Showing posts with label Asavadi Prakasa Rao. Show all posts
Showing posts with label Asavadi Prakasa Rao. Show all posts

Poetry: Three lyrical poems

Dr Asavadi Prakasa Rao

Poems in translation from Telugu1

Telugu original by: Dr Asavadi Prakasa Rao | Trans. by: Atreya Sarma U

Only then will you enjoy the real thrill!2

If you resign yourself to your identity of a weak community,

And continue to drag yourself in the yards of others,

What then is the value of your life? What’s its purpose?

Caste and sectarian unions are no solution

For they reek of selfishness and trigger factional feuds.

Why do you forget that you own a brain in your head
And are strong in your loins?

If you continue to submit to the threats of some,

And bloat when some extol you to the skies,

And if you thereby sacrifice the sweat of your brow,

And keep on doing their bidding willy-nilly,

You will forever go on rotting like a slave.

When at all can you then dance in pristine ecstasy

With your own steps, gestures, lyrics and music?

You’ll derive the real thrill only when

You put a clear-cut stop to your thraldom.

***

Live and breathe...3

You, naughty urchins!

You brats that boastfully waste away your time!

Will you heed my words, and come forth

To walk along with me on a path that I show?

If you just raise your blabbering voices,

What’s it that tells you from the beasts?

If you fool away your time all the time,

How are you any different from a crow?

Don’t jump up on impulse, but learn
How to use and sharpen your mind.

Keep in mind the value of life between birth and death;

Do your bit to promote fellow-feeling more and more;

Fill the good deeds with your sense of responsibility;

Help the neighbours and the needy;

Define, explain and demonstrate what life is;

And light up the eyes of everyone around.

***

No, don’t sleep away all your time4

No more this slothful sopor, my dearie!

Wake up like a good boy at least now, my sonny!

Look up at the rising sun who shares out his golden rays;

And listen to the thrilling trills the kokila5 makes.

All around you can sight wonderful scenes

That fetch you oodles and oodles of treasures.

As you endearingly gambol about playing and frolicking,

As you sit down in a corner focusing on your studies,

My heart jumps with joy, and it craves for

Nothing but your chortles and charming looks.

Kumbhakarna6 who had lost himself in six months of slumber

Finally had to collapse along with his elder brother Ravana7.

Lakshmana8 – so alert round the clock for years fourteen,

And so loving and faithful to his brother Rama9 – sparkled like a star. 

Notes:

1. Source of the Telugu poems: antaranga tarangaalu (Waves of Soul), a collection of Telugu free verse poems. Dr Asavadi Prakasa Rao. Published by Navya Sahithi Samithi, Proddatur (Kadapa District, Andhra Pradesh). Originally published in 1988. Revised Edition 2005.

2. Telugu title: daasyam vaddu (No slavery).

3. Telugu title: manugaDakartham (Purpose of life).

4. Telugu title: niddura vaddura kannaa (Don’t oversleep, sonny).

5. Kokila: Kokila or Koel is a song bird. Also called Asian Koel, Eudynamys scolopaceus.

6. Kumbhakarna: Character from the Ramayana epic; younger brother of the demon king Ravana. Notorious for his non-stop somnolence for full six months every year.

7. Ravana: Demon king of Sri Lanka in the Ramayana epic. He abducted Sita, wife of Rama, and finally met his doom.

8. Lakshmana: Younger brother of Rama who accompanies the latter in his exile. A character from the epic of Ramayana.

9. Rama: Protagonist in the Ramayana epic.

***

Dr Asavadi Prakasa Rao

Dr Asavadi Prakasa Rao is a Padma Shri awardee (2021) in the field of Literature & Education. An accomplished Telugu writer and academic, he has a literary output comprising 60 books across various genres – Poetry, Extempore Poetry, Collection of Literary Essays, Translations, Monographs, Collection of Reviews covering 126 books, Biographies, Emendations, Commentaries, Anthologies, Collection of Forewords, Miscellaneous. Settled down in Penukonda, Anantapuram district of Andhra Pradesh, he is a recipient of a number of prestigious awards, titles and felicitations. Born in a scheduled caste – Madiga, he is an ardent believer in and practitioner of social harmony and Indian cultural values. As an Ashta-Avadhani (the only one in this art in the SC communities in the entire country), he performed this unique & amazing literary feat over 170 times. He retired as the Principal of a government degree college.


‘Padma Shri’ covets Dr Prakasa Rao Asavadi, a literary prodigy from an SC community

U Atreya Sarma

A teenager took part in a socio-cultural conference – the All India Veera Saiva Mahasabha, Srisailam – in 1963 and he extemporised a metrical poem in Telugu on its chief guest. Impressed by the boy’s poetic prowess, the VVIP chief guest hugged him and gave him the epithet ‘Bala Kavi’ (Lad Poet). That dignitary was the then President of India, Dr Sarvepalli Radhakrishnan. The boy began writing metrical poetry right from when he was in his 9th class in the high school.

Coming from a lower-middle class family, the boy, despite his forte in Telugu and other subjects, failed in English in his Pre-University Course. Living in a shelter home at Anantapur, he began learning typewriting. Spotting the literary spark in him, Bhogisetti Joogappa, a retired district collector, engaged his services to type letters for him and also go through and correct the articles received for a journal Srisaila Jyoti, and paid him ₹ 60 a month. Retaining just ₹ 20 for his college and other expenses, the boy was remitting the remaining ₹ 40 to his father, an elementary school teacher with a very moderate means.

While studying his BA and coming under the influence of great Telugu faculty members, he contested as secretary of the college’s literary association. His rival was his senior with a rich background who could throw lavish parties to the college mates so as to garner their votes. The only amount the junior had was just nine rupees that his father had sent him for the purpose. The junior got printed 3,000 leaflets and distributed them to the voters. And he won with a handsome majority of 600 and continued as secretary until he left the college on passing his degree. The novel attraction in the leaflet was, the contestant’s appeal was couched in poetry!

Even when he was in his undergraduate studies, ‘Asadi’ Prakasa Rao, was performing Ashtavadhanams. Wowed by his poetic and literary dexterity, the then Telugu professor Dr Nanduri Ramakrishnamacharya advised the boy to change his surname as ‘Asavadi’ (optimist). From then on, the new surname has stuck to him and his family.  And he was the most favourite student of his teachers.

Asavadi later on worked as a Telugu teacher in the Zilla Parishat high schools at various places before doing MA (Telugu) in the SVU PG Centre, Anantapur. All along, he had been active in the literary field as a poet, writer and speaker.

Even as being a well-known poet, writer and speaker, Asavadi became a lecturer in Telugu and taught in the government degree colleges and served as principal for six years before retiring.  His literary distinction won him an honorary D Litt from the Potti Sreeramulu Telugu University when he was fifty-six. He is the only one to receive such an honour while being in government service. 

An expert in Ashtavadhanam, he gave as many as 171 performances not only in Andhra Pradesh and Telangana but also in Tamil Nadu, Karnataka and New Delhi. He is the only Avadhani from the SC community in the entire country.

WHAT IS ASHTAVADHANAM

Avadhanam is a comprehensive and astounding literary acrobatic demanding a high order of erudition both classical/ traditional and modern with a grip over current affairs, simultaneous undivided multi-focus, extemporisation of metrical poetry and its orderly recital with a photographic memory with no aid of pen or paper, extraordinary common-sense, and a keen wit & repartee. Avadhanam literally means undivided attention, and the one who performs it is called Avadhani. Ashtavadhani is one who is engaged or challenged by eight learned scholars simultaneously, and one of them constantly butts in to disturb and detract the Avadhani’s attention. Likewise, there are Avadhanams wherein an Avadhani is engaged by 100 or even 1,000 scholars simultaneously and they are called Satavadhanam and Sahasravadhanam.

Not being content with being an Avadhani himself, he encouraged and trained many a talented youth to practise this amazing literary activity.

FAMILY BACKGROUND

Born on 02 August 1944 in a poor Scheduled Caste (Madiga) family in a remote Peravali village in the Singanamala Mandal of Anantapur district of Andhra Pradesh and settled down in the Penukonda town of the same district, Dr Asavadi Prakasa Rao, by dint of his qualities of head and heart, overcame the disadvantages of his origin, and rose to admirable heights in the realms of literature, education and social service with a positive, eclectic, and harmonising attitude. Not one to believe in confrontation or negative rebelliousness, Dr Asavadi has imbibed the age-old and time-tested quintessential Indian cultural ethos aiming at universal peace and harmony. Refusing to be lured away from his original Hindu faith, he continues to propagate and live the Bharatiya Sanskara (Indic culture) through his multifarious activities for over five decades.

Given to a life of simplicity, austerity and humility, he has been utilising his hard earned income and savings to propagate and rejuvenate Telugu and Sanskrit literatures, and popularise classical poetry for a healthy blend of tradition and modernity.

One who believes that literature has a social role to play, Dr Asavadi has been into social service with stress on empathy and harmony in various ways, as under –

He has been extending a helping hand to needy cum meritorious students.

Founding, and helping found, literary associations at a number of places since 1970.

Distributing his own books free among interested with a view to inculcating the reading habit.

Encouraging and honing the literary skills of budding enthusiasts.

Helping old and unrecognised talented scholars get institutional pension or aid.

Publishing, and helping to publish, the books of talented but unrecognised writers by recommending institutional or philanthropic aid to them. Organising book launches for them.

Conducting unique literary plays like Bhuvana Vijayam, a unique and interactive poetic feat inspired by Sri Krishnadeva Raya, the Vijayanagara emperor cum patron of culture.

Through the literary endowment of his family set up in 2009, he has been conferring awards to traditional and modern poets, women writers, and spiritualists irrespective of their caste or creed. (The writer of this article, Atreya Sarma also has contributed his humble mite to it, and he wants to continue it as per the demands of Dr Asavadi.)

As Principal of the government colleges, he implemented the government schemes concerned, in letter and spirit. And organised meetings to create awareness among the students about them.

Erected the statue of Padma Shri recipient Puttaparti Narayanacharya, and helped install statues of Sri Krishnadeva Raya and Ambedkar.

Set up a library at his home with free board and lodge for researchers.

Addressed hundreds of important events like Independence Day, Republic Day, Teachers Day, AP Formation Day, Commemorations of preeminent personalities.

Actively took part in social service programmes and created awareness on various fronts like Atmospheric Pollution, Free Homoeo Treatment Camps, Service to Old Age Homes, Welfare of Differently Abled, Awakening Women on their Issues, Communal Harmony,  AIDS, Protection of Forests and Wild Life, Temple Culture, Visit to Hostels and Interaction with the Resident Students, Conducting Educational and Scientific Tours, Water Management, Child Labour, Prohibition of Alcoholic Drinks, Family Welfare, Elimination of Untouchability, Savings Habit, Ban of Cow Slaughter, Personality Development.

Scripted and exhibited a play Ananda Jyoti, with inter-caste marriages as theme, winning a district level award.

As a social figure with goodwill, he has performed social marriages as a conflict resolution measure.

Mediated and resolved personal and domestic conflicts of many individuals in the society.

Striven for social harmony with a focus on Hindu Dalits and other downtrodden as State level office-bearer of Samajika Samarasata Foundation.

ARTICLE IN SETU

For an idea of Dr Asavadi’s perspective on social harmony, visit his article “The How of Social Harmony: A Dalit’s Viewpoint” in the Feature ‘India @ 70’ (Setu, Aug 2017). Link: https://drive.google.com/file/d/16A7GEyh9oce66cFEcT15CW1-A8NUwFL2/view

FINALLY, THE DUE RECOGNITION – PADMA SHRI

I happened to meet Dr Asavadi Prakasa Rao about six years ago, though I had known about his activities much earlier, and my respectful friendship with him has continued ever since. As his sincere & humble fan, I have been helping him by nominating him in his as well as my name every year for the honour of Padma Shri ever since 2017, and finally, it has fructified now. Earlier, the AP government had recommended his name for Padma Shri in 2012, 2014 and 2015. This is in no way to claim any credit for myself, for my role is only drafting, formatting, uploading, etc. Seeing that despite his literary and other distinctions, he was not being selected, some good souls must have duly put in a word about him to the selection committee. Also, the Narendra Modi-led government of India deserves applause for having made the nomination process online and amenable to the commoners. The conferment of Padma Shri for the year 2021 on Dr Prakasa Rao Asavadi in the field of Literature & Education is certainly a befitting honour to a really deserving person.

Dr Asavadi dedicates the honour to the glory and beauty of Telugu language and the exquisite creativity of its metrical poetry. His book Telugu Padya Kavita Prasthanam on poetic craft published by Telugu Akademi for 4th World Telugu Conference in 2012 is a standard tome on the subject.

MODERN FREE VERSE

Yet, he is not opposed to the modern free verse. He is, in fact, equally comfortable in writing modern non-metrical free verse. His Antaranga Tarangalu (Waves of Soul) is a collection of free verse, and two critiquing works have come out on it. It has been translated into English by Dr Chintalapudi Venkateswarlu, Ph.D. (Telugu), an enthusiast cum fan of Dr Asavadi. The foreword to the book is by Atreya Sarma U, the writer of this article, and it observes –

 “Dr Asavadi’s poetry resonates with weight of meaning, intensity of feeling, richness of imagination, novelty and felicity of expression, and euphony of the word. A striking example is his Antaranga Tarangalu, a collection of free verse on a cross-section of contemporary issues that have actively churned and stirred his soul. His poems are marked by righteous anger and angst, leading him not to a counterproductive revolt or undoing anarchy but to a sense of responsibility and optimism. Anyone who reads through the 72 soul-stirring poems embodying this collection, would certainly find their own souls astir.”

Here is a representative free verse full of angst and poignant imagery. The poet Prakasa Rao takes a dig at the hypocrisy and the disparities weakening our social fabric, as under –

Already reserved…

Friend, it’s full of famine here…

There is no kerosene to light the lantern –

The mother-in-law has already reserved it

To dispatch the daughter-in-law to another world

For she had come unaccompanied by any dowry.

There is no diesel to run the engine to water the fields –

The arsonists have already reserved it

To inflame the deadly communal holocausts.

There is no candle to kindle

At least until I nibble a few handfuls –

The well-off have already reserved them

To celebrate their birthdays in pomp and luxury.

When does this plague of reservations come to an end?

When will the really needy receive the succour?

When will merit pure and simple be recognised?

The Telugu title of the poem is “eppuDu?” (When?).

(Translated into English by Atreya Sarma U, and published in The Hans India daily, 26 Jun 2015)

A TEACHER WITH A BIG FAN FOLLOWING

Dr Asavadi influenced his students in an affectionate and positive manner which is why his disciples of various batches come together periodically and organise meetings about his life and oeuvre and offer their rich tributes to him. One such happened on 29 January 2017 at Guntakal town where to commemorate his 70th birth anniversary, his disciples brought out a festschrift, Prakasa Pradeepanam. And I was privileged to chair its launching session. A magnanimous personality, he dedicated his poetry collection Samayikam (2020) to Atreya Sarma, the writer of this article. This collection won the Sri Katragadda Foundation Award (Pedapadu, West Godavari District, AP).

And below are the remaining essential details, mutatis mutandis, of Dr Asavadi Prakasa Rao, as per the nomination submitted on the Padma Awards website.

CITATION

His literary output comprises 60 books across various genres, Poetry, Extempore Poetry, Collection of Literary Essays, Translations, Monographs, Collection of Reviews (of 126 books), Biographies, Emendations, Commentaries, Anthologies, Collection of Forewords, Miscellaneous.

Out of the above oeuvre, 6 deserve a special mention, 3 out of which have been published by the TTD (Tiruamala Tirupati Devasthanam) which engaged him for the purpose.

1. Under the Bhagavatam Project, he rendered the 3rd Canto of Potana Bhagavatam into lucid prose.  Published in 1986, it ran into several reprints.

2. Emendation of the unpublished palm script Chellapillaraya Charitram, originally written by Tallapaka Annaya. It is the tale of Lord Balaji marrying Bibi Nanchari, with communal harmony as the message. Published in 1982, reprinted in 2009.

3. In 2016 under Brahmam Okkate series, he wrote Mala Dasari with commentary, the story of a pariah devotee of Lord Vishnu.

4. Desa Hitam Kosam Samaikyata Swaram, Tune of Unity for National Weal, published by Samajika Samarasata Vedika, Vijayawada (2017).

5. Life History of Dr B R Ambedkar published by Mahabodhi Sahitya Vedika, Anantapur (2018).

6. Viveka Puneeta Nivedita, Poetic work on Sister Nivedita. published by Gowtharaju Sahitee Samiti, Hyderabad (2019).

7. His prolific work coupled with social service has won him the Prestigious National Level Pragna Puraskar 2019 from Pragna Bharati, Hyderabad, a Forum of Nationalist Thinkers.

8. Being into academic, literary, social and spiritual service, he has delivered a host of talks, including 73 for AIR and Doordarshan with a thrust on traditional Indian culture and human values.

9. Conferred with D Litt Honoris Causa in 2000, when he was 56 years old, by the Potti Sreeramulu Telugu University, Hyderabad in recognition of his overall eminence and attainments.

10. Set up a home library with books on various subjects, for the benefit of researchers, with a round the clock access, free board and lodge.

11. Installed and helped install statues as part of his commitment to immortalise the memory of great litterateurs. Of Sri Krishna Deva Raya. Of Puttaparti Narayanacharya, Padma Shri recipient and great polyglot litterateur. And of Dr BR Ambedkar.

All this he has done without pomp and glitter, but with simplicity and focus on the core of the missions undertaken. His above virtues are a rare combination found in a person from a downtrodden community.

SIGNIFICANT CONTRIBUTION/ ACHIEVEMENT

His most significant contribution toward social harmony is as Vice President, AP, Samajika Samarasata Foundation, a Forum for Social Harmony with a special focus on Hindu SCs.

One of his numerous literary works merits a special mention. It is an exegesis on Vairagya Sataka by Bhartrihari, which has received wide applause from scholars.

Besides the above, his academic services continue to be used by AP and Karnataka governments, TTD and IIIT.

AS EDUCATIONIST

During 2011 to 2015 he was editor, subject expert, book or lesson writer of Telugu texts for Classes V, VIII, X for AP Government SCERT. Lesson writer for Class X of Karnataka Government. For TTDs Sanatana Dharmika Vignana Exams. For the Optional subject of Andhra History for 4th Year Engineering Students, Rajiv Gandhi University of Knowledge Technologies, IIIT Idupulapaya.

By virtue of his varied services, competence, simplicity and integrity, he was nominated as member of Executive Council and Senate of SK University. Invited for American Telugu Association Conference 1996, and World Telugu Conference in Mauritius 2012, but could not attend. Shortlisted by AP government for high level appointments including Vice Chancellor in 1997, Chairman, AP Official Language Commission in 2002.

STATE-LEVEL RECOGNITION/ FELICITATIONS

Dr Asavadi has received a bonanza of awards, and here is a list 23 more prestigious ones.

1. Telugu Velugu Award, AP Social Welfare Dept, 1976.

2. AP Sahitya Akademi Silver Jubilee Felicitation, 1982.

3. Best Literary Treatise Award, Errana Peetham, Ongole, 1987.

4. Distinguished Teacher Award, AP Higher Education Dept, 1992.

5. Pratibha Puraskar, Potti Sreeramulu Telugu University, Hyderabad, 1995.

6. Sankranti Puraskar, Pushpagiri Maha Sansthanam Trust, Kadapa, 1999.

7. D Litt Honoris Causa, Potti Sreeramulu Telugu University, 2000.

8. Bhashabhigna Puraskar, AP Official Language Commission, 2001.

9. Gandhian Poet Award, AP Harijan Sevak Sangh, 2005.

10. Avadhana Shiromani Award, Lok Nayak Foundation, Visakhapatnam, 2007.

11. Kalaratna Award for Eminence from AP Culture Dept, 2012.

12. Sri Rama Navami Pratibha Puraskar, Sanatana Charitable Trust, presented by its founder Sadguru Kandukuri Sivananda Murty, Secunderabad, 2013.

13. Distinguished Litterateur Award, Andhra Saraswata Parishat, Hyderabad, 2013.

14. Jashuva Best Poetry Award with a purse of Rs one lakh, Telugu Akademi, Hyderabad, 2013.

15. Kalaprapoorna Dr Paidi Lakshmaiah Memorial Literary Award by Rasamayi organisation, Hyderabad, 2014.

16. Sri Ramanuja Sahasrabdi Utsava felicitation by Jeer Integrated Vedic Academy, Hyderabad, 2016.

17. ‘Padma Shri’ Dr Jnananda Kavi Memorial Literary Award by Jyotsna Kalapeetham, Hyderabad, 2017.

18. Vilambi Ugadi Puraskaram by Sahitee Samakhya, Guntur, 2018.

19. Feted With Silver Crown by Srava Kavya Prachuranalu, Dhone, 2018.

20. Life Time Achievement Award, by Christian Sahitya Academy, Vijayawada, 2018.

21. ‘Padma Bhushan’ Gurram Jashuva Award by AP Govt, 2018.

22. Kopparapu Brothers Avadhana Award 2019.

23. Sri Katragadda Foundation Award (Pedapadu, West Godavari District, AP) for the poetry collection Samayikam, 2020.

24. Rachana Sahitya Vedika (Kadapa) Gadiyaram Venkata Sesha Sastry Memorial Award for the Best Poetry Book Viveka Puneeta Nivedita, 2020.

UNIQUE TRADITIONAL FELICITATIONS

In 2008 at Penukonda (the summer residence of Sri Krishna Deva Raya), Dr Asavadi was honoured with Ganda Penderam (a golden anklet), a rare traditional honour accorded to literary legends. In 2014, he was feted with Kanakabhishekam (sprinkling with golden flowers) – another rare traditional recognition – by the Ksheera Sagara Sahiti Samiti (Hyderabad).

NATIONAL LEVEL RECOGNITIONS/ FELICITATIONS

1. Feted as Balakavi, Teenage Poet, by Dr Radhakrishnan, the then President of India, at All India Veera Saiva Mahasabha, Srisailam, 1963.

2. Pragna Puraskar 2019 by Pragna Bharati, Hyderabad, a forum of nationalist thinkers, for decades long distinguished contribution of a high order to Telugu literature covering various social, historical and literary subjects.

3. Dr Ambedkar Distinguished Service National Award 2018 by Bharatiya Dalit Sahitya Akademi.

4. Felicitated by All India Telugu Conference, Akhila Bharata Telugu Mahasabhalu, Berhampore, Orissa, 2011.

5. Smt Subhadra Kumari Chouhan Centenary Puraskar, Panipat, 2004.

6. Kota Punnaiah Memorial Gurram Jashuva Endowment Award by Bangalore University, 1996.

7. National Level Seminar held on Complete Works of Asavadi by KVR Govt Women’s College, Kurnool, Feb 9 and 10, 2017 where over 40 papers were presented.

8. Papers presented at Andhra Samskritika Samiti, Hosur, Tamil Nadu on 22 Feb 1981 and on 17 Nov 2012, and at Authors Guild of India, Madras Chapter on 11 Sep 1986.

9. Out of the total of 171 Avadhanams, he performed 12 outside AP and Telangana in 1977 and 1988 – 2 in New Delhi, 5 in Tamil Nadu (Hosur, Tiruttani, Arakkonam, Pallipattu), 5 in Karnataka (Bellary, Bengaluru, Donimalai, Tung Bhadra Dam) and was feted at those places.

10. Included in Authors Guild of India, New Delhi, 1982, and in Who is Who Directory, Sahitya Akademi, New Delhi, 1996.

11. Took part as invitee in Poets Evening, Wold Book Fair, Pragati Maidan, New Delhi, on 19 Feb 1986, and in National level programme at New Delhi on Planning and Management of Colleges by HRD, GOI in Sep 1980.

INTERNATIONAL LEVEL RECOGNITIONS/ FELICITATIONS

1. Reference Asia, Volume 2, Who is Who, 1976

2. Included in the Who is Who Directory, Biography International, 2000

3. Mahavadhani Puraskar from World Telugu Conference, Tirupati, 2012

OTHER CONTRIBUTIONS TO THE LITERARY FIELD

1. His life and work has influenced many literati to publish 20 books and 60 articles on him, including a doctoral thesis, and 14 books dedicated to him.

2. Conferred with 13 titles by various organisations.

3. Served on the editorial board of many magazines and journals like Srisaila Jyoti, Gautama Prabha, Jagriti, Padya Varadhi.

4. Penned Forewords to 150 books of other writers, and presented 49 Research Papers.

OTHER CONTRIBUTIONS TO THE SOCIAL & CULTURAL FIELD

Directed 3 dramas, one of them bagging 4 prizes at Railway Divisional level.

CONCLUSION

May the life and work of Dr Asavadi Prakasa Rao inspire each and every one to have a noble mission and vision in life, to strive for it, and contribute to the harmony of the society by duly blending the best of the past and the present so that our country, India, can play a vital role in the evolution of universal cum ecological harmony!


Asavadi Prakasa Rao

Dr Asavadi Prakasa Rao
Dr Asavadi Prakasa Rao is a renowned poet, Avadhani, writer, critic and translator besides being an academic, who had served as Principal of Govt. Degree Colleges; Member, Executive Committee, AP Sahitya Akademi; and Member, Executive Council, SK University. As Ashtavadhani, he gave 170 performances and has authored 50 books across various genres. And 18 books, including a doctoral thesis, have come out on his literary output. A distinguished orator, he took part in a number of radio/ TV programmes. He is also into social service. He has received a number of honours including an honorary D Litt from PS Telugu University; Distinguished Teacher award from AP Higher Education Dept; Kalarathna Award from AP Government; Jashuva Padya Kavita Puraskaram from Telugu Academy; award from Andhra Saraswata Parishad, Hyderabad on the occasion of its 70th anniversary; Jeer Vedic Academy felicitation at the millennial celebration of saint Sri Ramanujacharya. He lives at Penukonda, Anantapuram district, Andhra Pradesh. Mob. 9440488600. Website: www.asavadiprakasarao.com | Email: asavadi.prakasarao478@gmail.com

The How of Social Harmony: A Dalit’s Viewpoint

By Dr Asavadi Prakasa Rao
Dr Asavadi Prakasa Rao
Thanks to the constitutional reservations, we the SCs/Dalits have come a long way, and at this historical juncture when India is at 70, we have Ramnath Kovind, a Dalit holding the office of President of the Indian Republic – the first Dalit President being KR Narayanan.
We, the SCs, are second to none in patriotism; so let’s think mainstream and broadminded, instead of feeling being on the margins. We have a responsibility to the nation and we will discharge it.
Social harmony is one of the most important activities of nation building; and here I would like to focus on it from the angle of the Dalit situation.
To go into the genesis of caste at this stage is superfluous, I suppose. A number of religious leaders and social reformers right from Buddha’s down to the present times have done their best to eliminate caste, but nobody has totally succeeded. Whether you attribute it to the ploys of the rulers or to the conspiracy of the upper-castes, one thing in our contemporary situation is undeniably glaring – that each and every one has been doing their best to strengthen the foundations of the very caste system they profess to dismantle.
Though it is evidenced that caste discrimination has almost disappeared in the matter of community events like festivals, feasts, fairs and temple visits, nobody knows when the much ingrained and pent-up caste-gestalt is going to burst out next. Ironically, the lowest order of the castes in the caste hierarchy has itself become a breeding and battle ground for internecine conflicts, and the upper-caste leaders are adding fuel to this fire. It is also a naked truth that the leaders of caste associations – who do everything in their command to promote and perpetrate caste consciousness and jealousies in order to ensure that their position of leadership remains unchallenged thanks to the shows of strength they organise from time to time – do nothing concrete for their members, but snap up every benefit for themselves.
To me it appears that the inter-caste differences would gradually wither away not by hating, fighting and thrashing one another but by promoting inter-caste empathy and harmony only. This idea may infuriate some of the caste leaders and activists, but it is my well-considered opinion in the background of my work in this direction over the last two decades. Let’s have a dispassionate and amicable approach.
It is undisputable that some of the upper-caste people are humiliating the non-caste people, viz. Dalits; but all is not lost if both the groups and the government have an open and clear mind on the issue.
Discrimination against Dalits
Here is a litany of facts of discrimination against the Dalits:-
1. SC employees are refused tenancy of residential portions; if at all they are let out, they are let out only to those SCs who have converted to Christianity. Sometimes houses are let out to the SCs without an idea of their caste; but once their caste identity is uncovered, they are harassed and hounded out. Acts like this force the SCs, a major segment of the Hindu society, to walk out into the fold of other religions.
2. The SC labour is engaged in temple construction but they are not allowed entry into them, post-construction. Their services are used in the weddings of the upper-castes but when it comes to serving food, they are offered only the stale leftovers.
3. When students are taken out on excursions, the SC students are, in some cases, kept away from certain facilities; they are not allowed anywhere near the kitchens or temples.
4. When well-meaning efforts are made to involve the SCs in ceremonies like cow worship, the people of other castes are boycotting such ceremonies. Even in the temples built in the SC colonies on the initiative of the government or the TTD (Tirumala Tirupati Devasthanams), prominence is given to the devotees of upper-castes and the SC devotees are excluded or given a left-handed treatment. Half-hearted and token attempts would do no good.
5. Even now in the rural hotels, the SC customers are not allowed into the main dining area; they have to sit in the veranda and use only those plates and tumblers earmarked for them; after using them, they have to wash and return them onto the allotted shelf.
6. Separate residential colonies, hostels, schools and graveyards are set up for the SCs; but they are being built on the outskirts, flung away from the main town or village. On the one hand we decry the age-old caste discrimination, but on the other we perpetuate the caste segregation in a modern way. This is an example of governmental incompetence and conceptual muddle-headedness.
7. The caste Hindus are using more than the necessary space for the tombs of their dead in the graveyards; and they don’t allow the corpses of the SCs to be buried in their graveyards of the upper-castes. When a member from the families of the educated and cultured SCs living even in a general residential complex or locality passes away, the non-SC residents create a ruckus and force and hurry up the bereaved to carry away the corpse immediately on a plea that the presence of the dead body bodes ill for them, not mindful of the loss to and mourning of the bereaved family.
8. In the aided educational institutions owned, controlled and managed by upper-caste people with political clout, they appoint more of their own caste people and favour them with everything. But they deny similar concessions to the SC employees in matters like grant of leave, permission to pursue higher education, and selection for training for professional competency, in utter disregard of the governmental rules and regulations. The SC teachers are used for the personal service of the management/administration, and whenever the victims raise their voice for justice they are slapped with legal cases and are cornered into tendering their resignations. The upper-caste people are discrediting the SC teachers with a tag of inefficiency even among the students.
9. In the government offices where the SCs happen to be in a high position, the other employees disregard them and extend no cooperation. They level allegations against their SC bosses, drag them to courts and weaken them financially. The government which has permitted the SC employees to float their welfare associations is conniving at the formation of similar organisations by the employees of other castes, and quite often they affiliate themselves to various political parties. This superfluous protective measure for the unions of non-SCs makes a mockery of the dictum: The strength of the weak is the ruler.
10. Caste fire is being stoked even in the universities and hostels with mischievous creation of groups, supported by outside big leaders. The merit of the SC students is not recognised and the academic growth of the SCs is being stifled. Even when an SC candidate gets into a position by virtue of merit, such selection or promotion is derogatorily linked to their caste-label.
11. The non-SC candidates are grabbing the benefits of SCs by producing false caste and income certificates, managed from corrupt government officials, to gain illegal admission into educational institutions and jobs. A foolproof machinery should be in place to keep a tab on and check such irregularities and evil practices.
12. The impressionable minds of upper-caste children are being polluted against the SC children, with the former not being encouraged to mingle and play with the latter, thereby crushing the innately lofty ideas and ideals in their budding stage itself.
13. The lands of the SCs are being grabbed, driving them into eternal poverty. The upper-caste people are also luring or forcing the SC women into sex and also raping their progeny in the name of wild justice.
14. If any of the SC persons are fair-complexioned, handsome or a tad fashionable, wearing shoes or goggles or decently dressed – the upper-caste people in the villages controlled by big landlords are riven with jealousy and ungraciously taunt and hurt them.
15. No concrete actionable thought is in evidence to better the lot of the SCs living in hovels, hurled away from the villages onto the fringes. Come elections, the political leaders act chummy, pouring out barrels of sham love and concern.
16. If there is any unexpected fall-out or disturbance at the hustings, the blame is laid at the door of the SCs, their hamlets are attacked, and the innocent suspects are punished. For the reserved constituencies, the upper-caste leaders select docile and illiterate or semi-literate candidates so as to use them as their pawns. If after being elected or getting into a good position, the SC leaders stand on the side of their fraternity, they are sought to be expelled or dispossessed. Educated and honest people from the SCs are not encouraged.
17. The plight of the SC outcasts in the villages is such that even the people of the other lower castes – engaged  in trades like haircutting and laundering, though they also eke out their livelihood at the lower rungs of the caste order – not only refuse to serve the SCs but also join the upper-castes in harassing the SCs.
18. The antiquated Devadasi system is still being followed in some of the villages, continuing the indignities of the women of the SCs.
What to do
The list of insults and oppressions is endless, but we should not get disheartened or give up. Everyone who is conscientious would do well to set the things right. After all, we are all Indians; and the dicta in epics and texts like the Mahabharata are a source of authority to us. Vyasa, the creator of the Mahabharata, says: ‘Helping the needy is a sacred virtue; persecution of the innocent is a grave sin.’ So let’s follow the spirit of this adage.
Dos for Upper-castes
I hope that the people of the so-called upper-castes would empathically consider and translate the following plans of action in right earnest.
1. Treat not Ambedkar as a mere caste leader but place him in the pantheon of other adorable leaders and give him his due honour. Limit him not to just his birth and death anniversaries; seize every opportunity to consider and reflect on his services. Desist from looking on his works and his followers as untouchable. Do read his works and you will appreciate what a corpus of valuable ideas he has brought forth by means of his extensive and intense research of a multitude of relevant things to benefit the Indian society.
2. Teach your family to be broadminded, caring and helpful to the SCs in a spirit of solidarity and unity. Look upon the SC children on a par with your own. Invite them to your homes and have dinner with them, sitting together. This would help the SC children rid themselves of inferiority complex.
3. Invite the SC female folks to the ceremonies in your family like weddings, baby showers, and other feminine and auspicious events and honour them. This engenders a feeling of goodwill and support in them.
4. If your son or daughter marries inter-caste, encourage them; and don’t heed motivated criticism about it. Create conditions conducive to their happy married life. If misunderstandings crop up, talk it out patiently with the couple and help resolve the differences. Counsel them to think from the angle of humanity and harmony, but not money and property. Tell them that the pivot of a happy successful marriage does not rest on the beauty of the skin or physical temptation, but on selfless and sublimating love.
5. Ensure that the food, clothing, shelter, education, jobs etc, meant for or due to the SCs, are not denied.
6. The itinerant crafts persons, artists and traders from the SC/ST communities go from village to village and stay in the small cloth tents they pitch up outside the villages. Accommodate them in your localities, be friendly and generous. Enlighten them on how to lead respectable lives. Proactively take up their needs with the authorities and see that these lowly ones get the required facilities.
7. Attend the meetings organised by the underprivileged for themselves, hear them through until the meeting ends, and try to read the concerns and agony gnawing away at their hearts. Facing a variety of humiliations they long for self-respect and equality. When you go amidst them, you are most likely to encounter a barrage of barbs, accusations and damnations; but don’t get charged up and don’t take them to heart. Be broadminded, patient and helpful as a father would be to his grown-up son like whom the downtrodden tend to behave.
8. It is advisable to shed the caste names of streets, villages and persons; and discontinue the circulation of proverbs etc that are derisive of particular castes. Literary and cultural organisations should assume a proactive role in this.
9. There have been many noble souls in the history who have endeavoured to bring about harmony among diverse sections of the society. Organise their birth and death anniversaries and convey their work and message. Identify the merits in the respective castes and adopt and disseminate them. Pick out eligible persons with requisite attitude from the neglected strata, have them trained as domestic and temple priests to conduct religious rites and ceremonies.
10. Please accept that reservations are not a charity but a social responsibility and that they would contribute to a welcome social transformation and integrity.
Dos and Don’ts for the SC brethren
And there are dos and don’ts for the SC brethren as well. Let them consider and put them in action without any prejudice or misgiving. Let them elevate their status like a lotus springing out of the mud, like a flash of lightning emerging from a cloud, and like a diamond transmuting from the carbon. Didn’t Arundhati come from the outcastes, Vyasa from the fishing, Valmiki from the hunting, Kalidasa from the cattle-keeping, Kabir Das from the cotton-cleaning, Kanaka Das from the blanket-weaving, and the Telugu poetess Molla from the pot-making lower castes? Think over.
1. Make proper use of the government’s resources and the helping hand of well-wishers. Don’t hanker after freebies, but be ready to work hard. Once you have developed on a par with the average benchmark, give up the facility of reservations and help those who are in a lower position to stand on their own. Don’t live beyond means or on debts but learn to be contented. And avoid pomp and greed.
2. Avoid polygamy and extramarital liaisons. Shed misogynistic attitude and be loving to your better half. Have limited children to be free of financial straits. Since education gives wisdom, give good education to your children. Spend quality time with them quite often, relating your life experiences and advising them how to lead a life free of pitfalls.  
3. Don’t delude yourself that higher education is the panacea for each and everything, but persuade your children to acquire skills in one or more of handicrafts that are to their liking, alongside their regular studies.
4. Don’t give in to vices like intoxicants and gambling. If you do, you will be a butt of ridicule and hatred. Don’t wish for or accept hush money, for illegitimate earnings would not last. Be an example of morality and honesty. Mark that, a mazer of congee earned with the sweat of your brow is far healthier than a bowl of lavish pudding coming from a venal wallet.
5. Keep up both personal and environmental hygiene. Don’t let your gastronomic weakness tempt you to eat the meat of dead animals. If you still do, at least don’t wear it on your lapel. Don’t kill the animals or dry the meat in the open. The educated need to enlighten the SCs in the slums on the importance of cleanliness and clean surroundings.
6. The educated SCs should stand by the folks of itinerant tribes who are equally backward, and stay in touch with them. Spare at least an hour of your time in the evenings for their free education. Often visit the student hostels to find out their problems and offer solutions. We will be bold enough to do all these things only when we are not weighed down by an inferiority complex.
7. If you are in electoral politics, acquire the ability and credibility to contest not only in the constituency allotted to you but also elsewhere. Take care that your political managers don’t siphon off your budgeted funds. Organise the affairs and work in such a way that you can mobilise the support of the people of other castes as well.
8. Call get-togethers and meetings at frequent intervals, undo your weaknesses, and go ahead as per the situational demands.
9. Identify the spots of social reconciliation and harmony and publicise them. Circulate pamphlets about the social leaders and saints who have worked for social conciliation, in order to awaken the people. Organise their memorial meetings and broadcast those parts of their ideals and teachings that have a present relevance.
10. It is unfortunate that the differences between the various sub-caste categories of SCs is leading to internecine conflicts; and the upper-castes by exploiting our ignorance are fomenting further discord among ourselves. Hence all categories under SCs should be vigilant and have a consensus. 
11. The elected representatives from the SC constituencies shouldn’t be sold away to the upper-castes at the expense of the SCs. They should wean the SCs away from acts like – slaughter of animals like cows on their own instead of getting the meat from the slaughter houses; skinning the animals; and lifting the night-soil – into productive and respectable ways. A sense of self-respect should be instilled in spite of their poverty.
Ramakrishna Paramahamsa, Vivekananda about Brahmins and Dalits
Swami Vivekananda relates how his guru Sri Ramakrishna Paramahamsa, a Brahmin served the Pariahs (outcastes). On one such occasion the Paramahamsa prayed:
“Oh, my Mother, make me the servant of the Pariah, make me feel that I am even lower than the Pariah.”
(Selections from the Complete Works of Swami Vivekananda, Advaita Ashrama, Kolkata, Twenty-second Impression, Dec 2006, p 350).
Now the Brahmins and the people of other castes need not clean the outcasts’ homes, but let them empathise and embrace them in the spirit that the Paramahamsa did, and it will accelerate social harmony, and the country would emerge must stronger.
Had the upper-castes drawn the Pariahs into their fold centuries ago, we would have had an unchallenged might of repulsing the foreign attacks on our country, says Swami Vivekananda.
Vivekananda debunks the so-called inherent or genetic merit of the Brahmins in the field of education, and stresses the need to invest any amount of money and care on the education of the Pariahs and also on the natural equality of the human spirit (while addressing the Brahmin community in general at Kumbakonam) thus:
“Ay, Brahmins, if the Brahmin has more aptitude for learning on the ground of heredity than the Pariah, spend no more money on the Brahmin’s education, but spend all on the Pariah. Give to the weak, for there all the gift is needed. If the Brahmin is born clever, he can educate himself without help. If the others are not born clever, let them have all the teaching and the teachers they want. This is justice and reason as I understand it. Our poor people, these downtrodden masses of India, therefore, require to hear and to know what they really are. Ay, let every man and woman and child, without respect of caste or birth, weakness or strength, hear and learn that behind the strong and the weak, behind the high and the low, behind every one, there is that Infinite Soul, assuring the infinite possibility and the infinite capacity of all to become great and good.”
(Selections from the Complete Works of Swami Vivekananda, Advaita Ashrama, Kolkata, Twenty-second Impression, Dec 2006, p 208).
Dalit Poet Boyi Bhimanna’s Views
I don’t presume any competence to offer suggestions to the governments. But I have a heart to endorse any good suggestion irrespective of its source. Reputed Dalit Telugu poet and Padma Bhushan awardee Dr Boyi Bhimanna has made quite a few proposals and they are worth considering. He says:
“When there are laws governing religious conversions, why don’t we have such laws for caste conversions as well? If the latter is allowed, the distinction between castes gets gradually blurred, and thereby the caste system loses its sting. If all the concerned – the outcastes, the downtrodden, the progressives and the nationalists – come onto a single platform and try for it, the proposed legislation would not be difficult. This is the only way for a coherent Indian nation. The rest are simply frauds.”
If humanism is to replace the caste, this is a very good proposal, but the million dollar question is: How far will it be possible in the current milieu where caste organisations are formed and consolidated by the very people who detest the caste system?
Boyi Bhimanna looked upon caste as a superstition, since hunger, thinking faculty, pain and suffering are common to all. After all, a human gives birth to a human only; and what flows in everyone’s veins is the same blood. Unfortunately, nobody is realising this. This was his anguish.
Inter-caste Marriages
Some of the thinkers advocate inter-caste marriages as an antidote to caste discrimination, but this is true only to a certain extent, since the binding factor in love-marriages is essentially a temporary physical attraction between two individuals but not the ideal of inter-caste harmony or caste-eradication. In fact, many an inter-caste marriage is breaking down in course of time. This is what Bhimanna felt.
The inter-caste married couples should discard their caste identities, but not cling to one caste or the other lest their children should face problems in finding their partners. It would be wise if the children of inter-caste couples look for and choose their life partner in the children of another inter-caste couple. There should be a stipulation in the electoral laws that a representative should have married outside the caste and that too from a low caste, and a poor family, because the SCs on their own cannot afford to negotiate and settle matrimonial alliances with the people of upper-castes. Even where the upper-caste people are accepting brides or grooms from a lower caste, ostensibly in the name of social unification – but for their own vested interests, they don’t respond when the people of such lower caste are in some crisis, much less stand by them. So such marriages should be given legal sanction.
Ultimately, the question of caste should come up only when governmental concessions are the criterion. Well-off people irrespective of their caste not being in need of such concessions, should not mention their caste in the applications concerned and serve as an example for others; and there need not be any legal objection to it. Still if any official declines such application, they should be liable for prosecution. This is how Bhimanna pondered over the issue.
Dalits, a Shade-giving Tree
The outcastes are a symbol of a shade-giving tree which takes in the air (carbon dioxide) breathed out by everyone but releases a salubrious air (oxygen), and also yields flowers, fruits, firewood and timber. Just like a silent selfless tree, the outcastes are serving everyone, even as mutely bearing the agony of axe-cut like insults, and with no return. ‘A noble and sublime soul is needed to even out this teary tale of the Dalits,’ said Gurram Jashuva, famous Telugu Dalit poet and Padma Bhushan awardee.
Let us, the Dalits, be dispassionate & broadminded
While we are on a mission of castelessness and social equality, let us not do anything that goes to aggravate caste stratification. On the one hand, we say that we should not be called by our caste name; on the other, many of us have begun to suffix their caste names to their first names. Is it right on our part? And in such cases, if anyone calls us by such suffix, how can they be wrong?
A stigma has come to be attached to the Atrocities Act, since some of our members have been abusing it as a tactic to blackmail or settle the score with a non-SC individual for extraneous reasons. We have to be doubly discriminating while filing a case invoking this Act.
It is not enough if we go on a spree of erecting the statues of Ambedkar without emulating his hard work. The money spent on this activity, could better be utilised for a more meaningful welfare of our community.
We should not endlessly insist on and enjoy the reservations. If it is continued, it could threaten to rebound as reverse discrimination. Reservations should be limited to a single generation in any family. The qualifying income for reservations could be raised from time to time but only in proportion to the rising cost of living, and not on considerations of vote-bank politics. If it is disproportionately raised, it would hurt the prospects of the poor and meritorious in the upper-castes, many of whom are already feeling the pinch. Recently the Central government has raised the OBC creamy layer limit from Rs 6 lacs to Rs 8 lacs of annual income. I feel this is not called for. With this raise, it shows as if an OBC person with an annual income of Rs 8 lacs is still poor, whereas an upper-caste person with an annual income of Rs 2 lacs is rich! Isn’t it preposterous? It would be unethical to eat the cake and have it too.
Equality can’t come about just on the basis of laws and reservations or by wilful confrontations; there has to be social understanding and give-and-take as well. In this gigantic and sacred task, everyone – from the SCs to the upper-castes – should be a willing partner. Things cannot, however, be achieved overnight; it takes a good deal of time to realise our dreams. In the meanwhile, let everyone be clear-sighted, committed, persevering and patient.