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G.Joshua

Gurram jaashuvaa  "Navayuga kavi chakravarti" (G. Joshua) was one of the great telugu poets of this century. With a profound sense of social consciousness, he wrote many "khaMDa kaavyaalu" filled with moving poetry. Though his chosen style of poetry is one of the strict metre, the content of his poetry reflects modern progressive thought.

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Jashuva was born in 1895 in Katragaddapadu to Virayya and Lingamma. Because of the intercaste alliance of his parents, their poverty and their caste, Jashuva's child-hood was spent in alienation from close relatives, undergoing severe hardships and being subjected to inhuman treatment from the society which considered his caste untouchable. Inspite of these enormous hurdles Jashuva's parents raised him and his brother, Israel, as good Christians. Jashuva persevered against these hardships and graduated with Ubhaya Bhasha Praveena (scholar of Telugu and Sanskrit languages).

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Inspite of being raised a Christian, Jashuva often drew his inspiration from Hinduism and Hindu mythological epics. This angered his Christian society, which was quick to proscribe Jashuva's family from their community. This did not deter Jashuva who continued to write excellent poetry in telugu. He was a school teacher initially, but lost his first job. During this period of unemployment, he continued to put out wonderfulpoetry. It pained his sensitive heart however that, scholars of "high caste" would appreciatehis poetry and sing praises of it, then come to know of his caste and leave in disgust. But the brilliance of his poetry, shone through the feeble attempts of society to cover it. He was recognized by literature and poetry lovers.

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He was employed again. Publishers came forward to publish his works. He received great acclaim and many accolades from far and near. His shining glory (he says) was when the eminent poet and scholar Chellapilla Venkata Sastry (half of the "tirupati vEMkaTa kavulu" duo), a Brahmin, touchedhis ("an untouchable's") feet to adorn his ankle with the "Ganda Penderam" and proclaimed: "I am honoured to have touched the feet of this great poet". Jashuva's many works include "Gabbilam", arguably his most famous work, fashioned after Kalidasa's Megha Sandesam. In "Gabbilam", however, it is not a yaksha using the cloud as a messenger to convey his longing to his loved one; instead it is a hunger and poverty stricken "daridra naaraayaNuDu" requesting a "bat" visiting him from a nearby Siva temple, on a sleepless night, to convey his prayers to "kaaSee viSvanaatha" and "viSaalaakshi annapoorNa". As Arudra comments, "the yaksha suffered for only one year, but the protagonist of gabbilaM is carrying on the curse from his previous lives - the curse of untouchability". And Jashuva's hero in gabbilam remains a bachelor so as not to pass on this curse to his offspring! He muses at the irony of his situation, where a bat is allowed inside a temple but not a human being! He cautions the bat to convey his message to Siva as it hangs from the roof close to his ear, at a time when the "poojaari" is not around, because often "dEvuDu varamiccinaa -- poojaari varamiyyaDu". Thus in several entreaties, he begs the "sage bird" to fly over the various landmarks of Indiato Kashi to convey his anguish to the Lord Siva. This remarkable work, supposedly the favorite of even Jashuva, overflows with pathos(which appears to be the predominant emotion in many of Jashuva's works).

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Even in such a work, Jashuva weaves in his other favorite emotion, "patriotism" as he describes the various historic places the bird will fly over enroute to Lord Siva in Kashi. He even takes the bird on detours, on occasion, to visit some historic place of pride for Indians. Pathos, again, is the driving emotion in another major work of Jashuva, "piradousi".This story is about the poet Firdousi, in the court of the persian king Mohammed Ghazni.The king, the legend goes, promises the poet, a gold mohur for every word in a work he commissions the poet to write. After the poet spends ten years of his life, toiling day and night to create a master piece, the king, coming under the influence of jealous courtiers, reneges on his promise and offers only silver coins. The poet heartbroken at this breach of trust commits suicide. Jashuva's depiction of the anguish of the poet is superb and moves the readers to tears. Consider his outpourings of anguish on hearing of the assasination of Mahatma Gandhi,in his work "baapoojee".

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His enormous love and respect for Gandhiji, almost bordering on devotion, is poignantly expressed in these 15 odd poems eulogising Bapuji's life and workand lamenting his death as this country's misfortune. To all lovers of telugu poetry, particularly the metrical variety, Jashuva will always remain a "kavi chakravarti" !!

Yogi Vemana

There is no agreement among the scholors regarding the year of birth of the great poet. No definite dates are, therefore, available regarding his birth or death. However, Vemana is believed to have lived in the later half of the seventeenth century and the first decades of the eighteenth century. He had spent the best part of his life in the Cuddapah and Kurnool Districts of Andhra Pradesh.
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Vemana , a Telugu poet, was a farmer by profession, Vemana was not designed to lead an easy life. He had more than an ordinary man's share of trials and tribulations, and they at once toughened and refined him into a remarkable man. His original insight and varied experiences enabled him to propound three trends in philosophy, a social philosophy, an ethical philosophy and a religious philosophy.
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He has composed numerous poems in Telugu in Aata Veladhi metre which consists of four lines; but the fourth line, with some exceptions, is a mere refrain or chorus in these words Viswadabhirama Vinura Vema. Vemana's style is simple and his poems deal with various social problems and they propose some solutions too. He expresses the feelings of a social reformer and many of his poems criticises and awakens the ardent followers of the old traditions.
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Many lines of Vemana's poems managed to become colloquial phrases of the Telugu language. All poems end with the signature line Viswadhaabhi Raama, Vinura Vema. There are also many interpretions of what the last line signifies. It is commonly believed that Viswadha was his lover and neglected other responsibilities in his youth and later realised and became a saint and poet. He is also known as Yogi Vemana.
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Though Vemana Satakam (literally means collection of 100 poems though he actually wrote a couple of thousands) is very famous in Telugu literature relatively very less is known about the actual poet. His poems are of many kinds, social, moral, satirical and mystic nature. All of the vemana poems are in Ataveladi(dancing lady) meter.
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Vemana was a kapu and native of Cuddapah district and believed to have lived in Gandikota area of the district but there is no unanimous agreement among scholars about the period of Vemana. C.P.Brown who did extensive work on Vemana in his preface to English translation Verses of Vemana states that the date of birth Vemana states in verse 707 to be Vemana's date of birth. The cyclical date of Hindu calendar coincides with 1652.
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YOGI VEMANA defies all labels. He is not an atheist but cannot be called a theist either, although a believer. He is part of the daily lives of the Telugu people.
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He did not go about preaching his ideas, but they nevertheless form part of the daily thinking of the people; again, his ideas and logic are unchallengeable but no one follows them. A poet of the people, a philosopher of equality and a fighting saint, Vemana was unique in many ways. His teachings have much contemporary relevance for he was a dreamer of one world and of the universal brotherhood of man.Vemana is a people's poet. Not formally educated, he seems to have acquired some knowledge of poetics. He could not obviously handle Sanskritised Telugu and used pure Telugu, simple and straightforward, and wrote his poetry in one particularly simple metre, Aata Veladhi.
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Vemana's language is chaste and crisp, his diction is limpid and smooth, his analogies fresh and bold. His poetry is a spring, pupae and spontaneous and original in thought and style. The metre chosen by Vemana for his poetry is ataveladi. literal meaning is 'A dancing damsel', and Vemana made it dance exquisitely. In his thought, Vemana is akin to Tiruvalluvar, kabir and Sarvajna. He is a bard of universal man. His conception of oneness of man is indeed so grand, so all inclusive that he urges-Serve food to all all the people of the world in one plate; make them dine together forgetting all their differences; and with uplifted hand bless them live like one.
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Sample poems:
Uppu Kappurambu nokka polika nundu
Chooda chooda ruchulu jaada veru
Purushulandu Punya purushulu veraya
Viswadhaabhiraama, Vinura Vema
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Translation: Although salt and camphor look alike, they can be distinguished easily by taste. So are virtuous people different from the normal run.


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Gangi govu paalu garitadainanu chaalu
Kadivedainanemi kharamu paalu
Bhakti kalugu koodu pattedainanu chaalu
Viswadhaabhiraama, Vinura Vema

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Translation: A spoonful of milk of a holy cow is worth more than a potful of donkey's milk. So is the food that's earned with respect.

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Atmasuddhi leni acharamadi ela
Bhandasuddhi leni pakamadi ela
Chittasuddi leni sivpujalelara
Viswadhaabhiraama, Vinura Vema

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Translation: Even the favorite food not cooked cleanly is of no value. So is the prayer and practices with heart not.

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Alpudeppudu palku adamburamu ganu
Sajjanundu palku challaganu
Kanchu moginatlu kanakammu mroguna
Viswadhaabhiraama, Vinura Vema

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Translation: Brass articles make more sound than gold ones on touch. So is the difference between pompous and good person.
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Anagananaga raga matisayilluchunundu
dhinga dhinga vemu tiyyanundu
sadhanamuna panulu samakuru dharalona
Viswadhaabhiraama, Vinura Vema
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Translation: The more you sing, the more better your voice be. The more you eat, the less you detest sour. Pratice makes things perfect.
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Anuvu gani chota Nadhikulamanaradu
Kochmayina nadiyu kodava gadu
konda addamandu knochami undada
Viswadhaabhiraama, Vinura Vema
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Translation: When it is not your place or time, do not try to dominate. Hill looks like small in mirror, but is lot bigger than mirrer.
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Apadiana velanarasi bandhula judu
bhayamuvela judu bantu tanamu
Pedavela judu pendlamu gunamu
Viswadhaabhuraama, Vinura Vema
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Translation: Relatives who help you in problems are real relatives. Army that is daring even at the time of war is real army. Wife that respects you even when you are poor is real wife.



Chippalonabadda chinuku mutyambayye
nitabadda chinuku nita galise
Brapti galugu chota phalamela tappura
Viswadhaabhiraama, Vinura Vema
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Translation: The rain drop that fell in the shell becomes a diamond. The one that fell in water becomes water. It is matter of opurtunity and your fortune.
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Veshabhashalerigi Kashayavastramul
gattagane mukti galugabodhu
talalu bodulina talapulu bodula
Viswadhaabhiraama, Vinrua Vema
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Translation: Wearing saintly dress is less important than your actions. Similarly by cutting a widow's hair does not change her thoughts.
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Cheppulona rayi chevilona joriga
kantilona nalusu kali mullu
intilona poru nintinta gadaya
Viswadhaabhiraama, Vinura Vema
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Translation: A stone in shoe, a fly near ear, pollen in eye, a thorn in finger are painful. So is the fighting with wife.

Tappulennuvaru Tandopatandambu
Lurvi janulakella nundu tappuTappu
lennuvaru tamatappu lerugaru
Viswadhaabhiraama, Vinura Vema
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Translation: There will be lot of people who find faults with others. Every one has faults. The people who show fingers at you do not see their faults.

Gurajada Apparao

Gurajada Venkata Appa Rao panthulu garu [1862-1915] is perhaps the most celebrated modern Telugu writer. There may be controversies and strong sectarian feelings surrounding other great writers like Sree Sree and Viswanatha. But Gurajada is universally respected for heralding the modern era. His epochal writings had far reaching influence and encompassed many aspects of modern Telugu Literature. Sree Sree and several other major figures had almost idolized him. His works have retained their freshness even a century after they were originally written. His Kanyasulkam is billed as one of the greatest works in world literature. Many a literary critic said repeatedly that if one were to collect a list of one hundred indispensable books from all the languages of the world combined, Kanyasulkam would figure prominently in that list. Gurajada was a scholar of classical works as well as European literature. He was one of the earliest to part ways with classical traditions in poetry, drama, and prose. His close associates such as Gidugu Rama Murty and his own initiatives were primarily responsible for what is now known as “Vyavaharika Bhasha Vadam” In more ways than one, his 1910 work Mutyala Saralu (along with Kattamanchi Ramalinga Reddi’s musalamma maraNam, 1898 ) form the earliest works heralding a break with traditional poetry. If one must anoint some one for the title of “father of modern Telugu poetry,” it would be Gurajada. He was the first to write modern short stories in Telugu. He was also the first to write a “fully modern” drama. His works are among the most exceptional examples of a masterly blend of literary brilliance and avowed social purpose.

Brief Life story:

Gurajada lived most of his life in and around Vizianagaram in what was then called as Kalinga Rajyam . He and his father before him were both employed by the princely state of Vizianagaram. Gurajada enjoyed a close relationship with the ruling family during his adult life. Two dates of birth (according to western calendar) have been calculated based on Gurajada’s horoscope, viz., Nov.30, 1861 and Sept. 21, 1862. Apparently, his descendants prefer the second date. Gurajada was born at his maternal uncle’s home in Rayavaram village near Yelamanchili (Visakhapatnam Dt.). His parents were Venkata Rama Dasu and Kausalyamma. He had a younger brother by name Syamala Rao. Gurajada’s ancestors seem to have moved to Kalinga region from Gurajala village in Krishna Dt. (hence the family name?) Venkata Rama Dasu worked as a Peshkar, Revenue Supervisor, and Khiledar in the Vizianagara Samsthanam. He was well educated and had a good command in Sanskrit. He died in an accident while crossing a small river Utagedda near Vizianagaram.

Gurajada had his initial schooling (till age 10) in Cheepurupalli while his father was working there. His remaining schooling was done at Vizianagaram after his father passed away. During that time, he lived in relative poverty and maintained himself as a varalabbayi. He was generously taken care of by the then M.R. College Principal, C. Chandrasekhara Sastri who provided him free lodging and boarding. He completed his metriculation in 1882 and obtained F.A. in 1884. Soon after, he was employed as a teacher in M.R. High School in 1884 with a salary of Rs.25. He was married to Appala Narasamma in 1885. In the mean time, he continued his studies and graduated with B.A. (Philosophy major and Sanskrit minor) in 1886. For some period during 1886, he worked as Head Clerk in the Deputy Collector’s office. On Vijayadasami day, 1887, he joined as a Lecturer (Level IV) in M.R. College with a salary of Rs.100. Around the same time, he was introduced to Maharaja Ananda Gajapati (1850-1897). This prince had a significant role in encouraging the arts and education in these parts of the country. Gurajada gradually developed a cordial relationship with the prince. This association led to his involvement with the princely family for a long time. In 1887, Gurajada spoke at a Congress Party meeting in Vizianagaram. His daughter Oleti Lakshmee narasamma was born in 1887. He was simultaneously involved in social work and became a member of the Voluntary Service Corps in Visakhapatnam in 1888. He was elected vice-president of the Ananda Gajapati Debating club in 1889. His son Venkata Ramadasu was born in 1890. In 1891 he was promoted to Lecturer (Level III) with a salary of Rs.125. He taught the F.A. and B.A. classes several subjects including English Grammar, Sanskrit Literature, Translation, Greek & Roman Histories. His younger brother Syamala Rao died in 1892 while studying at Madras Law College.

In the previous ten years, Gurajada Appa Rao (along with brother Syamala Rao) had been writing several English poems. His Sarangadhara, published in “Indian Leisure Hour” was well received. The editor of the Culcutta based “Rees and Riot” Sambhu Chandra Mukherji read it and re-published it in his magazine. He encouraged Gurajada in many ways. While praising Gurajada’s talent, he actually encouraged him to write in Telugu. He told Gurajada that however talented he might become in English, it is still a foreign tongue and that he would scale greater heights if he chose to compose in Telugu. Gurajada too was gradually coming to this conclusion. During this period, it is also said that Gurajada was also in correspondence with a British Journalist and author. Gundukurti Venkata Ramanayya, editor of the “Indian Leisure Hour” encouraged Gurajada greatly during the same period. In 1891, Gurajada was appointed to the post of Epigraphist (samsthana sasana parisodhaka) to the Maharaja of Vizianagaram.

In 1892, Gurajada’s celebrated drama “Kanyasulkam” was staged for the first time. It became an instant hit. It was the first Telugu drama expressly written in spoken dialect. Prior to that, there were dramas that employed spoken dialect in a few parts of the drama. Vedam Venkata Raya Sastry wrote a very popular drama “Prataparudreeyam,” where he followed the Sanskrit example in allowing the so-called “lower” characters to use spoken dialect while the so-called “upper” characters used chaste literary dialect. Veeresalingam Panthulu wrote some dramas, notably “Brahma Vivaham,” with some spoken dialect content. This drama was written more as an accessory to his crusade against social evils than for literary enjoyment. The Kanyasulkam was the first to achieve both the aims. And an unparalleled achievement it was! The success of kanyasulkam encouraged Gurajada to open up and seek out others with similar views. He came in contact with several contemporary luminaries. The rumbling sounds of movement to support spoken dialect as a platform for literary activity were gathering around that time. Gurajada’s childhood friend and classmate in Chipurupalli, Gidugu Rama Murti (1863-1940) was the leading light of this school of thought. The highly successful staging of Kanyasulkam gave this movement a big boost. It conclusively showed that works that have undisputed literary value and are very popular could be composed in spoken dialects. Even the opponents of the spoken dialect movement such as Kaseebhatla Brahmayya Sastri had to concede that the Kanyasulkam has a significant literary merit. The success made Gurajada a sort of celebrity. He was being sought after for literary events and for reviewing other literary works.

In 1896, Gurajada tried to establish a magazine by name “Prakasika.” It is not known whether this magazine was ever published. In 1897, Kanyasulkam was published (by Vavilla Ramasastrulu & Sons, Madras) and was dedicated to Maharaja Ananda Gajapati. In the same year, the prince died following a brief illness without leaving a successor. After this, Gurajada was appointed as personal secretary and advisor to the Maharani of Reeva (Appala kondamamba -sister of Anada Gajapati). Gurajada had his second daughter (third child) Puligedda Kondayyamma in 1902. In 1903, a court case was filed challenging the right of Ananda Gajapati’s mother (Alaka Rajeswari) to adopt an heir to the throne of the principality. Gurajada was put in charge of taking care of all the legal proceedings. The case dragged on for many years and ended in an out of court settlement in 1913.

In 1905, Gurajada’s mother passed away. In 1906, his close friend P.T. Srinivasa Iyyangar, principal of Mrs. A.V.N. College, Visakhapatnam started an association to promote curriculum reform in high schools. One of the chief aims was to introduce spoken dialects. Along with him, J.A. Yates (1874-1951) -a British civil servant, Gidugu and Gurajada were the principal members. Another friend S. Srinivasa Iyengar (1874-1941) also gave a lot of support and encouragement. Incidentally, this Srinivasa Iyengar was a well-known lawyer and was the President of AICC (All India Congress Committee) annual session at Guahati in 1926. Gurajada attended the 1908 Congress session at Madras. Gurajada developed some health problems and took some time off to convalesce at the Nilgiri hills. While taking rest, he got around to preparing the second edition of Kanyasulkam and published it in 1909. This edition was completely revised and greatly expanded compared to the original version. It is this edition that made the drama a truly outstanding work of art. Each character developed a life of its own and they all came together in an unforgettable comedy. The next year, he participated in a community meal at Berhampur where people of various classes and castes shared the same food and ate together. Around this time, Gurajada started writing very prolifically and composed several poems, songs and short stories. These works are among the most famous in Telugu literature.

In 1911, he was appointed to the Board of Studies by Madras University. The same year, Gurajada and his friends started the Andhra Sahitya Parishat to promote the use of spoken dialects. The next year, he was invited to attend the meeting of the Bangeeya Sahitya Parishat (Bengal Literary Association) at Culcutta. The same year, his second patron, Maharani of Reeva died. Gurajada took retirement in 1913 with a pension of Rs.140. Madras University honored him by making him a “Fellow.” His health started deteriorating slowly. He constructed a new house and moved into it in 1915. After a few months of illness, Gurajada passed away in 1915.

Anna Hazare

The dream of India as a strong nation will not be realised without self-reliant, self-sufficient villages, this can be achieved only through social commitment & involvement of the common man." - Anna Hazare From a tenacious soldier to a social reformer, and a right to information crusader, Anna Hazare’s journey of four decades has been unprecedented in terms of a non-violent yet effective campaign of resurrecting a barren village into an `ideal village’ model and empowering the faceless citizen through pioneering work on Right to Information. His efforts to empower grampanchayats, protect efficient government officers from frequent transfers and fight against the red tapism in government offices have also received accolades. His tryst with the army came when many Indian soldiers became martyrs in the Indo-China War of 1962 and the Government of India had appealed to young Indians to join the Indian army. Being passionate about patriotism, he promptly responded to the appeal and joined the Indian Army in 1963. During his 15-year tenure as a soldier, he was posted to several states like Sikkim, Bhutan, Jammu-Kashmir, Assam, Mizoram, Leh and Ladakh and braved challenging weathers. At times, Hazare used to be frustrated with life and wondered about the very existence of human life. His mind yearned to look out for a solution to this simple and basic question. His frustration reached the peak level and at one particular moment, he also contemplated suicide. For this, he had also penned a two page essay on why he wants to live no more. Fortunately for him, inspiration came from the most unexpected quarters – at the book stall of the railway station of New Delhi, where he was located then. He came across a book of Swami Vivekananda and immediately bought it. He was inspired by Vivekananda’s photograph on the cover. As he started reading the book, he found answers to all his questions, he says. The book revealed to him that the ultimate motive of human life should be service to humanity. Striving for the betterment of common people is equivalent to offering a prayer to the God, he realized. In the year 1965, Pakistan attacked India and at that time, Hazare was posted at the Khemkaran border. On November 12, 1965, Pakistan launched air attacks on Indian base and all of Hazare’s comrades became martyrs, It was a close shave for Hazare as one bullet had passed by his head. Hazare believes this was the turning point of his life as it meant he had a purpose to life. Anna was greatly influenced by Swami Vivekananda’s teachings. It was at that particular moment that Hazare took an oath to dedicate his life in the service of humanity, at the age of 26. He decided not not to let go of a life time by being involved merely in earning the daily bread for the family. That’s the reason why he pledged to be a bachelor. By then he had completed only three years in the army and so would not be eligible for the pension scheme. In order to be self-sufficient, he continued to be in the army for 12 more years. After that, he opted for voluntary retirement and returned to his native place in Ralegan Siddhi, in the Parner tehsil of Ahmednagar district. While in the army, Hazare used to visit Ralegan Siddhi for two months every year and used to see the miserable condition of farmers due to water scarcity. Ralegan Siddhi falls in the drought-prone area with a mere 400 to 500 mm of annual rainfall. There were no weirs to retain rainwater. During the month of April and May, water tankers were the only means of drinking water. Almost 80 per cent of the villagers were dependent on other villages for food grains. Residents used to walk for more than four to six kilometers in search of work and some of them had opted to open country liquor dens as a source of income. More than 30-35 such dens located in and around the village had tarnished the dignity of the village and marred the social peace. Small scuffles, thefts and physical brawls resulted in loss of civic sense. Morality had reached such a nadir that some of the residents stole wooden logs of the temple of the village deity Yadavbaba to burn the choolah of one of the country liquor outfits. Hazare came across the work of one Vilasrao Salunke, a resident of Saswad near Pune who had started a novel project of water management through watershed development in a joint venture with the Gram Panchyat. Hazare visited the project and decided to implement it in Ralegan Siddhi. By keeping an eye on conserving every drop of water and preventing erosion of the fertile soil, he steered the villagers to begin working towards water conservation. At the outset, they completed 48 Nala Bunding work, contour trenches, staggered trenches, gully plugs, meadows development and of forestation of 500 hectares of land. Thereafter, they constructed five RCC weirs and 16 Gabion Weirs. This resulted in increase in the ground water level. After that, Hazare along with his team worked out the cropping pattern suitable to the quality of soil and the water volume available for farming. This led to increase in the water table by making water available for 1,500 acres of land instead of 300 acres. As a natural sequel, this effort led to yielding of food-grains and the villagers became self-sufficient in terms of food. The table turned turtle – earlier there was no work available for the villagers, now manpower was required to be imported from neighbouring villages. The changes in the economics brought all the villagers under one roof of unity and people voluntarily contributed in terms of labour and money to build a school, a hostel, a temple and other buildings. Mass marriages, grains bank, dairy, cooperative society, self-help groups for women and youth mandals helped develop the village in all aspects and gave a new face to it. Hazare opines that proper planning of natural and human resources can result in the betterment of a person, area, village instead of exploiting such resources. He says, ``Today we all are exploiting the earthen resources like petrol, diesel, kerosene, coal and water. This can never be termed as perennial development as it is going to lead a state of destruction one day. The sources of energy are limited and hence I am concerned about the next generations. Today many of the villages of almost every state are feeling the brunt of water shortage. Building concrete jungles does not mean development as Gandhiji had rightly said. Creation of a human idol should be the main objective rather than creating towering buildings. Surely, one needs to live for oneself and the family but simultaneously one owes something to your neighbour, your village and your nation too. For this, you need an idol who could lead to this goal. Such leadership is not created by power or money but only by virtues like pure thinking, matching action and willingness to sacrifice. It is the thumb rule of farming that – When a seed buries itself, it leads to a better yield. in order to get better yield of grains, one single grain needs to burry itself. The society needs such volunteers who are ready to get buried in selfless service for the better future of the society.’’ Hazare’s Ralegan Siddhi became the first role model of an ideal village and has become a tourist spot for many visitors across the nation, since it shows the metamorphoses from the worst village to an ideal village. Visitors include politicians, researchers, social workers and students. Four postgraduate students have completed Ph. D. thesis on Ralegan Siddhi. Social Life Anna rightly thought that Development is marred by corruption and started a new venture in 1991 called Bhrashtachar Virodhi Jan Aandolan (BVJA) or public movement against corruption. It was found that some 42 forest officers had duped the state government for crores of rupees through corruption in confederacy. Hazare submitted the evidences to the government but the latter was reluctant to take action against all these officers as one of the ministers of the ruling party was involved in the scam. A distressed Hazare returned the Padmashree Award to the President of India and also returned the Vriksha Mitra Award given by then prime minister of India Rajiv Gandhi. He further went on an indefinite hunger strike in Alandi on the same issue. Finally, the government woke up from deep slumber and took action against the culprits. Hazare’s sustained campaign on this issue had a great effect - six of the ministers were forced to resign and more than 400 officers from different government offices were sent back to home. Hazare realized that it was not enough to merely take action against fraudulent ministers or officers but to change the entire system that was studded with loopholes. Hence, he campaigned for the Right to Information Act. The state government turned a blind eye towards the pleas in this regard and so he first agitated in the historical Azad Maidan in Mumbai in the year 1997. To create mass public awareness about RTI amongst the youth, Hazare traveled extensively throughout the state. The government kept promising that RTI Act would be made but never raised this issue in the house or the state assembly. Hazare did not relent – he agitated at least ten times. . Finally, again he went on an indefinite hunger strike at Azad Maidan in the last week of July 2003. At last, the President of India signed the draft of the Right to Information Act after his 12-day-long hunger strike and ordered the state government to implement it with effect from 2002. The same draft was considered as the base document for the making of the National Right to Information Act-2005. After the implementation of the RTI Act-2005, Hazare travelled for more than 12,000 Kms across the state creating awareness about the Act. In the second phase, he interacted with more than one lakh college students and also conducted mass public meetings across 24 districts of the state. The third phase included daily 2-3 public meetings in more than 155 tehsil places. In this massive campaign, posters, banners were displayed and more than one lakh booklets of the provisions of the Act were distributed at a nominal price. This created enough of awareness and people were educated on the issue of rights of citizens. Hazare deservedly won the coveted Padmashree and then Padmabhushan. Care International of the USA, Transparency International, Seoul (South Korea) also felicitated him. Apart from this, he received awards worth Rs 25 lakh and donated the entire amount for the Swami Vivekananda Kritadnyata Nidhi (social gratitude fund). Out of the two lakh rupees received from the above amount, mass marriages are carried of at least 25-30 poor couples every year. That Hazare has given his life for social betterment is reflected thus: ``I do have my home in the village but I have not entered it for the past 35 years. I have implemented schemes costing more than several crores of rupees but I do not have bank balance. Last 12 years I have been working in the field of eradication of corruption. This movement is run entirely by public support without and grants or sponsorships. I appeal for money wherever I go for a public meeting and urge them to contribute generously. The same money I use to carry out my campaigns. The money collected at such public meetings is counted in front of the villagers and my volunteers issue a receipt of the same on the spot.’’ He further states that, ``The movement that we started many years back without a penny in wallet, has spread its wings in all the 33 districts and 252 tehsils of the state. Hence we have been instrumental in offering rights to local bodies like Gramsabha, preventing red-tapism and initiating the law of transfers. This has prevented corruption on a large scale. This has also resulted in offering social justice to the economically backward class. The Union Government keeps on making various schemes for poor people in availing kerosene, LPG and pulses on ration card but the middlemen keep on gulping the subsidies of the same. Our efforts made these necessities available to the poor.’’ The state government promoted opening of cooperative societies, credit societies & urban banks. Believing in the principles of cooperative sector, the utmost lower class of the society invested their savings with such cooperative societies. However, the directors of such societies devoured the money and failed to pay back the basic amount to the members of the societies. This created havoc and people were duped for crores of rupees and did not have money for the marriages of their daughters or for medical treatment. Hazare agitated for over eight months. The result was that more than Rs 125 crore was recovered from defaulters and the members of such societies heaved a sigh of relief. Recovery of around Rs. 400 crores is in the pipeline. In the future, the BVJA will work for the decentralisation of power and laws related to the same. Says Hazare, ``we have decided to develop centers to create awareness amongst people about govt. schemes and train activists to know the modus operandi of corruption in each sector. As the state government has decided to set up committees at almost every nodal point like state, district, tehsil, and village level with one member on such committee represented by our organisation. We have trained more than 400 volunteers to work on such committees.’’ Actually the government should train the members of NGOs who can work in the sector of prevention of corruption. Then and then only we can dream of corruption-free state, concludes Hazare. Sustainable development of any village by making it a “Model Village” and eradication of corruption are two sides of the same coin. If both are adopted, only then there will be an established welfare state.

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