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proof against the prisoner "MAJJARE NARASIMHA REDDY" is sufficient to

convict him of the crime of Rebellion, Murder and Robbery, do convict him

there of; and under the provisions of Sec.2 Regulation 1 of 1834, and section

10 of Regulation VIII of 1802, sentence him to suffer death by being hanged,

so soon as conveniently as can be after the receipt of this warrant, at a spot to

be selected by the authorities of the District near the town of Koilkuntla andhis body to be subsequently suspended in chains on a high gibbet to be erected

on the said sopt.

Adverting to para 12 of the Special Commissioner's letter, the Court of

Foujdaree Udalat beg leave to recommend to Government that either the

Magistrate of Cuddapah or one of his Assistants be instructed to select the

spot on which the capital sentence (if sanctioned by Government) shall be

carried into effect and likewise to be present at and superintend the execution.

The Court of Foujdaree Udalat direct that their sentence in trial No.11 from the

Special Commissioner together with the whole of the proceedings held in the

case, be transmitted to the Officiating Secretary to Government in the Judicial

Department, for the purpose of being laid before the Most Noble the Governor-

in-Council, to the intent that the court may, in conformity with the provisions of

Section 5 of Regulation XX of 1802, Regulation 1 of 1834, and Section 5 of Act

V of 1841, receive the orders of Government before they direct their sentence

to be carried into execution.

True Extract

Sd/- J.H.Davidson

Registrar

9th January 1847

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S. then got into the hands of mob and was murdered and burnt. It was held

that the 1st accused was guilty under sections 302 and 149 of the I.P.C. be-

cause it was a common object of the mob to take vengeance on S. Who had

bayonetted one of their number and the 1st accused should be taken to have

known that S. was likely to be murdered if the mob caught him.

Trial referred by the Additional Court of Session of the Guntur Division

for confirmation of the sentence of death passed upon the said 1st Prisoner in

Case No.27 of the Calender for 1909 and appeals against the sentence of the

Additional Court of Session of the Guntur Division in Case No.27 of the Cal-

ender for 1909.S. Swaminathan for prisoners.T. Richmond contra.

JUDGMENTS.

Munro, F. I think there are sufficient materials in the case of the 1st ac-

cused, especially considering the leading part which he undoubtedly took

throughout, to warrant a conviction under the 7th Count. The result is that I

confirm the conviction on all counts except the 2nd and also the sentence of

death and other sentences passed except that the fine of Rs.500 imposed

under section 436, Indian Penal Code is remitted.

Sankaran Nair - I concur.

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dæ.|æ. ÁuÖHé“This author has attained great celebrity in his own country and in the

adjacent parts of India; some information regarding his country and language

may however be acceptable to the reader.

Telugu is a principal language of the peninsula of India. It is ancient and

has been highly cultivated. The nation of the telugus was in former times very

powerful, and its princes gave considerable encouragement to literature. The

works of its ancient poets are numerous and very voluminous. It possesses a

very scientific grammar, and a system of prosody nearly as highly polished as

that of the Greeks. In this and some other respects the language is

acknowledged to be more difficult than Sanscrit.



It is peculiarly somooth and elegant in its sound, and the poets have

cautiously preserved its euphony. Hence Europeans have called it the Italian

of India. The student may at first think this remark, which is no new one,

unfounded; as the pronunciation is strong and decided; and as the mixture of

Sanscrit terms often gives it a degree of roughness. But the pure rustic dialect

as well as that of the poets is altogether different from this colloquial language;

in the pure dialect most of those Sanscrit words that had harsh sounds are

softened till they are as smooth and melodious as pure Telugu.

With Sanscrit it is closely connected; as closely as English is with Latin.

But at the same time it is as truly original and nearly as copious as English.

Like English it has borrowed its scientific terms from another tongue; and

these Sanscrit additions are daily increasing. Thus the language is becoming

less pure.

During the eighteenth century, the incursions of the Mohamedans

effectually crushed the literature of Telangana; it has fallen low; and the colloquial

dialect has become equally corrupt-men are now rarely met with among them

who can read or explain the classical authors of the language; a knowledge of

prosody is yet more rare.

Twenty five years of peace in Telangana under the British government

have now afforded opportunities for some revival of literature. The establishment

of the Honourable Company's College at Madras, and the encouragement

there held out to good scholars in the language may have effected some revival;

but much remains yet to be done. No poem or classical composition in Telugu

has hitherto been printed; and I believe no translation of a classic into English

has been attempted.

It now remains to give some account of my author, VEMANA, whose

writings are peculiarly useful to those who study the language, the style being

simple, and the variety of topics very extensive. These adages exemplify



thousands of words inadmissible into more dignified poetry. The thought and

connection are often abstruse while the terms used are quite familiar.

Of his history, little is known. He was not a Bramin but a Capoo, or

farmer; a native of the Cuddapa district and born, I believe, in the neighbourhood

of Gandicotta. He lived in the beginning of the eighteenth century. It is said that

in verse 707 he has fixed the date of birth which is believed to have been his

own. This date coincides with A.D. 1652. The date is given in the cycle of sixty

years; but which cycle is intended is unknown. Many verses, however, prove

satisfactorily that he wrote in the latter part of the seventeenth century when

the Mohamedans were governers of that part of India. His family was powerful,

but he renounced the world and became a sanyasee or ascetic. He calls

himself a Yogee.

These verses communicate hardly any idea of his history or connections,

and like all solitary ascetics (sanyasees or yogee) he has dropped his family

name - calling himself simply Vema or Vemana at pleasure. This solitary life

has led him to address all the verses to himself, which, if this be not recollected,

certainly looks like the grossest egotism. This practice is far indeed from being

peculiar to Vemana.

[The name Vema and Vemana do not appear to be used by the Telugus

of the present day. Vema or Vemana in Sanscrit signify a loom. (see Wilson's

Sanscrit Lexicon, page 854, and the Sabdartha Calpataru Vol. II, page 199). I

believe these names to have been practical titles alone, without a definite

meaning. Thus it is well known that the titles or names of Dante and hafiz

were not the original names of those poets; the first of whom was named

Durante or Durando (see preface to Cary's Dante) and the second Muhammed

Shemsuddin].

These poems have attained very great popularity and parts are found

translated into Tamil and Malayalam or Canarese. Their terse closencess of



expression sometimes renders them difficult to translate with elegance; but

such passages exemplify the manly force of a language that in the common

dialect is often weak and verbose.

Of his aphorisms many have become common proverbs. Parts of them

are evidently close translations from sanscrit works, particularly the Hitopadesa

and Bhagavat Gita. In a few of these every word is pure Sanscrit.

Vemana was evidently, in philosophy, of the Vedanta school, a disciple

of Vyasa, whom Sir William Jones has (in the Asiatic Researches, Vol I, page

362) entitled the Plato of India. With the mystic tenets of Plato, those of Vemana

closely correspond while his moral doctrines as closely answer to those of

Democritus.

These verses are chiefly of three classes: moral, satirical and mystic. In

the morals, many verses occur, breathing a spirit of devotion truly extraordinary

in a Hindu. The satirical part is chiefly directed against the national religion and

customs particularly against Bramins. None of it is personal. The mystic portion

is chiefly of use as exexmplifying the powers of the language. The reveries

contained in this chapter are of a strangely abstruse nature and furnish a

remarkable instance of a powerful mind searching for the light of truth which is

lost in the darkness of heathen ignorance. The style of this and some other

parts renders it easier to translate the verses into Latin than into English. I

have, however, left none in Latin (aliess) that appeard to deserve an English

one. To the more difficult verses I have subjoined a Telugu interpretation For

some parts of this comment written in Telugu, I am indebted to two very learned

Bramins who taught me the language, its grammar and prosody. They are

Tippabhotla Venkata Siva Sastri of Masulipatnam and Advyta Brahmia, the

Pandit belonging to the court in which I have the honour of being assistant

judge.

To the mystic portion I have appended such notes as appeared requisite.

Further elucidations of the most ample nature will be found in the Bhagavat



Gita, with Dr. Wilkins's commentary and in Sir William Jones's essay on the

Mystical poetry. Poetry of the East appears in the third volume of the Asiatic

Researches; It would be easy to refer to many other authors; but to save the

reader trouble in an enquiry that can gratify nothing but curiosity, I have subjoined

a short explanation of the system.

Most of the Verses in Vemana are written in ataveladi 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.

It is perhaps impossible to meet with a complete copy of this poet in a

manuscript of any antiquity. The principal sources from which this edition is

complied are nine. These were collected from Bellary, Cuddapa Madras,

Vijagpatnam, and the city in which I wrote. Few of these copies contain above

five hundred verses, none came up to seven hundred. The number, how ever,

that I have succeeded in collection is 2,100.

Of the state of the manuscripts, it is not easy to give a correct idea.

Errors of the grossest nature in orthography, metre and rhyme deface every

line; and erroneous words are substituted to elicit a sense that the transcribers

thought proper to prefer. Thus they have eluded many of the difficulties in

thought or expression; and the corruption is indescribable in verse.

Vemana having written the tadbhava word guramu (for gruhamu) a house,

the copyists in defiance of metre and meaning have gurramu, a horse.

To remedy such errors I prepared a general index to my manuscripts,

showing the place each verse occupies in each copy. For the verses in no two

copies had the same arrangement. By this aid, the true reading has, I hope,

seldom been lost, the correct metre I trust never - the mosn frequent corruptions

were substitutions of Sanscrit terms in defiance of measure, for pure Telugu

expressions.

To the remarks on mystic philosophy, I have subjoined a short explanation

of Telugu prosody. The statements are taken from the Bheemana Chandassu,



but the arrangement and mode of explanation are my own. Sir William Jones

has remarked (As. Res. I-XVII on Panini) that "since grammar is only an

instrument, and not the end of true knowledge, there can be little occation to

travel so rough and gloomy a path." To teach myself the science, I was obliged

to reduce the rules given by Bheemana in a veryu fantastic from to their real

import; and a mode then occured to me through which by degrees I learnt the

whole with care. The original is so mysteriously complex that the failure of

most aspirants even amont Bramins to a knowledge of prosody is not surprising.

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What follows hereunder is the text of Dr. Reddy's broadcast made from

A.I.R., Madras Station, in 1950.-Ed.

“Vemana is a poet of Western Andhra, the mountainous tract with being

less accessible than the coastal to influences from the north, was less

Aryanised, and retained to a greater degree its robust independence of thought

and spirit. Sanskrit culture had not pervaded there to the same extent as in the

Circars, and we had, therefore, fewer translations and more originations.

Vemana was a villager by birth. And, if we could refer to the caste of a man

who had discarded caste, a Reddy.

By no means a learned man, not at all a pundit, but a man of profound

thought, of great reflective power and penetrating intuition into life and its secular

and spiritual problems, his poetry is a spring, pure and undefiled, entirely

spontaneous, and original in thought and in style. In three short lines he gives

us a whole poem. If brevity is the soul of wit, there has been no greater wit in

the world. All his similes and metaphors ar

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