This book focuses on the thought that is available in
only fragmented forms about) the various Telugu
philosophers and creative writers. The concrete form You
find here helps a better understanding of the foundation.
formation and function of philosophical thought during
the last hundred Years.
Devarakonda Balaganapathi is presently Assistant Professor in
the Department of Comparative Dravidian Literature and
Philosophy, Dravidian University, Kuppam. He did his Doctoral
work at the University of Hyderabad. His research interests
include Indian Philosophy. Social and Political Philosophy,
Historiography and Animal Rights.
That the foundations of Indian culture were deeply
embedded in Dravidian culture is now an incontrovertible fact.
Dravidian culture is one of the most ancient cultures of the world.
Those cultures, slightly contemporaneous to one another, slowly
started fading out. However, the primordial Dravidian culture
continues to thrive without losing its quintessence despite the
apparent changes in systems of dress and address.
Dravidian University was established in 1997 to mirror the
real and rich picture of Dravidian culture not only in its
linguistic, literary, cultural and philosophical facets but in science
and technological angles also.
At a time when no special attention worth its name was paid
by the Centre with regard to language, the Southern states except
Kerala, had established all by themselves their own Universities
Telugu, Tamil and Kannada - to research on their languages and
The Government of Andhra Pradesh took a step ahead and
started Dravidian University, with the co-operation of the sister
states, to research and reflect on the inherent oneness of the
cultures of the four states whose languages number up to 27. Its
endeavour is to promote unity and amity in the family of several
languages. The main objectives of Dravidian University are to
augment the common weal and social well being of the
communities of marginal languages and to build bridges among
the Southern states. While working on each language separately
in varied areas, it aims at a synthesis and a discovery of the
common heritage through Comparative Studies.
Prasaranga (Publications wing) and Anusygana
(Translation Bureau) are the two most significant wings of the
University from out of its several on going progressive activities.
This book Social and Political Philosophers of Modern
Andhra presents the biographical sketches and philosophical
aspects of some of the outstanding social reformers of Andhra
Pradesh in the last century. Each one’s contribution was
examined in relation with the ethos of his time against his own
unique and individual personality.
The book also enables the reader to read into the structure of
a society that consisted of visionaries who helped to give a
corrective notion to the collective ideas which were supposed to
have been held right. This work also focuses on the magnitude of
the struggle the reformers had to stand up against in the face of
an almost universal disapproval. Giving us a clear picture of the
‘inner social environment’ (in the words of Durkheim) it tells us
how necessary is ‘awareness’ as a significant element in any
study related to social history.
Starting from the basic concept of comprehending a society
in terms of its place and time, the reader gets an extension of
understanding of the contradictions as well which always pose
problems. At one level, the author of Social and Political
Philosophers of Modern Andhra employs the method of simple
exposition of the philosophical tenets, social and political issues
but soon rises to the dimension of a thorough and comprehensive
analysis of all the tangled issues at various levels.
The attempt is a successful one both in its method of
evaluation and the resultant metamorphosis. This work is worth
considering as a study of social and political philosophy not as
two contradictory positions but as complementary appositions
functioning in a systemic way giving room to laws ever
I hope and wish that the book would attract a positive
evaluation, thanks to its in built merits.
This book is an attempt to stress the need for reconstructing
the social and political philosophy of India in terms of regional
contributions. It claims that the ‘whole’ must be constructed not
just by taking the commonalities among the parts, but also by
taking the specificities of the parts into consideration. This is not
to deny the importance of commonalities, but only to stress the
significance of specific characters. It is an attempt to articulate,
explain and examine the contributions of one of the particular
parts of India, called Andhra, to social and political philosophy.
This book, admittedly, does not give an account of all the social
and political philosophers of Andhra, but it does aim to give
some sense to such prospective work.
There are many scholarly works expounding their individual
theories on the subject, but they are mostly concerned with
providing Pan-Indian Social and Political philosophy by pointing
out the commonalities among different regions. They have
succeeded in providing a good account of the contributions of
particular philosophers who are of Pan-Indian significance. But
they do not deal adequately with the definite contributions of
particular philosophers to their specific regional issues. The
philosophical speculations and responses to their regional issues
were not given due significance in constructing the Pan-Indian
political philosophy in terms of commonalities. This book seeks
to fill this gap in a modest way pertaining to the Andhra.
It must, however, be confessed that this is not an exhaustive
account of the contributions of Andhra to the social and political
philosophy. Since, it is a preliminary work intended primarily to
address the issue of bringing alternative holistic approach to
Indian social and political philosophy, I thought providing a brief
biography of the philosophers would be helpful to the readers
who are not familiar with literature and history of Andhra.
In the conception of this work, at many a juncture
simplification and over-simplification have been unavoidable.
Great emphasis has been laid on analyzing the ideas of the
thinkers, at certain places and their contribution to the ongoing
process of socio-political movements of Andhra.
Even a cursory reading of Contemporary Philosophy or the
Philosophy of the previous century reveals how the Grand
Narratives or Meta Narratives face a legitimation crisis. In the
wake of this crisis Little Narratives are emerging throughout the
world and trying to assert themselves. Telugu society is no
exception to this. During the last 20 years there have been
numerous attempts to assert the native thought. I attempted to
identify the thought that is available in fragmented forms in
various philosophers and creative writers in Telugu society and
put it in somewhat concrete form so that we can understand the
foundation, status and function of thought in philosophy in
Andhra in the last hundred years.
This work is has been a challenge as well as a new
experience to me. I am indebted to several individuals who made
this challenge possible and the experience worthwhile.
First and foremost I express my heartfelt thanks to
Prof.G.Lakshminarayana, Vice-Chancellor, Dravidian University
for his constant encouragement in the academic pursuits. I am
extremely indebted to Prof. P.V. Arunachalam, Former
Vice-Chancellor, Dravidian University and Prof. B.Ramakrishna
Reddy, former Registrar, Dravidian University who were a
constant source of inspiration to me during the course of this
work. My sincere thanks are due to Prof. A. Raghuramaraju of
University of Hyderabad, Hyderabad who taught me the
fundamentals of research.
My sincere thanks are due to Dr. B. Tirupati Rao, Associate
Professor in the Department of English & Communications for
his critical comments and corrections. I am grateful to Prof. V.
Sebastian, Department of Philosophy, Punjab University for the
corrections he made in the introduction. I am thankful to Sri V.
Mohan Prasad. Director AnusAujana for the corrections and
comments he made to the final proof of the work. I am grateful to
Prasdranga, publication division of the Dravidian University,
especially Dr. R. Sitaram, Deputy Director for helping me in
bringing out this work. I am thankful to my colleagues in the
Department as well as in the University, and other administrative
staff of the Dravidian University for their help.
My debt to a wide variety of scholars and friends whom I
met during the time of material collection is substantial. In this
regard, I must express my sincere thanks to my friends Dr. V.
Joshi and Dr. Illa Ravi who have spent their valuable time
helping me in collecting the material. I am indebted to Dr. G.
Vijayam, Smt. Saraswati Gora, Sri Rajabahadur Gowd, Dr.
Surendra, Dr. T. Rajyalakshmi, Dr. C. Sasibhushan for providing
relevant material. I have benefited from the comments and
suggestions of scholars like Dr. Velaga Venkatappayya, Sri
Kodati Narayanarao, Sri M.S. Rajalingam, Sri Yetukurt
Krishnamurty, Sri B. Ramakrishna, Sri Peddibhottla
Subbaramaiah, Dr. Chalasani Radhakrishna Dasu, Dr. Anjaiah
and Dr. Chinnaya Surt.
I am thankful to Mr.& Mrs. Bhavani Vijaya Gopal for their
help and support during my visits to Hyderabad for material
I sincerely thank Ms. Anuradha for sparing her precious
time and thoughts in making this work complete.
I express my deep-felt thanks to my parents Sri
Subrahmanya Sastry and Smt. Satya Ramalakshmil; and my
brothers Sri Balasubrahmanyam and Bala Jaya Shankar whose
support during the course of my research cannot be
acknowledged in words.
Last but never the least, I record the love of my litle angeis
Saathvik and Laasya and the endearment of my better half
Lakshmi for being a source of inspiration despite their constant
demands for attention.
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