Peoples Telangana

Prof. Devaraju Maharaju, Member of the National Book Trust  The Great Copy-Paste: How RSS Borrowed Its Identity from Nazis, Communists, and More Nothing Original: Unmasking RSS's Borrowed Ideology From Nazi Uniforms to Communist Slogans — Is RSS an Original Idea or Just a Copy? Why Should RSS Register? A Deeper Look at Its Copied Foundations There's an intense debate going on in the country about the RSS organization not being registered. But what I feel is, why should it need to register? For example, there are many organizations in the world that aren't registered — take the Taliban, is that registered? There's ISIS, is that registered? There's Boko Haram, that's not registered either, yet they continue their activities uninterrupted, don't they? So in that case, why is this demand being made that RSS register itself? Isn't it an organization of the same kind? Moreover, it doesn't appear to us anywhere that the people working in it have their own b...

  By Chuppala Nagesh Bhushan Dossier: T. Chiranjeevulu, IAS (Retired) Founder & President, BC Intellectuals Forum (BCIF) Compiled from publicly available news and government sources, July 2026 1. Overview T. Chiranjeevulu is a retired officer of the Indian Administrative Service (2002 batch, Telangana cadre) who, since retirement, has become one of Telangana's most visible voices on Backward Classes (BC) welfare and reservation politics. He is the founder of the BC Intellectuals Forum (BCIF) , an advocacy platform for BC social and political rights, and is referred to in media coverage variously as its President , Chairman , and State President — the group appears to use these titles somewhat interchangeably across reports. 2. Civil Service Career Service entry: IAS, 2002 batch, State Services quota (Telangana/undivided Andhra Pradesh cadre). District Collector, Nalgonda: Served from June 2, 2014 to January 12, 2015, per offici...

 By Chuppala Nagesh Bhushan T. Chiranjeevulu A grassroots movement argues that the road to power runs through better maths, not more slogans HYDERABAD— For a certain kind of Indian political speech, statistics are less a rhetorical device than a weapon. In a recent address to Backward Caste (BC) activists in Telangana, T. Chiranjeevulu, a retired officer of the Indian Administrative Service and founder-president of the BC Intellectuals' Forum (BCIF), deployed numbers on judges, billionaires, distilleries and irrigation canals with the precision of a prosecutor building a case. The verdict, delivered repeatedly and without much subtlety, was that Telangana's dominant castes have converted every organ of the state—courts, bureaucracy, budgets, even canteens—into instruments of their own advantage, while BCs, who make up roughly 56% of the state's population, remain spectators to their own governance. The speech ranged widely, but three threads stood out: an attack on the gove...

T. Chiranjeevulu IAS(ret), Founder and President BCIF (BC Intellectuals Forum)  The argument we keep hearing these days is that over the last twelve years, the state of Telangana has achieved unprecedented economic development. Pointing to indicators such as Gross State Domestic Product (GSDP), per capita income, IT exports, industrial investment, and infrastructure construction, the ruling establishment describes Telangana as the fastest-developing state in the country. However, a crucial question arises here. Has this economic development truly reached all sections of society equally? Have the fruits of development reached every family, every caste, every region? If that is indeed the case, where do we stand on the Human Development Index? There is a foundational principle in development studies: Economic Growth and Inclusive Development are not the same thing. A state may generate a great deal of wealth, but that wealth may not reach all sections of society, all regions, and a...

By Chuppala Nagesh Bhushan Linguistic Transition and Cultural Recontextualization To reconstruct the intellectual history of the Indian subcontinent, one must apply a rigorous philological lens to the layers of linguistic transition that define its past. The shift from Pali—the medium of the Buddha’s original teachings—to later Sanskrit frameworks was not a natural linguistic drift, but a strategic recontextualization of sociolinguistic authority. While Sanskrit eventually emerged as a structured literary medium, its foundational vocabulary was systematically appropriated from earlier Prakrit dialects. These "native" or "natural" tongues (Magadhi, Ardhamagadhi) were chosen specifically to bypass exclusionary elite structures and establish a direct connection with the masses through the ethos of  Karuna  (compassion). Defining the Linguistic Origins The term 'Paliya' (Pali) did not originally serve as a language name. Epigraphically and textually, it re...

By Chuppala Nagesh Bhushan The Familiar Mystery of the 'Katha' In the sun-drenched courtyards of Bahujan households across India—homes of the SC, ST, and OBC communities—a familiar ritual unfolds. A priest arrives to narrate a  Katha . Whether it is the  Satyanarayan Katha  or the  Bhagwat Katha , these stories are presented as the bedrock of Brahmanical tradition. However, to the investigative historian, a linguistic and archaeological mystery hides in plain sight. If these traditions are purely Sanskrit-based, why is the very word used to describe them, "Katha," a Pali term? This article applies a "Scientific Temperament"—not merely as a legal disclaimer, but as a rigorous lens of inquiry—to peel back the layers of India’s narrative history. What we find is a sophisticated "rebranding": an ancient, verifiable Buddhist history carved in stone that was later modified into the paper-based epics we know today. The Linguistic Fingerprint: 'K...