PERIYAR’S CRITIQUE OF BRHAMINICAL HINDUISM
PERIYAR’S
CRITIQUE OF BRHAMINICAL HINDUISM
15.1 Religion
To understand
Periyar’s idea of religion, one needs to take note of the two common dimensions
of religion – Social and Spiritual. For
him, the Social dimension of religion accepts religion as a way of life at the
exclusion of any divine or supernatural elements. Periyar is in line with this
dimension, while the spiritual dimension of religion consists of beliefs and
practices of a religion.
15.1.1.
Social Dimension of Religion
Periyar traces
the origin of religion to the uncivilized age.
According to him “when human beings were savages without the ability to
think deeply about anything, the ideas that were propagated by some for the
benefit of society came to be known as religion.”[1] It is further emphasized that “… religion is
a set of rules and ideas framed for the life and conduct of man and help him to
achieve his ideal.”[2] It is obvious that, the very purpose of
religion is the well-being of humanity.
Periyar states that, “… any religion however great it may be was founded
by one who had at heart the good of public and not by one who had the grace of
God or quality of God.”[3] Periyar always stressed the need of religion
as a way of life in this world. This
social value of religion is further emphasized when he says that “a religion
should be for fostering love. It should
induce one to be helpful to others. It
should make everyone respect truth.”[4] Here truth is not an otherworldly affair, but
what is right and useful in this world.
Beyond doubt it can be said that for Periyar religion is a way of life. In other words “it is money and propaganda
that gives life to religions. There is
no divinity or super qualities that keep the torch or religion bright and
burning.”[5]
15.1.2 Spiritual Dimension of
Religion
It is surmised
that, as religion progressed, the social dimension of religion was neglected
and religionists began to add more importance to the spiritual dimension. God,
scriptures, rituals, and tradition were thus created to establish the spiritual
dimension of religion. As the spiritual
dimension gathered strength, the social dimension, which is the basis of
religion, was deserted. To strengthen
further the spiritual dimension of religion, many human-made religious stories
were created. That is why Periyar said
“Religion is made of falsehoods and lies.”[6] However, for Periyar, this type of religion
was very helpful to three groups of people.
They were priests (religionists), rulers and the rich. They joined together in using religion as a
pretext to retain their position, power and prestige. For this purpose caste system was created and
each caste was assigned with fixed duties.
To stabilize the caste system, divine origin was attributed to it. This was the kind of religion that Periyar
opposed. In the words of Anita Diehl
“the religion that Periyar repudiates is the religion which according to him,
upholds and gives sanction to religious, social and economic injustice.”[7]
As
the spiritual dimension of religion gained concrete ground, people forgot the
social dimension. This situation became
very convenient for the so called religionists to exercise their crafts in the
name of religion. If their crafts were
questioned, they would nullify the questions by saying, ‘religion says so’ or ‘scripture
says so’. Thus religion became the
store-house of all evils and wickedness.[8]
Anita
Diehl, after analyzing many anti-religious sayings of Periyar, states the
position of Periyar as “Religion is the main root of social injustice,
exploitation and suppression.”[9] While condemning the supernatural elements in
the religion Periyar says “the activities connected with all religions are
generally contrary to nature.”[10] Also “no religion offers any practicable and
generally acceptable principle to human beings.”[11]
Still further “generally speaking, it may be said that religion makes people
stupid.”[12] It is clear that Periyar condemned the
spiritual dimension of religion, which he felt was of no use to life.[13]
The
general impression that one can derive from Periyar’s writings is that, he
favours a kind of religion which respects all people equally and concerns itself
with human welfare as a whole, beyond any discriminations. He himself claimed that, he was not an
atheist, but people called him an atheist.
It was always implied in his writings that, his main aim was not to
oppose religion or God, but to protest against the evils inflicted on the
people in the name of religion and God.
15.2 Hinduism
Periyar was of
the opinion that, in fact there was no religion as Hinduism. He says, “the
worst untruth that is in circulation is the claim that there is a religion
called Hinduism.”[14] For him the term Hindu originally means
Indians, and not a religion.[15] As to the emergence of Hinduism, Periyar says
“it is a religion forced on the people with the primary intention of
hood-winking the people.”[16] About this M. M. Thomas remarks that, “for
him (Periyar), Hinduism is founded by Brahmins for their own power interests;
they built on ignorance, illiteracy and poverty of the people and exploited
them.”[17]
Periyar
goes still further and maintains that, the degraded situation of the non-Brahmins
in India
is wholly the result of their accepting Hinduism. Because of that they are considered as
slaves.[18] This idea is again brought out by S.
Manickam, when he discusses the differences between slavery in India and in
other countries. He writes “but slavery in India , which is closely related to
caste and untouchability, is primarily based on religion, i.e. Hinduism.”[19] Periyar went to the extent of saying that,
sati, child marriage, polygamy, superstitions, rituals and ceremonies, the
obscenity in Sanskrit literature and on temple walls and towers, the devadasi
system, women’s slavery, are all the products of the Hindu religion which is
stated to be God-given.[20] He was also of the opinion that, no other
religion in the world has such evil practices.
15.3 Brahminical Hinduism
To understand,
what is Brahaminical Hinduism, first of all, it is necessary to know what is
Brahminism. According to Swami Dharma
Theertha, “it may be defined as a system of socio-religious domination and
exploitation of the Hindus based on caste, priest-craft and false philosophy, -
caste representing the scheme of domination, priest-craft the means of
exploitation, and false philosophy a justification of both caste and
priest-craft.”[21]
P.
D. Devanandan has rightly defined, what Brahminism meant to Periyar. According to him ‘Brahminism describe the
strategy which Brahmins had used from the early days of the Aryan expansion in
India in order to bring the entire religious and social life of Hindu India
under their domination’.[22] Brahminic Hinduism, specifically implies the
ways in which Brahmins used and interpreted Hindu scriptures, religious
practices and caste system to accomplish their own ends. It is popular Hinduism, the religion of the
common people. This is the religion that
Periyar critiqued.
15.3.1
Popular Hindu Scriptures
As Periyar
viewed religion from the point of popular Hinduism, his critique of Brahminical
Hinduism does not include the entire Hindu scriptures. He has focused mainly on Manu, the two great
Epics (Mahabharata and Ramayana) and the Puranas.
15.3.1.1 Manu Dharma Sastra
Manu Darma
Sastra serves the purpose of a law book or code, inclusive of socio, religious
and political affairs. But the design of
the book seems dangerous. According to
Benjamin Walker “the chief design of the code seems to have been to give divine
sanction to the institution of caste, to make caste supreme in India and the
Brahmins supreme among the castes.”[23] He is also of the view that “the position
assigned to Brahmins in the laws of Manu was not that which they held in early
Indo-Aryan society, but what they claimed for themselves by the early centuries
of the Christian era.”[24] In the same vein, Periyar assigned two
motives to Manu. They are “first of all this enables the Brahmins to call
themselves high and superior to other and lead a happy life without doing any
work… The second motive is to render injustice to all as stipulated in the Manu
law.”[25] Paulraj has further emphasized the point by
saying “these laws were not only essentially unjust, but they were totally
inhuman and dehumanizing.”[26] For Anita Diehl, it is to preserve
inequality.[27]
Periyar
said, Manu’s authorship is attributed to Brahma, who was immoral and
characterless.[28] In turn, Periyar in his criticism quoted
passages from Manu, which sanctions, discrimination by birth, higher status to
Brahmins, degradation of non-Brahmins, unclean jobs to Sudras, maximum
punishment to the Sudras, no rights to Sudras and ill-treatment of women.[29] This he did with the view to create awareness
among the non-Brahmins about the danger of accepting Manu as a divine law and
to indicate the lurking danger of Brahminism in Manu Dharma Sastra.
15.3.1.2 Mahabharata
Although
Periyar did not speak exclusively about Mahabharata, he has deemed as the work
of Brahmins to impose their will and wish upon the non-Brahmins. In this
context, A. L. Basham has pointed out that, Mahabharata was initially a secular
story. Probably just before the
Christian era, when religious interpolation is evident it was looked as sacred.[30] According to Periyar, Brahmins pay high
regard to Gita as part of Maha Bharata as it gives prestigious status to
them. It was also criticized for
preserving the caste system.[31]
15.3.1.3 Ramayana
Ramayana was
secular in origin. It was a popular
story that prevailed in ancient days. At
a later stage, it was given a divine tinge.[32] Periyar believed that “in order to establish
Brahminism, the Aryan poets imported Brahminic ideas in to the old stories and
made avatars of Rama and Krishna .”[33] He says, “the Aryans, when they invaded the
ancient land of Dravidas , maltreated and dishonored the
latter and had written a false and coloured history wholly fallacious. It is this they call Ramayan where Rama and
his accomplices are styled as Aryas, Ravana as Rakshasa and Hanuman, Sugriva,
Vali and others as monkeys.”[34]
For Periyar “the story is neither religious nor rational.”[35]
Periyar
in fact, raised his voice against the traditional notion of Ramayana and said
‘Ramayana is an imaginary-story’.[36]
Paulraj highlights the perception of Periyar as “…Rama and Sita were base
characters unworthy to be imitated or admired and that Ravana on the other
hand, was Dravidian of excellent character.”[37] As Periyar was speaking from the context of
Tamils he sees Ramayana as a war between the Northerners (Brahmins) and
Southerners (Dravidians).
About
Dasaratha, Periyar said, even though he was old, he was crazy after
children. As he was not at the age of
begetting children he went for Aswamedha Yaga (Horse Sacrifice). For Periyar Aswamedha yaga of Darsaratha was
nothing, but offering his wives to the Brahmin priests. This is explained in impolite terms. Periyar wanted to show that, Rama was not
righteous even by birth. Periyar says, Rama
had many wives, he had no respect for his father, he was always after sexual
pleasure, and he deliberately provoked Ravana into war. On that pretext he entered Ravana’s
territory.[38]
About
Sita, Periyar maintained that, she had illicit relation with Ravana. Having loved Ravana, she went after him
willingly. Ravana did not carry her
forcefully. She was impregnated by
Ravana. Even after her return from Lanka
which is Ravana’s kingdom, she had affection towards him and could not forget
him at all.[39] There is no divine quality in Sita. She is inferior to other virtuous women.
Periyar
narrated the character of Ravana as that of a righteous king and ruler. He was learned, saintly, master of
scriptures, dutiful ruler, brave man, chivalrous soldier, pious man, beloved
son of God and recipient of many boons.
He carried Sita as a revenge for the insult inflicted upon his
sister. He had no interest to seduce
another man’s wife.[40] Other characters of Ramayana are also
interpreted similarly.
15.3.1.4 Puranas
Paulraj says
“Naicker openly ridiculed the Puranas (popular Hindu religious literature) and
called them imaginary, irrational and grossly immoral fairy tales.”[41] Periyar was annoyed because Puranas were used
by the Brahmins to perpetuate the evil of caste system which was responsible
for all social inequalities.
15.3.1.5 Rationale behind the Critique
Periyar
often said that these scriptures should be burnt as ‘they are not helpful in
any manner’.[42] In a wider sense he said “it is because of
these Puranas and Ithihasas that we are slaves to the Aryans.”[43] He was convinced that Brahmins used these
scriptures to exploit and suppress the non-Brahmins.[44] From the moral point of view they are to be
stories of “indiscipline, prostitution and things devoid of self respect galore
in this epics.”[45] It is said, ‘those smritis and epics
contained neither moral maxims nor political ideas’.[46] According to Periyar the reason for such
immoral ideas in these scriptures, is that the Brahmin writers had no regard
for women and therefore they have written such things.[47] Periyar also gives another reason for the
emergence of Ramayana and Mahabharata.
According to him, both were written in view of subduing the non-Brahmin
kings who opposed the Brahmins.[48]
15.3.2
Religious Practices
As Periyar did
not attribute any significance to the spiritual dimension of religion, he found
no meaning in religious rituals, practices and festivals. He found them all as the crafty work of
Brahmins to maintain their standard of life at the cost of non-Brahmins.
15.3.2.1 Rituals
It is surmised
that all rituals are designed in such a way that, all material benefits go to
the priests. To obtain periodical benefits,
they have even framed rituals that are to be observed from the cradle to the grave. As different rituals are prescribed to
different castes, rituals also in a way preserve the caste system.
15.3.2.2 Ceremonies
Periyar held
the view that all religious ceremonies are the result of superstitious
beliefs. Moreover, people are greedy
after superficial blessings. This greed
and superstitious beliefs help three groups of people. They are astrologers, magicians and the
priests.[49] T. Dayanandan Francis while writing about
Ramalinga Swamy, maintains “Ramalinga condemns superstitious beliefs
entertained in the established religion.”[50] Periyar, went to the extent of ignoring all
religious ceremonies and suggested for priestless ceremonies. This is evident of his stand that anything
that does not help human beings needs to be abandoned, particularly, things that
are said to be divine.
15.3.2.3 Festivals
Periyar had his
own way of interpreting festivals.
Besides all the usual stories associated with every festival, Periyar
had his own stories about them. He would
say that, festivals are nothing, but the mere construct of priest-craft. Periyar often mentioned that festivals are
good opportunities for exploitation and entertainment for young boys and girls
and prostitutes.[51] During festivals, a lot of money is simply
wasted while millions of people die without food and other basic
materials. Festivals are seasons for
spreading cholera because devotees from different places come together, bathe
together, and live unhygeinically.
It is
unfortunate that Periya failed to consider the social dimension of the festivals. It is important, because festivals are
occasions when people come together, share their joy, exchange gifts etc. These kinds of elements, at least, can be
positively considered.
15.3.3 Caste System
Johnkumar
maintains that, according to Periyar, the caste system is reinforced by Hindu
religion.[52] Anita Diehl says, “Periyar… became convinced
that casteism and Hinduism were one and the same.”[53] Periyar said “truly my endeavor is primarily
intended to abolish caste. But this
matter of abolishing castes has made me speak about the abolition of God,
religion, shastras and Brahmins as far as this country is concerned. Castes will go only after these four
disappeared.”[54] Periyar had rightly discerned that, since
religion is the source of caste it should be liquidated. Ramalinga Swamy had also affirmed that caste
is sheer myth.[55]
15.3.3.1 Need for Abolishing Caste
In this
context, it is said that, M. M. Thomas is of the view that caste cannot be
abolished without destroying the religious sanctions behind it.[56] Ambedkar too affirmed the same.[57] The same point is dramatically expressed by
Periyar that, “when we meet a Brahmin we must greet him ‘come on you
Bastard!’ If he asks you why you say so,
ask him why he used the term Shudra in the Sastras and Statute books.”[58]
15.3.4 Method of Communication
To exhibit his
antagonism toward the spiritual dimension of religion, Periyar adopted the
following strategy. During 1927-28, he
campaigned for burning Manu Dharma Sastra and in 1942 for burning Ramayana and
Periya Puranam.[59] In 1953 he broke images of Vinayaka
(Ganesha).[60] Periyar and his followers burned parts of the
Indian Constitution in 1957, because it
encourages the caste system.[61] The same year there was a great attempt to
remove the title “Brahmin” from the hotel name boards too. In 1960 Periyar burned pictures of Rama. In 1971 he organized a superstition
eradication conference in Salem . In this conference Rama’s image was taken in
the procession and was beaten by sandals.
In turn, Hindu deities were obscenely portrayed,[62] and
the effigy of Rama was burned publicly.
Posters revealing the lust of and birth of Hindu deities were found
everywhere in Salem . For example “a Salem poster portrayed Brahmin priests
standing around Siva, looking as though, they were masturbating him while
Parvathi, Siva’s wife, held her hand out.”[63] Many other photos depicted naked idols and
erotic scenes from mythology.
In order to
counter Hindu marriage restrictions, Periyar arranged remarriage of his niece
when her husband died at an early age.
He even, asked the people to denounce puranic Hinduism, religious
ceremonies and priestly service. He
asked women to beat the Constitution with brooms because it degrades non-Brahmins
and women.
Periyar also
organized self-respect marriages which were devoid of any Brahmin
involvement. Without the aid of
Brahmins, Periyar gave names to children.
He even tried to cut the tuft from Brahmin’s heads. He also effectively protested against Temple prostitution. To propagate his ideas Periyar started to
publish journals.[64]
15.3.5 Analyzing Other
Religions and Concepts through the Critique of
Brahminical Hinduism
Periyar
critiqued Brahminical Hinduism from the perspective of Human life or Human
welfare. His critique of Brahminical Hinduism
was the result of his observation of popular Hindu Scriptures, religious
practices, rituals, ceremonies, festivals and caste system, as practiced and
interpreted by the Brahmins. Through his
critique he made his point clear that, what is important is human life –
dignity, respect, freedom, equality, well-being, etc. (Self – Respect) in this
world. He also made it clear that
religion (Brahminical Hinduism) had always been misused by some people for
their selfish interests, at the cost of other people’s Self-respect. Such religions, therefore, should be
abandoned.
It is very
clear that Periyar saw other religions also from the point of “Human life in this world”. Similarly he
developed his own ideas (concepts) of God, Soul, Sin, Heaven and Hell, in the
light of Brahminical Hinduism. They were
also developed in view of analyzing their validity for human life in this
world.
15.3.5.1 Other Religions
Periyar again analyzed
Buddhism, Christianity and Islam in the light of Brahminical Hinduism from the
perspective of human life (welfare) in this world.
15.3.5.1.1 Buddhism
Periyar was of
the opinion that, Buddhism was not a religion, but it stood to recognize what
is agreeable to reason. It had a
historical background. Buddha emphasized
very much on human concerns and not on God, Heaven and Hell.[65] Both Buddha and Periyar stood for
“reason”. Regarding the stand of Buddha
on reason, Salai Ilanthirian says, “he considered that whatever is said to be
beyond the perception and understanding of man is only a means to confuse human
thought.”[66] Further it was maintained that, “it is only
here that Periyar E. V. Ramasami agrees with the Buddha.”[67] Another point of comparison is that, both
were against Brahminism. Periyar’s
liking for Buddhism diminished when Buddha’s followers made Buddha as God.
15.3.5.1.2 Christianity
Periyar rightly
remarked that Christianity has a historical founder. He has ecognized that, Christianity is more
in line with the scientific development of the world.[68] Having seen the caste system at work and
other similar practices of discrimination in Christianity, Periyar considered
Christianity in India
to be another Brahminical religion.[69]
15.3.5.1.3 Islam
Like other
religions, Periyar considered the historical validity of Islam. He also recognized that in Islam there is no
caste discrimination or inequalities.
His major argument was that Islam was established later than Buddhism
and Christianity and therefore it should be more relevant to the people than
the earlier religions. In this case,
Periyar failed to recognize the limitation of all religions. Of course what Periyar intended was, to
replace Brahminical Hinduism with some other religion. For this purpose he preferred Islam. Even, he advocated his people to accept Islam
as their religion. However, in later
years he did not recommend conversation to any religion.
15.3.5.2 Some Concepts
As said earlier,
Periyar was protesting against the spiritual dimension of religion, thinking
that it is of no use for human beings and for their survival. This idea is further concretized by
establishing the notion that, God, Soul, Sin, Heaven and Hell are not true, as
these are fashioned after the interests of human beings.
15.3.5.2.1 God
Periyar asserted
that “it is nothing but the existence of desires and unfulfilled wants that is
responsible for the faith in God.”[70] Thus humans created God. Again fear of death created in humanity the
idea of God.[71] Periyar developed a few simple arguments to
disprove the existence of God. For
instance, “if it is true, God cannot be seen or touched, is there any meaning
in offering food for him and that too six times a day.”[72] If all are created by God, why does one kill
the other, or why is there difference in the creation of same beings. His famous anti-God sloka was:
There is no god, no god at all
He who invented god was fool
He who propagated god was a scoundrel
He who worships god is a barbarian.[73]
In fact
Periyar’s main aim was not anti-god, but to reform the religion of its
superstitious and irrational divine elements.
What provoked him to such an effort is the way in which Brahmins
presented God to the people. He said
while the world is speaking about one God, we speak about thousands of
gods. Other religions say God is
formless, Brahmins have given different shape to gods. In order to terrify the people, gods are
portrayed with dreadful weapons. They
have created different gods for different purposes. In the name of God, prostitution,
untouchability, child marriage, restrictions to education and discriminations
in all realms of life are nurtured.[74] This provoked Periyar.[75] In the name of such gods people bear all
kinds of discrimination in the society.[76] Periyar did not want the people to have faith
on such gods. He, therefore, described gods
as unworthy of reverence.
15.3.5.2.2 Soul and Sin
Periyar asserted
that the idea of soul[77] was developed to maintain the doctrine of
rebirth, as the idea of rebirth is the best means to preserve caste. Periyar criticized the rebirth theory, by saying,
if the same souls are born again, how is it possible that the population
increases? It can also be argued that,
if some souls are saved, the population should dwindle. But it is not so. So, the concept must be
wrong.
15.3.5.2.3 Heaven and Hell
According to
Periyar, Heaven and Hell are imaginary worlds of Brahmins to swindle
money. Heaven is described as the most
pleasant place and hell is described as the most unpleasant place. For Periyar,
Heaven is nothing but a place to live a moral life, help fellow people and not
taking more than what is required. The
way to send people to Heaven is to protect the people from violating these
principles. It is necessary to note that,
Periyar’s dream of Heaven reflects his core of thinking. His aim was to establish an egalitarian
society, which is based on Secular Humanism.
[1] Periyar,
Man and Religion, trans. By R. Sundaraju, (Madras: Rationalist
publication, 1993), p. 3.
Hence forth this book will be
cited as Man and Religion.
[2] Ibid.
[3] Periyar
E. V. R., Philosophy, trans. By A. Sundaramurthy, (Bangalore : Karnataka Dravidian
Association Publications,
1959) , p. 7.
[4] Collected
works of Periyar EVR., 2nd revised ed., Vol.1( Madras :The Periyar Self-Respect
propaganda Institution,
“Periyar Thidal”, 50, EVK Sampath Salai), p, 328. Hence forth
this book will be cited as collected works,
Vol.1.
[5] Ibid.,
p.328.
[6] Ibid., p. 135.
[7] Anita
Diehl, Periyar E. V. Ramasami: A Study of the Influence of a Personality in
Contemporary
South
India (New Delhi : B. J. Publications, 54.
Janpath, 1978), p.49.
[8] Thanthai
Periyar Materialism or Prakritivatham, 5th ed. (Madras : Periyar
Self-Respect
Propaganda Institution,
1984), p. 18.
[9] Anita
Diehl, Periyar E. V. Ramasami: A Study of the Influence of a Personality in
Contemporary
[10]
Periyar, Man and Religion, p.4.
[11] Ibid.,p.6.
[12] Ibid.,
p.8.
[13] Ibid.,
p.9.
[14] Ibid.,
p.17.
[15] Periyar
Kalangiyam, Vol. 3, p. 39.
[16] Collected
works Vol. 1, p. 13.
(Madras:C.L.S., 1976), p. 128.
[18] Periyar
Kalangiyam, Vol.3, p.4.
[19] S.
Manickam, Slavery In the Tamil Country A Historical Over-view, 2nd
enlarged and revised ed.
(Madras: C.L.S.,1993), p.3.
[20] K.
Veeramani “Builder of Astheism in Tamil Nadu: Periyar E. V. Ramasami”, Periyar
An
Anthology, (Madras: Periyar Self-Respect
Propaganda Institute, 1992), pp.117-118.
[21] Swami
Dharma Theertha, History of Hindu Imperialism, 5th ed.
(Kerala: Babasaheb Ambedkar
Foundation, 1992), pp. 6-7.
[22] P. D.
Devanandan, The Dravida Kazhagam A Revolt Against Brahminism, (Bangalore :
CISRS,
1959), pp.6-7.
[23]
Benjamin Walker, Hindu World, Vol. II, (Munshiram Monoharlal Publishers,
1983), p.28.
[24] Ibid.,
p.29.
[25] Collected
works Vol. 1, p.43.
[26]
Paulraj, op. cit., p.113.
[27] Anita
Diehl, op. cit., p.31.
[28] Collected
works Vol. 1, pp.44-45.
[29] Ibid., pp. 49-57.
[30] A.L.
Basham The Wonder that was India, (New
York: Grove Press, JNC, 1954), p.229.
[31] Periyar
E.V. Ramasami, Rationalist Thinking, Op. cit., p.17.
[32] A.L.
Bashma, op. cit., p.299.
[33] Collected
works Vol. 1, p.305.
[34] Periyar
E.V. Ramasami, The Ramayana A True Reading, 2nd ed. (Trichy:
Periyar Self-Respect
Propoganda Institution
Publications, 1972), p.3.
[35] Ibid.,
p.5.
[36] Kudi
Arasu, 5-1-1964.
[37]
Paulraj, op. cit., p.96.
[38] Periyar E V. Ramasami, The Ramayana A True
Reading, op. cit., pp. 15-29.
[39]Ibid.,
[40] Ibid., 40-41.
[41]
Paulraj, op. cit., p92.
[42] Collected
works Vol. 1, p.84.
[43] Ibid.,
p.91.
[44] Nambi
Arooran, op. cit., p.164.
[45] Ibid., p.85.
[46] V.
Anaimuthu, Contribution of Periyar E.V.R. To the Progress of Atheism, (Madras :
Periyar Nul
Veliyittakam, 1980), p.6.
[47] Periyar
E.V. Ramasami, Declaration of war on Brahminism, trans. By A. S. Venu, (Madras :The
Dravidar Kazhagam
Publication, 1987) ,p.27.
[48]
Thanthai Periyar, Purattu – Imalaya Purattu, 4th ed. (Madras : Periyar
Self-Respect Propaganda
Institution, 1983) , p.57.
[49] Collected
works Vol. 1, p.231.
Banarisidass Publishers, 1990), p.65.
[51] Periyar
E.V. Ramasami, Rationalist Thinking, op. cit., pp. 42-43.
[52]
Johnkumar, S.J., op. cit., p.72.
[53] Anita
Diehl, op. cit., p.13.
[54] An
Admirer, op. cit., p.103.
[55] T. Dayanandan Francis, Op. cit., p.64.
[56] M.M.
Thomas, op. cit., p.125.
Publishing House, 1989), p.
240.
[58] Periyar
E.V. Ramasami, Declaration of war on Bhraminism, Op. cit, p. 30.
[59] Nambi
Arooran, op. cit., p.165.
[60] Charles
Ryerson, op. cit., p.89.
[61] Periyar
An Anthology, op. cit., p.119.
[62] Charles
Ryerson, op. cit., p.91.
[63] Ibid., p.178.
[64] P. D.
Devanandan, op. cit., p.7.
[65] Cf.
Periyar Kalangiyam, Vol.4. pp. 226-27 and 238-41.
[66] Salai
Ilanthirian, “Contribution of Periyar E. V. Ramasami to Buddhist Revival”, Buddhist
Themes in Modern Indian
Literature, ed by Dr. J. Parthasarathi, (Madras: Institute of Asian
Studies, 1992), pp.43-44.
[67] Ibid.
[68] Periyar
Kalangiyam, Vol.5,p.259.
[69] Periyar
Kalangiyam, Vol.3,p.186.
[70] Collected
works, Vol.1, p.11.
[71] Periyar
E.V. Ramasami, Kataul, Kudi Arasu Pathipakkam Erode, 1960, pp. 4-5.
[72] Periyar
E.V. Ramasami, Rationalist Thinking, op.
cit., p.25.
[73] An
Admirer, op. cit., p.70.
[74] Kudi
Arasu 15-4-28.
[75] Collected
works, Vol. 1, p. 65.
[76]
Viduthali 9-1-50.
[77] Periyar
E.V.R., Philosophy, op. cit., p. 24.
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