CV(14.01.1930- )
We Too Need a Cultural Revolution
(Manakee Kavali O Samskritika Viplavam)
Cittajallu Varahala Rao is popularly known as CV in telugu society. CV is one of the prominent thinkers in initiating the debates of alternative culture in Andhra. He is a culminating point of rationalist, atheist, Marxist and dalit movements. He is a cultural warrior and wrote many books in propagating alternative culture to brahminical culture and philosophy. His views on caste, class and religion are novel and remarkable. He got influenced by Jashuva and Ambedkar.
CV was born to Laxmidevamma and Venkata Chalapathy on 14.01.1930. He belongs to Guntur town of coastal Andhra. His father is a freedom fighter and painter and participated in non –cooperation movement.He finished his SSLC in 1947, inter and B.A in Andhra christain college, Guntur, he is classmate of the famous revolutionary dalit poet sivasagar and complted his master’s degree in economics in madras Christian college in the year 1953.while his stay at madras, most of his time spent in Kannemera library. The notes he had taken there are useful in writing books on alternative culture, in later days.
He is actively associated with Marxist movement of fifties. To express his views he selected initially the medium of poetry and later prose. He defines kavitvam in his own words, Brain typhoid vedi + hrudayam baddalayye badha= trinetram lanti kavitvam. Satyakama Jabali, Narabali , Yedukondala vada Govinda.. Govinda are popular books. Apart from poet, he is researcher, historian and philosopher of subalterns. Manakee kavalo Samskritika viplavam (We Too Need a Cultural Revolution) is an important intervention in Marxist revolutionary politics of telugu society. He reminds the Indian Marxists, the need of culture change simultaneously with political change. His ideas are even relevant today. Even prior to contemporary dalit politics, his ideas on Indian society and caste system are worth considering. His writings created a ground for later dalit movement. He introduced the Kusuma Dharmanna, the submerged dalit leader of 1930s, to the larger public. Kusuma Dharmanna led the Adi Andhra movement and voiced against the dominance of upper caste. CV’s books are popular among the youth of alternative thinking. Indeed, his provocative books make the readers to question the system and its inhuman practices in the name religion. He wrote nearly 30 books and published on his own. For this he faced lot of difficulty in publishing the books. Some of the prominent books are Vishada Bharatam (1955-60), Karuchhekatlo Kanti Rekhalu (1960s), Narabali (1970s, 12 editions), Satyakamajabali (1972), Paris commune (1975),Vulloki Swamuloru Vemchesaro, Yedukondalavada Govinda ….Govinda, Sambhuka vadha, are in the form of poetry. Varna Vyavastha 3vol., Manakee Kavali O Samskritika Viplavam, Rama Janma Bhoomi-Babri Masid, Darwin Prinamavadam, Sindhu Nagarikatha, Bharata Jateeya Punarujjevanam, are in prose.His Narabali is translated into Kannada by Narayana Swamy and Karucheekatlo Kanti Rekhalu into English by Vegunta Mohana Prasad.
His writings are always provocative and aimed to question the dominance and exploitation. For him, message is important and ideas must reach the toiling masses. He wrote even with some other names to protect himself from the state and brahminical society. Because of his radical spirit, some believe that he is a Naxalite. He wrote uncompromisingly against the inhuman Hinduism and exposed its irrationality by using the method of reason. Hindutva forces attacked him for his writings, Vulloki Swamulu Vemchesaro and Rama janma Bhoomi -Babri Masjid. To observe closely the activities of Sringeri pethadipathi on his visit to Bezawada, CV attend as devotee by wearing sacred thread. From this observation of swamiji wrote a critical note titled Vulloki Swamulu vemchesaro. His book Yedukondalavada Govinda Govinda is a powerful critique of suprabhatam. He believes that religion is more dangerous than any liquor (Sara in telugu).Brahmins could capture any thing and destroy it. The alternative religion such a Budhism is corrupted and destroyed by them. In Andhra, Buddhism ends with lanjadibbalu. On commenting non-brahmin moment, he says that there is no significant change took place. In place of Brahmins, Kamma Brahmins came to the front. The dalits are carried tags such as sastry and sharma to their names.
CV is very critical about Indian Marxists. CV has a courage enough to criticize the communists in a place like Vijayawada , which has the stronghold of communists. He felt that communists in this country are thieves, but the communism is great. In this country the exploited people/poor people (peedita prajalu) are nothing but dalits. CV observed that Marxists were never thought of dalit even a single minute. Dalits are moved towards dalit movement, it is precisely because of the communists, who are not bothered about the caste. CV has the strong conviction that no revolution in this country is successful without awakening of dalits.
CV recollects his days that marxits are not only bothered about caste but also not allowed to read the books of Ambedkar. Marxists often treated Ambedkar as casteist (Kulavadi).Not only about Ambedkar, the communists are monitored to see that no literature is available about the people who are fighting against the caste system. Nothing is informed about Kusuma Dharmanna o the larger public, who is committed for the cause of liberation of daalits till the CV written book about him. In later days, it is happen in case of CV’s writings. They are not allowed to keep the books in the book stalls like prajasakti.
CV and his writings are known for his nastikatvam (atheism) and hetuvadam (rationalism).He is actively involved in both the movements and propagated these ideals all over Andhra. In his speeches he keeps on emphasizing against the caste and religion .He observed that the even rationalists are not concerned to talk about issues of caste. CV is critical of those people.
CV has responded the many debates of his times. His intervention is considered as crucial and worth noting. In his reply to noted Marxist Ranganayakamma’s comments on the movements of Hetuvadam and Nastikodyamam, without simultaneous Cultural Revolution, the problems will not resolve against the view of Ranganayakamma, with socialism all the problems will resolve.
CV is the great admirer of Sree Sree. He wrote a public letter to Sree Sree, Makakaviki Ekalavyuni Bahiranga lekha, in the context of post 1955 elections. CV claims that Sree Sree wrote Khadga Srusti, after his criticism.
CV introduced the alternative cultural symbols such as ekalavya and sambhuka. He wrote a piece on Sambhuka Vadha. Sambhuka was not known popularly to telugu society till CV writes. Tripuraneni Ramaswamy Chowdary wrote after him on sambhuka. The contemporary dalit movement appropriated these symbols in their struggles against brahminism.
CV wrote many books and put forward many arguments from dalit bahujana perspective/subaltern perspective. He wrote three volumes on varnavyavastha and a book on Manu Dharma Sastram-Sudra Dalita Banisatvam. Some of the important pages are deleted from this book.
Though CV is not much aware of the dalit writings came after Karamchedu, but his writings have laid foundation for contemporary dalit movement and literature. CV made a point that today we could not talk about dalit movement, without considering the critical views on caste by carvakas and lokayatas about two thousand years back. In other words, dalit movement must build on the solid foundations of Indian materialism.
Cittajallu Varahala Rao is popularly known as CV in telugu society. CV is one of the prominent thinkers in initiating the debates of alternative culture in Andhra. He is a culminating point of rationalist, atheist, Marxist and dalit movements. He is a cultural warrior and wrote many books in propagating alternative culture to brahminical culture and philosophy. His views on caste, class and religion are novel and remarkable. He got influenced by Jashuva and Ambedkar.
CV was born to Laxmidevamma and Venkata Chalapathy on 14.01.1930. He belongs to Guntur town of coastal Andhra. His father is a freedom fighter and painter and participated in non –cooperation movement.He finished his SSLC in 1947, inter and B.A in Andhra christain college, Guntur, he is classmate of the famous revolutionary dalit poet sivasagar and complted his master’s degree in economics in madras Christian college in the year 1953.while his stay at madras, most of his time spent in Kannemera library. The notes he had taken there are useful in writing books on alternative culture, in later days.
He is actively associated with Marxist movement of fifties. To express his views he selected initially the medium of poetry and later prose. He defines kavitvam in his own words, Brain typhoid vedi + hrudayam baddalayye badha= trinetram lanti kavitvam. Satyakama Jabali, Narabali , Yedukondala vada Govinda.. Govinda are popular books. Apart from poet, he is researcher, historian and philosopher of subalterns. Manakee kavalo Samskritika viplavam (We Too Need a Cultural Revolution) is an important intervention in Marxist revolutionary politics of telugu society. He reminds the Indian Marxists, the need of culture change simultaneously with political change. His ideas are even relevant today. Even prior to contemporary dalit politics, his ideas on Indian society and caste system are worth considering. His writings created a ground for later dalit movement. He introduced the Kusuma Dharmanna, the submerged dalit leader of 1930s, to the larger public. Kusuma Dharmanna led the Adi Andhra movement and voiced against the dominance of upper caste. CV’s books are popular among the youth of alternative thinking. Indeed, his provocative books make the readers to question the system and its inhuman practices in the name religion. He wrote nearly 30 books and published on his own. For this he faced lot of difficulty in publishing the books. Some of the prominent books are Vishada Bharatam (1955-60), Karuchhekatlo Kanti Rekhalu (1960s), Narabali (1970s, 12 editions), Satyakamajabali (1972), Paris commune (1975),Vulloki Swamuloru Vemchesaro, Yedukondalavada Govinda ….Govinda, Sambhuka vadha, are in the form of poetry. Varna Vyavastha 3vol., Manakee Kavali O Samskritika Viplavam, Rama Janma Bhoomi-Babri Masid, Darwin Prinamavadam, Sindhu Nagarikatha, Bharata Jateeya Punarujjevanam, are in prose.His Narabali is translated into Kannada by Narayana Swamy and Karucheekatlo Kanti Rekhalu into English by Vegunta Mohana Prasad.
His writings are always provocative and aimed to question the dominance and exploitation. For him, message is important and ideas must reach the toiling masses. He wrote even with some other names to protect himself from the state and brahminical society. Because of his radical spirit, some believe that he is a Naxalite. He wrote uncompromisingly against the inhuman Hinduism and exposed its irrationality by using the method of reason. Hindutva forces attacked him for his writings, Vulloki Swamulu Vemchesaro and Rama janma Bhoomi -Babri Masjid. To observe closely the activities of Sringeri pethadipathi on his visit to Bezawada, CV attend as devotee by wearing sacred thread. From this observation of swamiji wrote a critical note titled Vulloki Swamulu vemchesaro. His book Yedukondalavada Govinda Govinda is a powerful critique of suprabhatam. He believes that religion is more dangerous than any liquor (Sara in telugu).Brahmins could capture any thing and destroy it. The alternative religion such a Budhism is corrupted and destroyed by them. In Andhra, Buddhism ends with lanjadibbalu. On commenting non-brahmin moment, he says that there is no significant change took place. In place of Brahmins, Kamma Brahmins came to the front. The dalits are carried tags such as sastry and sharma to their names.
CV is very critical about Indian Marxists. CV has a courage enough to criticize the communists in a place like Vijayawada , which has the stronghold of communists. He felt that communists in this country are thieves, but the communism is great. In this country the exploited people/poor people (peedita prajalu) are nothing but dalits. CV observed that Marxists were never thought of dalit even a single minute. Dalits are moved towards dalit movement, it is precisely because of the communists, who are not bothered about the caste. CV has the strong conviction that no revolution in this country is successful without awakening of dalits.
CV recollects his days that marxits are not only bothered about caste but also not allowed to read the books of Ambedkar. Marxists often treated Ambedkar as casteist (Kulavadi).Not only about Ambedkar, the communists are monitored to see that no literature is available about the people who are fighting against the caste system. Nothing is informed about Kusuma Dharmanna o the larger public, who is committed for the cause of liberation of daalits till the CV written book about him. In later days, it is happen in case of CV’s writings. They are not allowed to keep the books in the book stalls like prajasakti.
CV and his writings are known for his nastikatvam (atheism) and hetuvadam (rationalism).He is actively involved in both the movements and propagated these ideals all over Andhra. In his speeches he keeps on emphasizing against the caste and religion .He observed that the even rationalists are not concerned to talk about issues of caste. CV is critical of those people.
CV has responded the many debates of his times. His intervention is considered as crucial and worth noting. In his reply to noted Marxist Ranganayakamma’s comments on the movements of Hetuvadam and Nastikodyamam, without simultaneous Cultural Revolution, the problems will not resolve against the view of Ranganayakamma, with socialism all the problems will resolve.
CV is the great admirer of Sree Sree. He wrote a public letter to Sree Sree, Makakaviki Ekalavyuni Bahiranga lekha, in the context of post 1955 elections. CV claims that Sree Sree wrote Khadga Srusti, after his criticism.
CV introduced the alternative cultural symbols such as ekalavya and sambhuka. He wrote a piece on Sambhuka Vadha. Sambhuka was not known popularly to telugu society till CV writes. Tripuraneni Ramaswamy Chowdary wrote after him on sambhuka. The contemporary dalit movement appropriated these symbols in their struggles against brahminism.
CV wrote many books and put forward many arguments from dalit bahujana perspective/subaltern perspective. He wrote three volumes on varnavyavastha and a book on Manu Dharma Sastram-Sudra Dalita Banisatvam. Some of the important pages are deleted from this book.
Though CV is not much aware of the dalit writings came after Karamchedu, but his writings have laid foundation for contemporary dalit movement and literature. CV made a point that today we could not talk about dalit movement, without considering the critical views on caste by carvakas and lokayatas about two thousand years back. In other words, dalit movement must build on the solid foundations of Indian materialism.
2 comments:
Hello Sir.....Your blog is really fantastic and absolutely informative. Sir I am amazed that you have a vast collection of books. I am a BTech Graduate and a strong Telugu book researcher. I am also a writer. Sir I would like to purchase all the books of CV (Cittajallu Varahala Rao garu). Kindly let me know where can i get them.
Awaiting your valuable response sir.
Many Thanks
Kondapalli Vivekananda
Sir....can you name few of your books. i want to read them all.
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