Many articles, essays, and research works have been written about you, sir. In August 1998, on your 50th birthday, a souvenir titled “ Social Philosopher of modern India B.S. Ramulu” was published. It’s been 25 years since then, and you have gained many more experiences and authored numerous works. You have provided the ideological foundation for the Telangana movement and conceptualized the figure of Telangana Thalli (Mother Telangana). Since 2003, you have run the Vishala Sahitya Academy office beside Osmania University, which has served as a center, think tank, and publishing hub for writers and activists, especially those involved in the Telangana movement. Hundreds have found support there.

You were the strategist behind the “Chalo Delhi” campaigns in 2007, which were organized under the leadership of Acharya Konda Laxman Bapuji, Guda Anjaiah, Pasam Yadagiri, Gaddar’s Telangana Cultural Federation, and later with KCR and TRS. You pledged to publish a book every month until Telangana statehood was achieved, distributing them in Osmania and Kakatiya universities. You also played a key role in distributing books and pamphlets at every TRS and Telangana Bhavan event. Even before this, since 1992, as the founder president of Darakame Ikya Vedika, you have been a voice and a theoretician for BC, SC, ST, and minority communities. You have written and spoken extensively on these subjects, and as a writer, you have chronicled the lives and cultures of BCs, SCs, and STs in your stories and novels, guiding young writers on the philosophical and social changes over 60 years since independence.

Through the Vishala Sahiti Academy, which you established in 1990, you have published 190 books, organized many conferences and meetings, and presented awards to hundreds of writers. Notable personalities like Dr. C. Narayana Reddy, Dasarathi, Acharya Kolakaluri Enoch, Telakapalli Ravi, S.V. Satyanarayana, Ravva Srihari, and Acharya K. Jayashankar have presented these awards. You have also conducted story workshops.

In 1996, you published the anthology “Pravahincepata – Andhra Pradesh Dalit Songs,” and in 2004, you brought out collections of BC, SC, ST, and social consciousness songs. Since 1997, you have published four volumes of Karimnagar district stories, culminating in the major anthology “Bharatiya Sahityam Telugu Kathalu” in 2003.

You have played an active role in conceptualizing Telangana Thalli, the double-bedroom housing scheme, and the model of Gurukula schools as part of the Telangana movement. Your family, too, has flourished, with your four children holding high positions abroad. After the formation of Telangana, you made history as the first chairman of the BC Commission. 

Question 1: How were you able to manage so many responsibilities at once? The youth would like to know how your social and literary life began. 

B.S. Ramulu: When I was a child, my mother used to tell me many stories—to help me sleep, to distract me from hunger. Folk artists like Sharada Kandrulu and Burrakatha performers would go house to house telling stories. I loved stories from a young age. I used to retell my mother’s stories, adding my own imagination, to my childhood friends. So, listening to and telling stories started simultaneously for me.

My social life began with my school life. In those days, our school life was part of building a socialist society. We all studied in government schools, regardless of caste or wealth—even the tahsildar’s son. Everyone was equal. Only those who scored well in exams or excelled in sports were respected. That was the foundation of a socialist society. Our teachers, especially headmaster Muddu Ramakishtayya, who had traveled and studied abroad, played a significant role in our personal development. In the 1960s, our multipurpose high school in Jagtial had 2,000 students—the largest in Telangana. To teach us the value of labor, we built a swimming pool at school, collected gravel, and earned through our work. They introduced new games and organized annual All-India educational tours. He spent his life and salary for the students. In such a free environment, our studies and personal growth flourished. School life was my first social life.

Question 2: Tell us about your birth and childhood.

B.S. Ramulu: I was born on August 23, 1949, in Jagtial, Karimnagar district, into a weaver’s family. My father, Mittapalli Narayana, was a handloom worker who also worked in a textile mill in Bombay. Unable to support the family there, he returned to Jagtial, but due to the harsh conditions and poor food, he developed a hernia. There were no medical facilities then. By the time my father passed away in 1955, I was six years old. My younger brother was still an infant. We were three brothers. My mother raised us by rolling beedis. Our extended family—uncles, aunts, grandparents—lived nearby, so my mother was never alone.

In those days, there was a belief that only if children were beaten would they study. My elder brother couldn’t bear the beatings and quit school. My mother put him to work at a grocery store, but as a nine-year-old, he couldn’t manage. Facing scolding and beatings at home, he broke open the money saving box, took the coins and ran away to Bombay, like many others from our area.

Question 3: How did you continue your education despite such family circumstances?

B.S. Ramulu: I was interested in studies from a young age. My brother, out of fear of teachers, would discourage me from going to school. I studied my early lessons with Balashiksha teacher Ayyooru Panthulu. I completed primary education up to fifth grade at Markaji Primary School, Jagtial (now called Central Primary School), then joined Multipurpose High School from sixth grade. The school had classes up to twelfth grade. I completed my twelfth-grade exams in March 1967, passing with first class. Those who scored high in ninth grade could choose MPC or BPC in tenth; those with lower marks were put in Arts. I couldn’t pay the lab fee of 15 rupees, so my mother told me to stop studying. So, I took CEC. In seven years, I was the only one to pass with first class.

Question 4: How did your professional life begin?

B.S. Ramulu: In those days, those who passed with first class could get a job at the post office, so I didn’t pursue a degree. I believed I’d get a job based on my marks, so I didn’t join teacher training. Teachers earned 96 rupees, but post office jobs paid 240 rupees. But the postal job didn’t come. After waiting three years, I joined the evening college at Dharmapuri, working as a newspaper agent and in a beedi company during the day. Between 1970 and 1974, I completed DOL and BOL at Sri Lakshmi Narasimha Sanskrit-Andhra College, Dharmapuri. Due to the Jai Telangana and Jai Andhra movements, the four-year course took five years. In 1973, I was selected as a Telugu Pandit for Adilabad district through the DSC exam, but didn’t get the appointment order. They said if I paid a bribe, I’d get the posting. I paid someone, but I never got the job. Seeing the selection letter, the owner of the beedi company, Mittapalli Eshwaramma, who was a relative, arranged my marriage to Shyamala in Paidimadugu on May 17, 1973. Five months after the Emergency was declared, in December 1975, I got a job as a hostel warden in Elgandal under the Social Welfare Department.

Question 5: What inspired you to be drawn to the RSS?

B.S. Ramulu: The RSS shakha (branch) operated right in front of our house. From ninth grade, I attended the shakha. People like Chenchu Lakshmayya, Sridharji, and Kallepu Vidyasagarji from other areas ran the shakha. My classmates and batchmates from nearby villages, who stayed as boarders, also attended. From 1967 to 1970, I was the chief instructor. After moving to Dharmapuri, I ran the shakha there until 1972. We were attracted more by patriotism than religion.

Question 6: When did your focus turn towards literature?

B.S. Ramulu: I was interested in literature from a young age. The shakha library was nearby, and I read many magazines and books. From ninth grade, I wrote stories, songs, and poems. Teachers like Bhaskar Reddy and Kamalakar Rao encouraged me. I was active in essay and elocution competitions at school, winning many prizes. From ninth grade, I was entrusted with grading answer sheets for term and annual exams—out of 300 students, I got this opportunity, which helped me understand my peers’ levels.

Though I didn’t study for a degree in Jagtial, I would go with friends to college to listen to speeches by greats like Divakarla Venkata Avadhani, Viswanatha Satyanarayana, and C. Narayana Reddy. In Dharmapuri, we organized poetry gatherings with local poets. We had fun, played games, and sang songs on the Godavari sands during Kartika Pournami. Amid unemployment and despair, there was also enthusiasm. As a newspaper agent, I would get a commission book for every four books I ordered, building my own library. I read many books, including Arudra’s “Samagrandhra Sahityam.” I didn’t restrict myself to any one genre.

 
Question 7: Tell us about the responsibilities you have taken up.

B.S. Ramulu: Whatever I did, I did with dedication. For five years, until 1972, I served as chief instructor in the RSS, and even fifty years later, my teachers, trainees, and colleagues remain friends. After getting a job, I built trade unions and ran a magazine called “Sanghamitra.” As a hostel warden, when the Indira Gandhi government ordered hostels with 25 students to be expanded to 100 seats under the 20-point program, I cycled with a staff member around the villages near Maneru Dam to enroll 100 students, covering 40–50 villages. This exposed me to the lives of Dalit communities. There were rumors of human sacrifices at the dam. It was difficult to dispel the stigma that hostel food was infested. One of my students, Ghanta Chakrapani, became Chairman of the Telangana Public Service Commission. I motivated many towards education. At that time, students protested with the slogan “Move to the villages.” Revolutionary movements began.

Question 8: What was your first story?

B.S. Ramulu: From 1964, I wrote poems, songs, children’s literature, and letters to magazines, some of which were published. In 1966, my poems describing nature were published in the school magazine “Sravanti.” In January 1968, my story “Jagityala Katha” was published in “Balamitra.” Reading detective novels and stories inspired me to write. In 1979, after joining Virasam, I noticed there were few short story writers, so I started writing stories, reducing my poetry and songs. Thus, I began writing modern stories in 1979. Nine years after my story appeared in “Balamitra,” another story, “Interview,” was published in magazines, which I included as “Batuku Nerpinapatham” in my book. Vihari called it an outstanding story. My story “Tirugubatu Katha,” about bonded labor in Kakatiya Canal works, was published in “Srujana.” I wrote revolutionary stories and, since 1990, have been writing stories and novels about BCs, SCs, and STs. My novel “Batuku Poru” was published in 1982, with five editions, 40 articles, and two M.Phils. written about it. I was praised as Andhra Gorky and Andhra Lucien for this novel. Later, I published the novels “Choopu” (2013) and “Jeevanayanam” (2017). Of the 175 stories I wrote, only some remain; others were lost before publication. I published 15 story collections, three of which were translated into English. “Batuku Poru” was published in English. Of the eight novels I wrote, only three were published; some were lost.

Question 9: Why did you focus on so many genres and philosophical fields in Telugu literature?

B.S. Ramulu: It was due to the course of history—an opportunity and necessity shaped by history.

Question 10: What discrimination did you face as a Telangana writer?

B.S. Ramulu: We faced a lot of discrimination. On November 1, 1956, the united Andhra Pradesh state was formed through the Seventh Amendment to the Constitution, supposedly uniting all Telugu speakers. But our troubles began then. Those who claimed the language was the same said they couldn’t understand our dialect. When Suravaram Pratap Reddy was around, even Andhra region works were published in Telugu magazines like Sravanti and Golconda. But when editors and literary figures from Andhra settled here, they developed a sense of superiority and dismissed the Telangana dialect as not being a language. Within four or five years of state formation, they began to ridicule our language as “Telangi” or “Bedangi.”

I’ve been interested in philosophy since childhood. My father and uncle, who worked as a textile mill worker in Bombay, had a home library with scriptures, medical texts, and Upanishads. My elder uncle was a guru in the Advaita tradition for fifty years. My friends and I competed to read hundreds and thousands of books, including detective novels. I read works by Rabindranath Tagore, Munshi Premchand, Sarath Babu, Koduri Kousalyadevi, Ranganayakamma, Sri Sri, Dasarathi, C. Narayana Reddy, and Omar Khayyam. I developed an interest in stories, novels, poetry, literary criticism, and economics. Children’s literature in Chandamama and Balamitra shaped our personalities. Studying economics, civics, and commerce in tenth grade increased my interest in these fields. Thus, my writing and thinking evolved with every turn in my literary and philosophical journey.

Question 11: Why is your book “Kathalabadi” considered a literary ornamentation treatise?

B.S. Ramulu: Dr. C. Narayana Reddy and Ravuri Bharadwaja were delighted with the title. C. Narayana Reddy inaugurated it, and Ravuri Bharadwaja wrote the foreword. Both are Jnanpith awardees who praised the book. In my DOL and BOL studies, I learned about literary ornamentation, Prataparudra Yashobhushanam, Anandavardhana, Bharata, Dhvani, rasa, and vakrokti theories. I studied the creation of rasa with the nine rasas and their derivatives. I wrote “Kathalabadi” as a literary ornamentation treatise to effectively and artistically depict these in modern genres.

While working in the revolutionary movement, I taught many how to write stories. From 1984 to 1990, I worked full-time as an activist, traveling across the country. In April 1990, after returning to public life, I began working for the social development of BCs, SCs, STs, and minorities within the framework of the Indian Constitution. In 1992, I established the “Dalit Writers, Artists, and Intellectuals United Forum” as its founding president, organizing meetings and conferences across the state. To nurture young writers, we held training classes in story, song, speech, and essay writing. I wrote “Kathalabadi” as a curriculum for these training classes. I also wrote about songs and their origins. Hundreds of youth have grown through these efforts, transcending caste, class, gender, race, and religion.

Question 12: You have worked in so many genres and philosophical streams in Telugu literature. What was the reason for this focus?

B.S. Ramulu: Yes, there was a reason. It was the evolution of history itself. It was an opportunity and necessity that history provided. Each turn in history brought new challenges and needs, and my writing evolved accordingly, embracing diversity in both themes and forms.

 
Question 13: What kind of discrimination did you face as a Telangana writer?

B.S. Ramulu: We faced a lot of discrimination. On November 1, 1956, the united Andhra Pradesh state was formed through the Seventh Amendment to the Constitution, supposedly uniting all Telugu speakers. But our troubles began then. Those who claimed the language was the same said they couldn’t understand our dialect. When Suravaram Pratap Reddy was around, even Andhra region works were published in Telugu magazines like Sravanti and Golconda. But when editors and literary figures from Andhra settled here, they developed a sense of superiority and dismissed the Telangana dialect as not being a language. Within four or five years of state formation, they began to ridicule our language as “Telangi” or “Bedangi.”

From childhood, I was interested in philosophy. My father and my maternal uncle, who worked as a textile mill worker in Bombay, had a home library with scriptures, medical texts, and Upanishads. My elder uncle was a guru in the Advaita tradition for fifty years. We friends would compete to read hundreds and thousands of books, including detective novels. I read works by Rabindranath Tagore, Munshi Premchand, Sarath Babu, Koduri Kousalyadevi, Ranganayakamma, Sri Sri, Dasarathi, C. Narayana Reddy, and Omar Khayyam. That’s how I developed an interest in stories, novels, poetry, literary criticism, and economics. Children’s literature in Chandamama and Balamitra shaped our personalities. Studying economics, civics, and commerce in tenth grade increased my interest in these fields. Thus, my writing and thinking evolved with every turn in my literary and philosophical journey.

Question 14: Why do you consider your book ‘Kathalabadi’ a treatise on literary ornamentation?

B.S. Ramulu: Dr. C. Narayana Reddy and Ravuri Bharadwaja were delighted with the title. C. Narayana Reddy inaugurated it, and Ravuri Bharadwaja wrote the foreword. Both are Jnanpith awardees who praised the book. In my DOL and BOL studies, I learned about literary ornamentation, Prataparudra Yashobhushanam, Anandavardhana, Bharata, Dhvani, rasa, and vakrokti theories. I studied the creation of rasa with the nine rasas and their derivatives. I wrote “Kathalabadi” as a literary ornamentation treatise to effectively and artistically depict these in modern genres.

While working in the revolutionary movement, I taught many how to write stories. From 1984 to 1990, I worked full-time as an activist, traveling across the country. In April 1990, after returning to public life, I began working for the social development of BCs, SCs, STs, and minorities within the framework of the Indian Constitution. In 1992, I established the “Dalit Writers, Artists, and Intellectuals United Forum” as its founding president, organizing meetings and conferences across the state. To nurture young writers, we held training classes in story, song, speech, and essay writing. I wrote “Kathalabadi” as a curriculum for these training classes. I also wrote about songs and their origins. Hundreds of youth have grown through these efforts, transcending caste, class, gender, race, and religion.

Question 15: What is your message for the new generation of writers and activists?

B.S. Ramulu: Literature should reflect the lives and struggles of the people. Writers must not isolate themselves from society. They should be aware of social realities, injustices, and the needs of the marginalized. Only then can their writing bring about real change. I urge the new generation to read widely, think deeply, and write with commitment and compassion. May they use their words to inspire, awaken, and empower society.

Question 16: You have been a part of many social and literary movements. Can you share a memorable experience from your activism?

B.S. Ramulu: There are countless memories from my journey, but one that stands out is the time during the Telangana movement when we organized the “Chalo Delhi” campaign. It wasn’t just a political program—it was a cultural awakening. We mobilized poets, writers, students, and activists from across Telangana. The energy, the songs, the slogans, and the unity we felt—those moments were truly historic. Distributing books and pamphlets at every gathering, I saw firsthand how literature could ignite a movement. The pride in our language, our stories, and our identity was palpable. I realized then that the written word, when combined with collective action, can truly change the course of history.

Question 17: How did your family support you during these challenging times?

B.S. Ramulu: My family has been my backbone. My wife, Shyamala, endured immense hardship—raising our children, managing the household, and supporting me, even when I was away for months on end. There were times when we faced financial difficulties, social isolation, and even police scrutiny. But she never wavered. My children, too, understood the importance of the work I was doing. They excelled in their studies and have now established themselves in their careers. Their achievements are a testament to the sacrifices we made as a family. Without their unwavering support, I could not have accomplished even a fraction of what I did.

Question 18: What is your perspective on the current generation of writers and activists?

B.S. Ramulu: Today’s generation is more aware, more connected, and more courageous. They have access to information and platforms we could only dream of. But with these opportunities come new challenges—distractions, misinformation, and the pressure to conform. My advice to them is to stay rooted in our culture and values, to read widely, and to question everything. Literature and activism must go hand in hand. Only then can we build a just and equitable society. I urge young writers to use their voices for the voiceless and to never lose sight of the larger purpose.

Question 19: Looking back, what gives you the most satisfaction?

B.S. Ramulu: What gives me the most satisfaction is seeing the seeds we planted bear fruit. The Telangana movement succeeded, our literature found its rightful place, and the marginalized communities we fought for are now finding their voice. My own journey, from a small village boy to a writer and activist, is proof that with determination and collective effort, change is possible. The recognition I have received is not just mine—it belongs to everyone who walked this path with me.

Question 20: What message would you like to leave for future generations?

B.S. Ramulu: Never forget your roots. Respect your language, your culture, and your people. Stand up against injustice, no matter how difficult it may seem. Read, write, and think critically. Most importantly, remember that true progress comes from uplifting those who are left behind. Let your life and your work be a beacon for others. If my journey can inspire even one person to fight for justice and equality, I will consider my life’s work fulfilled.

Question 21: What do you consider your greatest achievement in your literary and social journey?

B.S. Ramulu: If you ask me about my greatest achievement, I would say it is the privilege of being able to serve people through both literature and social activism. More than any award or position, what gives me true satisfaction is seeing the impact of my work on the lives of marginalized communities—BCs, SCs, STs, minorities, and the common people of Telangana.
 
When I see young writers and activists who were once students in our workshops now leading movements, publishing books, and inspiring others, I feel my life’s work has come full circle. The recognition and respect I have received are not just personal—they belong to the entire community that struggled and grew together.
 
Being able to witness the formation of Telangana state and contribute, even in a small way, to its ideological foundation is a source of immense pride for me. My journey is proof that if you dedicate yourself to a cause with sincerity, history will remember you.

Question 22: What is your message to the new generation of writers and social thinkers?

B.S. Ramulu: My message to the new generation is simple but profound:

• Never lose touch with the people. Literature is not just for entertainment; it is a tool for social transformation. Understand the pain, hopes, and dreams of the masses. Write with honesty and courage.
• Do not be afraid to question injustice or to stand against the tide. Remember, every story you write, every thought you share, has the power to inspire change.
• Stay rooted in your culture, respect your language, and never compromise your integrity for temporary gains. The world is changing rapidly, but the values of compassion, justice, and equality remain eternal. Let your words be a light for those who live in darkness.

Question 23: Finally, looking back, is there anything you would have done differently?

B.S. Ramulu: Looking back, I have no regrets. Every struggle, every hardship, every failure has shaped me into who I am today. If anything, I wish I could have done more for the people, reached more villages, and inspired more youth. But life is a journey of learning and growth. I am grateful for the opportunities I had, the people I met, and the movements I was part of. If I have touched even a few lives and inspired them to fight for justice and equality, I consider my life fulfilled. My only wish is that the new generation carries this torch forward, with even greater passion and commitment.

Question 24: You have trained and inspired so many young writers and activists. What qualities do you think are essential for the new generation to become true change-makers?

B.S. Ramulu: For the new generation, the most important qualities are sensitivity, awareness, and commitment. They must be able to see and feel the suffering of others, not just their own. Only then will they develop empathy and a sense of responsibility towards society. Along with this, they should have the courage to question injustice and the determination to stand by the truth, even when it is difficult. Discipline, continuous learning, and the ability to work collectively are crucial.
I always tell young writers and activists—do not write or act just for recognition or fame. Do it with a sense of purpose and service. Your work should reflect the realities of the people and strive for their upliftment. And above all, humility is key. No matter how much you achieve, always remember your roots and the struggles of those who came before you. That is the true path to becoming a change-maker.

Question 25: What is your vision for the future of Telugu literature and the social movements you have been part of?

B.S. Ramulu: My vision is for Telugu literature to become even more inclusive, vibrant, and socially conscious. Literature should not remain confined to the elite or to urban spaces. It must reach every corner—villages, marginalized communities, and the youth. I hope to see more stories, poems, and essays that reflect the diversity of our society and the struggles of the common people.

As for social movements, I wish for them to remain rooted in justice, equality, and compassion. Movements must adapt to changing times, using new tools and technologies, but never lose sight of their core values. If the new generation can carry forward these ideals with sincerity and innovation, both literature and social change will flourish.

Question 26: Finally, what message would you like to give to those who look up to you as a role model?

B.S. Ramulu: To everyone who sees me as a role model, I say this:

• Do not try to imitate anyone blindly. Find your own path, your own voice. Learn from the experiences of others, but carve your journey with honesty and dedication.
• Never compromise on your values for temporary gains. Stand up for what is right, even if you have to stand alone.
• Keep reading, keep questioning, keep growing.
• And always remember—the true measure of your life is not how much you achieve for yourself, but how much you contribute to others.
• Let your life be a lamp that lights the way for many.