Global Periyar - October 16 (1)

The core philosophy of Periyar is very thinking and adherence and tried to K.Veeramani simple that can be perceived by any eliminate the gap. They failed in their human. It consists of ‘Self- Respect’ attempts, because they do not diagnose Chancellorand ‘Reasoning’. Any ordinary man knows the cause of the social discriminationthe meaning of these two terms and that and the consequent disparity. To curethey are unique qualities of mankind. such social disease, the means that wereIn the observance and exercise of these adopted were not appropriate . Insteadnatural traits in their day to day life, there of distancing from the infectious socialexists a big gap. This is the impediment that germs, they associated themselves withobstructs the manifestation of self - respect the infectious ideologies even in theand reasoning by any person individually curative exercise. Since the ways andas well as collectively. It is nothing but means were unhygienic social methods,the blind belief, that appears as religious they failed in their endeavours and a fewpractices. Such religious practices did reforms did not endure long. Such sonot stop themselves without affecting called reformative attempts made by thethe dignity of other persons in the society. religious persons during the past, remainThey degrade majority of the people in today as historical events without anythe society and have subjugated them to tangible results in eliminating the socialabysmal ignorance, thereby subjecting discrimination and inequalities in thethem to the loss of basic human needs society.which enhance the capability and protect Periyar, an original thinker studiedthe dignity of the individuals. the social environment throughThe majority of the toiling masses in personal experiences by witnessing thethe land were not aware of the causative discriminating deeds objectively as wellmatter that has been denying to them as subjectively. From the very beginning,the basic needs for so many centuries. Periyar decided about the ways andWithout knowing the intricacies of the means very properly to reach the desiredcausation, the persecuted section, not destination to establish the egalitarianbeing aware of the pains and losses, society. In the course of his public life, hisconsequent on the subjugation, do join ideological approach remained constantwith the persecuting microscopic section despite his association with variedto support and glorify their social slavery. organizations. It ultimately led him toBy birth, the persecuted may possess the the formation of his own organization,reasoning faculty and the merit of self- which became a mass movement viz. Self-respect but they have become unable Respect Movement later.to realize the negation of the practical The organization, established by Periyarapplication of the traits. became identified in the name of thePrior to Periyar, many progressive ideology for the manifestation of whichpersonalities found out this gap in the he toiled aggressively for 95 years. 1

....continuation from the previous issuePeriyar kept alive his opposition important towns of Tamil Nadu. However, after Kamaraj became the Chief to Hindi and carried on a Minister of Tamil Nadu, he tended to support the Congress Government, campaign of erasing Hindi headed by him, as he believed that the interests of Dravidians were safe in hisletters from the name-boards of hands. He extended wholehearted support to Kamaraj and his Government. Arailway stations in 1952, 1953 and major struggle he threatened to launch during his regime was the one to burn1954. He organised a move, in 1953, the national flag to protest against moves on the part of the Government ofto break the idols of Ganesha in India to impose Hindi; however, he suspended the agitation in deference to an assurance from Kamaraj that Hindi would not be a compulsory subject. In 1957, he organised an agitation to burn certain sections of the Constitution of India, declaring that the document was a tool to preserve and perpetuate the caste system and the caste-based inequities and privileges. A few thousands of his followers who took part, underwent prison terms ranging from a few months to years. In all his agitations and struggles, he consistently eschewed violence. He denounced in unequivocal language attempts at damaging property during protest marches and agitations. He was essentially for respecting the law and viewed with great disfavour any attempt at disturbing the normal life of the community. He was for the observance of a code of conduct and the adherence to certain norms even in organising agitations and protests. However, speeches made by him in 1957, at Kulithalai and Pasupathipalayam, were found inflammatory and capable of inciting people to communal violence, and Periyar underwent a prison term for six months in 1957-58. The triumph of the D.M.K. (Dravida Munnetra Kazhagam) in the 1967 elections, and the formation of Government by Anna, was to Periyar a defeat in a narrow sense, since he strongly supported Kamaraj and the Congress party in the elections. However, Anna in an unexpected, but under-standable move, called on Periyar and announced the dedication of his Government to him and all that he stood for by way of social reform, social justice and respect for human personality. The resounding victory for the D.M.K. was unique in the history of democracy in as much as a radical reformer like Periyar, who denied God, condemned religion, and went against popular faith, found himself accepted and acclaimed by the masses and the Government in power in his own life time. The period after 1967 was full of honours, recognition and mass expression of thankfulness. For his part, he continued to be active, carrying his message through numerous meetings and periodic writings, and registering his protests through agitations. Periyar breathed his last at the Christian Medical College Hospital, Vellore, on 24 December 1973 and was buried at Periyar Thidal, Chennai with State Honours. Periyar remained a fighter all through his life and fought his battles on many fronts. Though his formal education was modest, the opportunities he had, to listen to learned discourses with which his parents were associated, his own reading in latter years and his travels abroad and within the country gave him breadth of knowledge and depth of insight. Periyar had the benefit of visiting foreign countries both in the East and in the West. During 1929-30, he toured 2

Dr. V.C. KulandaiswamyFormer Vice-Chancellor,Anna University (Chennai),Madurai Kamaraj University (Madurai),Indira Gandhi National Open University (New Delhi)Renowned Hydrologistin Singapore and Malaya; in 1931 he spent eleven months single most important issue on which he left the Congressin Europe visiting among other countries Germany, the Party was the principle of Communal Representation inU.S.S.R., France and England. In 1954, he went to Burma education and employment. In his long public life, heto attend the 2500th anniversary celebration of the Buddha. might have made adjustments; shown accommodationThe streak of rationalism was evident in him from his and reconciled with differences in policies here and thereaksPHnauwmpowGPtatebtmaysttw“ohhhhoIonnnnonfniaoneuohohecyy,meaarmucuyrhddrgordudeotothntikeaatenuywwryehel.ue”eftherdgnxdevotearcrahcteliglh.hrpeeesuhiiailribeaomoetcolhattiolsirnodtreTerhnrniofgtuihttbvro,.os(igdohomhgoohswin.nleMhedkteieiftotei,derngdgdopiIise,aedlIervsbRThayf,sltnbsb.eodweticehttatmthhannuyoheGtaohhllolvoeamileaieftqsiersitTeooensooetcndigtehyguvomwlbuohdaoirhap.atsomioeedirdoened.tnnputribdgsaidStodirnopyyeepinhlIhrinislqanlvo,cgrissmroasaiiaaatndaosuiwwteasefocnrnteovleanohacvileaetscpowe)lzredgbewbfmidaedasnnuaarveuioeesoneGpsvroeetgstpieeelnlsitlteduttne,yurdotuynneorotnaehieocttut,mtfgrvfga,ntfrhoeeerianah;liaigatruoettIluaetyitaceigvhloauhthnpehhlrslsprtesdidoaltiteahihemgpetoiei,icmepneitunonoraaanrnthdhraneegprgauwhnpmoagi,vasntaaslyenbepgapesehtbmatcotmGvsdeaho,yafaletrruesrerspsaawitaviplaiohekooPsrysnhacnnohedrdeladnmaeooeorteaeosianddwdu’eeedrsssesIttfffrr,nbmsireayjicirnesneeabstGDGcesdrey,ltioaeedotsirrmvzshstifehteedofeslicrtriesrfioitnoogcegefwminmutnfoooevflfoienoaenrifPnrlidrcdrolcsstemhaotiharinotgfiifnioihnyfioectpctrayegesTfa,.:ratimonipofshnawlounfoioNasrptysbtshlaipitystfedhniuecovu.eooberpttmsashmesecaboeudprkeopciraueablhoesStneuomtftytaortfhhoetripeecissntweeafhgroroittrhtoTaafmehamcttfpwnPtosraahhyoorwabgdnrsonoeinwhpi,easeinrashiaaonutrtsdeesleenrtneihsclyilisbnnaocpidiimbCplyteeilittnsbebifaesectra,hiaayrrovgeoqtioohecatryoimarrrooesemnninsniurgmmctbcrtoftaorpohhsaaeotecedhihatnctidrtlfteeaihaoomarcerilieintkimrionctltaefanenhfopoa.cseliaenhruendniHndIs,anannslctpcoeneoneoiistnsttatadodotodasamtefidtewtfisnraenuueohnfdwrnuotrieelwrodtuwealrSneobe.esrraseoemt-anfndyasHhtmynuidRabbdnotutnttst,shethspraahoasttgteonelsosiegsesths;dnctsPeluskpehfwhe,cmiehooaeosbseddceririeduaieynnicaenoihnuegro,odntosiftgmytcn,bisbaeonvtfyedneypceaweeepbt.orulirolaidhyaetspypsnnoTsueoi-noehg.splrnrcecrafoiaotcttarhatfdTeercaeettatwedyerrditnihnttp.scmhhIetan,mehtdoetsniioimteatuslgaeeagmeoohrea:y.rvtmduinelnnmnnnmahrplastwealy,ilogottiaptndalad;nearenitleeanueIohteaiiwtamo-ietnroioemnscggngooaoetsnhrtntssotnohuhahuelnnfihheldawaaiduttmvoaeeitttrnmengndhhehrhgiiieeerulitaitseynndddrogeeeeeeeerrrrsstt.,,,and the lowliest of citizens. Awakening the common man, Periyar was a humanist: he had no particular emotionalencouraging and motivating him to think on his own, and attachment to any language or race, no faith in any religion,removing the shackles and chains on his mind, continued no preference for any caste, no unquestioning commitment toto be his main mission till the very end. any political philosophy. He judged and evaluated everythingPeriyar believed that education enfranchise, and that the on the basis of its usefulness, functional efficiency andkey to human liberation from intellectual, economic, equity. In a rational humanist like him, what appears to besocial and political bondage was to be found in education. the consistent hostility towards the Brahmins might seemEqualisation of opportunities for education continued to somewhat irreconcilable.be the corner-stone of his struggle from the beginning. The .......... to be continued 3

T Periyar (1879 – 1973) Anna (1909 – 1969) he ideological nature of Periyarism is its relevance to the day to day life and it’s forbearance in the endeavours of time, the law has to come by limping behind later”. of every human. He blasted the meaningless, In practical parlance any reform process would begin withdiscriminatory, subjugating rituals, that were in practice for adherence by a minimal number. In order to make themany centuries, negating the very self - respect. Marriage is reform measure enjoy wider practice in a society, it needs theconsidered as vital sociological institution in the association legislation of approval by the state. The legislative enactmentcalled family. Periyar converted it as mere agreement between of any reform measure will alone enable the wider practice ofthose male and female who had attained proper age by the measure by the larger population.mutually endorsing equality on their part . Periyar clipped off To get the legal approval for self-respect marriage, properthe religious rituals attached to the marriage conducted with enactment of law was carried out only in 1967. When Dravidachanting of mantras, the meaning of which degraded the Munnetra Kazhagam, the political offshoot of Dravidarhumans especially the wedding couple. In order to overcome Kazhagam (the renamed organization by Periyar in 1944),this humiliation, webbed in the performance of marriage was elected through the people’s mandate and assumed rulingwith rituals, carried out by religious priests, Periyar advocated power in the State of Madras State which was also renamed asfor self- respect marriage, keeping the religious priests away State of Tamil Nadu under the leadership of Anna (endearingand devoid of the degrading rituals. Periyar conducted the of form of calling the name C.N. Annadurai) the primefirst self- respect marriage in 1928. rationalist - disciple of Periyar. While conducting the traditional marriages in this part of theSelf - respect marriage became popular though the land, one ritual viz. trying of sacred thread (thali or mangalpropaganda of rationalist thoughts of Peiyar. The cadres of sutra) by the bridegroom around the neck of the bride isthe Self- Respect Movement were coming forward to conduct considered as vital and people attached sentimental value tothe progressive and humanistic marriage at large. The such ritual. But Periyar advocated the elimination of the thaliclergy who were aggrieved largely due to the revolutionary tying which still remains as a symbol of women slavery andalternative to the traditional marriages induced a few to propagated to make it insignificant. When the question ofraise litigation in the court of law against the self - respect any change or reform arises, there will be equal resistance andmarriages. The judiciary gave its verdict negatively on the opposition and even more of it, however much it is logicallyvalidity of self - respect marriage. Unmindful of the verdict correct and beneficial to mankind. Same is the case in respectof the judiciary, the cadres of the movement performed self of the tying of thali in self - respect marriage. Marriage is the-respect marriages in their families which in total became an union of two minds and two family set ups. Even on oneascending trend. According to the adage, “Reform initiatives side the elimination of the tying of thali is accepted, the otherwill be marching ahead even at minimal magnitude. In course side may not be so due to the sentiment attached to thali for many centuries. Periyar being a revolutionary with a practical 4

fervour advocated thus: “If tying of thali is insisted by one of the Self-Respect Marriage Actparties to the marriage let them tie the thali. When they realisethe insignificance of the tied thali and its meaninglessness let thecouple remove it at later”.With that many self respect marriages were conductedwith the tying of thali, but devoid of any rituals and itsperformance by religious priests. There are also events ofremoval of tied thali after the proper realization that it is notnecessary, the couple removed it in front of mass gathering toshow demonstratively that the tying of thali is not necessary.On April 14, 2015 (Birthday of B.R.Ambedkar) a mega eventtook place at Periyar Thidal, the head quarter of DravidarKazhagam at Chennai where in 21 couples removed theiralready tied thali in front of massive mass gathering. Thatreformative event shackled the perception of the religiousfanatics in the State of Tamil Nadu to larger extent and alsothe other states of the country. Periyar’s advice of relaxation inthe tying of thali in self- respect marriage in case of necessity isnot a compromise of his ideology but a deferred reformativemeasure and the same was practised later on a many occasion.In 1968 when the then Chief Minister of Tamil Nadu lateAnna wanted to bring the Self - Respect Marriage Act directedfor the preparation of the Model Bill by legal experts. Anna Gazette notification by the then Madras Government –January 20,1968wanted to show the model bill, before presenting it to theState Legislative Assembly, to Periyar, the author of concept in both the Houses of Tamil Nadu State Legislature andof self – respect marriage. through the subsequent formalities became an Act viz HinduAnna wanted to send the model bill very confidentially Marriage (Madras Amendment) Act 1967 and it was insertedto Periyar and the bill was sent through the then General in the Hindu Law.Secretary of Dravidar Kazhagam, Dr.K.Veeramani who is The enactment made self-respect marriage valid legally notnow its President, upholding the legacy of Periyar. When only prospectively but retrospectively too. All the self-respectDr.K.Veeramani showed to Periyar the Model Bill for the marriages, conducted earlier to the enactment became valid.enactment of legislation to validate self-respect marriage, The children, born to the parents, wedded through the self-Periyar asked Dr.K.Veeramani to read out the content. The respect marriage who were declared as born illegally as percontent of the model bill narrates the manner of conducting the pronouncement of the judiciary were declared bornself-respect marriage, devoid of religious rituals. While legally, thereby they became entitled to inherit the propertiesreading the content as,”………. and by the tying of the thali”, of their parents, dying intestate.Periyar stopped the reading and asked to repeat that part, It took about 40 years for the legal validation of the self-respect“…….. and by the tying of the thali”. Periyar said that the marriage by the State. This revolutionary change through theword ‘and’ in the bill would make tying of thali as mandatory, performance of self-respect marriage was made acceptableinstead the word ‘or’ may be substituted . If done so, whoever and valid legally neither through any armed struggle norwas interested in the tying of thali, they could do so; those shedding of even a drop of blood by violent mode. The socialwho were not in favour of the tying of the thali might dispense revolution took place by sheer propaganda whereby thewith it while performing self-respect marriage. What a precise people were enlightened.and piercing and judicial usage of proper word which would Last year after nearly 40 years since the demise of Periyar inconvey the exact means of conducting self – respect marriage, 1973, again a few religious persons went to the court of law,the purpose and the reasoning background associated with challenging the self-respect marriage that it interferes in theit ! religious freedom of individuals, which is guaranteed by the Indian Constitution. The court decided that the self-respectWhen Dr. K.Veeramani went back with the model bill to marriage is widely accepted way of performing marriage andAnna, Anna with anxiety asked “Did Ayya (Periyar) advise it has become very common for nearly EIGHT decades andany change or correction in the bill ?”. Dr.K.Veeramani narrated the validity cannot be disputed at this stage and disposedeverything and whatever Periyar had said. Anna wondered off the filed petition. The court of law which once held theon hearing the suggestion made by Periyar with his analytical performance of self-respect marriage as not valid legallyand minute mind-set and said, “You and I are postgraduates in has pronounced well in favour of the self-respect marriageEconomics. Periyar did not complete his formal primary school now. That is the magnificent social revolution, brought in byeducation. Even then, whatever we did not notice in the bill, Periyar in this territory. ‘Periyar’ means ‘Great’! So also thePeriyar noticed and is able to make correction in the model bill. social change, brought in by Periyar!That is Periyar, the Great!” With due correction in the modelbill as per the suggestion made by Periyar, the bill was passed nietzsche 5

PLaunching, Global Periyar, the monthly E– Bulletin of CEPT, PMU Students, donating blood in the medical camp eriyar Maniammai University (PMU) is people’s university. PMU offers not only academic education to Registrar, PMU felicitated the dignitaries. students, it equally delivers in the development activities The excerpts from the speeches of the dignitaries :in the nearby villages of the university under Periyar PURA Prof. N.Ramachandran, Vice Chancellor, PMU: One(Provision of Urban Amenities in Rural Areas). The 138th cannot think of the development and progress of Tamil Nadubirthday of Periyar was celebrated on the 16th September 2016 without recalling the contributions of Periyar. The universityby Periyar Maniammai University both inside and outside the campus which had remained barren, rocky land of heapscampus. and depressions ridden terrain 28 years ago got convertedMedical Camps: The National Service Scheme (NSS), Periyar today into a greenish and a pleasant environment under theMedical Mission and Centre for Rural Development jointly able efforts of the disciple of Periyar – Dr.K.Veeramani – theconducted medical camps at Punganur and Kottarapatti esteemed Chancellor. Periyar was not an individual. Periyarvillages. The villagers, students of primary schools and children is personified with self-Respect, rationalist life and advocacygot benefitted by the medical camps. The President of the local of the noble ideals to others. All the Tamil population havePanchayat was associated in conducting the medical camps. to be liberated from the social clutches that were applied onBlood Donation Camp: Prof.N.Ramachandran, Vice them made them social slaves for so many centuries. PeriyarChancellor, PMU presided over the blood donation camp. is the panacea for the social disease and responsible for the realNearly 75 students donated blood and it was collected by the flourish of humanism.Blood Bank of Meenakshi Hospital, Thanjavur. PMU - NSS Ms. Punitha Ganesan: Had the social contributions of PeriyarProject, Red Cross Society and Periyar Maniammai Hospital not been made available, I would not have stood like this beforeorganized the Blood Donation Camp. you. I would not have been educated and today it would notSeminar&BookRelease:Tocommemoratethe138th birthday have been possible for me to run many educational institutions.ofPeriyar,CentreofExcellenceforPeriyarThought(CEPT)had Periyar was not only a progressive leader, he was a treasure oforganized a seminar at PMU. Cultural programmes with the literary intellect. Reading the writings of Periyar will keep everyparticipation of students were held prior to the commencement human to stand upright and make progress in life.of seminar proceedings. Prof. N.Ramachandran, Vice Self-Respect Stalwart L.Ganesan: Periyar was a revolutionaryChancellor, PMU who presided over the celebration released in entirety. If the revolutionary contributions of Periyar are‘GlobalPeriyar’, the monthly e-bulletin, published by CEPT of sequenced, they will be unparalleled in the history of mankind.Periyar Maniammai University. Today, the humanist ideals of Periyar proliferate beyond theThe translated version of ‘India 3000 years ago’ written by John frontiers of the region, state and the country. Periyar ideals haveWilson (Translation by Prof. Dr. P. Kalimuthu) was released by acclaimed international significance under the able directionL. Ganesan, former Member of the Parliament and former of Dr.K.Veeramani, the Chancellor, PMU. The revolution byMember of the Legislative Assembly of Tamil Nadu and the Periyar was like the French revolution, Russian revolutionfirst copy was received by Ms. Punitha Ganesan, Secretary, and Chinese revolution but differs itself from the rest with theBharat Group of Institutions. Prizes were distributed who launching of the struggles for social liberation, devoid of armswon in the inter-collegiate elocution and essay competitions. and violence. In that way, the social revolution made by PeriyarDr.K.Anbalagan, Director in-charge, CEPT welcomed the continues to be unique.dignitaries and the audience-students. Prof. Dr. S. Sridharan, Dr.D.Jayakumar, Assistant Professor, CEPT proposed vote of thanks. 6

Centre of Excellence for Periyar address. The seminar addresses wereThought, Periyar Maniammai on the following topics: ‘AgitationsUniversity in collaboration with for human rights, conducted byMaruthu Pandiyar College, Periyar’ by Dr.D.Jayakumar, AssistantThanjavur organized the seminar Professor, CEPT, ‘Had not Periyaron ‘Periyarism’ on 20th September been born?’ by Prof.R.Thangaraj,2016. The seminar was presided Vice Principal, ‘The Eradication ofover by B.Bharathidasan, Chairman, Superstitions, ignited by Periyar’ byThe Maruthupandiyar Institutions Dr.K.Anbalagan, Director-in-chargeand in the presence of Ms. Sujatha Ms Sujatha Bharathidasan addresses CEPT and ‘Why is Hindi impositionBharathidasan, Secretary, The Maruthupandiyar Institutions opposed?’ by Dr.Rama Chidambaram.and Syndicate Member, Bharathidasan University,Thiruchirapalli. Prof. Dr.M.Vijaya, Principal of the college The students who participated were distributed withfelicitated the dignitaries and presented the introductory certificates. Dr.V.Vetrivel, Assistant Professor, Department of Tamil proposed vote of thanks.CEPT conducted an off campus seminar on Periyarism in Dr.Rajamani presides over the seminarcollaboration with and at Tamilavel UmamaheswaranarKarantahi Arts College, Thanjavur on 28th September Nearly 141 students attended the seminar. They were2016. distributed with ‘Certificate of Participation’ by PeriyarThe seminar was presided over by Dr.Rajamani, Principal Maniammai University. In the beginning Dr.Koteeswariof TUK Arts College. In his presidential address, he welcomed the dignitaries and the students. Dr. Durai Selviemphasized the people to be grateful to Periyar and proposed vote of thanks. Karanthai Ilango, Public Relationhis social contributions. Periyar thoughts have to be Officer, PMU donated many books by and on Periyar toremembered forever besides updating the thoughts the library of Tamilavel Umamaheshwaranar Karanthaithrough continuous reading. The seminar was convened Arts College.in the presence of Prof.A.Ilangovan, who hails from thefamily which was associated with Periyar Movement.Seminar lectures were delivered on the topics: ‘Periyarand Eradication of Superstitions” (Dr. K.Anbalagan), ‘TheRationalist Vision of Periyar’ (Dr. Rohini), ‘Periyar andWomen Liberation’ (Dr.Kanmani), ‘Humanist Thoughts ofPeriyar’ (Dr.D.Jeyakumar) and ‘Valuable Ideals of Periyar’(Prof.Aru.Kalidoss).Dr. P. Kalimuthu delivers the lecture CEPT and Arjun Singh Library of PMU jointly organized for a special lecture, Comparative Studies of Periyar with World Renowned Philosophers on 6 October 2016. The lecture was delivered by Dr. P. Kalimuthu, Visiting Professor, CEPT. The session was presided over by Dr. P. Perumal, Adviser to the Library in the presence of Dr. T. Narmada, Director, Arjun Singh Library and Dr. K. Anbalagan, Director -in –charge, CEPT. Professors and other teaching faculties and students attended the session in large numbers. S. Imanuel, Student – Member, Literary Circle proposed vote of thanks. 7

For Private Circulation onlyCollected Works of Periyar EVR is an excellent Collected Works of Periyar EVR compilation since it brings out many facets of Periyar’s personality and philosophy. The very first essay on compiled by Dr K. Veeramani,the self-respect movement narrates the factors which led to The Periyar Self Respect Propaganda Institution,the subjugation of the Dravidian masses in the name of god Periyar Thidal, 50 EVK Sampath Salai, Chennai - 600 007.and religion, leading to their being treated in a mean fashionand the need to make them rise against the oppressors, Price: Rs. 400/-the Brahmins, and demand equality and restoration of selfrespect which they had lost centuries ago. the evils of degradation, humiliation and inequality. Then onlyPeriyar’s talk on philosophy, delivered in 1947 to a student the people can lead a happy and contended life.”audience, makes threadbare analysis of god, religion, soul These words epitomize the entire philosophy of Periyar.and nature of man and maintains that an unselfish man with His atheistic stance, his stand in politics where he had beencompassion, who believes in equality of human beings, does consistently fighting for reservation for the sudras and thenot require god or religion. untouchables, his struggle against the Brahmin dominationGoing deep into the question of varnasrama, ( castelism in the social set up and his call to the Dravidians to widenas practiced in this country) Periyar points out how the their horizon of knowledge by thinking for themselvesscriptures, manusmriti in particular, were fabricated to without swallowing the matter doled out to them by any oneestabilish the supremacy of the Brahmins and the servility of (including himself) are all meant to ensure equality of manthe sudras (the Dravidian non-Brahmins). Periyar also points through restoration of self respect.out many reforms which have been attributed to Gandhi, This volume, containing mostly speeches of Periyar presentslike permitting the low caste people and the untouchables to an excellent cross section of Periyar’s philosophy. It is a mustintermingle with the caste Hindus, use the same roads and for every library. Anyone who is interested in learning aboutjoin the same school, enter elected bodies, were implemented Periyar can benefit by going through it, which will not onlyby the Justice party even before the advent of Gandhi. enrich one’s knowledge but will inculcate in him the habit ofTaking religious works and analyzing them in his own fashion, rational thinking.Periyar shows that they are all a pack of lies which will not The work has an elaborate biographical sketch of Periyarstand scrutiny. Young men must avoid them since they might and an in depth study of Periyar’s life and works by Dr. V.C.mislead them and make them accept the supremacy of the Kulandaiswamy in the form of introduction.Brahmins.Periyar takes Hindu mythology for detailed study and quotes Prof. A. Ayyasamyvoraciously from them to show that they are replete withobscenities and absurdities, and asks how anyone who canthink for himself believe in them or be influenced by them.People, particularly the Dravidians, have been dissuadedfrom thinking for themselves by the Brahmins who authoredthese sastras and puranas with the sole aim of making theDravidians superstitious and slavish.Periyar has something original to say on everything under thesky as he has, through his own efforts, freed himself from theshackles of tradition. In a country where villages are glorified,he asks why should villages exist to cater to the needs of townsand cities. Pointing at the widening gap between towns andvillages in every respect, he affirms, “the society must be rid ofPublished by : PeriyareM-manaiila:[email protected]:rwewowf E.pxmceul.leednuce for Periyar Thought.