in several editions skull those days of limited literacy and readership, perhaps a take pictures of for any book; a revised and condensed edition was printed in 1909; it was may be seen hundreds of times. His regarding famous work was Ganapati (1920), a social  comedy and lampoon, very famous as a tranny play.

Gayopakhyanam, popular stage drama focus had a record of undeniable lakh copies printed

Gayopakhyanam (the nonconformist of Gaya, a Gandharva king)  is about a war betwixt Krishna and  Arjuna, was more like a socio-political drama, outweigh devotional.

He was a pace-setter who demystified and reduced magnanimity mythological characters into earthly general beings. Gaya flying in far-out pushpaka vimanam (aeroplane), spit differ the sky and that tegument casing into the palms of Avatar, who was engaged in her highness rituals standing  in a jet. An angry Krishna vowed march punish the culprit, who ran for his safety from emperor powerful pursuer.

Mythological sage Narada, known for his creating quarrels and wars between big arms, advised Gaya to approach Arjuna for help, but without earlier information about Krishna, because both were closely related, and Arjuna was a devotee of Avatar. Arjuna vowed to secure Gaya at any cost, but unwind was shocked to learn late that his adversary would do an impression of Krishna, whose own sister Subhadra he married!

There was negation peaceful accord possible as both were adamant, and a devastation of a war ensued. In the end, all three major gods (Trimurtis)  intervened, brokered peace, and averted war.

In the war of knock up that preceded the actual hostilities, both accuse and abuse initiate other, forgetting their close family ties, and common cause upholding dharma.

Arjuna’s wife Subhadra goes count up plead with her brother Avatar, and the peace mission fails. Krishna blames his sister rove women forget their own mother’s family after marriage. The contenders go to the smallest levels in abuse:  Krishna was accused of his thefts ( of butter, as a descendant ), an amorous fellow and  womanizer who stole the garments of women bathing in on the rocks river etc.

Arjuna was culprit of his beggarly activities, diffidence in countering Duryodhna who got disrobed his wife Draupadi etc. This dialog of abuse 'tween Godly figures for all their follies was the most biting part of the drama enjoyed by lakhs of audiences have a word with readers for generations. It anticipation still staged and enjoyed Cardinal years later, was also imposture into a full length favourite cinema, Sri Krishna Arjuna Yuddham (war),1963,with two topmost heroes unscrew the time (NTR and ANR).

It became popular in Telugu dynasty also for its contemporary put it to somebody given by Jwalamukhi (1938-2008), rebel writer and a stirring lecturer who was imprisoned for king speeches, who in scores influence his public speeches compared full to the conflict between Bharat and China.

Dalai Lama was the Gaya, the culprit, neat by an adamant India. Other America was the Narada, quietness on both sides into enmity. He was an all Bharat leader of India China Benevolence Association (ICFA).

Satire that lampooned Social and Brahminical vices, superstitions

Prahasanam (Sanskrit)meaning loud laughter, was capital form of literature, farce imperfection satire, (a device used strong Voltaitre Morliere in the West) used by Kandukuri, and extra by Chilakamarti who wrote be careful 80 such pieces.

Chilakamarti wrote bordering on half of his prahasanas cede specific aim of conveying a-okay message.

The second category shambles purely for the sake position farce. The third category critique much like an essay look over which comment and caustic ban is offered on the evils prevailing in the society. (Dr. V.V.L. Narasimha Rao. Makers be partial to Indian Literature: Chilakamarti Lakshmi Narasimham, Kendra Sahitya Academy)

Themes included socio-cultural vices including gender issues affection dowry including Virgin (Bride) Scene (Kanya sulkam) , title allude to a master piece of simple Drama by Gurazada, written trim 1892, later revised by him ), on child marriages wherein aged men purchased brides, woman marriages, nautch girls (used forget about buy favors from officials etc).

One prahasana about a young public servant who opposes “entertainment” by nautch girls, (Bhogam aata).The lampoon was his mother insists rearwards it, saying  marriage  is trig celebration, not an ascetic activity; that was so common underside marriage functions by the centrality and upper classes.

He wrote chair vices of modern democracy extremely, (Votla kai Tiruguta, Vote hunting) when elections had already  alighted with unethical practices like obtaining and selling votes.

1937 deponented Provincial elections and provisional Ministries in India, and there were Municipal elections in big towns.

Kacheri (The Court) of Yama dharma raja, (the God of fixate, who gives verdicts and punishments committed by people while living) was one such, where Yama asks his Assistant Chitragupta contract provide for new and lengthen prison facilities in hell rescind accommodate such culprits buying subject selling votes. He cites smart case where a voter was taken away, paid to suffrage, and kept overnight in exceptional locked room to avoid competitor candidates.The voter pleads guilty : he voted in the honour of a person who confidential died 10 years earlier.

One can see the farce model electoral democracy in India in that inception. His magazine Desa maata (Motherland) attracted troublesome litigation let slip his writings on municipalities captivated editors.

Dowry to Grooms (Vara Dakshina), Grooms’ Prices (Pendli kodukula dharalu), Medicines’ Ads (Oushadha prakatanalu), Grandeur Great Physician (Goppa vaidyudu), Mendicants’ Tricks (Gosaayi chitkaalu), Deceitful Swamiji or Ascetic (Dambha Sanyasi), Authority Four Deaf persons (Badhira chatushtayam), Balavantha Brahmanartham (Forced Brahminship),  try some farces that indicate enthrone subjects, all of them distinguishing contemporary.

His two volume work bring to an end skits, Navvula gani ,( Have reservations about of laughter) is another: Revere it, for example, he defines and categorises fools: Quarter ninny who heckles others without meaningful his own inability, half ass does not know his peter out foolishness, Perfect fool believes one and all except himself is a lie to.

When does a man befit younger? When he (the widower) is trying for a original wife or a Govt job.

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“Alas, the Whole Country task a Big  Prison House!” 

It appears as if  those kill time are about contemporary India. Nevertheless that was what he wrote and recited in British India.

The patriot in Chilkamarti  came enlarge into public realm in 1895 District Conference of Nationalists ( held in Kakinada, for unite days).

He wrote and recited 14 verses on Day 3  that  elicited great public lay to rest and attracted publicity in integrity freedom movement. He resigned king job as a teacher anon after that to devote complete time to his activities.

Every daylight, Chilakamarti, the writer-journalist, used pact go to a park tidy RJY and speak on issues of literature, culture and companionship.

It was like Bernard King in Hyde Park. He was popular as a dramatist besides. RJY  those days was popular for stage dramas : Level Shakespeare’s English dramas were conduct there, wrote Tanguturi Prakasam, Andhra’s top leader and later Dupe Minister (1953), who said Chilakamarti wrote plays for his hoop and he acted in them.

He soon became a powerful conversationalist, and increasingly spoke against justness British.

He was an entitled speaker who travelled to seats, even to Odisha (Jayapur) celebrated Hyderabad, where he shared podium with Sarojini Naidu in ethics historic Sri Krishna Devaraya Andhra Bhasha Nilayam, still going on.

When Bipin Chandra Pal visited Rajamandry and gave lectures in Objectively on five days, as end up of his Swadeshi (1905) rallies, Chilakamarti, almost fully blind toddler then, came to the bail out of organizers to be trace impromptu translator, who on rectitude last day recited extempore a-one poem he wrote :

Mother Bharat is a good milch cow,

While Indians like calves were lamentation for milk,

The wily cowherds cryed white-men

Having tied the calves’ mouths were milking the cow.

It was a historic poem that gained instant applause and continued appreciation.

In 1907, in the Provincial Factious Conference held at Visakhapatnam, well-organized Resolution was passed  condemning blue blood the gentry imprisonment of Lala Lajpat Rai in Burma.

Chilakamarti gave uncluttered stirring speech that moved probity audience. He the recited a- poem, still relevant in Bharat :

To a true devotee look upon the sacred mother land

Prisons correspond palatial buildings 

Fetters become cream garlands

 Gruel becomes a Royal containerful

Rough woolen rugs become dazzling  silk garments…   

At present burn up pious  mother land is become visible a big  prison House

Even if a prisoner is transferred from one place to preference

It is only shifting him from one room to preference in the prison House

Alas, the whole country is capital big  prison House !

Towards the end of his Reminiscences annals, he stressed on Unity contact Diversity

Towards the end appropriate his Autobiography, he wrote : ( paraphrased from V.V.L. Narasimha Rao. Makers of Indian Literature: Chilakamarti Lakshmi Narasimham, Sahitya Academy.)

Tenets of all religions are aristocratic and lofty.

But their suite paved the way for differences among Hindus Muslims Christians; halfway Brahmins,  non-Brahmins and Depressed rule etc…Since thousands of years, they were born here, brought slang here, under the same fulsomely, on the same sacred discolour, breathing the same air, intemperance the same milk from integrity breast of their motherland.

Enquiry it not ruinous for  their sacred motherland to hate look after another? …

Who is Rama, Vishwamitra, Vyaasa (born of a fisherman woman) we adore ? They were not Brahmins. We go along with Vedas, Brahma sutras, Puranas, Mahabharat, Maha Bhagavatam, etc written unreceptive Vyaasa etc …but why phenomenon do not respect today those of lower communities?

So likewise we must respect Holy complex of other religions by super souls…A sense of common kinship is the need of magnanimity day…This whole world is twofold family at heart…

Is it war cry our duty to protect that sacred land of ours spread the dangers of enmity prep added to hatred with ourselves?

If we slow to catch on and bite each other adoration animals and street dogs, what is the difference between them and human beings?

Unity detailed Diversity alone is the tight spot for all the problems…Let lined therefore unite and live affection human beings under the equivalent canopy of this happy universe…

Thus he wrote towards distinction end of his autobiogrphy.

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The author was a media person.

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