Adilabad | People | Komaram Bheem

Komaram Bheem (Telugu:కొమరం భీం 22 October 1901–19 October 1940) was a tribal leader who fought against the Asaf Jahi Dynasty for the liberation of Hyderabad.[2] Komaram Bheem openly fought against the ruling Nizam government in a guerrilla campaign. He defied courts, laws, and any other form of Nizam authority, living off the sustenance of the forest. He took up arms against Nizam Nawab's soldiers, and fought Babi Jhari until his last breath.[3][4][5]

Bheem was born into a family of Gond Tribals in the forests of Adilabad in the state of Telangana .[6] He was not exposed to the outside world and did not have any formal education.

He has given slogan of Jal, Jungle, Jameen ( It means Water, Forest, Land). It means the people who live in forests should have the right on all the resources of the forest.

Komaram bheem was born in family of Gonda Tribals in the forests of Adilabad. He was not exposed to the out side world and did not have any formal education. He was inspired by Alluri Sitaramaraju, and his heart was aflame when he heard the death of Bhagat Singh. Realising that the time was near to revolt against the Nizam Government's wild official injustice, Komaram Bheem became a veritable deity, raging with the fire of revolt.

Talukdar Abdul Sattar failed to bring Bheem to kow-tow his line. Abdul Sattar, well equipped with ninety policemen armed with guns, attacked Bheem, who did not have any armour to protect himself. On that fateful full moon night, hundreds of followers of Bheem armed themselves with bows, arrows, swords and spears. The fearless Gonds launched a frontal assault, from just a dozen feet away from the Nizam's police force, braved their guns, only to be riddled with bullets. That night, the moon burnt like a flaming sun.That night, the wild moonlight became a veritable stream of tears.That night, the martyr Komaram Bheem became deity and eternal hero to the Hindu community. Komaram Bheem is Trible leader who fought against the erstwhile Asaf Jahi Dynasty for the liberation of Hyderabad State at the Beginning of the 20 th century. In Telugu, he is known as Komaram Puli.

Adilabad | People | Samala Sadasiva

The multi-faceted personality of octogenarian-Adilabadi, Samala Sadasiva, better known as ‘Yadi Sadasiva’, goes beyond simple descriptions: he is all these and much more. The authorities of Potti Sreeramulu Telugu University, Hyderabad and Kakatiya University, Warangal, did themselves proud by bestowing on him honorary doctorates.

Sadasiva was born in a village called ‘Tenugu palle’ (Telugu hamlet) on May 11 1928, in Dahagam mandal of Adilabad, and went on to enrich Telugu literature from the age of 20.

Most of Sadasiva’s works published in 1950s and 60s are now being reprinted by his enthusiastic admirers and literary organisations. Every generation produces a rare human being, an epitome of our culture. Sadasiva started his literary career in 1949 and for 60 years now he has been a beacon of light and wisdom. The way he introduces an Urdu poet, or a Hindustani raga, all in a distinct style of his own, is as enthralling as the raga itself. Anyone who cared to record all those conversations on his life and times, people and places, literature, culture, society, and music, would have created a mountain of books by now. The letters that he wrote to scholar-critics of the previous and present generations also testify to his expansive views, sharp acumen and profound understanding.

The literary forms he handled are many:

Sambasiva Satakam in 1950
Nireekshanam in 1952
Prabhatam in 1949
Viswamitram and Sakhinama
Apashriti in 1952
Urdu Sahitya Charitra in 1963-historiography
Parsi Kavula Prasakti in 1975
Mirza Ghalib in 1969-biography
Amjad Rubayeelu in 1963 - translation
Moulana Rumee Masnavi in 1967
Kesava Sut in 1970
Hindustani music (Malaya Marutalu in 2001)
Sangeeta Sikharalu in 2006 and
Yadi in 2005

Since 1950 he has taken it up as a mission to convey the finer aspects of Telugu literature to Urdu readers and conversely, introduce the nuances of Urdu, Parsi, Hindi and Marathi literatures to the Telugu-reading public. He has an intimate and inimitable style, much admired by Urdu critics and litterateurs; whereas Telugu-speaking people simply marvel at his use of chaste Telugu idiom, a rarity nowadays. Besides literary topics, his areas of interest in the 300-odd Urdu essays and more than 450 Telugu essays are people and places. The topics are invariably laced with gentle humour, keen observation and compassionate view, with a feel for the detail. That he continued to write through 1980s and 90s to this day speaks volumes of the great man’s perseverance, sustained for over 60 years now.

Sadasiva is a complete human being with all the bliss associated with that status. He lives every moment of his life, and more importantly recounts, narrates with relish many of his experiences to enthusiastic listeners. His essays on music and Urdu literature, his close affinity with the Sufi and Bhakti traditions have altered the taste of two generations even as his admirers and ordinary readers watched in wonderment as he re-visualised his times, recollected many people and recreated places in his path-breaking work, Yadi (Memories).

In ancient times, a writer was considered a rishi, deerghadarshi, and in ancient Greece he was respectfully called vates, a prophet. The multi-framed genius of Sadasiva’s personality makes him one with that class.