SOCIAL REFORMERS AND DALIT UPLIFTMENT

IN MEDIEVAL ANDHRA
J. Chalapathi Rao, Head & Assistant Professor Department of History,
Kasturiba College for Women Villianur, Puducherry
Introduction
The caste system is one of the most disgustful things among the many social evils of India.
Starting as a simple division of labour, the caste system was crystallized in the Later Vedic period.
However the sociologists prefer to use the words Varna and Jati to refer to the Indian caste system.
While Varna is an all India division which denotes the four successive levels of ritual status, the
innumerable Jatis are local hereditary groups arranged hierarchically, with unequal rights, a separation
based on taboos of marriage rules, food and custom and a resistance to unification with others.1 The
noted sociologist M.N. Srinivas while describing the features of caste system informs the basic
features as follows. 1. There is a simple all India hierarchy. 2. There are only four Varnas or if the
Harijans are included five. 3. The hierarchy is clear and 4. It is immutable 2. There is another group
outside the pale of the Varna system identified as Avarnas or untouchables. They were variously
known as Chandala, Anthyaja and the like during the early and medieval period of Indian History. The
medieval sources of Andhra Pradesh also referred to these people with more generic terms like Mala
and Madiga.3 The colonial authorities used the word Scheduled Castes to identify these groups.
However, Gandhi coined the word Harijan to refer to the entire untouchable groups of India. As the
word Harijan is derogatory in meaning, the historians prefer to use the word Dalit in its meaning as
suppressed. The same word is used in this article to refer the untouchable groups of Andhra
Pradesh. The Dalits are Hindus or former Hindus and rank below the Sudra Varna.
The Dalits have been described in contemporary texts in very disparaging manner and they lived
amidst horrible conditions. The law giver Manu informs that he who associates with an outcast,
himself becomes an outcast after a year, not by sacrificing for him, teaching him, or forming a
matrimonial alliance with him, but by using the same carriage or seat or by eating with him and he
who associates with any one of those outcasts, must perform, in order to atone for (such) intercourse,
the penance prescribed for that (sinner).4 Referring to the conditions of these Dalits, the celebrated
Chinese traveller Fahsien informs that they used to live outside the village/ town/ city and while the
Chandala entering the gate of a city or market place was to strike a piece of wood to give prior notice
of his arrival so that men could avoid him. The marks of their supposed pollution were traditionally
expressed in a variety of ways. Very commonly, a separated, satellite hamlet was established for the
Dalits of a village; otherwise, they would inhabit a segregated quarter. The use of their own wells and
even in some areas the use of their own footpaths and bridges were thought to be ways of protecting
the rest of Hindu society from their polluting presence. They had neither social equality nor religious
equality and even not allowed to enter into the sacred places of Hinduism. They were often regarded
as symbols of impurity, untruth, theft, heterodoxy, useless, quarrelsome, passion, wrath and greed.5
with the emergence of Vira Saivism in the present day Karnataka and Andhra Pradesh in the twelfth
century, there was a considerable betterment in the conditions of the Dalits. Vira Saivism can be
considered essentially as an anti-brahmin movement and accommodated in its fold all the

International Journal of Contemporary Research in Social Science, Volume 2 Issue 2 August 2015

communities irrespective of caste or creed. However some of the revolutionary socio- religious
reformers of Andhra Pradesh in their individual capacity also strove to alleviate the sufferings and the
pitiable conditions of the unfortunate Dalits. The present paper is an effort to highlight the efforts of
Brahma Naidu, Vemana and Virabramham for the upliftment of Dalits during the medieval period of
the history of Andhradesa.
Brahma Naidu
Palnati Viracharita refers to a fratricidal war which took place around the 12th century A.D.
between two princes of the Haihaya family of Palnadu in the present day Guntur district. However,
Kridabhiramam of Vinukonda Vallabharaya informs that the evil counsel of Aruvalli Nayakuralu, the
cock-fight and the common meal on the mat were the main reasons for the Palnadu war and the final
destruction of all the great heroes of Palnadu 6. The story was immortalised as a heroic battle by the
Dalit (Mala) singers known as Vira Vidyavantulu (the ballad singers) and through them the epic is
transmitted from generation to generation. It seems that it remained as an oral tradition for long and
the same was documented at a later date. B.S.L. Hanumantha Rao put forward the view that Brahma
Naidu was a radical socio- religious reformer. Brahma Naidu, the minister of Haihayas was believed to
have born in Velama caste to Silamma and Dodda Naidu by the grace of Lord Chennakesava of
Macherla.7 Brahma Naidu championed Vira Vaishnavism in Palnadu. Though Ramanuja, the famous
exponent of Vaishnavism insisted on the caste rules in food and other things, he converted the sudras
into Vaishnavism and even allowed the Dalits the privilege of visiting certain temples once in a year.
Moreover, Palnadu tradition suggests that Brahma Naidu went much further and he accepted the
Dalits into the fold of corporate religious life. He made the Macherla Cennakesava temple as the
centre of his activities. Hence, even today the Vira Vidyavantulu and other Dalits (Malas) are staunch
devotes and particularly venerate Lord Chennakesva of Macherla and other neighbouring
Chennakesva temples 8.
Brahma Naidu had never seen any disparity of caste. Even before becoming as minister he used
to tour the villages to know about the sufferings of the people and delivering lectures on Vaishnavism
in a radical manner. In this process many people including the Dalits became his ardent followers. He
organised Chapakudu or Sahapankthi Bhojanam (the common meal on the mat) where all caste
people may eat with equal status9. The Chapakudu of Palanad as mentioned in Kreedabhiramam may
be taken as somewhat similar to the cosmopolitan dinner of the present day. He facilitated the temple
entry to the Dalits. He even adopted Kanukula Kannamaneedu, a Dalit (Mala) boy as his son.
Balachandrudu or Baladu, the son of Brahma Naidu, always called Kannama as his elder brother
though Kannama acted as Brahma Naidus servant on most occasions 10. The fallen heroes of Palndu
battle were deified and worshipped even today. Curiously, a temple was dedicated to Kannama, an
untouchable Dalit hero, at Karampudi11. It should be born in mind that the army of Brahma Naidu
includes people from all classes, irrespective of caste, from Brahmin to Dalit. Gosangas were the Dalit
(Madiga) soldiers numbering around 24,000 in Brahma Naidu army. The Gosangis were the mighty
men and warriors of Palnadu. They were described as the people with hair locks, garlands of flowers,
cymbals, great drums and bells. However, the Gosangis left the Brahma Naidu faction even before the
final show down as they saw no reason for the war of Karampudi. As per the Epic of Palnadu of
Roghair the Gosangis were the first followers of his creed. But after that (departure of Gosangis) the
Malas became the followers of this tradition. 12 Even Baladu imbibed his fathers cosmopolitan
outlook of caste. For example, Balachandrudu lectures his mother Aitamma, before setting out for
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battle, on the absence of caste distinctions in the heroic brotherhood. It is evident that a heroic code
binds the heroes together in a casteless brotherhood.13 The Vira Vidyavantulu, the preceptors of
Palnadu tradition take their position seriously, as many were seen from Medukonduru Cennayyas
comments on the acceptance of Christianity by his fellow Malas. When other Malas of his community
became Christians as a group, his grandfathers household refrained. The reason given by Cennayya
was that as Vira Vidyavantulu they were responsible for upholding the acaramu (tradition) of the hero
cult. Roghair opines that for his fellow Malas, the epic was one among several traditions which they
could use in structuring their own world- views; for Cennayyas grandfather, however, the Christian
religious world- view clashed with the world- view voiced in the epic.14 In fact these are the people
who are protecting and continuing the legacy of Brahma Naidu in modern times.
Vemana
Vemana was undoubtedly one of the outstanding social reformers of medieval Andhra history
belonging roughly to the seventeenth century. Basically Vemana was philosopher and poet. There is a
long standing debate on the date, places of birth and death of Vemana. In one of his recited verses he
himself states that he was born at Kondavidu in Guntur district. Vemana seems to have died in
Katarupalli in Cuddapah district. Telugu scholar Rallapalli Anantha Krishna Sarma concluded that
Vemana spent the best part of his life in Cuddapah and Kurnool districts of Rayalaseema region in the
present day Andhra Pradesh.15 The literature of Vemana found in different parts of Andhra Pradesh
and Tamil Nadu State, hence it is probable that Vemana wandered over most of the southern parts of
the country.16 But his activities were mostly concentrated in Andhradesa. In his poems he wrote all
sorts of human activities and criticised the evils in the society. Vemana scoffs at sacred lore of
Hinduism which teach discrimination and uneven scales of social justice. However, Vemana as a
social reformer if not a rebel, constantly at war with the upholders of the caste system; opposed the
practice of untouchability or criticise the caste system which was followed by upper castes. These antisystematic pronunciations in forceful and satirical tone with the potential of fuelling conflict in the
conscious silence and understated boycott of Vemanas work. His poems reveal his awareness of the
different activities and events involving the people of many castes around him. As a social critique he
attacked and despised upon humans concern with externals, that is rituals, image worship, caste
prejudices etc.17 He also questioned the meaningless caste distinctions and the Brahminical customs.
He was very much serious about the high-caste traditions and against the idea of caste based
occupations.
Vemana said that an honest untouchable is nobler than a dishonest Brahmin. He questions
that if the beef eating is the cause to be called untouchable he asks: People became Malas in this
world for slaying and eating the grass eating cattle. What will be the castes of those who consume
faeces eating pigs and chicken? 18 In the same vein he asks Why not the meat eating Mala and all the
fat (perhaps ghee, an animal product) consuming people are not equal? Consider all the castes are one
and the same. 19 Perhaps Vemana was the first Telugu revolutionary social critique and poet, who
questioned the inhuman practice of untouchability. He has no patience with the pretensions of the
higher-castes, condemns the caste system and says that Why vilify a Mala again and again. Arent his
flesh and blood are the same as yours? What is the caste of those who move with him? 20 Definitely
Vemanas socio-economic thinking goes much further, much ahead of his times. He was very critical
about caste distinctions and said that all humans are equal and he said You plunge into the water;
when you touched a Mala. When you depart to the cremation ground the Mala burns your body. The
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filth touched you then; where did it go now? 21 Similar verse runs like this You plunge into the
water; when you touched a Mala. Why the people are unaware that he became a Mala because of his
lot (karma)? 22 Vemana finally conclude that the Mala is not an untouchable at any point of time in
this world. Instead of considering a person who cannot keep his word as an untouchable, who calls
him a Mala is a bigger Mala (Penumala).23
Since the time of Buddha, who rebelled against the Brahminic priest dominated Hindu religion
with its exclusive hierarchical caste system, its elaborate rituals, sacrifices and exploitation of
untouchables under the appearance of their lower status. Buddhism, Jainism, Virasaivism all are part
of the non-brahminic tradition which refused to observe caste distinctions and did away with rituals
such as image worship, wearing the sacred thread etc. Vemanas thought strongly resembles the
teachings of Virasaivism. There is no doubt that Vemanas literature had criticised the caste system;
taught equality of all human beings and reformation in society and propagated such human values, as
social equality and justice. Perhaps more importantly his literature laid the formal foundation stone for
the future non-Brahmin and social reform movements in Andhra.
Potulluri Vira bramha
Potulluri Virabraham is regarded by the many people of South India as a Nostradamus saint of
Andhra Pradesh with messianic overtones and he belongs approximately to the seventeenth century.
In fact, he should also be considered as a social reformer who strove to elevate the social status of the
Dalits. He conceded his Dalit (Madiga) disciple an equal status on par with his other disciples.
Virabramham was born in Potulluru village of Cuddaph district to Papamba and Veerabhojayacharya
in a Kamsali (Viswa Brahmin) family. Many miracles were ascribed to him. He was stated to have
given the predictions about the intending catastrophes and ultimate end of the world. He was stated
to have told his disciples that he will reincarnate as Vira Bhoga Vasanta Rayalu to protect his
believers. 24
As per the tradition, Kakkayya, a Dalit (Madiga) village watchman happened to hear the
Brahmopadesa (supreme teaching) being taught by Virabramham to his important disciple Siddhayya.
The shatchakra (six psychic centres in the etheric body of a saint) concept had attracted Kakkayya. The
shatchakra are the energy centres or points of contact between the psychic and the physical body. They
are from bottom to upwards and are Mooladhara, swadhistana, Manipoora, Anahatha, Visudha, Agna
and finally Sahsrara above the head with their corresponding presiding deities. To know the validity of
the concept, he cut open his sleeping wife to view the psychic centres. But he was unable to see the
same except the blood, flesh and bones of his wife. The furious Kakkayya rushed to Virabramhams
residence and questioned the validity of his concept of shatchakra. Virabramham visited the Dalit
house and stated to have shown the energy centres in his wifes body and made her alive. Later
Kakkayaya became as an ardent disciple of Virabramham. Despite being an untouchable his teacher
stated to have taught him Brahmopadesa (supreme teaching). He propagated the message of
Virabramham among the Dalits and many of them became the followers of Virabramham sect which
was also called as Rajayogi sect. After the death of Kakkayya the people belonging to Rajayogi sect
constructed a temple near Virabramham Math at Kandimallyya Palli.25 Siddayya seems to have given
more importance in the story of Virabramham than Kakkayya perhaps the latter belongs to a Dalit
community. However, Virabramham strove hard to put an end to the social discrimination and tried
to alleviate the position of Dalit on par with other communities.
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The Rajayogi sect was very active in the neighbouring areas of Cuddapah district. For instance
Bangarapu Tataiah, an early Dalit (Madiga) convert to Christianity from Kanigiri area of Prakasam
district recounted his story. As per his words one Bandikatla Viramma, a disciple of the Yogi Potuluri
Virabramham came to his daughters house and initiated him into the sect. She stated that
Virabramham taught that God is spirit, and must be worshipped in spirit. That which is not of the
spirit was denounced by him. Those who say Rama! Rama! Will fall away," he said, because it is lipservice, and not of the spirit." In the book in which his disciples preserved much of his teaching, he
calls upon the multitude to turn from wickedness and look forward to a coming incarnation. This
expectation of a re-incarnation of the Deity was the central thought in his preaching, and he has so
filled the minds of his followers with this hope that they look for its fulfillment in the immediate
future. Subsequently, Thatiah had received his initiation as a Guru of Raja yogi sect from Viramma.
For an hour every day he sat in meditation, his eyes closed, his fingers pressed over ears and nostrils,
so that objects of sense might be completely shut out, and the soul might perceive the great, allpervading Divine Being.26 In fact Elmore saw the Dalit disciples of the Virabramham sect at
Madavaram village in Darsi Taluq of Prakasam district in the early decades of twentieth century. He
also attest the fact that many of the first Madigas who became Christians were first worshipers of
Verabramham.27
Conclusion
The living conditions of the Dalits during the medieval period of Andhra history were miserable.
They were economically poor, socially oppressed and religiously excluded. The caste Hindus
maintained touch and distance pollution towards the Dalits. The occupations relating to dirt and
death were assigned to them as they were considered to pollute the higher castes in a spiritual way.
Though they were considered as part of Hinduism, they were barred to enter into the Hindu temples.
However, with the emergence of Virasaivism, they got some religious space and were accorded equal
status provided that they profess the tenets prescribed by the Virasaiva philosophy. Viravaishnavism
also followed the footsteps of its counterpart and allowed the Dalits to enter into its fold. Brahma
Naidu, an ardent follower of Viravaishnavism, spearheaded the movement in Andhra and organised
the common meal on the mat to all the communities irrespective of caste, facilitated temple entry to
the Dalits and even adopted a Dalit boy as his son. In fact, Viravidyavantulu, the Dalit followers of
the tradition, were responsible to keep the Palnadu tradition alive and brought immortal glory to
Brahma Naidu for his yeomen service for the cause of Dalit upliftment. Vemana, a revolutionary
philosopher and poet, questioned the melodies of the contemporary society through his poems in a
simple language. Vemana, undoubtedly, exposed the wicked activities of the Brahmins and created
awareness among the masses through his verses. Though he had not done anything for the Dalits like
Brahma Naidu, he did a lot through his verses to contain the practice of untouchability in the then
contemporary society. Virabramham, yet another spiritual teacher and social reformer, tried to bring
the Dalits into his fold through his preachings. It should be borne in mind that Kakkayya, a Dalit,
was one of his important disciples for whom he taught the supreme spiritual teaching (Brahmopadesa).
The Dalit followers of Virabramham formed into a sect known as Rajayogi sect, which taught
spirituality, humanity and meditation of Supreme Being. However, most of the followers of Brahma
Naidus Palnadu tradition and Virabramhams Rajayogi sect embraced into Christianity at a later date.
To conclude, the deeds of these social reformers of medieval Andhra directly or indirectly influenced

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the society and brought about some changes in the attitude of the upper echelons of the society
towards the problems of Dalits and their sufferings.
References
1. Romila Thapar, the Penguin History of Early India from the Origins to AD 1300, New Delhi,
2002, p. 9.
2. M. N. Srinivas, Social Change in Modern India, New Delhi, 1966, p. 3.
3. Pillalamarri Ramulu, Telugu Lo Bhakti Kavitvam- Samajika Visleshana (Telugu), Roshan Printers,
Hyderabad-1999, p. 130.
4. G. Buhler, Tr., the Laws of Manu, Chapter XI, Nos. 181 and 182.
5. D.N. Jha, Ancient India in Historical Outline, New Delhi, 1977, p. 160.
6. Velcheru Narayana Rao and David Shulman, A Lovers Guide to Warangal: The
Kridabhiramamu by Vinukonda Vallabharaya, Delhi, 2002, p. 52.
7. G. H. Roghair, The Epic of Palnadu: A Study and Translation of Palnati Virula Katha, a Telugu
Oral Tradition from Andhra Pradesh, India, Oxford, 1982, pp.155-157.
8. Ibid. p.78-79.
9. Umakantha Vidya Shekarlu, Palanati Veera Charitra, (Telugu), Chennapuri, Kali Era 5040, p. 2.
10. Panganamala Rama Chandra Rao, Palnati Yudhamu (Telugu), Guntur, 1924, pp. 20-21. Although
respected and honoured, Kannama was nevertheless, assigned to the tasks which correspond to
his original Mala caste role: bodyguard, messenger, watchman, and performer of unpleasant tasks,
such as the disposal of the unwanted baby, Balachandrudu. At one point Balachandrudu lands on
Kannamas head. Though this is a great insult, he gets away with it because they are brothers.
Nothing derogatory however is ever said about this Mala or any other low caste individual. There
is a brotherhood among the men of the different castes. See Roghair, op. cit., p. 105.
11. Umakantha Vidya Shekarlu, op. cit., p. 17.
12. Roghair, op. cit., p. 349. Umakantha Vidya Shekarlu also mentions about the presence of
Gosangi warriors in the army under the command of Brahma Naidu, See Umakantha Vidya
Shekarlu, op. cit., p. 85.
13. Ibid, p. 105.
14. Ibid, p. 120.
15. Rallapalli Ananta Krishna Sarma, Vemana (Telugu), Hyderabad, 2010, pp. 24-45.
16. J.S.R.L. Narayan Moorthy and Elliot Roberts, Trs. Selected Verses of Vemana, New Delhi, 1995,
p. 2.
17. Y. Chinna Rao, The World of Untouchables in Medieval Telugu Literature, in R. Soma Reddy,
M. Radhakrishna Sarma and A. Satyanarayana, Social Evils in Andhra Desa in 17th and 18th
Centuries, Hyderabad, 1999, pp. 118-130.
18. Paraga gaddi tinedu pasuvula visasinchi Manujulu dini bhuvini Malalairi Yandari piyadinedu
pandula kollanu Dinina kulam yeti dilan Vema. See Brahmananda Sri Dhara Swami, Vemana
Yogi Varna Vyavasta (Telugu), Bachanna Peta, 2002, p.21.
19. Mala mamsamu dinu, Mari sarvajanulella Krovvu dindu rokka kulamu gade. Kulamulanni okka
kulamuga joodaro. Ibid, p. 21.
20. Malavani nela Mari nindimpa Nodala raktamamsa mokati gadeVanilona melaguvani kulambedi?
Ibid, p. 22.
21. Y. Chinna Rao, op. cit., p. 126.
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22. Malavaninanti Mari neella munigeruManuja karmacheta maladayye Nela deliyaleroee Nara
pasuvulu? Brahmananda Sri Dhara Swami, op. cit., p. 30.
23. Mala mala gaud mahimeeda nee proddu Maata tiruguvadu mala gakaVani mala yanna vadepo
penumala.
Ibid, p. 33.
24. See for more details R. N. Pillai, Veerabrahmam: India's Nostradamus Saint, New Delhi, 1991
and Chiruvella Subbaramayya, Sri Potuluri Veera Brahmendra Swamy Charitra, Nellore, 1991.
25. Pratapa Krishna Moorthi Sastry, Sri Virabramhaguru Sishudaina Sri Kakayya Jeevita Charita,
(Telugu) Tenali, 1984.
26. Emma Rauschenbusch Clough, While Sewing Sandals or Tales of a Telugu Pariah Tribe, London,
1899, pp. 116-119.
27. Wilber Theodore Elmore, Dravidian Gods in Modern Hinduism: A Study of the Local and
Village Deities, New York, 1915, p. 79. See also Stephen Fucks, Rebellious Prophets: A Study of
Messianic Movements in Indian Religions, Bombay, 1965, pp.260-264.

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