THANTHAI PERIYARLife and Service

R. RATHINAGIRI

The fruit that ripened in serviceHis silvery beard falls on his broad chestThe world worships his wisdom's springIn the cave of his mind the leopard leapsHe is - Periyar, the great

- Revolutionary Poet. Bharathidasan

CHAPTER - I

Fundamental Principles

Thanthai Periyar was a unique humanist of the twentiethcentury. His life and services irradiate, like the sunrays for thesociety that suffered severely from the darkness of ignorance,Ignominy and segragation.

Great leaders were born in India to safeguard the peoplefrom these maladies ahlicting the society. Among them ThanthaiPeriyar was one who made strong inprints on the history ofmankind. His principles are very lofty, veracious but not self-seeking. They had Universal applicability and a telling curativepower on the societal ills viz ignorance and poverty.

Therefore, the women of Tamilnadu Convened aconference in Chennai (Madras), on 13th November 1938,passed a resolution and conferred on him the reverential title‘Periyar’ (Meaning ‘the Great man’)

Henceforth, he was respectfully called ‘Periyar’ by thepeople. This was an expression of their sense of gratitude forthe yeman service rendered by him.

Truth is Fundamental

The teachings of Periyar are contrary to most of theunscientific irrational beliefs of the people They are not in

conformity with the practices of the majority. Periyar insistedthat the principles and practices of human beings should besubjected to reason. Those ideas which do not suit reasonshould be jettisoned with.

He condemned God , religion, caste, rituals, meaninglesscustoms and baseless manners as irrational. His thoughts werebased on truth. He abhorred everything that was against truth.There was no difference between his private and public life. Hewas at the forefront of any agitation lounched by him and therebyhe proved himself to be the first man to follow his own principles.By the result of his selfless services most of the illiteratesbecame literates; people who were hitherto denied jobopportunities and political power, obtained them. Periyar happilywitnessed the fulfillment of most of his aspirations and ideologiesto a great extent during his lifetime itself.

Award of the Government of India

The Government of India awarded certificates inscribedon bronze plates to all the freedom fighters of the nation. Periyarwas also honored with similar award on 3rd October 1972 byMrs. Indira Gandhi, the then Prime Minister of India. On behalfof the Prime Minister, Dr. M. Karunanidhi, the then Tamil NaduChief Minister met Periyar at his Chennai residence and passedon the award to him with due honour.

The teachings of Periyar are universally applicable andthey are not only meant for a particular society nor for a particularnation, but they are essentially needed for the entire humanity.

What are the Doctrines of Periyar?

1. The world is a single entity.

2. The people of the world belong to one family

3. The resources, the pleasures and the pains of the world,are common to all members of the world.

4. Every one should work according to his capacity

5. Everyone should enjoy the resources according to hisneeds

6. The prime concern and object of the people should be thewelfare and prosperity of humanity.

Periyar toiled throughout his life for realizing these ideals.His doctrines are like the breath of a man. They are the guidingprinciples of the family life too. They are beneficial to humansociety as a whole.

Periyar desired that there should be equality in all spheresof life ie., equitable distribution (socialism), equal possession,equal participation in governance, equal social treatment andequal opportunities. If all these tenets are not obtainable in asociety, they should be established at any cost.

Life and Services

Periyar’s life span spread over a period of 94 years, 3months and 7 days, that is 34,433 days. He traveled nearly 8200days, when there was no comfortable means of transport likethat of today. Approximately, total distance of his travel was13,10,200 kilo meters, and he participated in 10,700programmes.

If all his speeches are tape recorded and broadcast, it willrun for a 21,400 hours or 2 years, 5 months and 11 dayscontinuously both day and night. No social thinker in the pasthas ever delivered speeches for such a long period in his lifetime.

That is why UNESCO, one of the wings of UNO,commended the greatness of the selfless public service ofThanthai Periyar in a citation which reads.

"Periyar is the Prophet of the New Age;

The Socrates of South East Asia;

The Father of the Social Reform Movement

And Arch enemy of Ignorance, Superstitions,

Meaningless Customs and Baseless Manners.

This honour was bestowed during on Periyar his lifetimeon 27th June 1970 by the UNESCO Forum at Chennai. No oneelse had such an international honour except Periyar.

This book is a humble attempt to portray a portion of thegreat life of Periyar.

The three qualities of a truly Great Man

A learned Tamil Scholar T.K.Chidambaranadhan attributesthree qualities required for a truly great man. They are:

1. The people of the world should have a misconceivedopinion about him.

2. His doctrines should be condemned everywhere

3. He should be harshly vilified and cursed by others. Periyarpossessed all these three qualities.

Periyar’s Greatness

He was the author of his own philosophy. He gaveelucidation and explanation for his own doctrines. He was thespokesman of his principles; he was the writer of his ownideology. He spearheaded the agitations launched by him andsucceeded. These agitations aimed at liberating man from theclutches of slavery. He set his wits to work.

Without any inhibitions such as God, religion, caste, lawand nation, he delivered his message to the world as a freethinker. He declared about himself as follows :

“I am a man of free thinking. I have free thoughts,independent experience, independent feelings. I submit themall before you as such.

I present my ideas to you on condition that you shouldexamine those ideas with your objective thought, experience,emotions and accept those ideas which are acceptable andreject the rest with the spirit of reasoning.

However conservative one might be, if he does not yield tothese ideas it will be unjust and unfair.

If these ideas appear true, there is no use in merelyaccepting them. Make attempts to put them into practice.

It is my liberty to inform you what I realized through mypersonal experience. It is also your liberty to examine and adoptthem in your life.” By saying this Periyar gave full freedom ofthought to his listene.

Human Life only for Service

No man is born by himself. Therefore he is not born onlyfor himself.

Human life is meant for serving the society.

Human life without service is equivalent to the life of ananimal.

Thus asserted Periyar decisively and definitely. Periyar isa movement by himself. He constitutes an era in the historyof the Tamils.

Victory without political participation

Periyar brought about changes in the minds of the peopleby making them think through his brilliant propaganda withoutentering into electoral politics. The editor and compiler of thebook ‘Thoughts of periyar E.V.Ramasamy’ com. V. Anaimuthuhas portrayed Periyar’s physical appearance in the followingmanner:

“Board forehead, wire like silver hairs in his head,prominent bushy eyebrows, long curved and large nose, lookrevealing his sharp intellect and dominant personality, lips withendearing smile, gums stronger than the teeth, moustachepricking the lips, wide and folded ears, broad chins, pure whitebeard, hump like nape, shoulders resembling a hill, extensivechest, bulging belly, tough waist, hanging hernia with mass offlesh, tottering legs unable to bear the weight of the body”.

The fierce battle of the Tiger

With such an appearance this intellectual was wearingblack shirt Suffering from hernia holding tight his dhoti and

improvised urine bladder between his thighs, he would rest onthe shoulders of his assistants on either side. Gripping theirhands to get into the van and to get down from it. He wouldgroan in order to rise from and sit on the platform. Unmindful ofsuch an ailing physical condition he would address publicmeetings like a hero brandishing his sword. His resounding voicewould resemble the roar of a lion. The Tamils listened to himday and night throughout the year and trod on the path shownby him.

The Bloodless Revolution

Many of his achievements were the result of his heroicaddresses, logical writings and agitations without turbulence.

All those who wanted to revolutionize the society in thepast achieved it only through bloodshed. But it was only periyarwho put an end to the 2000 year old slavery through a silentrevolution. His followers toiled for 50 long years without swordand blood. Periyar made such a uniq ue revolution withoutcapturing political power.

Doctors’ reception

The students of a Medical College arranged a function toaccord a reception to Periyar. Speaking on that occasion heremarked:

“People call me an atheist because of my negation of God.My propaganda is only oral. But you, doctors are, more radicallyatheistic than I am. In what way? By curing the diseases anddiscomforts of the people which are believed to have beencaused by God as a reward to their good or bad ; sinful or virtuousdeeds of; in the previous birth, you are able to prove that there

is no god. If cholera which is caused by giving oil by GoddessKali disappears due to your medical treatment and smallpoxwhich is considered as pearls, offered by Goddess Mari runsaway because of your inoculation, you are aggressive atheists”.

Regarding the increase of man's longevity Periyarasserted thus “If at all man’s average age has increased from25 to 45, is it not because of you – the scientists – who haveinvented not only medicines but also methods of treatment?

Enmity towards God

“Even, offering food to a poor man would be an act ofatheism because when God starves a man for his “Karma”feeding him, goes against the will of God”.

“If the ups and downs in the society are of God’s will makingthem equal is inimical to God. “If the growth of hair on man’sface and head is considered as the act of God shaving the hairis against his will”.

Periyar’s people – forums

Periyar did not enjoy support from the intelligentia, thearistocrats, the rich and the dignitaries for his rational dictumnamely “forget god; think of man”. Periyar relied only upon thecommoners. His journals Kudi Arasu (Republic) Viduthalai(Liberation) were widely read in places like hair cutting saloons,tea stalls, laundaries, cycle shops where the commoners gettogetther, They served as vantage points where his principleswere enthusiastically read, discussed and adopted. Theyeliminated the 2000 year-old Brahmin dominance which broughtforth a great social change.

Women’s right, rule and authority

Due to the tireless efforts of Periyar the womenfolk receiveda welcome boost in their lives. As a result women obtained equalchances to enter educational institutions, proportionalemployment opportunities and even property rights. Theyentered public life and got reservation of seats in localadministration. In the elections held for local administration andco-operative societies in 1996, nearly 50,000 women wereelected members of the corporations, municipalities, majorpanchayats, village panchayats and co-operative societies.Some of them became chairpersons and directors in variousunits. This victory of women as directors in various units is sopraiseworthy as it has not been achieved in any other State inIndia.

A Great Social Revolution

American Prof. John Raihly an American historian ofinternational repute has pointed out that a great social revolutionhad taken place only in Tamil Nadu. But it had not occurredanywhere in India during the last 2000 years. It was Periyar, theleader of the Dravidar kazhagam who engineered that revolution.

CHAPTER - II

CHILDHOOD

Periyar was born on 17th September 1879 at Erode, aMunicipal town in Tamilnadu. His father was famous merchantby name Venkitta Naicker and his mother wasChinnathayammai.

He was the second son to his parents. He was namedRamasami. His elder brother was Krishnasami. The first sonyoung Krishnasami was once seriously ill. His parents vowedthat if their first son recovered from his illness they woulddedicate the second son to god. The first son recovered. Thesecond son Ramasami was given in adoption to the youngermother of his father. He grew up independently without parentalstrictness and control.

Young Ramasami

Young Ramasami was admitted into a pyol school at his6th year. He did not go to school regularly. The days that he wasbeaten-up by the teachers were more in number than the dayshe actually attended school. He used to thrash the fellowstudents driven by his mischievous nature. His teacher used toaward him imposition to write thousand times stating, "HereafterI will not beat other children."

While sending him to school his parents advised not todrink water from the house of the unsociable castes living nearthe school. If at all he was very thirsty he should take wateronly from his teacher’s house. Ramasami did not know how todrink water by keeping the tumbler little away from the lips. Oneday while drinking water at his teacher’s house he could nothold the tumbler in proper position. Consequently water ran intohis nose and also spilled over his body making him cough andspit out the water. The people at his teacher’s house felt itnasty. This impelled Ramasami to move freely with the studentsof unsociable castes and to take water and food from theirhouses thereby he disregarded all the norms of unsociability.Without the direct supervision and control of his parents he wasgrowing rough-and-tumble.

Chained ankles

In order to tame him, his parents used to place chainedblock of wood on his ankles. Even with that block, Ramasamiloitered with the unsociable children. At one time he was playingfor 15 days with the chained block carrying it on his shoulders.His roughness remained unabated.

Theory of Destiny or ‘Karma’

Even the age of twelve Ramasami started arguing againstthe theory of karma. He asserted. “To believe that everythingwill occur according to fate is a sheer foolishness. We are solelyresponsible for our own good and bad”.

In the market street at Erode, one Ramanatha Iyer wasrunning a shop. Ramasami used to pass by that shop everyday. Ramanatha Iyer who was believer in the doctrine of karmaused to argue that whatever happened was due to fate Once

Ramasami asked him whether he would accept everything thathappened was due to fate. Iyer replied in the affirmative.

There was a plaited bamboo lattice in front of his shopsupported by a bamboo poll at the centre. Ramasami pulleddown the poll suddenly. The lattice fell on Iyer’s head and causedbleeding. Iyer chased Ramasami to beat him, Ramasami saidto him, “It is your fate to get injured to-day. Why should youchase me to beat”. This made Iyer to doubt his belief on fate.

Shop Assistant

School education did not tame Ramasami. As histoughness increased day by day, he was stopped from attendingschool. Thereafter, his father put him as an assistant in hiswholesale shop with a view to make use of his cuteness

As he was employed in the shop, his parents decided toget him married. They were on the lookout for a bride from arich family.

Love marriage

Nagammai was the daughter of his maternal uncle. As hisparents were poor, they had consented to offer their daughterto a rich old man as his third wife.

Having come to know of this news Ramasami fought withhis parents for his marriage with her. Much against the will ofhis father he married 13 year old Nagammai when he was just19.

A daughter was born to them and expired a little later. Therewas no offspring for them thereafter. Yet they led a very happylife.

The custom and usage of those days

There were worst forms of social hierarchical ups anddowns throughout the country .

The people were divided into hundreds of castes and keptapart. Almost all members of the working communities wereoppressed as untouchables.

1. The socalled untouchables should not walk along thestreets where other caste people live.

2. They should not wear dothi covering their kness

3. They should not put on foot-wear.

4. They should not carry umbrella

5. They should not wear upper garments or‘ angavastras’

6. Ladies should not wear blouses

7. They should carry water only in mud pots.

8. They should not use metal vessels

9. They should work as slaves

10.They should not own lands

11.They should not carry out tenancy cultivation

12.They should not ride a horse in any procession

13.They should not get drums played during theirmarriages

14.They should not travel in vehicles

15.They should not take water from the public wellor on tank

16.They should carry dead bodies to their separategrave yards only through the earmarked paths

17. Even in court they should stand apart at a specified distance to give witness.

18. They were not permitted to enter the temple

19. They could worship only the temple towards from a distant place

20. There was no place for them in the school

21. They could not travel in buses

22. They could not attend public functions or dramas

23. The huts of the working class were located only at the outer fringes of the villages

24. The dwellers were called Cheri people

Ramasami’s mind was filled with anger and fury on seeingthese discriminations. He felt all these taboos such asunsociability, unapproachability and denial of entry into thetemples based on birth were a great injustice done to humanity.He wanted those sastras which created these taboos to bedestroyed. If the laws permit such inequality they should be doneaway with. If it is an outcome of religious injunctions they shouldalso be eradicated.

He desired that everyone should have equal rights. Thisidea of equality which sprouted in his mind, assumed greaterdimensions and became an indefatigable passion in him.

Sharing the profit

In 1902 he proved himself a successful business mannoted for honesty and trustworthiness. He earned huge profit inbusiness due to his immense involvement. In those days theprofit in the business went entirely to the owner of the businessand the labourers were paid wages alone. Ramasami wantedto change this condition. He distributed a share of the profit toall the workers employed in his wholesale shop.

Samabandhi bojanam (Inter Caste – dining)

In order to remove the caste difference, he collected moneyfrom all the shop keepers of the market street and he conductedSamabandhi Bojanam (Inter Caste –dining) in which people ofall castes and religions participated. This was followed by culturalprogrammes, songs and dances. Thereby he helped to reducecaste differences and contributed to their disappearance to agreat extent.

Intercaste marriage

In those days, endogamy was quite common and exogamywas very strange. At this juncture he conducted an inter-castemarriage between a Naidu bridge-groom, an employee of hisshop and a Vellala bride Though this was initially a small step itbecame a giant leap towards caste eradication later on.

Widow re-marriage

In those days if a woman lost her husband she had nochance of re-marriage. She had to lament throughout her lifeand die in anguish. In such social conditions he conducted there-marriage of his widowed niece surmounting the seriousopposition of his close relatives and friends

I will utter only the truth

In his 24th year he forged his father’s signature in theaccounting process of the business. In practice, this was notconsidered a serious act, yet it was a crime for which he wassued for forgery.

In the court of law he confessed his guilt without hiding thefact. The honorable judge realized Ramasami’s candid nature,set aside the case and acquitted him.

Leaving the home

At the age of twenty five he borrowed money from his friendand purchased twenty six acres of land at Erode in his father’sname. Venkitta Naicker did not approve of it. He felt that borrowingfrom someone was a damage to the dignity of the family andreprehended him. Ramasami got angry with his father, and lefthome for North India.

Experiences in North India

In North India, he attired himself as an ascetic and receivedalms as a beggar. He wandered over places like Elur,Vijayawada, Puri, Kasi (Varanasi) Calcutta etc.

There he witnessed the selfish, exploitative and thedeceptive nature of the Brahmin prohits who amassed wealththrough foul means.

This reated in him a feeling of contempt against the prohits.Meanwhile his father, traced him and brought him back to Erode.Then,The charge of running the shop was entrusted toRamasami.

Rescue operation during plague

At Erode a devastating plague broke out and many peopledied of this cruel disease. It is an ironically victims of this diseasewere deserted even by their relatives. But Ramasami cameforward with fortitude and engaged himself in rescue operations.He helped the diseased with medicines and involved himself inclearing the dead bodies. He also acted as a pallbearer to burnthem in the graveyard.

CHAPTER - III

ASSOCIATION WITH CONGRESS

The Congress movement launched so many agitationsagainst the British rule in the year 1907. It is true that Ramasamiwas attracted by those agitations. Thenceforth he attended theCongress Conferences held in various provinces all over Indiaalong with his friends.

President of the Devasthana Committee

Even from his early days Ramasami was an atheist. Heabhorred idol worship. He considered the temples and theirfestivals as a sheer waste. But, he had to serve as the Presidentof the temple committee as a hereditary honour. Realizing hisresponsibility, as President he saw to it that all the Pujas in thetemple were carried on periodically. He renovated many temples.

He safeguarded the properties of the temple againstmisappropriation. Before his assumption of office as thePresident, the devasthanam was in debt. He completed so manyrenovative works. In spite of it he saved a large sum for thetemple.

Honorary Posts

Because of his selfless service Ramasami was electedthe Vice-President of Erode Taluk Board. He was HonoraryMagistrate for many years In addition to these he held twenty

six honorary posts in Erode such a member of the District Board,the Secretary of various institutions and committees such asReading Room, Mahajana School, Tennis club, Advisor onIncome-Tax, Peace Committee and War fund.

The Municipal Chairman of Erode

In 1917 Ramasami became the Chairman of theMunicipality of Erode. From then onwards he was respectfullycalled E.V.R by almost all. He administered the ErodeMunicipality without any nepotism.

Removal of encroachments of roads

The bazaar road of Erode was narrow and very congestedwhich obstructed not only the vehicular traffic but also themovement of the people. If the market street was to be widenedeven terraced buildings had to be demolished. Whoever mightbecome his enemy or whatever be the opposition, E.V.R.determined to remove the encroachments in the interest of thepublic.

He widened the market street by removing theencroachments and by demolishing big buildings. Even nowhe is commended by the people of Erode for this great service.

Over-head tank

In those days there was a feeling among the people thateven the water pipe line, which passed through the street of aparticular caste was considered polluted.

Periyar was the pioneer of the scheme of distributingdrinking water through pipeline by constructing an overhead tankat Erode.

At the inaugural function many of the Municipal Chairmenof the Presidency participated and acclaimed E.V.R. for thispraiseworthy task.

The Title of Rao Sahib

Sir Paravasthu Rajagopalachari, an officer of the BritishGovernment came to Erode and inspected all the progressiveworks carried out by E.V.R.as Chairman of the Municipality andrecommended his name for the award of the title of Rao Sahib.At that time Rajaji was the Chairman of Salem Municipality.The Congress party launched many agitations against the Britishrule. E.V.R. was drawn closer to the Congress Party with thehope that it would dedicate itself for social reform, acceptcommunal reservation and give proportional representation fornonbrahmin communities in Government service.

Resignation of all Honorary Posts

E.V.R. firmly believed that unless the Britishers were drivenout of India, the Indian people could not become prosperous.He made up his mind to work for the congress party inorder toachieve his opjectives. He considered all the posts which heheld under the British rule as impediments to go ahead with histasks.

Therefore, he resigned all his twenty eight honorary postswhich included such prestigious posts as Honorary Magistrateand the President of Devasthana Committee etc. He resignedfrom his position as the Chairman of the Erode Municipality andall other posts at one stroke.

Khadi Sales

E.V.R. was leading a luxurious life in a big mansion. Hewas living like a monarch with chariot rides, silk shirts, glitteringclothes, ornaments, delicious foods and with many othercomforts. After joining the Congress he began to lead a life ofsimplicity. He renounced all the pleasures of a luxurious life,avoided silk clothes and ornaments. Instead he clad himself incoarse khadi.

He persuaded his 80 year old mother Chinnathayammai,sister Kannammai and wife Nagammai to wear Khadi. Hestarted spinning Khadar yarn with the help of thakli ( a kind ofspindle) and spinning wheel like Gandhi. He carried bundles ofKhadi cloths on his head to many villages and sold them. Heinaugurated the Khadi Ashram at Thiruchengodu.

Prohibition Propaganda

E.V.R.engaged himself in the prohibition propaganda veryactively. Mahatma Gandhi called upon the people to fell the palmtress from which toddy was tapped. Responding to his call,many date palm trees were cut down in different places in NorthIndia. But it was only E.V.R. who cut down 500 coconut trees inhis own grove at Thadampatti near Salem.

The Amritsar Congress Conference

E.V.R. even in his 40th year dedicated himself with all hisenergy to the work of the Congress Party. In 1919 the all IndiaCongress Conference was held at Amritsar. E.V.R and Rajajiwent to Amritsar with a large band of supporters.

They were agonized on hearing the sorrowful tales of themassacre of Jallianwala Bagh perpetrated by the BritishGovernment. They grew wild with anger on seeing the sight ofmassacre. Soon after his return to Tamil Nadu, he intensifiedhis activities in the Congress movement.

Public services led to personal losses

As he worked very hard for the growth of the CongressParty he was not able to devote adequate attention to hispersonal business and industries properly. Consequently in1920, he had to close his traditional business which was fetchinghim nearly Rs.20,000 per year. He also closed down his cottonmill which was running on profit.

Congress rejected Communal Reservation

The Brahmins had grabbed almost all the job opportunitiesin Tamilnadu. The majority of the Nonbrahmins were not givenany educational oppurtunities. Therefore E.V.R. pleaded foremployment opportunity to the eligible Nonbrahmins accordingto their numerical strength in the society.

At that juncture during 1921 a Provincial CongressConference was convened at Tirunelveli. E.V.R. moved aresolution in that conference demanding communal reservationof jobs for the Nonbrahmins. All the upper caste people joinedtogether and rejected this resolution.

Picketing toddy shops

E.V.R. propagated that drinking of toddy was harmful tothe people. He wanted to intensify his propaganda against it.He presided over picketing the toddy shops at Erode for whichhe was arrested and awarded a month’s imprisonment. He wastaken to Coimbatore prison with handcuffs on.

Family members in picketing

Following E.V.R his wife Nagammai, sister Kannammaiand thousands of people indulged in picketing the toddy shops.

They violated the ban order promulgated under section 144 ofthe Indian Penal Code.

They were arrested and imprisoned. Thus E.V.R. not onlyinvolved himself but also persuaded the female members ofhis family. Thus, he set himself an example to other India leaders.

In the Bombay Congress Conference, Mahatma Gandhiwas requested by the Congressmen to give up picketing thetoddy shop. Gandhi pointed out that stopping the picketing wasnot in his hands but it was to be decided by the two women ofErode and that they should be requested, thereby he actuallydenoted Nagammai and Kannammai.

Boycott of courts

In the year 1920, the congress had announced the boycottof the courts as one of the action plans of the Non-co-OperationMovement in the year 1920.

E.V.R.gave up the idea of filing a suit to realize the businessoutstanding to the tune of Rs.50,000 including a pronote for anamount of Rs.28,000. Vijayaragavachariar of Salem, a Congressco-worker gave a suggestion. If E.V.R. made it over to him hewould realize the amount and remit it to the Swarajya Fundraised by Tilak.

The suggestion was rejected by E.V.R. as it wouldundermine the call for boycott of courts made by the Congress.As a result he suffered a loss of Rs.50,000.

Propagation of Hindi

E.V.R. owned a building near the memorial of his father atErode where he started a centre to propagate Hindi and made

arrangement for the instruction of that language. Motilal Nehruinaugurated the institution.

Members of the Civil Disobedience Committee likeMr. Motilal Nehru, Dr. Ansari, Ajmal khan, Rajaji,Vhaitalbhai Pateland Kasturi Ranga Iyengar met at the residence of E.V.R.atErode and discussed the Programmes of the Congress partyand finalized them.

CHAPTER - IV

THE CRUSADE AGAINST CASTE

Vaikkom is the place where the first struggle for civil rightsstarted in India. This place is situated within the territory of thethen Travancore Princely State but it is now in Kotayam Districtof Kerala state. Around the Mahadeva temple, there were fourpublic streets in which the upper caste people alone wereprivileged to walk.

The people who belong to the castes like Pulaya., ParaiyaTheeyar (a sub caste of Nadars) were not permitted legally towalk along those streets. Untouchability was observed at alllevels in the social structure. It was cruel that the people wereclassified into untouchables, unapproachable and useable inour country.

The sathyagraha

One, Madhavan, an advocate of Ezhava Community, hadto walk necessarily along the streets around the temple inconnection with his case in the court of law. The TravancoreGovernment did not permit him. The leaders of the KeralaCongress started a Sathyagraha struggle against the cruelpractice of untouchability. The then Travancore Governmentacted as the custodian of Varnashrana Dharma and arrestedthe Sathyagrah is and imprisoned them.

The letter E.V.R received

Since many of the leaders were arrested and put behindthe bars, the agitation slackened off. The leaders in the prisonwrote a letter to E.V.R. seeking his help. He was then thePresident of Madras Provincial Congress Committee. In spiteof his suffering from diarrhea he reached vaikkom at theirrequest.

Refusal of Royal Reception

The king of Travancore was a family friend of E.V.R. and aRoyal reception was to offered to EVR. But he declined thehonour since he was the leader of the struggle and launchedthe agitation as planned already.

Imprisonment in Kerala

The Government requested him repeatedly to stop theagitation but in vain and the agitation continued. The TravancoreGovernment arrested him on 22nd April, 1924 and imprisonedhim for a month at Aruvikkuthi jail. While he was in prisonNagammai and Kannammai participated in the struggle. Hencea large number of women in Kerala came forward to take partin the agitation.

E.V.R was freed though he was banished from Vaikkom.At the same time, he defied the orders of the Government ofTravancore. He was re-arrested and sentenced to six monthsrigorous imprisonment which he served in Pasuppura jail.

The King of Travancore passed away

The struggle against untouchability in Kerala assumedgreater proportions of a mass agitation. The orthodox people

who were bewildered conducted a yaga praying God to bring indeath to E.V.R. This yaga was called “Sathru Samhara Yaga”.While the yaga was going on, the king of Travancoreunexpectedly passed away. On account of the death of the king,the Government ordered the release of all agitators.

Vaikkom Hero

The Queen became the ruler of Travancore after thedemise of the King. She expressed her desire to hold talks withthe leaders of the agitation. Accordingly talks were held. As aconsequence, the Queen agreed to permit the so-calleduntouchables to walk along the streets around the temple witha condition that they should not enter the temple. The conditionalconcession was accepted by the agitators and they requestedE.V.R. to stop the agitation. The Vaikkom struggle was broughtto an end. Immediately the Government issued an order

permitting the people of all castes to walk along the streets ofVaikkom from 21st June 1925.

This agitation led by E.V.R wrested freedom for all castesin India to walk along the streets without any restriction. E.V.R.was hailed as “Vaikkom Hero” by the Tamil savant Thiru V.Kalyanasundranar. Dr. B.R. Ambedkar also commended thesuccess of this agitation.

Temple Entry Agitation

After the Vaikkom struggle a conference was held atKottayam which was presided over by E.V.R. and resolutionswere passed regarding temple entry.

Subsequently, a similar conference was convened atErnakulam for the abolition of caste. In this conference it wasrecommended that the Hindus might convert themselves toIslam irrespective of their caste, thereby then could eradicatethe caste disparity.

After this resolution a large number of depressed peopleembraced Islam. The Government Considered the continuationof this situation as harmful of Hinduism. With no alternative itpassed orders allowing the Hindus of all castes to enter intotemples.

Again E.V.R. in Prison

E.V.R. returned to Erode as “Hero of Vaikkom”. Sevenmonths before the agitation of Vaikkom.he had deliveredaspeech popularising khadi at Madras which convicted him onthe charge of sedition.

Eradication of caste at Gurukulam

A Gurukulam was established at Seranmadhevi inTirunelveli District to spread one of the principles of Congressviz., nationalism among children. V.V. Subramaniya Iyer wasits Secretary. An annual grant of Rs.10,000 to that institutionwas given from congress party funds. There was no common-dining in that institution. The varna system enjoineda nonbrahmin not to see a Brahmin eating, as it would beconsidered contaminated. So also accommodations andprayers were separate for the children of brahmin and non-brahmin communities.

Thus the gurukulam instead of promoting unity, becamethe breeding ground of caste divisions, disunity and segregation.E.V.R condemned this discrimination and considered it injurious

to national unity and insisted on common dinning. In protestagainst this injustice he as the secretary Tamil nadu congresscommittee, stopped at once the grant of Party funds to thegurukulam.

‘Kudi Arasu’ (Republic) started

To sow the seeds of self-respect and to grow them in theminds of the people of Tamilnadu E.V.R. started a weeklymagazine Kudi Arasu at Erode.

The printing press was called unmai Vilakkam Achagamwhich means Truth Exposition Press. The Gnaniyar Swamigalof Thirupathirippuliyur released its first issue on 2nd may 1925.

The Kudi Arasu had the following aims inscribed on itswrapper.

1. The idea of self-respect, equality and fraternity shouldflourish among the people.

2. The discrimination among people such as high and lowadd fuel to the fire of caste clashes. They should be uprooted inorder to develop the spirit of harmony among all human beings.

CHAPTER - V

THE SELF RESPECT MOVEMENT

What does the Self-Respect Movement proclaim?

1. There should not be any discrimination among the peoplein social life.

2. There should not be any economic imbalances in thesociety. Lands and other resources should be equitablydistributed.

3. There should be equality between men and women inall walks of life.

4. The affinity towards caste, religion, nation, varna andGod should altogether be dispensed with. There should be socialunity among the people.

5. Every individual in the society be it a labourer of a captalistshould work according to his capacity towards the fulfillment ofthe social needs and enjoy the fruits thereof equally. with outany gradation.

6. Man should not be a slave to anything in any way. Heshould have complete freedom to act in accordance with hisown wisdom, reason, perception and feeling.

All activities and agitations of E.V.R. were based on theabove six tenets.

Quitting the congress

“The people of the upper castes in the society are welleducated and almost all of them are employed and they lead avery happy life. But the people of the lower castes have noadequate opportunities for education and there is no scope forthem for employment. They suffer without basic amenities likefood, cloth and shelter. Education and employment opportunitiesshould be given according to the proportional strength ofpopulation of each community”. This measure will help achievesocial transformation. This is called communal representation.

E.V.R. emphasized the principle of communalrepresentation at the Provincial Conference of the Congressparty at Tiruchy. He moved a resolution to that effect in theconferences held at Tirunelveli, Thanjavur, Tirupur, Salem andThiruvannamalai. But it was not admitted.

In 1925, the 31st Provincial Conference of the Congressparty was held at Kancheepuram under the President ship ofThiru V. Kalyanasundaram, the Tamil Savant.

E.V.R. moved the same communal resolution there also.The resolution was rejected by the President of the Congresson the pretext of public interests.

At that time E.V.R. was the Secretary of the TamilnaduCongress Committee. He felt sad that his resolution wassuccessively rejected in all the five conferences.

And this led to his quitting the Congress party along withhis followers. Theafter, he involved himself totally in thepropagation of the ideologies of the Self-Respect Movement.

The uniqueness of the ‘Self-Respect Movement’

When E.V.R. was asked what was the difference betweenthe Self-Respect Movement and other parties, he clarified: “TheSelf-Respect Movement never seeks Votes; it never asks forjobs or money; it never demands high positions or even awards.Besides, its followers spend all their time, money and influencefor the sake of the Party”.

The Conference of the ‘Nons’

A small but powerful minority of the society who had takenthe governance in their hands was not only dominating, but alsoexploiting and impoverishing the majority of the people. E.V.R.wanted to expose this injustice to the people. Therefore heconvened the Non-Brahmin Conference.He also convened thefollowing conferences :

Non-landowners Conferences, Non-usurers Conferences

* Non-Capitalists conference

*Non -Industrialists conference

* Non - House oweners conference.

* Non - Jamindars Conference

* Non - Upper Castes Conference etc

These are the important objectives of the Self RespectiveMovement. It is the prime duty of the Self respect Movement toannilhielate such institutions or Communities which are founddetrimental to the equality and progress of the society or blockingthe path of peace and harmony. If should be further ensuredthat they do not resurrect at a later date.

Meeting with Mahatma Gandhi

E.V.R. met Gandhi at the latter’s request in Bangalore in1927. At that time, E.V.R made an attempt to convince Gandhithat if the evils of the society were to be eradicated Hinduismand Brahmin dominance should first of all be put to an end. Hewas not convinced with the explanations of Gandhi.

The approval of Communal Reservation

Dr. Subbaroyan, an independent, elected to the MadrasLegislative Council formed his Ministry in Madras Presidency in1926 with the support of the Justice Party.

This Ministry accepted the Communal Reservation Policyput forward by E.V.R. He commended S. Muthiah (Mudaliar),the Minister concerned for his invaluable service to theNonbrahmin Communites.

Railway employees’ strike

There was a strike at that time by the South Indian RailwayEmployees went on a strike which was supported by E.V.R. He

was arrested and sent to jail for having defied the ban order onthe strike.

Lauching an English Journal, ‘Revolt’

E.V.R. started an English journal called Revolt on 7th

November 1928 for propagating the ideals of the Self-RespectMovement. Revolt means breaking the restrictions that arecontrary to reason and human nature. The world and itspleasures are common to everybody. Further the aim of thejournal was to spread conscientiously the principles of socialequality in all possible ways.

The First Self-Respect Conference

E.V.R at the age of 50, convened the first Self-RespectConference in 1929 at Chengalpattu. This had a far-reachingimpact on the History of Self-Respect Movement.

The resolutions passed by the conference, later becamethe beacon for all political parties which came to powersubsequently in Tamil Nadu.

The gist of the resolutions:

1. Communal Reservation particularly in education, politicsand employment should be provided.

2. There should be no discrimination based on birth.

3. Religion, Vedas, Sastras and Puranas, (that preachdiscrimination) should not be followed.

4. There should be no divisions like Brahmins, Kshatrias,Vaisyas, Sutras and Panchamas.

5. Untouchability should not be practised in publicplaces like roads, tanks, wells, schools and choultries.

6. There should be statutory provision against the practiceof untouchability. (It has been enshrined in Article 17 ofthe Constitution of India since 26th January 1950 due tothe efforts of Dr.B.R.Ambedkar)

7. Caste names should not be suffixed with the names ofindividuals.

8. No one should not bear any caste or religious symbol.

9. Women should have the right to divorce and remarriage;

10. The marriageable age of girls should be raised.

11. Mother tongue must be the medium of instruction in educational institutions.

12. Elementary education should be made compulsory.

The First Self Respect conference

13. The so-called untouchables should be provided withbooks, food, cloths free of cost.

14. Public funds should not be spent on higher educationincase of need it should be on the basis of communalresevation.

15. There should be no middlemen or broker between theworshipers and the workshipped.

16. Temples, mutts, choultry or Vedapadasala should not be built anew.

17. Celebrations of festivals in the temples should bestopped.

18. People should be involved in intellectual pursuits.

19. Non-brahmin association should be organized in allvillages to condemn the injustice done to them by theBrahmins.

20. The Government should offer lands to depressed people.

21. The so-called untouchables should be given first priority in Government appointments.

22. Any lesson in the text book preaching superstitionsshould not be prescribed.

23. The lessons that induce reason, self efforts, andresearch aptitude should be prescribed for study.

24. There should be equal property rights between men and women.

25. Only women teacher should be appointed in primaryh l

26. Mass media such as drama and films shouldinculcate reason, self respect and self confidence in theminds of the people.

27. The restaurants that show communal discriminationshould not be given license.

28. The discriminations practised at Railway restaurants onthe basis of caste, religion, and colour should beremoved. (not in vogue now)

29. Siddha system of medicine should be encouraged andwidely practised.

30. Wages should be paid according to work. A Share in theprofit of the business must compulsorily be paid to theworkers.

31. For youngsters, fully equipped gymnasia should beestablished everywhere.

32. People are requested to elect Self Respecters only inthe ensuring elections.

33. Resolution felicitating E.V.R who was responsible forthe social upliftment and liberation and requesting thepublic to adopt and propagate the ideals of E.V.R. werepassed.

Women’s right to property

The Resolution passed in the Chengalpattu Conferencein 1929 to provide for equal property rights to men and womenwas legalized after 60 years in 1989, by Dr. Karunanidhi, thethen Chief Minister, making suitable enactments in Tamilnadulegislative Assembly

First Malaysian tour

E.V.R. started his first Malaysian tour from Nagapattinamport on 15th December 1929. He toured there for thirty twodays and delivered thirty nine lectures enunciating the principlesof Self-Respect Movement and attended 34 felicitation meetings.He returned to Nagapattinam on 16th January 1930.

The tale of his beard

During his voyage one day E.V.R. had to wait for hours atthe saloon to have a shave. This made him think, whether itwas worthwhile to wait so long as to have a shave.

At once he decided to give up to habit of shaving as it wasa futile job. “It needs 10 minutes a day; 300 minutes for a month;3650 minutes per year. The time thus saved by giving up thispractice of shaving could be spent for useful purposes.Thereafter he continued to have the beard throughout his life.

The old woollen clothes

E.V.R began his European tour from Madras (Chennai)Harbour on 13th December 1931. He was accompanied by S.Ramanathan and Erode Ramu. They searched for dresses thatwould withstand the European cold. Ramanathan purchasedwoollen coat and suit and boots etc. for more than a thousandrupees. But E.V.R purchased second- hand coat. Suit, bootsand a woolen blanket used by the military personnel for a paltrysum of Rs.20. from a shop where old clothes were sold. Heused only those clothes till the end of his tour.

The woollen blanket was used in the meetings as turbanand the same was used as bed spread. On some occasions itwas worn around his waist and also utilized as a body –cover

Though E.V.R. was affluent enough to spend a large amount ofmoney towards his foreign tour he completed his journey simplywith old woolen clothes. Thus his frugality is highlycommendable.

Frugalilty – the best of virtues

Periyar was of opinion:

Spending on essentials is only frugality

Spending on non-essential things is extravagance

Spending not even on essentials is miserliness

Periyar used to remark: “Perhaps I would have felt the painsof carrying the bundle but never did I have any sense of shamein carrying it”. A rationalist should lead an average standard ofliving. This should be the ideal of his life everyday.

European tour

E.V.R.wanted to study the political, economic and socialconditions in the West. He had a keen desire to observepersonally the implementation of the socialist principles inRussia. But his health did not permit him to undertake a foreigntour. Doctors advised him not to embark on a journey. But heignored their advice and proceeded.

Journey in the fourth deck

It was usual with many wealthy people to travel by aeroplanes in those days. Otherwise they preferred to travel by shipin the first class. Though E.V.R. was rich, he desired to travelby ship only in the fourth deck intended for the poor.

His choice of fourth deck travel inspite of his ill-health madethose who came to the harbour to see him off brim with tears.

At Berlin

E.V.R stayed in Berlin, the capital of Germany for manydays. Germany was then a Republic. There were manysocieties and newspapers with socialist stance.

E.V.R. visited those societies with his friends. He discussedwith some of the Government officials and understood theirmotives and objectives.

Experiences in Russia

E.V.R. and his friends stayed for a long time in Russia. Asthe State guests, they visited 15 to 20 cities in the country. Theyalso visited Government offices, big industrial establishmentsand educational institutions. They studied the working of thelabour unions. They paid a visit to the agriculture farms andobserved how agriculture was being carried on scientifically.

They met the high dignitaries and officers of the RussianGovernment. Warm Reception was accorded to themeverywhere by the people, the workers, and the officials.

Periyar and others were felicitated with citations at manyplaces. They also addressed several public meetings.

Lectures in England

During his visit to England E.V.R met many labour unionleaders among whom Saklathwala was a noteworthy person.He enquired and learned about the trade union movement ofthat country.

A public meeting of workers was held at Maxborouogh LakePark, England on 20th June 1932. more than 50,000 Labourersattended the meeting where E.V.R delivered a valiant address.

“You may consider the Indians to be ridiculous as acommunity but we in turn consider the British Labour Party asa Party to be jeered at. The laborers of Indian mines are paid ameager eight Annas as wage for an individual for ten hours ofwork.

Nearly 40,000 women labourers are working in the minesfor a wage of mere five Annas daily. What has this LabourGovernment done to stop this ignominy and cruelty? India isadministered by a political body dominated by the Indian kings,zamindars, capitalists and European traders. Such aGovernment is not accountable to the majority of the peoplewho are deprived of their rights with the support of the Britishers.Therefore the workers of Yorkshire! Do not believe those bogusparties and their hypocritical ideologies. Ensure unity amongthe workers of the world to fight for social emancipation, humanfreedom and equality with the spirit of truth.”

Then he travelled to Wales, Greece, Portugal, Italy, France,Egypt and Ceylon and returned to Erode on 11th November 1932with rich experiences.

Nagammai passed away

Nagammai passed away on 11th May 1933 when E.V.R.was 54 years. E.V.R. wrote an editorial in his weekly 'Kudi Arasu'under the caption “Nagammai’s death”.

The editorial was in fact an elegy which is considered asan immortal literary piece. He wrote:

“Nagammai lived and aspired to live only for me, not forherself. I realized this fact every minute of my life. I considerNagammai’s death neither a tragedy nor a loss. I desire to

consider it not only an advantage but also a matter of joy. Ireally consider it as such. The latter chapter of my life time maybe replete with extraordinary episodes. If Nagammai were aliveto witness them she might get agonized. There is no doubt thatI may also grow pensive and grief-stricken on seeing her agony.Therefore Nagammai’s death has given me more freedom. Thefact that I have been much relieved of the domestic bondageelevated me to a higher position in life.”

Thus Periyar considered “Service is a panacea for allsufferings and ills” and involved himself still deeper in the serviceof the society.

Service amidst crises

Neither death nor illness of the members of the family diddetract E.V.R from rendering public service. He did not sparetime for them. Examples are many: one young boy of his familywas sent to London on his 10th year for higher studies. Hereturned home and died of tuberculosis. At the time of his death,E.V.R. was on tour to participate in the activities of the movement.

When his father-in-law was suffering from deadly fever atE.V.R’s house the latter was in Madras. On the day when hiselder brother’s wife expired, E.V.R. went out for attending theparty work.

An hour before the death of his mother he went on a tourLikewise when his wife was on the deathbed he had gone toTirupathur conference and returned. On the very next day ofthe death of his wife Nagammai he went to Trichy to presideover a Christian inter-caste marriage. There was a prohibitionorder under the Indian Penal Code against the marriage.

However, he conducted the marriage by defying the order andcourted arrest. Later he was released.

Again he was arrested at Erode for having written an articlepublished in the weekly viz. 'Dravidan' run by the South IndianLiberal Federation. Since he became weak due to anemia andmalarial fever in Vellore Central Jail he was released within amonth.

‘Puratchi’ (Revolution) published

He started ‘Puratchi’ (Revolution), a weekly on 20th

November 1933. In its first issue E.V.R. observed ‘Puratchi’ hasbeen started to thwart the attempts made by the vested intereststo eliminate Kudi Arasu. It is true that if there is no place forrepublic (Kudi Arasu) which literally means the government forthe masses in the world.

Definitely a revolution (Puratchi) will break out. Accordinglythe people who have faith in revolution will welcome this journal‘Puratchi’. This weekly magazine puratchi is looking forward tothe support of the exploited and the poverty – stricken masses.Puratchi is not published to-day to exterminate the whitecapitalists in order to safeguard the black capitalists nor evento abolish the white rule with a view to establishing the blackrule. In the same way ‘ Puratchi’ is not born to propagate Islamand Christianity by annihilating Hinduism.

Puratchi has emerged to make all people (both men andwomen) live with self-respect and social equality by destroyingthe entire class of capitalists and all kinds of religions.

Punishment for his writing

E.V.R. wrote an article in his journal Kudi Arasu entitled“Why should this present Government be eradicated?” for whichhe was arrested on a charge of sedition on 30th December 1933and sent to jail. The District Collector of Coimbatore heard thiscase and convicted him with 9 months imprisonment and penaltyof Rs. 300. In default, he should undergo one more month ofimprisonment. His sister Kannammai suffered the samepunishment as she was the publisher of the magazine.

The Ten Point Programme

E.V.R. gave a ten point programme to the conference ofthe Justice Party held in 1934.

1. The government officers and servants should be paidadequately.

2. The government should take over the mills in the interestand welfare of the people.

3. Co-operative Institutions should be established toeliminate middlemen.

4. Efforts should be taken to relieve the agriculturists fromthe burden of debt.

5. All steps should be taken to work out a time-boundprogramme to provide education to all the children and to liberatethe people from superstitions at least to some extent and toprovide proportional representation in job opportunities to thepeople of all castes and religions.

6. Religion is an affair of the individual. There should notbe any connection between religious institutions and political

administration. There should not be any special privilege orstatus on the basis of caste or religion.

7. There should not be any tax to a possible extent on thecultivators who employ agricultural labourers should beproportionate to the yield.

8. Local bodies should be vested with more powers.

9. Litigations should be minimized; Death duty should beimposed. An act should be passed to give effect to these items.

10. If the legislature does not have such powers it shouldobtain them. The Justice party accepted the above programmeand therefore E.V.R. started supporting the Justice Party.

‘Pakutharivu’ (Reason) a weekly started

The journal Puratchi was stopped and in its place anotherweekly by name Pakutharivu was started by Periyar E.V.R. Inthe first issue of Pakutharivu dated 26th August 1934 E.V.R. wroteas follows:

Pakutharivu will strive to destroy the harmful admirationwhich has emerged in human society due to the foolish adorationand affinity to God, caste, religion, country and self-esteem. Itwill consider the human dignity and unity as the most importantfactor. It will lead the people to humanism but not to a retrogradelife of slavery.

Thus the principal that “the journals are intended to renderservice to humanism but not to a retrograde life of slavery.

Thus the principle that “the journals are intended to renderservices to the people by guiding them properly remains as theuniversal tenet to be followed by the entire world of journalism ”

The reformation of Tamil alphabets

It was only in ‘Pakutharivu’ that E.V.R. introduced certainreforms in the Tamil alphabets. He introduced the process ofreformation of some of the Tamil scripts through his weekly‘Pakutharivu’ for the first time. He cut down fourteen letters fromthe total number of Tamil alphabets. As a result typing andcomposing have become easy.

The Government of Tamil Nadu implemented these reformsin Tamil alphabets only after fifty years of its introduction. Malaysiaand Singapore followed suit.

Launching of ‘Viduthalai’ (Liberation)

Viduthalai, the daily newspaper which was started on 1st

June 1935 continues to exist now. It is noteworthy that this isthe only ‘Atheist’ daily in the whole of India. E.V.R. expressedhis views thus: “We desire that this daily news paper shouldlive longer and serve the masses as well as scholars and bringin real freedom to the people of the world.”

Death of his mother

E.V.R.’s mother Chinnathayammai died on 28th July 1936.An hour before she breathed her last, E.V.R. had obtainedpermission from his mother to attend a meeting at Jolarpet.The same night he returned only to see the dead body of hismother.

CHAPTER - VI

THE JUSTICE PARTY

The Justice Party suffered a defeat in the General Electionsheld in January 1937. E.V.R. was not demoralized. But heencouraged the leaders of the Justice Party that there was stillscope for working better for the Nonbrahmin Movement. He tookan active part in the activities of the Justice Party.

Anna’s Entry

C.N. Annadurai, a post-graduate from Pachaiyappa’sCollege joined Periyar as his assistant. It was known fact inthose days that educated people would eagerly seekGovernment employment. An M.A. graduate without evincinginterest in government job and considering social service asthe most important one and joining E.V.R. who had studied onlyup to 4th standard, was praise worthy.

The Test Tube Baby

In ‘Kudi Arasu’ dated 31st January 1938, E.V.R. stated thatthere would be no connection between child birth and man-woman conjugal relationship

It became a prophecy of the future Test Tube Baby. Annatook notes of the speech of Periyar delivered in a marriage andpublished it in his weekly Dravida Nadu under the caption ‘The

world to come’. E.V.R. had thus anticipated such scientificachievements even in those days.

Special emphasis on family planning

Periyar warned as early as 1928 itself that of populationexplosion would turn out to be a social disaster. The plight ofwomen being child-bearing machines should be transformed.E.V.R. emphasized that if the sufferings of the families were tobe mitigated, family control method should necessarily beadopted. Today we witness that in the name of family planningthis method is followed all over the world.

E.V.R. the Periyar

The Women’s Conference of Tamil Nadu was held on 13th

November 1938 in Chennai. Neelambigai Ammai, daughter ofMaraimalai Adigal, a great Tamil Savant presided.

This conference adopted a resolution conferring uponE.V.R. a respectful title namely ‘PERIYAR’ ( a Great man) inconsideration of his selfless and matchless services the causeof Tamil society. The conference decided to prefix the title‘Periyar’ to his name.

Opposition to compulsory Hindi

In 1938 Rajaji, the then Premier of the Madras Presidencyintroduced Hindi as a compulsory subject in High Schools inTamilnadu. Periyar started the Anti-Hindi agitation with thesupport of Tamil scholars and the public. Many Anti Hindiconferences were held. Periyarr was arrested at the very firstAnti-Hindi agitation and was sentenced to two yearsimprisonment.

The leader of the Justice Party

When Periyar was in jail he was elected leader of JusticeParty. The Fourteenth Conference of the Party was held atMadras on 29th December 1938 which was presided over bysir. A.T. Panneerselvam in the absence of E.V.R. He took awaythe garland offered to him and placed it on the portrait of Periyaradorning the dais. He read out the address sent by Periyar fromjail. People were immersed in a flood of emotions.

Periyar was transferred from Madras prison to Coimbatore.Later he was taken to Bellary. After some days he was broughtback to Coimbatore.

These frequent changes of places told upon his healthwhich suffered a serious set back. His weight decreased to73kg from 87kg. On seeing his declining health the Government

released Periyar fearing that he would die in jail and consequentlythere would be a great outburst of violence.

Some time after his release, Periyar undertook a tour ofNorth India and during his journey he met Mohammed Ali Jinnahat Bombay, the creator of Pakistan.

Periyar declined Premiership twice

On 11th November, 1940 the Governor of MadrasPresidency requested Periyar to accept the responsibility of theadministration of Madras Presidency. Periyar refused to assumethe office of Premiership as it would seriously affect his socialwork. In 1942 the Governor-General of India as well as theGovernor of Madras Presidency called upon him to form theGovernment. Once again Periyar declined the offer on the sameplea.

CHAPTER – VII

THE DRAVIDAR KAZHAGAM

The Justice Party renamed Dravidar Kazhagam

The sixteenth Provincial conference of the Justice Partywas held at salem on 27th August 1944 under the chairmanshipof Periyar. In that Conference, the South Indian Liberal Federationwhich was hitherto called the Justice Party changed its nameinto the Dravidar Kazhagam, by a resolution moved by C.N.Annadurai.

The first resolution of Dravidar Kazhagam

After changing of nomenclature as the DravidarKazhagam, its first resolution was about eradication of caste.

a. People have been ascribed caste differences based onbirth. Among them some castes are held high and some areconsidered low. The Dravidar Kazhagam refutes these divisions.The people should not follow the religion, the Sastras, theSmirtis, the Puranas and Kaviyas that support and propagatethese discriminations. It is resolved that the Party followersparticularly, should not adhere to these differences. The partymembers should take efforts to resist any attempt meant toimpose these differences on them.

b. Every effort should be made to change the lawsjustifying the above caste distinctions.

c. The Dravidar Kazhagam never accepts the principle ofVarnashrama Dharma and its concomitant divisions of peopleas Brahmins, Shatriyas, Vysyas, Sudras and Panchamas.These divisions should be put to an end in whatever forms theyexist.

d. The practices of untouchability, unapproachability,unseeability, refusal of common-dining, and commonworshipping are to be abolished.

e. The First Conference of the Dravidar Kazhagamexhorted the people to give up caste suffixes added to theirnames and also caste symbols.

A brigade of Black Shirts

Periyar organized a brigade of Black-shirt volunteers forintensive party work. He explained the objectives of this brigadeas follows: “The black shirt is not a symbol of a paramilitaryforce. It is an index of social ignominy for which we feel disgracedand agonized. It is a sign that we have decided to get rid of thishumiliation but not otherwise.

The Flag of the D.K

The flag of the Dravidar Kazhagam was designed andapproved by Periyar on 27th April 1946. The flag was of a blackrectangular shape with a red circle in the middle. The blackcolour signified the gloom and misery of the society, the redrepresented the merging revolution.

The black flag demonstration to Rajaji

Periyar conducted the Annual Conference of the DravidarKazhagam in 1948 at Tuticorin. Hindi was reintroduced as acompulsory subject in schools. Therefore the second Anti-Hindiagitation started.

Rajaji was the Governor-General of India. During his visitto Chennai, Periyar decided to organize a black flagdemonstration against him condemning the imposition of Hindi.He was arrested and released after some days.

Police harassments to Periyar

Periyar violated the ban order issued under Section 144 ofIndian Penal Code at Kumbakonam on 18th December 1948.He was arrested at midnight and taken in a van to Tiruchirapalliwhere he was stationed in the sub-jail and then he was broughtto Thanjavur. To keep his whereabouts unknown he was takento Ayyampettai from where he was entrained to Madras.

After all these harassments, the Government released himwithin two days fearing to detain him any longer in prison.

Thirukkural Conference

In 1948 Periyar convened a Thirukkural Conference. Thebook Thirukkural was in the sole possession of Tamil scholarsin those days. It is a code of conduct and also a guide to life.Periyar convened this Conference to popularize it among themasses. He observed that all those who study Thirukkural deeplywill acquire the spirit of self-respect, as it comprises all the nobleprinciples of politics, sociology, economics and many otherthings. Therefore he made a fervent appeal to his followers topopularize Thirukkural among the masses

Periyar met Rajaji

During 1949, Rajaji, the Governor-General of India cameto Tiruvannamalai to attend the inaugural function of apathalalingam. Periyar called on Rajaji at the latter’s Railwaysaloon at Tiruvannamalai Railway Station and had aconversation.

Marriage with Maniyammai

On 9th July 1949 Periyar married Maniyammai. It was aregistered marriage. Anna had difference of opinion about thismarriage and on that score he parted ways with Periyar. Thenhe founded the Dravida Munnetra Kazhagam with his followers.

Maniyammai

The wife of Periyar, Maniyammai was a student of the Self-Respect movement from her childhood. She dedicated herselfas a follower of Periyar. She looked after Periyar till his end as amaid and mother. When he could not walk in his old age, Periyarwas seated on a wheel chair and taken to all places by hisfollowers. When he was unable to stand upright he mounted upand got down from the platform with great difficulty leaning onthe shoulders of his lieutenants. Maniyammai took extra-ordinarycare by giving him food at the appropriate time and by controllinghis diet.

It was very difficult for him to control his diet. He was carefulnot to waste the served food and therefore he ate stomachful .Maniyammai put him on diet every time with much care. Shechanging his dress, cleaning his urine and excreta and givinghim medicine at regular intervals of time without getting fed up.

Book seller

While Periyar was addressing at public meetingsManiyammai would be sitting in a corner, away from the crowdand selling the books written by Periyar.

Though she was the wife and the sole heiress of a greatleader who had innumerable followers and who headed amovement with properties worth several crores she was verysimple. Sometimes she used to take notes of her husband’sspeeches and send them to Viduthalai. She was also an oratorand good administrator. Yet her humility and selfless servicesare commendable.

Her Simple Life

Despite her affluence Maniammai did not choose to lead aluxurious life. She accompanied Periyar wherever he wentskipping even her regular food and sleep. She always stayedwith him to render service. She cheerfully accepted this kindofa life of sacrifice with her frail body.

It is not an exaggeration to say that Periyar lived upto 95years only because of her selfless service to him.

Fight for Communal Rights

The Indian Constitution came into force on 26th January1950. Periyar felt that some of its provisions safeguarded theVarnashrama Dharma. Periyar wrote articles condemning thoseprovisions. On 28th July 1950 the Madras High Court declaredthe Communal Reservation which was in force in Tamilnaduas unconstitutional. The Supreme Court confirmed thisjudgement in September 1950. Periyar called upon the peopleto observe a ‘Protest Day’ condemning this judgment

The Golden Sayings of Periyar

Periyar was penalized for the publication of his views in abook entitled Golden Sayings of Periyar. At the same time Annawas punished for his book Ariya Mayai (the illusions ofAryanism). On the 18th September, 1950, both of them wereimposed a fine Rs.500/-. failing which they would have to undergo a six months’ imprisonment. As they refused to pay the fine,they were imprisoned and put in adjacent rooms in Trichy CentralJail. Later, Periyar and Anna were released on the same dayi.e. 28-09-1950.

The first Amendment to the Consitution of India

The Communal Rights Conference was held at Trichy on3rd December 1950. Periyar presided over it. He united all peoplewho were deprived of social justice and made them agitate. Atlast his fight for communal rights succeeded. The IndianConstitution was amended for the first time to protect communalrights. The philosophy of communal rights propounded byPeriyar is accepted today by the Government of India and it hasblossomed into a report of Mandal Commission which theGovernment approved and issued orders providing reservationto the Backward Classes in the appointments of CentralGovernment. As a result nearly 50 crores of people werebenefited by this order in India. This would be ever cherished inthe memory of the people of the Indian subcontinent.

Opposition to the Caste-Based Education

During the first Elections of India in 1952 the Congressparty was defeated in Tamilnadu. Periyar was responsible forthis defeat. Yet Congress formed a cfoalition Ministry. Rajajibecame the Chief Minister On the pretext of financial crisis of

the Government he closed down nearly 2500 schools. Even inthe remaining schools he staggered the working hours into twosessions-morning and evening. The evening hours were to beused by the pupils to learn their traditional caste avocations.Periyar described this system as caste-oriented educationalProgramme. He burst out with anger. In his speeches he pointedout that the future of the Tamilians would be doomed by thissystem of education. He called upon the people to agitate.Realizing the importance of Periyar’s advice all parties inTamilnadu supported him.

Resignation of Rajaji

A Conference of Dravidar Kazhagam was held atNagapattinam in 1954. It was decided to set up a propagandabrigade against the castebased educational programme. It setout its march under the leadership of Needamangalam AArumugam, from Nagapattinam to Madras. On its way themembers of the brigade explained the evils of this scheme tothe people of the villages. When it reached Madras Rajajiresigned his Chief Ministership citing health reasons

Kamaraj became the Chief Minister

K. Kamaraj took over the Chief Ministership of TamilNaduwith support of Periyar. He abolished the castebased –education programme of Rajaji on 18th April 1954 and hereopened all the schools closed down by his predecessor,

He framed a policy to open one primary school in everyvillage within a radius of 3k.m and a high school within 8k.m.Many schools were opened in Tamilnadu following this policy,which helped to a great extent to eradicate illiteracy. Periyarhailed Kamaraj as the “Kalvi Vallal” (Promoter of Education)

Tours in Burma and Malaysia

In his 74th year, Periyar began his Burma (Myanmar) andMalaysian tour. At Rangoon he addressed the World Buddhistconference on 15th December 1954 where he metDr.B.R.Ambedkar, the architect of the Indian Constitution.

Agitation against castes on name boards

The hotels owned by Brahmins in Tamilnadu had nameboards as “Brahmin Hotels” this exhibited the caste supremacyof the Brahmins. Periyar declared that these name boardsshould be removed. His followers picketed the Brahmin hotelsand they succeeded in removing those boards.

The Thanjavur Conference

A Conference was held at Thanjavur on 3rd November1957 where thousands of black shirt volunteers participated. Itwas also decided in that conference to burn the copies of certaincontaining certain Articles of of the constitution as a mark ofprotest since they upheld the caste divisions of VarnashramaDharma

Periyar Weighed Himself ( Thulabaram)

In fond rememberance of his great services to the TamilSociety, silver coins equivalent to his weight were presented toPeriyar. Offering gifts equivalent to their weights (Thulabaram)to religious saints was only customary in this country.

But Periyar, a stubborn atheist was honoured with thepresentation of articles such as cereals, betal leaves, tamarind,chillies, red grams, gingelly oil, turmeric, vegetables, rice, milk,sugar, coffee seeds, biscuits, handloom cloths, salt, grams,

Caste-eradication struggle

It is the caste system in India that prevented the peoplefrom getting themselves united. It also divided them into so manyendogamous groups.

It was all due to Varnasharama Dharma. The Articles 13,25, 372 of the Constitution of India safeguard the principles ofVarnashrama Dharma. He commanded his followers to printthose sections separately and burn them in public places. Inresponse to his call, more than ten thousand volunteers burntthe copies of the articles of the Constitution. Among them nearlythousand party cadres were arrested and penalized.

In the endeavour of abolition of caste, two of them died inprison and twenty of them took seriously illly. They too died soonafter their release. Nowhere in India such a sacrifice was evermade for the eradication of caste as the followers of Periyardid.

Dr.Lohia met Periyar

Periyar in his 79th year addressed many meetings in Trichydistrict. His speeches, delivered at three villages wereconsidered to be provocative and he was therefore chargesheeted. He was convicted for each speech with six monthsimprisonment individually which he should undergo concurrentlyat Madras Central Prison. His health declined while he wasundergoing the imprisonment He was admitted for treatmentat the Government General Hospital, Madras.

Dr. Ram Monohar Lohia, the socialist leader met Periyaron 23rd January 1958 in the hospital. Periyar was released on31st May 1958. In this context, the Revolutionary poet

Bharathidasan wrote a verse, welcoming Periyar in his journal‘Kuyil.’

‘Supreme Court condemnation day’ – meeting

The General Electrions were announced in 1962. Periyar,in spite of his poor health, campaigned vigorously for Kamarajand secured him victory. Kamaraj formed the smallest Ministry.He enacted the Land Ceiling Act. According to this Act nobodywas allowed to have more than 30 standard acres of land. Thesurplus land should be taken over by the Government fordistrbution among the landless poor. The Supreme Court ofIndia struck down this Act as unconstitutional. Periyar organized“The Supreme Court Condemnation Day” meetings throughoutTamilnadu against the aforesaid Judgment.

Rationalist propaganda wing

Periyar conducted self-respect training classes for hisfollowers at Trichy from 15th June 1964 for a period of 24 days.A fifty member Rationalist Propaganda Wing of the DravidarKazhagam was constituted to propagate the deceptive natureof the concept of God and Puranas which suppressed truthand suggested only falsehood. Periyar declared that wisdom,virtue, good conduct and integrity were the watch words of thiswing.

Eradication of caste

“In our country one can change one's religion if he desiresbut not the caste. Periyar was of firm opinion that caste whichdiscriminated one from the other should be immediatelydispensed with. Caste is inseparably intertwined with religionwhich in turn is controlled by Vedas and Puranas. Therefore it

is necessary to separate Vedas and Puranas from religion.Ssince the bond between the two is stronger it is inevitable thatreligion, Vedas and Puranas in one heap should be burnt”. Sosaid Periyar. In April 1965 he wanted his followers to burnRamayana, which in his opinion, perpetuated caste distinction.

Dravida Munnetra Kazhagam

In the General Elections held in 1967 the Dravida MunnetraKazhagam registered a resounding Victory. Anna formed theMinistry. On the same day he travelled to Trichy met Periyar,paid his respects and sought his support for his Government.

Periyar agreed to lend his support to the D.M.K. on thebasis of Principles. The D.M.K. Government headed by Annamade three improtant historic achievements.

1. The name of Madras State was changed into Tamilnadu.

2. The Government adopted the two - language formula,making Tamil as the official language in Tamilnadu and Englishas the link language between the State and the CentralGovernment.

3. The Government gave the legal sanction to the SelfRespect Marriages which Periyar advocated and conducted allover Tamil Nadu Section 7 of Hindu Marriages Act.

CHAPTER VIII

RATIONALISTS’ FORUM

Launch of the Jounral ‘Unmai’ (Truth)

On 14th January 1970 (Pongal Day) Periyar started a newjournal by name Unmai (Truth). In the editorial of its first issuePeriyar announced, that “The aim of the journal is to turn peoplerational”. He started Rationalists Fora throghout the state.

The people of all castes as ‘Archakas’

To fulfill the aspirations of Periyar an Act was passed bythe Tamilnadu Legislature on 12the January 1971 enabling thepeople of all castes to become Archakas. Later this Act wasstruck down by the Supreme Court of India become accordingto Hindu agamas Brahmins alone could perform archanas togod. By Virtue of birth, non – Brahmins were not consideredeligible to do it. The Constitution of India endorses suchpractices.

The Superstition Eradication Conference

Periyar convened the Superstition Eradication Conferenceat Salem on 23rd January 1971 with a view to condemning thesuperstitious beliefs of the people.

Launching of ‘Modern Rationalist’ – and EnglishMonthly

Periyar started an English monthly named 'ModernRationalist' on 1st September 1971 to propagate Humanism,Atheism and Rationalism among the people.

A Symbol of selflessness :

Periyar’s health deteriorated and rendered him incapableof walking during the last ten years of his life. He developedcomplications in the Urinary bladder. He also suffered fromhernia. Consequently, a surgery was performed and a rubbertube was attached to the urinary bladder facilitating the out letof accumulated urine into a bottle, kept in a plastic bucket.

Wherever Periyar moved his assistants would carrythis urine bucket also.

Even at this shage he would insist on being carriedphysically to the public meetings. Unmindful of his agony, hewould start speaking. In the course of his speech he wouldroar like a lion

In conferences he would sit up on the dais all through theday and boserve the proceedings.

It is natural for any leader to retire from public life on groundsof ill-health. Contrarily, age, senility, agonizing illness all hisphysical sufferings and pains would not deter him from histireless crusade against the ills of the society. He was a greatbeginning of the history of awakening and reform. He provedhimself to be a leader par excellence, who toiled all his life forthe common good.

History has recorded martyrdom and crucifixion in thename of religion. But as a non– believer Periyar’s was a caseof supreme sacrifice in the annals of history.

Punctuality

He would arrive in time to any programme however simpleit was. Whenver he ad to attend marriages in villages, he wouldreach the respective place on the previous day itself. He wouldcollect the information about the family life, profession andincome, educational and job opportunities of those people whoconducted the wedding During the course of his speech, hewould offer suggestions to improve the status of their life. Hemaintained punctuality strictly throughout his life.

His Manners

He would receive his party men and others irrespective oftheir age and social status with great politeness. He wouldaddress them using the honorific plural (Vaanga and ponga).He did not mind the age differences. He did not distinguishpeople on the basis of position, power or wealth. He was a verycareful listener of the views of the people who met him. Henever showed an indifference to people who came to hi,. Hewould stand up and receive them inspite of his physical inability.

Tireless work even in old age.

No leader in this world with so much hardship met thepeople daily in the streets by traveling in an ordinary van onpoor unmemorable roads with physical pain and with greatsense of forbearance, as Periyar did in Tamilnadu.

The Uprooting Ignominy

In the name of Hindu religion one is differentiated as aperson of upper caste and the other of a lower caste based onbirth. Periyar considered those differences as enemies to self– respect. He convened the conference for Eradication ofIgnominy on 8th and 9 th December 1973 in Madras to discussthe ways and means to put and end to this injustice outright..

There should not be and discrimination between man andman. Periyar had a firm opinion that showing any discriminationParticularly in places of worship was still more unjust. Todispense with this kind of inequality, he insisted on takingnecessary steps to make people of all castes eligible to becomearchival.

Tamilnadu Government accepted the rationale of hisargument and enacted a law to that effect. The Superme Courtdeclared it illega. Condemning the judgment as unjust Periyardecided to organize an agitation against the verdict of the court.

Periyar delivered his last speech at Theayagaraya Nagarin Madras on 19the December 1973. He took ill on the next dayand he was admitted into the Christian Medical college hospitalVellore where he passed away on 24the december 1973. Hewas then – 95.

The Tamil Nadu Government issued an ‘obituary note’ in aspecial gazette. Periyar was not a leader of a political party buthe spearheaded a social movement. It was for the first timethat such an obituary note was issued by the Government ofTamil Nadu.

The Last Journey

After his demise Periyar’s body was taken to Rajaji hall atChennai and laid up there for public homage. Lakhs of peoplefiled past and placed wreaths on the body and bid a tearfulfarewell. His body was taken in a procession on a decoratedcarriage followed by his volunteers in black shirts. In the midstof that occean of sorrow, thousands of black – shirt volunteersshouted “Long Live Periyar”., Lakhs and lakhs of people echoedthis slogan rending the air. The flood of sorrow was transformedinto an ocean of heroic homage on the evening of 25theDecember 1973. Periyar ‘s body was entombed at Periyar Thidalin Chennai with full state honours. Periyar lives as an ideology.

His Message

What does the long life and services of Thanthai Periyartell us?

A Man should treat everybody alike. A follower ofPeriyar should be true to himself in thought, word anddeed.

The Government of India and the Government of Tamilnadubesides honouring Periyar in a fitting manner brought in manyreformatory measures in fulfilment of his idelogies andmentioned below:

1. The Government of India issued commemorative stamp onPeriyar after his deatg.

2. The Government of Tamilnadu celebrated the centenary ofPeriyar and his golden sayings were inscribed on pillarinstalled in all districts.

3. The Government put into practice certain logical changesin Tamil alphabets, propounded and adopted by Periyar.

4. The communal reservation for other backward classes asadvocated by Periyar was implemented thoughout India bythe former Preime Minister V.P. Singh following therecommendations of the Mandal Commission.

5. The Government of Tamilnadu has legalized the self –respect marriages.

6. The Government of Tamilnadu introduced Periyar Awardsto honour people who have rendered services for thepropagation of Periyar’s ideologies.

7. The Government of Tamilnadu has established Periyarninaivu Samathuvapurams (casteless township) in memoryof Periyar

8. The Government of Tamil Nadu passed an Act for equalProperty Rights to women.

The following Golden sayings of Peeriyar have beeninscribed on the pillars installed by the Government ofTamilnadu Commemorating Periyar’s centenary in all districtsof Tamilnadu.

.1. Honour and wisdom are the hallmarks of mom

2. Rational approach is a cultured way of life.

3. Do not lose your intellect or reasoning ability by justbelieving in fate.

4. The acquisition of education and knowledge is to live withhuman quality without troubling others.

5. Teachers should not make their students as protagonistsof religious faith.

6. High degree of honesty, self – discipline, firmness andsense of sacrifice are the pre – requisites of men publiclife.

7. The ultimate goal of rationalism is communism.

8. A life of high morality is one, which causes no hindrance toanybody.

9. No man is born with caste identity.

10. To abolish unsociability caste should be eliminated.

11. Women are not properties of men to be possessed butthey are human beings like men.

12. Social revolution is a desideratum to achieve social justice.

13. To safeguard Humanity should be a lifetime service.

14. The arch – enemies of society are superstitions andmeaningless customer.

15. Alcoholism spoils morality as well as the reasoning abilityof the people.

16. Rationalism is nothing but discernment.

17. Life without piety loses nothing, but life without moralityloses everything.

18. Thirukkural is the intellectual treasure house of rationalism.

19. Art should not a domain scope for immorality andsuperstition.

20. Everybody is entitled to freedom of expression and nobodyhas the right to deny it.