His birthplace is shrouded in mystery – for legend has it that he was born in a village named ‘Brahmandapuram,’ but its whereabouts are unknown. So we also have at our disposal the legends that are in circulation courtesy, this matham.ĭespite great disputes earlier, the few historians who have worked on his thought have now pretty much concluded that Veerabrahmendra Swamy was born in 1608 (through his earmarking of political events in relation to his birth, in the kalajnanam). Veerabrahmam also left behind as a relic from his time, a matham or monastery which has had a more-or-less unbroken chain of abbots hailing from different Telugu-speaking regions. However, in his travels and survey, General Colin Mackenzie managed to collect records and oral histories from Rayalaseema (Southern Andhra Pradesh) in the early decades of the nineteenth century. There is almost no inscriptional evidence for the figure, either. The most important source is his work, ‘Kalajnanam’ or ‘the wisdom of time’ for which he is known. The contemporary sources from Veerabrahmam’s time are particularly scant.
He was, for the sobriquet zealots, an Ibn Khaldun after Ibn Khaldun and a Tocqueville before Tocqueville. He was someone who taught us what an educated guess would mean. He assessed society, made a few extraordinary inferences, and some that were way off. He was a rare example of an Indian anthropologist. Was he a Nostradamus of medieval Southern India? Or was he a reformer in the line of Kabir and Tukaram? I believe – neither. Between these two narratives, the saint is stranded. Although the saint enjoys little space in Panikkar’s speech, it is no mystery that the Brahmam of the scholar is dramatically different from the version that the cinegoer enjoyed.
In his books, Pothuluri Veerabrahmendra was the founder of a sect of Sadhus who helped dissolve caste differences and foreshadow dissent against Brahminical rigidity.
KM Panikkar in an address to the history congress mentioned him among the proto-reformers. The clairvoyance of Brahmam in this film was a facet to NTR’s self-posturing as a messiah.īrahmam garu was impactful enough for a few academics to take note of him. Brahmam garu in this 1984 production sings couplets and predicts a world that has headed towards doom.
#Veera brahmendra swamy kalagnanam in telugu pdf movie
The saint that the movie paints is one with miraculous powers and a god-sent who had an eye that pierced into the future. Such was the compelling force of the film, its maker and actor, NTR, and finally, the subject of the film, Brahmendra himself. People of the generation will tell you that not a single person from ‘Andhradesam’ missed it. Today the film is touted by its twenty-first-century enthusiasts as one of the most-watched films of the time. In November of 1984, weeks after the death of Indira Gandhi, her primary adversary, NT Ramarao, now the Chief Minister of Andhra Pradesh staged a release of one of his most prestigious projects, ‘Srimadvirat Veerabrahmendra Swamy Charitra.’ In it, he played the seventeenth-century mystic and ‘soothsayer,’ Pothuluri Veerabrahmendra Swamy.
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