THE ATHEISTIC WRITINGS OF S. GURUSWAMI
Itihasas (Adapted from the “Kudi Arasu” [1]) (By S. Guruswami) Excerpts
Rama a youth of sixteen with the help of his brother Lakshmana kills on old woman. First Rama cuts away her hands, and then his brother chops off her ears and nose: and lastly Rama kills her with an arrow. What courage! What chivalry! What manliness! Two stalwart youths kill an old woman. We are asked to admire the disgusting details of the episode. The Tamil poets put the following words in the mouth of Kooni: “when Rama with the strong bow killed Tataka, a woman, he cast a slur on the manliness of our race, he was laughed at by men.” Kamban makes no mention of Lakshmana’s disgraceful act of disfiguring a woman who is defenseless. Viswamitra’s justification for killing the woman bespeaks the “saint’s Character”.
Then we come to the question of the Rakshasas disturbing the sacrifices of the Rishis. On this point Griffith observes, “The poet of the Ramayana applied the hated name of Rakshasas to an abhorred and hostile people and this denomination is rather an expression of hatred and horror than a real historical name”. The Aryan ascetics occupied the forests of the Non Aryans without their permission and acted as spies. They helped to eradicate the Non-Aryans, with the aid of the Aryan Kings. The “Rakshasas” were hostile to the religion of the Aryans whose rites and sacrifices they disturbed. “They were called night-rangers or rovers because, they patrolled at night.” The performance of animal sacrifices in the name of gods was abhorrent to the Non Aryans; they also disliked the Aryan rishis for professing to possess supernatural powers.
The forests belonging to Ravana were occupied by those political spies, and hence the attack by the “Rakshasas” who repelled the foreign invasion. Maricha is said to have disturbed the yaga performed by Viswamitra only on the sixth day when animals were sacrificed. It is evident why the Aryan poet condemned them it. It is no wonder that the Dravidians considered the Aryans as “Mlechas” or brabarians. (Ref: the Tamil lexicon, “Nigandu” of Mandala Purudar)
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We shall consider the story of Bali. Bali is righteous monarch. He is all powerful. The Devas envy his growing strength born of his tapas. They desire to destroy him. Accordingly they seek the help of Indra who has personal enmity towards Bali and who mercilessly killed Bali’s sister already. The Devas along with Indra, go to Vishnu and complain of Bali’s great charities. Vishnu falls in with the plan of the Devas, and agrees to destroy Bali. Then Vishnu begs of Bali three feet of earth for carrying on his tapas. The king grants the request in spite of the dissuasions of his priest Sukrachari. Bali performs the ceremonial of promise (tharai) by pouring water in Vishnu’s hands. The priest takes the shape of a bee and prevents the flow of water from the nozzle of the kettle. Vishnu becomes aware of this and pricks at the bee. The priest’s eyes are blinded. Vishnu succeeds in cheating Bali and most brutally kills him in the end. Valmiki writes of the “shameless begging of three feet of earth by Vishnu”. What shall we say of the God who kills a man because he is too charitable? It is no wonder that Vishnu who murdered a women (Sukra’s mother) acted up to the advice of Indra, another god given to murdering defenseless women.
To resume the story. On their way to Mithila, Rama, Lakshmana and Viswamitra reach the banks of the Sona.The Rishi narrates the following account of the spot to the two princes. “There was once a king Kusa by name, the mind-born son of Brahma. Vayu was the last of his four sons, and this dominion belonged to him. Kusanabha the royal sage had a hundred lovely daughters. One day when they were playing in the gardens, Vayu the Wind-god fell in love with them. He said that he would endow them with deathless youth and the beauty of the Immortals if they would only consent to his wish. The maidens laughed at his presumption, and refused his request telling him that they should consult their father. Enraged at their bold and defiant words, the wind-god, putting forth his might, distorted their graceful limbs out of all recognition. In great grief and shame they ran to their father with sobs and tears, and told him what had happened. The father admired their patience and forgiveness and blessed them for keeping up the prestige of the family. It was about that time a rishi named Chuli was practicing Brahma Tapas. A Gandharva, Somada by name, approached him to have a son. The rishi gave her a mind-born son named Brahmadatta. And Kusanabha bestowed his hundred daughters on Brahmadatta. As soon as he touched them their deformity disappeared. Kusanabha had a son named Gadhi, and him am I proud to call my father. My sister was Satyavadi, who after her death became the holy stream Kausiki. By her side have I chosen my abode.” Thus does Viswamitra narrate the story of his ancestry. Then the rishi and the two princes reach the shores of the Holy Ganges.
The above story of the Wind-god indicates his despicable character. And yet he is one of the Devas. He attempts to ravish the hundred innocents girls, and when they disagree, he behaves most brutally by deforming their bodies. Can we imagine anything more wicked and nefarious? We see how the gods that were worshipped by the Aryans were all of them abject and contemptible. Vishnu is a murderer of women. He is given to inordinate sensuality and indulges in carnal pleasures day in and day out. He has not got the shame to rise up from his matrimonial bed when others come in. He enters into the dead man’s body and cunningly shares the bed of his wife. When the maiden burns herself, like a mad man does this god prate and roll himself on her ashes. The Tamil poet Kamban makes only a casual mention of these repulsive anecdotes. Hundred women marrying one man indicates that polygamy was the custom among the Aryans. And in the Mahabaratha, Draupathi marries five husbands at a time. This show that an Aryan woman could marry any number of men. This feature of the Aryan civilization is not a thing to be overlooked by the historians. There is another important point, important to the critic, but insignificant to the pandits, – to be noted by us. Valmiki mentions in more than two places that Rama and Lakshmana rise up from their sleep only after Viswamitra wakes them up. Perhaps being addicted to royal splendour, they might not have acquired the habit of rising earlier. Or they might have become exhausted owing to their exploits in the forest. In that case, shall we say they were merely human and not the incarnation of any God?
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Viswamitra recounts to the princes the story of the Ganges. Himavan, the monarch of mountains had two daughters Ganga and Uma. The Devas prayed Himavan to send his daughter Ganga as a river for the benefit of the three worlds. The father agreed, and Ganga went to heaven. Uma the younger daughter was married to Siva. Overpowered with sensuousness, Siva spent hundreds of years in continuous cohabitation with his wife without completing the act. Brahma and the Devas feared that the result of such a long-lasting union might be the birth of a son whose fury might endanger the safety of the universe. In trembling accents they prayed to Siva, “Supreme Lord! The worlds are unable to bear thy fiery energy. Have mercy on us and restrain thy act and withdraw.” Siva agreed, but said that his energy had already moved from its receptacle, and asked them as to who should receive it. The Devas answered that the earth (who was herself a goddess) should receive it. Accordingly, Siva let out his energy on the earth, and it spread about the mountains and forests. Thereafter the Devas implored Agni and Vayu to enter into the out flowing generative fluid. Permeated by Agni it was transformed into a white mountain, and there from sprang holy reeds. The Devas praised Siva for averting the danger. But Uma’s rage knew no bounds. Her eyes blazed fire and she pronounced a terrible curse against the trembling gods. “You that have dared to interfere with my pleasures; you that have caused me grief and disappointment, you shall reap the fruit of your crooked ways. No sons shall be born unto you of your own wives”. Then she turned to the earth and said, “Vile creature, you envied me a son and succeeded in depriving me of one. Many shall be thy forms and many thy lords. You will also lose the pleasure of giving birth to a child.” Siva pitied the Devas and proceeded with his wife to the Himalayas to engage himself in stern tapas. (Ref. 36th Chapter of Valmiki) But Devas wanted someone to lead them in the place of Siva who had gone for tapas. They went to Brahma and sought his advice. He replied that Agni, who carried the energy of Siva would bring forth a son by Ganga to be their leader. Thereat the Devas went to Agni and implored him to direct the energy towards Ganga. Discharging the fiery liquid on all sides, he permeated her in all her limbs with his fierce might. Ganga was penetrated through and through, and she cried out in great agony that she was unable to bear the terrible energy of Siva. Agni pitied her and asked her to let out the superfluous liquid at the foot of the Himayan. Ganga obliged and the liquid that was let out by her turned into gold and other shining metals. Finally, she dropped out the foetus also, and Skanda slipped out of Ganga’s womb. The infant was nursed by the Kritikas. He developed six heads to suckle at the breasts of the six kritikas. He was named Kartikeya after his foster mothers. He was afterwards taken by the Devas to be their leader. (Ref. 37th Chapter of Valmiki)
The above story is altogether obscene. We would not have recapitulated it in these columns but for the sense of duty in us to expose the ‘holy’ Ramayana in its true colours. The fear of the Devas that the result of a prolonged cohabitation will be a terrible offspring is quite fantastic. Further, the idea that Siva himself should be overwhelmed with passion and indulges in the act for hundreds of years does not become the chief of the gods. At the request of the Devas, Siva is said to have immediately withdrawn. The Devas are afraid of the birth of a child to Siva and Uma. To avoid the birth of an unwanted child the Devas evidently requested Siva to practice a method of Birth-control, and prevent Uma conceiving. Only the method advised by the Devas and practiced by Siva is the most inefficient and cruel of all methods of Birth-control ever advocated. Coitus Interruptus practiced by Siva is most harmful to man and woman alike. Apparently Siva had no access to pessaries and other modern methods of Birth-control which are less harmful. In this connection, shall we be justified in directing the attention of those who condemn Birth-control by any means (as being contrary to nature) to the great precedent of Siva? Uma’s cursing the Devas is natural in the circumstances and quite justifiable. The disappointment at the unnatural interruption of her pleasures and the resentment she feels at those who brought about the interruption, indicate exactly the feelings of any other woman placed in a similar situation. The woman in Uma was disappointed at her enjoyment being denied its climax. The mother in Uma keenly resented the prevention of her conception. Uma aptly taunts the Devas for their “crooked ways.” They deserved Uma’s curse. There is nothing surprising in that the curse took effect. Because, the Devas were already advocates of Birth-control! Only poor earth was made the scape goat. She was induced by the gods to do something obnoxious and was rewarded by Uma’s curse. It is also curious how Agni and Vayu entered into the energy of Siva. From the account given about the birth of Skanda, we are led to infer that Ganga underwent an abortion. The superfluous liquid let out at the foot of the Himalayas is said to have turned into metals. Evidently the imagination of the poet has run riot. Skanda is born prematurely in an abortion. He not only survives but is so virile that he has got to be nursed by six women. He develops six heads to suckle mothers. If simultaneous suckling was his object, Skanda should have developed twelve heads to suit the twelve breasts of his six foster mothers. Evidently the poet had no sense for arithmetic.
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Viswamitra continues his narration, Sagara the ruler of Ayodhya had, by his first wife Kesini, a son named Asamanja. He married a second wife also by name Sumathi. She conceived a lump of flesh which broke into pieces, and from that issued forth 60,000 sons. They were brought up in vessels filled with ghee, until they grew up to boyhood. Asamanja the eldest was cruel to the people and was therefore banished. Many years after, Sagara began a horse sacrifice. Indra the chief of the Devas took the shape of a Rakshasa and made away with the sacrificial horse. The father asked his 60,000 sons to search for the horse. After searching the surface of the earth from end to end, the infuriated sons of Sagara delved into the earth and tore her vitals with their adamantine nails. Nagas, Asuras and other mighty creatures were also slaughtered by thousands. The Devas and Asuras reported the matter to Brahma the creator. Brahma answered, ‘The wicked princess shall be consumed by the fire of Kapila’s wrath. Their doom is near at hand’. The celestials returned satisfied with the answer. The sons delved deeper and met Kapila the incarnation of the Eternal Vasudeva; and hard by was the long-sought-for horse. Inflamed with wrath, they flew at the sage. Kapila’s fiery rage burnt them into ashes. Sagara also died in remorse after having ruled for 32,000 years. Ansuman, the son of Asamanja learns from Garuda that his 60,000 uncles could be sanctified only by the water of the Holy Ganges. But he did not succeed in bringing down Ganges from the heavens. He also died ruling for the same number of years. His son also ruled for an equal number of years. His grand son Bhagiratha engaged himself in stern tapas to fulfill the desire of his grand father. Brahma appeared before him and said, “Pleased am I with your tapas, and Holy Ganga will come down according to your wish. Your other request that the race of lshwaku should ever remain upon earth, is also granted. But heed thee, the earth cannot bear the force of the celestial river, and make a request of Siva to undertake this tremendous task’. Thereupon Bhagiratha prayed to Siva, who promised to bear upon his head the Daughter of the Mountain. From the high heavens Ganga fell on the head of Siva and was entangled in the maze of his lofty coils of matted hair. From thence she came down to the earth in seven streams; the seventh stream followed Bhagiratha for the accomplishment of his purpose. And the holy waters flowed over the ashes of the sons of Sagara “(Ref. Chapters 38 to 44 of Valmiki.)
Let us examine the above story. Sagara’s wife conceives a lump of flesh which breaks into 60,000 pieces. Evidently another case of abortion. But then, the prematurely born children are nursed in ghee pots, a feat beyond the reach of the imagination of any modern obstetrician. We have already seen how the chief of the Devas (Indra) had made his mark as a murderer. Now, we have an occasion to see how he is not deficient even in theft. Other aspects of the character of the chief god will be noticed later on as we proceed with the narrative. And it is no wonder the Devas prove worthy of such a leader. Brahma who supports the unrighteous cause of the Devas must necessarily be given the position of the “Creator” among the hierarchy of gods. Indra’s theft of the sacrificial horse leads to the slaughter of millions and to the death of numerous princes. The Eternal Vasudeva whose incarnation is Kapila, is an example of the ignorant and angry tapasvi. He is said to be engaged in stern tapas with the stolen horse by his side. When the princes charge the “saint” with theft, he burns them to ashes. The superhuman power born of his austerities did not give him wisdom to see that he was in possession of stolen property and in law he was answerable for the theft unless he proved that he had no knowledge of the theft. Sagara, his son and grandson are said to have ruled each for 32,000 years. No pious Hindu should doubt this peculiar fact, for the Ramayana is a historical document. The boon granted by Brahma that the race of lshwaku shall continue eternally, is another historical fact. Only the descendents of the sun have migrated to London. The Ganga is entangled in the matted hair of Siva. The three eyed god might have caught a cold. Might be his passion for the fair goddess stimulated his brain to such heat that a cold water douche was welcome.
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At the request of Rama, Viswamitra proceeds to recount the history of the city of Visala: “In the Kritayuga, the sons of Diti were mighty and powerful and they were called Asuras; while the sons of Aditi were called Devas. Both of them wanted to escape the decrepitude of age and the horrors of death. At length they hit upon a plan and resolved to churn the Milky Ocean and partake of the Ambrosia that would spring therefrom and which would ensure them immortality. They churned the ocean, and there arose from the seething waters, Dhanvantri (the God of Health) and sixty thousand lovely Apsaras. The Devas and the Asuras refused to have them and hence they came to be public women, free to all. Next came forth Varuni who was also refused by the Asuras. But the Devas accepted her. Then arose from the ocean a horse and a gem. And lastly appeared the Amirta. The Devas and the Asuras fought for the possession of the immortal essence. In the terrible battle that ensued, many of the Asuras were killed. Lord Vishnu appeared as a fascinating siren (Mohini), and carried away the hard-won Amrita from Vishnu (sic), and having exterminated the Asuras, ruled over the worlds. Ditti was stricken with grief at the death of her sons, and she prayed to her husband Kasyapa to bless her with a son, who could take revenge upon Indra. Kasyapa granted the request and asked her to observe severe penance. When Ditty was engaged in tapas, Indra waited upon her with humble reverence. He supplied her with the sacred grass, fire-sticks, water and every other article that she might require. He pressed her limbs when she was hot and was ever useful to her.
Ten years more for the completion of the penance when one day, Ditty turned to Indra and said, “My dear, soon you will have the pleasure of seeing your younger brother. Though I first resolved to bring forth a son to put you down, my heart has been won over by your sweet kindness and watchful service. And I shall take care in bringing both of you so that both may live long.” Having said this, Diti worn out with her fasts and penances, chanced to fall asleep in a careless unusual posture, the hair of her head brushing her feet. And it was a great sin to sleep like this especially at midday. Indra, ever on the watch for the slightest slip, saw that she was impure and laughed in derision. He entered into her body through her generative organ and hacked the embryo into seven pieces; whereat it began to set up a pitiful wail. “Cry not, cry not” replied Indra, but all the same he went on with his dreadful task. Diti awoke, and cried out in agony: “Slay not, slay not”. Then Indra came out of her body through the same passage. The seven pieces were born as seven Maruts. It was in this city, Rama, that the chief of the gods destroyed Ditti’s embryo”.
Let us examine the above. If the Ramayana is claimed as a historical document worthy of our pride, the churning of the ocean by means of the hill and the serpent, affords ample evidences for its historicity. The story of churning the ocean that is given by Kamban, is altogether different from that given by Valmiki. The cause for churning the ocean that is given by Kamban, is his own invention. The Tamils who piously read the Ramayana by Kamban, for the begetting of children – they at-least, should think for a while, whether they are reading the original version of the “Holy” Ramayana. When they are not reading the real story, how can they expect the same benefits that are said to be conferred on the readers of the Ramayana? The sixty thousand Apsaras are said to have become public women just because the Devas and the Asuras refused to accept them. The ‘pious’ readers of the ‘Holy’ Ramayana may be justified if they trace the origin of the prostitutes of this country to the days of the Ramayana. We can only pity the maidens for having come out of the ‘divine’ ocean, after all to lead a wretched life.
Then if the Asuras refuse Varuni, the Devas joyfully accept them. Even as the Devas were expert drunkards (Suras) ,they were not lacking in carnal desires. Lord Vishnu plays the part of the monkey which acted as judge in the equal distribution of the cake between the two cats. The ‘Protector of the universe’ robs the fruits of other’s labors. And this god figures as the teacher of the world’s dharma (Bhagavat Gita) to Arjuna. What else can we expect from him than the curse of Varnashrama which has reduced the country to the present position? Diti is said to have yielded to Indri’s services such as fanning and pressing her limbs. What shall we say of the sincerity of her tapas? It cannot be said that she was unaware of the fact as she was engaged in tapas. For, she is said to have acknowledged Indra’s services, and thanked him for his sweet kindness. Diti is said to have committed a sin, in sleeping in an unusual posture. If such trivialities could make a woman impure and sinful, and if on that score Indra commits the despicable deed, we need no excuse in declaring the Ramayana as an “Immoral Story.” The chief of the gods is said to have entered through the generative organ of his stepmother. The proportion of their bodies is beyond our imagination. Even if it is possible by some divine power, is this the standard of morality of the days of the Ramayana? Indra’s act is very brutal and barbarous. He destroys the embryo of his stepmother. If this is the morality of the chief of the gods and if this devil is helped by Lord Vishnu, what attributes shall we give to the other gods worshipped by the people belonging to the “greatest of the world religions”?
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On their way Viswamithra and the princes notice a lonely hermitage. Rama wants to know the history connected with it.Viswamithra narrates as follows: “Gautama rishi was inhabiting this place with his wife Ahalya. Indra fell in love with her and was ever on the watch for accomplishing his wishes. One day, when the rishi was absent, he approached her in her husband’s dress and expressed his desire. That was the menstrual period of her, but the chief of gods insisted upon fulfilling his passion. She gladly yielded. Gautama came in and caught the two red handed. They stood before him quaking with fear. The rishi’s wrath flamed forth and he cursed Indra, “Impious wretch! Thou shalt be deprived of that which served you to carry out your nefarious purpose”.
No sooner were the words uttered, than the scrotum of Indra withered and fell away from his body. Next he turned to Ahalya, Indra’s partner in guilt, “Thou shalt lie here for thousands of years, ever hungry and only the air as your food. At a future age, there shall come here Rama, at the touch of whose feet thou shalt resume the original beauty and return to live with me”.
Deprived of his vital organs, Indra approached the gods and said, “It was for you that I undertook this dangerous work. You wanted me to spoil the rishi’s tapas by rousing his anger. And now I am visited by the consequences. Hence it is your duty to restore to me what I have lost through you”. The gods took counsel and transferred to Indra the scrota of the goat. Thenceforth the dead ancestors and devas gladly accepted the offerings of goat without their scrota, in deference to Indra who wears the “scrotum of a goat”. Vishmamitra finishes his story and Rama enters the hermitage of Gautama. At the touch of Rama’s feet Ahalya rises up with life and then joins her husband (Ref: 48th and 49th Chapters of Valmiki) Indra figures, in this account, as an unscrupulous debauch. He is overwhelmed with passion that he interferes with a woman during her menstrual period. The god goes disguised in the dress of Ahalya’s husband in order to deceive her. But she is not deceived. She recognizes Indra and yields to him. He is caught red handed by the husband. In his anger Gautama loses all sense of justice and fairplay. His fickle minded wife commits adultery with Indra. Though Indra was at fault having tempted her, she partakes of the guilt equally with Indra in that she willingly yields up to him. Gautama’s curse is terrible as against Indra who is deprived of his vital organ while Ahalya is submitted to a temporary trance and is taken back as Gautama’s wife when she regains consciousness at the touch of Rama’s feet. This is altogether unfair to Indra and the rishi displays partiality to his own wife for whom he evidently has a soft corner in his heart in spite of her adulterous proclivities. We also see that the rishi agrees to receive her again after she gets purified by the touch of Rama’s feet. Is it not absurd to maintain that a woman will regain her lost chastity at the touch of anybody’s feet? If Ahalya is said to have reciprocated Indra’s love why does the “all knowing” rishi insist upon receiving her back again? This is one of the many instances of the old morality, strewn over the pages of the Ramayana which are repugnant to the moral sensibility of the moderns. Indra is said to have committed adultery in order to rouse the anger of the rishi and destroy his tapas which menaced the gods. The Devas gladly accepting the offerings of the goat is confirmed in the 3rd Chapter, Slogas, 268-272 of the Code of Manu.
Revolt, 12 and 19 December 1928, 2, 9,16, 23 January 1929
Exposure
We have to apologise to our readers for the delay in continuing the publication in our columns of the series of translations from the Ithihasas. The delay is unavoidable and we hope to make good before long. Meanwhile we are glad to find that the series has attracted widespread attention and we are inundated with queries and suggestions regarding the presentation of these translations. While there are some who approve of Mr.Guruswami’s method, there are others, who are frankly furious.
To allay the doubts and misgivings we shall restate our attitude towards the Ithihasas. We plead guilty to the charge that our object is to effect a change in Hindu ideals by drawing people away from the teachings of the Ithihasas, which idolise outworn superstitions. The virtues, so called, delineated through the characters of the Ramayana suit only a primitive society. Their adoption to modern times spells National disaster.
It is often said that we should retain the good things in the Ramayana and eschew the bad. We do not desire to be unnecessarily offensive and would gladly undertake the task were it possible. Let us illustrate our difficulties. Rama killed a “Sudra” for the sin of having performed religious austerities to which only the twice born were entitled. The defender of the Ramayana ejaculates: “This incident may be authentic, but my Rama never did it. I feature to myself a Rama who was not guilty of such inhumanity”. We are willing to venture on a process of such elimination of the incidents in the story if there were a possibility of a skeleton of the main plot surviving a process of such wholesale operations. There is no such possibility. Rama killed Thataka, an old woman who objected to the inhuman practice of sacrificing dumb animals to gain religious merit. Rama and Lakshmana ill-treated and mutilated a helpless woman in the forest who dared to aspire to marry either of them.
Ramayana does not advocate chivalry towards the fair sex. Rama lay in ambush and assassinated Vali when the latter was engaged in a life and death struggle with his own brother. Rama intrigued at Ravana’s court and won over to his side Vibhishana whose help was invaluable in getting at the weak points of the enemy. Ramayana does not advocate chivalry in the warfare. Rama abandoned his throne in obedience to the unexpressed wish of an old dotard of a father deserting his country and his people who looked up to him for protection and guidance. Bharata who ascended the throne went about fooling with his brother’s sandals on his head neglecting the duties of his high office. There is no spirit of public service in any of the characters of the Ramayana.
A Rama would not be tolerated for a single moment on a modern throne. If the defender of the Ramayana eliminates all the incidents enumerated above, the entire story vanishes. The evils of present day Hindu society draw nourishment from the teachings of the Ramayana. Caste, untouchability, suppression of women, husband worship, brother worship and every other impediment to progress have their origin within the crevices of the epic edifice. It is waste of time for the reformer to trace every evil to its individual source; the whole edifice will have to pulled down in the interest of National economy.
Our young men will not learn to sacrifice at the altar of their country so long as they worship at the altar of Rama. They follow the example of Rama: worship their fathers and abandon their country. The teachings of the Ramayana, therefore, is a menace to Indian Nationalism. The patriot should protect the masses from the nefarious influence of the Ithihasas, and save the children of the land from being led astray by the debasing doctrine which undermines National life.
Revolt,13 February 1929
Teaching of the Puranas (By Esji)
When teacher and pandits write text books for children the prefaces invariably proclaim their special qualifications to train young minds. Only a very small percent of such books contain any information. More than ninety-nine percent are books describing stories from the epics and the puranas. The authors lay emphasis upon the necessity for religious education, and on this plea, they summarise these old time stories and prescribe them as food for immature children. The pandits argue that though the stories are fictions they are important in that, they teach good morals. But the fact is ignored that these pandits who have imbibed the superstitions of the puranas are unfit to serve as moral preceptors for the young. They are wedded to the horrid practices inculcated in the puranas and begin to invent queer reasons in justification of their belief in them. “Acts” of god are not to be examined by the limited understanding of poor mortals. It is blasphemy to question the words of our ancient rishis and saints; those who do not believe in them are heretics deserving of eternal damnation. If these teachings are instilled in young minds, how can we expect the exercise of commonsense, by the rising generation? Such stunted intellects cannot think or reason for themselves or entertain grand aspirations, or originate sublime ideas. The stuff that is imbibed by a study of the superstitious text books makes for a helpless dependence on external help by god or any other supernatural being and promotes idleness and imbecility.
During lessons on Saiva religion a boy with a critical mind will naturally question the morality of the saint Siva Sundaramurti, who broke his promise to his first wife, and married a second without the former’s consent. And if God Siva is said to have helped the saint in the above escapade, the moral sense of the boy rises in revolt. The pandits have no arguments to satisfy the critical spirit and merely curse Western education which has brought about the new mentality. But how can they suppress the growth of reason in modern children? Saint Manickavasagar is said to have built temples and fed Sanyasins with the money given by the king for the purchase of horses. God Siva is said to have helped him in his criminal misappropriation. Naturally the students ask whether any Government could be carried on with the help of such fraudulent ministers as St. Manickavasagar. They question the “Godliness” of Siva. The pandits are unable to answer. And they curse the influence of Western education. It is no wonder the land which produced ministers who built temples with money misappropriated, has lost its freedom and is forced to learn lessons in statecraft under the dominion of a foreign nation, whose ministers follow wiser and juster methods of administration. The students ask why the god of the holy and pious people who are particular in multiplying temples is subservient to the god of a heathen people with little piety about them and who do not build such magnificent temples. Why the Hindu god which supported St. Manickavasagar against the king did, keep quiet at the time of foreign invasion? The pandits blink. The students are taught that the earth rotates round itself and goes round the sun, they are shown experiments to prove these facts. But in the Religion class, they are taught that the sun is a god riding fast in his one-wheeled car drawn by seven green horses, that Hanuman runs along with him, and that Kunti bore a child by the sun through her cheek at an immature age. No wonder the young minds revolt. The pandits answer these doubts by a curse on Western education. Will they succeed in suppressing reason? Or will the revolt of the young minds materialize and give the go bye to Shastras and puranas?
Revolt, 9 January 1929
Our Country (By Esji)
While other countries are engaged in researches on wireless, photography, communicating with the inhabitants of Mars, bringing down rain at their will, flying in the air at the rate of hundreds of miles per hour, inventing talking machines, lengthening the life of man, hearing music sung from a distance of thousands of miles, remaining under water for the largest number of hours, inventing” Machine Man,” making motor cars which need no petrol, making clocks with straw, swimming the British Channel in the shortest possible time, – Our country is interested in such researches as, whether a ‘Panchama’ can be allowed to take water in this tank or not, whether a Nadar can be allowed to enter into this temple or not, whether a Non-Brahmin can be taught Sanskrit or not, whether the Sun-God is drawn by 8 horses or 16 horses, whether Deepavali comes in the month of Purattaasi or Appease (corresponding to the English months mid-September to mid-November – editors), whether the ‘Namams’ (a mark that identifies Vishnu and his worshippers – editors) on the god’s forehead is “U” mark or “Y” mark, whether the Holy Ashes is to be applied dry or wet, whether Sita was carried by the hair or together with the earth, whether god requires seven dancing girls or more, whether this Purana is true or that, whether this stanza is an interpolation or that stanza the original, whether there are external and internal evidences for the impaling of the Jains by St.Gnanasambandar or not, how many yards should we step aside for this man, and how many for that, whether pollution (theetu) after death lasts for 10 days or 12, how long the pollution lasts in case of sea-voyage and how long in case of Railway journey, whether offerings (Prasadham) are to be distributed after the singing of Thevaram or after the chanting of the Vedas, whether death songs (oppari) belonged to the Aryans or the Dravidians.
Our researches in this sphere are not yet over.
Revolt, 16 January 1929
Stock-taking (By Esji)
Once upon a time India reveled in the glory of her religion. Temples were multiplying. Some pious gentlemen, intoxicated with the perfumes of sanctity, erected a temple at London. Hindu Gods, thus made a sacrilegious voyage over the seas, to the heathen land. Through the medium of English the caste marks were given philosophic and psychologic interpretations. The “Holy” thread was exhibited to the gaze of admiring foreigners.
And lo! the impatient iconoclasts sprang up to preserve the self-respect of the common people. And the American Mayo undertook an inconvenient exposure. As a result, the people of India have entered on a stock-taking and a drawing up of a balance sheet. Here are the features of the stock sheet.
There are only four crores of widows in our land and there is a tendency for the number to increase indefinitely so long as the Varnashramites hold a number of Conferences. There are six crores of people in this “holy” land who are unseeables, untouchables and unapproachables.
A hundred crores of Rupees are safely locked up within temple walls when millions are dying of starvation. Idle houses, euphemistically termed “charity institutions” are feeding the overfed Brahmins. There are some crores of women who are “religiously” dedicated to prostitution who find their champion defender in Mr. Satyamurti B.A.B.L., M.L.C., Secretary, Independence league. There are the Matathipathis, Sankaracharies, Jeeyers and Mahants who have taken the place of Thugs and Pindaris, but with the sanction of His Majesty’s Government. One woman and a half per thousand are educated in a land where the Goddess of learning is enshrined in every home. The average percentage of literacy is seven, in a land where Saraswathi Puja (worship of the goddess of leaning) is celebrated with great eclact. The evil spirits, ghosts and other ferocious gods have settled permanently in the “holy” land. The Census of 1930 will give more interesting figures of the results of the “greatest of religions” for the religionists to chew in.
Revolt, 6 February 1929
The Ramayana of 1929: The Suras at the Government’s feet (By Esji)
Some Brahmins of Trichinopoly held a conference in the premises of the National College and gave vent to their untold sufferings at the hands of the Non-Brahmins. Indeed, the present atmosphere is not pleasing to the Suras, though they had the chance to conduct their conference in a building endowed by a Non-Brahmin, an Asura.
If the Puranas have taught any truth, it is this. The Suras, if they fail in their underhand attempts to vanquish their enemies, directly go to his Majesty the Gracious God. That is what happens today. The Brahmins have appealed to His Majesty’s Government, and Mr. Satyamurti has contributed his mite towards the attempt for a timely help in facing the on rush of the Asuras.
What shall we say of the Non-Brahmin benefactors who endow institutions for the benefit of these Suras? A Nattukotai Chettiar built up the Trichi National College. The moneyed monkeys always play the Hanuman. What shall we say of the Non-Brahmin journalists who cry hoarse in support of the Suras? The journalistic jingos play the Vibhishana. And what shall we say of a Government calling itself civilized which supports the Suras in season and out of season? Lord Vishnu has given his assent in the Assembly to fight the battle of the Suras and destroy the modern Rakshasas, the Sardas and the Gours. But the great Lord has ever been cautious. As in the days of the Ramayana and the Mahabharata, His Majesty’s Government will not directly participate in the fight. Lord Vishnu will be a charioteer as of old at Kurukshetra.
There will be held a conference of Varnashramites at Madras very shortly. If the Asuras hold a meeting at Chingleput the Suras will follow suit at Madras. Certainly there will be a crash; then a flutter of swords. It will be a sight for the Hindu Gods to see. The suras of the puranas were invariably successful, in spite of the enormous powers which the Rakshasas possessed. But now, neither can the Suras frighten the Asuras with divine help or terrible curses, nor can the Asuras terrify the Suras with their might, their varaprasadhams – boons attained after stern tapas. In this “Kaliyuga” the ineffable law of justice will succeed.
Revolt, 13 February 1929
New Employment for Educated Men (By S.Guruswami)
We are gratified to note that a new profession has been recently opened at Madras by some of the biggest brains(?) of the journalistic world. The “Asthiga Sangam” or the Theists’ Association will have a grand organization and a stupendous programme of active propaganda throughout the land.
Ever since the world began, we have heard of advocates pleading the causes of the illiterate. Now we hear of pleaders, (most of them are Editors, mind you) – pleading the cause of “God” himself, who, it is said, is finding his position more and more insecure, especially in his favourite abode, India. There will be a fresh enlistment of educated men, who are prepared to do this most important work. Honorary workers are preferred, though salaries will also be given in certain cases. The object of the new profession will be to preach about the tottering position of the innocent Almighty and to plead for his enthronement. These “messengers of God” – as they will be termed hereafter by the future historian – have direct correspondence with their client, and will be endowed with ‘supernatural’ powers of oratory. This client, unlike ordinary clients of the mundane world, being all powerful and all-merciful, will take charge of the families of his condescending pleaders, so that they may devote their whole attention and time in securing an unshakeable position for their ‘poor’ client. The Bible, the Koran, the Vedas and other law books of this category will have an excessive sale in the years to come, for, it is expected that most of the educated men will take to this new profession. The readers should understand that these ‘divine’ pleaders are not hankering after money, for, their client, peculiarly enough, is not capable of supplying his pleaders with material wealth. But this should not discourage the would-be pleaders, for, what more do they want in this world than a mere recognition of their ‘holy’ mission
The Divine Effulgence will throw its glaring flame into the four walls of the headquarters of the Asthiga Sangam (if there is any) and the President will be no less than an ‘avatar’ in human form. Madras will be the centre of this divine spirit, and according to the ‘prophet’s’ word, ‘this electric wave’(of divinity) will immediately take charge of the Madras Corporation for running the trams and lighting the city.
We congratulate the inventors of the new profession in the realm of law, and we sanguinely hope to see a stop to the abnormal drain of money in the purchase of law books. Will all those who want to study law, take to this new profession of pleadership?
Revolt, 27 March 1929
The Revolt Dictionary (By Esji)
Hinduism: The sugar-coat which contains caste and similar poisons; an honourable means which affords facilities for the wicked to prey upon the innocent; a drug which has an instantaneous effect in making a man a fool.
Caste: A strong poison which the Brahmin administered to his enemy; an epidemic which spread in India after the Aryan invasion.
Brahmin: A fictitious name coined by fools, but which is misapplied to the most unscrupulous and roguish class of humanity; a visionary being which hovers between ‘God’ and the people.
Hindu Woman: A cheap human machine with nice bodily feature which has been invented by man for the double work of cooking and producing children.
Hindu Temple: A museum of stone images of varied size and kind; a miniature hill worked up into a nasty den which serves as a convenient place for honourable debauchery and idle living in the name of ‘God’.
God: A word, the meaning of which is not understood by anyone in the world, but for which people are fighting tooth and nail without themselves knowing the meaning.
– Revolt, 27 March 1929
Notes
- The original texts from which these portions have been excerpted are drawn from the Tamil articles written by one of the leading Self-respecter of the time Chandrasekara Pavalar, who was also an outstanding Tamil scholar.
