The Freedom Within summary Amaresh Nugadoni
Answers
Answer:
DO people in the southern part of Karnataka even know the names of North Karnataka1 districts like Bidar, Gulbarga, Bijapur, Bagalkote, Gadag, Koppala and Bellary? And if they do, what might be the reasons for it? The government officials remember Bellary and Bijapur with fear, terrified of being transferred to these districts as punishment for lapses in official work. Twenty years ago, Bellary was famous for its jail. Now it represents mining, and any mention of the mining lords invariably brings a few individuals to mind. Bellary today represents a district that can shake the government. Its iron ore stuffed land, hills and mountains probably appear like a heap of money in the fantasy of industrialists.
School and college going students hear the names of a few districts from North Karnataka every year: Bidar, Bijapur, and Raichur fare the worst in the SSLC and PUC2 exam results reported in the newspapers. The students in Chincholi taluk, which was represented by Veerendra Patil during his tenure as chief minister, and in Yadgiri taluk (now district), where Mallikarjun Kharge has continuously won an assembly seat ever since Indian independence, have seriously lagged behind in education.
News from North Karnataka, especially the districts of Hyderabad-Karnataka, probably astonishes even the least politically conscious individuals in South Karnataka: the people of Koppala, Raichur, Gulbarga, Yadgiri, and Bidar celebrate Independence Day on September 17 instead of August 15; Dalits are shunned even after sixty years of independence; the strange events that regularly occur in Bhanumati in Bidar; poor Dalit women sell their children in ex-CM Veerendra Patil’s taluk, Chin-choli; Jewargi, ex-CM Dharam Singh’s constituency, ranks 174 (the second from last) in the development index; Devadurga taluk of Raichur stands last not merely in the state’s development index, but in Asia’s as well.
Also in the news – six among the thirteen legislators of the most backward district of Gulbarga become ministers in S.M. Krishna’s cabinet; recent demands for a separate state from Hyderabad-Karnataka; the Bellary mining lords gift a fifty crore rupee worth diamond crown to Tirupati Thimappa; the same individuals celebrate the 500th anniversary of Sri Krishnadevaraya’s coronation for which people don’t really care; construction workers who died in building collapses in Bengaluru are identified as migrants from Raichur, Koppala and Bagalkot; and victims of bus, lorry and tempo accidents identified as migrant workers from these districts. South Karnataka is probably familiar to the people in North Karnataka through hundreds of such stories.
In the Hyderabad-Karnataka region, religious (dharmika) power has more sway over communities than political power. The vacanakaras3 had persuaded the communities to set aside their unquestioning regard for the king. Instead, reverence for the sadhaka (spiritual seeker) was inculcated in these communities. Nobody offered to build a memorial for a deceased king. If any of the Sharanas, Dasas, Anubhaavis, Siddhas, Aaroodas, Sufis, Fakirs and Dervishes died, however, memorials were built for them at community initiatives. Many explanations may be advanced for this outstanding cultural feature, but the inability of the major religions to earn the trust of all the communities in this region is perhaps the chief among them.
At a time when only gifted persons were considered capable of writing literature, those from the lowest social castes astonished everyone with their vacanas.4 Although the 12th century cultural revolt led by the Sharanas brought about major social transformations, a narrowing of vision was evident after its institutionalization as Veerashaiva or Lingayat religion. Their mathas and temples enabled the Vaidikas and the upper castes among the Lingayats to lead sequestered social lives. Numerous lower ranked communities were unable to make space for differing conceptions of God and religion in the newly institutionalized Lingayat religion. In order to overcome this void, they formed small, spiritually like-minded groups and panthas in their own areas, venerating local sadhakas. After the vacanakaras, Islam, Sufism and Dervishes have greatly influenced the communities in Bijapur, Gulbarga, Raichur and Bidar districts. During the Bahmani rule, many Islamic scholars, poets, religious figures, Sufis, artisans and traders had moved here.
As a consequence of their Anubhaavi5 powers, the Anubhaavis, Aaroodas, Sufis and Fakirs came to wield tremendous influence on the small-sized lower communities. Their burial sites flourished and became centres of worship for the socially lower ranked communities among non-Muslims. People also gathered here to share their joys and sorrows. Tattvapadas acquired social pre-valence through bhajan congregations.
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Concept Introduction:-
Prose is the written form of the language which has a Speech flow and grammatical structure are both natural.
Explanation:-
A question has been provided to us
We need to find the solution to the question
A person who can do what he likes when he likes and where he likes, or do nothing at all if he prefers it is truly free. But there is no such person; and it is not possible to be like that because we have to do what is necessary like sleep, travel etc. whether we are monarchs or humble laborers. We have to do our natural jobs plus other jobs for provision, food, shelter, clothes etc, All these material necessities can be stolen. So, in effect, if we can steal honey from bees or enslave a horse for transportation then we can also make other men, women and children do our work by force or fraud or trickery of any sort, and religion. He debunks the conventional wisdom about ‘freedom’ held by those who think that such a social order in which slavery is a necessary component.
Final Answer:-
The correct answer is a person who can do what he likes when he likes and where he likes, or do nothing at all if he prefers it is truly free.
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