Goli Nageswara rao friend in high school

బాల్య స్నేహమాధుర్యం గోలి నాగేశ్వరరావు నేను సూర్యదేవర నర్సయ్య హైస్కూల్ (చేబ్రోలు) లో ఆరవ తరగతి నుండి చదివినప్పుడు నాకు ప్రియ మిత్రుడుగా గోలి నాగేశ్వరరావు వుండేవాడు. మా వూరుకు నాలుగు మైళ్ళ దూరంలో ఉన్న ముట్లూరు గ్రామం నుండి రోజూ సైకిలు మీద కొందరు విద్యార్థులు వచ్చేవారు. వారిలో గోలి నాగేశ్వరరావు ఒకరు. అతను మా ఇంటి దగ్గర ఆగి నన్ను సైకిలు మీద ముందు కూర్చోపెట్టుకుని స్కూలుకి తీసుకెళ్ళేవారు. ఇది ఆరవ తరగతి నుండి ఎస్.ఎస్.ఎల్.సి. పూర్తయ్యేవరకు కొనసాగింది. ముట్లూరు గ్రామం మా వూరు పాతరెడ్డి పాలెం - చేబ్రోలుకు సమీపంలో ఉండేది. దగ్గరలో మరే హైస్కూలు లేనందువల్ల అక్కడి విద్యార్థులంతా చదువు నిమిత్తం వచ్చేవారు. ఆ విధంగా ప్రారంభమయిన మా స్నేహం నాగేశ్వరరావు చనిపోయేవరకు కొనసాగింది. ముట్లూరు గ్రామం నుండి అనేకమంది విద్యార్థులు సైకిళ్ళమీద రోజూ వచ్చినా నాగేశ్వరరావు మాత్రం తప్పనిసరిగా ఆ ఇంటి ముందు ఆగి బెల్ కొట్టి నన్ను సైకిలు మీద కూర్చోబెట్టుకుని వెళ్ళేవారు. క్లాసులో ఒకేచోట కూర్చునే వాళ్ళం. కలిసి చదివేవాళ్ళం. హోం వర్క్ నోట్సులు ఎక్స్ ఛేంజ్ చేసుకునేవాళ్ళం. టీచర్లపై మా అభిప్రాయాలు కూడా ఒకే రకంగా వుండేవి. నాగేశ్వరరావు చాలా చక్కగా వుండేవాడు. శుభ్రమైన దుస్తులు ధరించి క్రమశిక్షణతో వుండేవాడు. నేను రానురాను వారి కుటుంబంలో ఒకడిగా అయిపోయాను. తరచు ముట్లూరు గ్రామం వెళ్ళి వారి ఇంట్లో కాలక్షేపం చేసి వచ్చేవాడిని. నాగేశ్వరరావు తండ్రి మగ్గం నేసేవాడు. వారి కుటుంబం అంతా ఆ మగ్గం పనుల్లోనే నిమగ్నమయ్యేవారు. స్కూలులో బ్యాట్మింటన్, వాలీబాల్ ఆటలలో కలిసి పాల్గొనే వాళ్ళం. చేబ్రోలుకు ఎనిమిది మైళ్ళ దూరాన వున్న గుంటూరు నగరం వెళ్ళి ఒకసారి హోటలులో దోసె తిని రావటం ఆ రోజులలో అదే మాకు వింతగా వుండేది. స్కూలులో ఉపాధ్యాయులపై మా అభిప్రాయాలు కూడా బాగా కలిసేవి. హైస్కూలు చదువు ముగిసిన తర్వాత నేను గుంటూరులో కాలేజీలో చేరటం, నాగేశ్వరరావు విజయవాడ పర్యటనతో మేము కొంచెం దూరమయ్యాం. స్నేహం మాత్రం అలాగే కొనసాగింది. నాగేశ్వరరావు విజయవాడలో శోభనాచల స్టూడియో కంపెనీ ఉద్యోగంలో సినిమా ప్రతినిధిగా చేరాడు. అయితే విడుదలయిన వారి సినిమాలకు కలెక్షన్ ఎలా వస్తున్నదో చూడటం సరిగా జమకడుతున్నారో లేదో గమనించటం, యాజమాన్యానికి ఎప్పటికప్పుడు తెలియచేయడం అతని విధి. నేను విజయవాడ వెళ్ళినప్పుడు గాంధీనగర్ లోని ఆఫీసుకు వెళ్ళి నాగేశ్వరరావుతో కాలక్షేపం చేసేవాడిని. వారి సినిమాలకు తీసుకెళ్ళేవారు. అలా జరుగుతుండగా నేను ఎమ్.ఎ. చదువు నిమిత్తం విశాఖపట్టణం పోవటంతో నాగేశ్వరరావు తాత్కాలికంగా దూరమయ్యాడు. మళ్ళీ నేను సంగారెడ్డిలో నాలుగు సంవత్సరాలపాటు టీచరుగా పనిచేసినప్పుడు నాగేశ్వరరావు కూడా అక్కడికి వచ్చి నేను పనిచేసే స్కూలులోనే సెకండరీ గ్రేడ్ టీచర్ గా వృత్తి కొనసాగించాడు. మళ్ళీ పాత రోజులవలె సన్నిహితులమయ్యాము. అప్పట్లో మా అక్క మెదక్ జిల్లా స్త్రీ సంక్షేమ శాఖాధికారిగా సంగారెడ్డిలో వుండేది. మేము ఇరువురం అక్కడ మళ్ళీ కలిసి వుండే అవకాశం వచ్చింది. అదే సాన్నిత్యంతో ఉన్నాము. ఇద్దరం కలిసి స్థానిక జిల్లా గ్రంథాలయానికి వెళ్ళి విపరీతంగా గ్రంథ పఠనం చేసేవాళ్ళం. వీరేశలింగం, మునిమాణిక్యం మొదలైన వారి రచనలు కలిసి చదివేవాళ్ళం. జిల్లా గ్రంథాలయ సంస్థ కార్యదర్శిగా జనార్దన రెడ్డి మాకు బాగా సహకరించేవాడు. రోజూ సాయంకాలం కొద్దిమంది టీచర్లు కలిసి వూరి వెలుపలికి వెళ్ళి పొలాల్లో తిరిగి కబుర్లు చెప్పుకుంటూ కాలక్షేపం చేయటం ఆనవాయితీగా వుండేది. 1964లో నా వివాహం తెనాలిలో అయినప్పుడు నాగేశ్వరరావు చీరాలకు చేరుకున్నారు. అతడు సుబ్బరావమ్మ అనే చక్కని అమ్మాయిని పెళ్ళి చేసుకున్నారు. నేను ఆ వివాహానికి హాజరై చాలా సంతోషించాను. నా పెళ్ళికి వద్దన్నా వినకుండా నాగేశ్వరరావు దంపతులు తాళి చేయించి ఇచ్చారు. అది నేను వాడలేదనుకోండి. అది వేరే విషయం. పెళ్ళికి నాగేశ్వరరావు వచ్చి చాలా సంతోషించాడు. క్రమంగా చీరాలలో ఉబ్బస వ్యాధితో బాధపడ్డాడు. అది రానురాను అతన్ని బాగా క్షీణింపచేసింది. ఆ సమయంలో నేను చీరాల వెళ్ళి చూసివస్తుండేవాడిని. అతనికి ఒక కుమారుడు ఉన్నాడు. కానీ నాగేశ్వరరావు త్వరలోనే ఉబ్బస వ్యాధితో చనిపోయాడు. కుమారుడు మాత్రం చదువుకుని ఆస్ట్రేలియా వెళ్ళి కుదురుకున్నాడు. ఏమైనా నాగేశ్వరరావుతో నా స్నేహం చాలా మధురమైనదిగా మిగిలిపోయింది. అతనితో ఒక ఫొటో వుండటం నాకెంతో ఆనందదాయకమైన విషయం. నరిసెట్టి ఇన్నయ్య

పరిచయం కీ.శే. పువ్వాడ నాగేశ్వరరావుగారు మానవవాదిగా గుంటూరులో ప్రజావాణి పత్రికకు రాసిన వ్యాసాలు గ్రంథస్థం చేశారు. ఆ రచనకు ఆవుల గోపాలకృష్ణమూర్తి పీఠిక రాశారు. అది తొలిసారి పత్రికలోప్రచురణ ఈ వ్యాస సంపుటి రచయిత, రమారమి గత పాతికయేండ్లుగా ఒక ప్రత్యేక, విశిష్ట సాంఘిక దృక్పధంతో విషయ పరిశీలన చేస్తూ యిటీవల చరిత్రపట్ల మనసునిల్పి, కొన్ని రంగాలు కూలంకషంగా తరచి చూచి, సాంఘిక ఉద్యమాల రూపురేఖలను పరామర్శించి, ఒక బృహద్గ్రంథాన్ని తయారు చేయుటకై విషయ సేకరణ చేశారు. ఆ కృషి జరిగే సమయాల్లో ఆంధ్రలో కరణీకములను గూర్చి దేశంలో సంస్కృతమును గురించి దృష్టి సారించి ఆ యా విషయాలను తడవి చూపారు. నాగేశ్వరరావుగారి స్వభావ, తత్త్వములను యెరిగిన వారికి యీ పుస్తకం చదువుతుంటే వారితో మాట్లాడినట్లే ఉంటుంది. 'భాషను బట్టి మనిషిని పోల్చ' వచ్చు నన్న నానుడికి వీరి రచన బలీయమైన తార్కాణం. ఆంధ్ర సాంఘిక జీవితంలో 'కరణీకాలకు' మొన్న మొన్నటిదాకా కొన్ని ప్రాంతాల్లో యిప్పుడు గూడా చాలా ప్రముఖ స్థానం వుంది. గ్రామీణ జీవితాల్లో కరణాలు ఒక కీలక స్థానాన్ని ఆక్రమించారు. చారిత్రక సన్నివేశాలెట్లా ఉన్నా సాంఘిక జీవితాన్ని కొన్ని యెడల రాజకీయ జీవితాన్ని, నియతం చేయగల శక్తి, యీ కీలక స్థానాలకు దక్కింది. అది దృష్టిలో నుంచుకొనే నాగేశ్వరరావుగారు చారిత్రక విషయ సముపార్జన చేశారు. వ్యావహారిక రంగంలోని మర్మలేగాక, భాషా విషయక రంగంలో కూడా కరణీక కుటుంబాలవారి ప్రశస్తి గమనించిననే గాని తెలుగుదనం పాదుకొన్నచోట్లు పరిగణనకు రావు. వైదికమత జైత్రయాత్రా సాఫల్యతను చేకూర్చిన వారిలో ఈ వర్గానికున్న స్థానం మత గురువులకుగాని, పూజారులకు గాని, పురోహితులకుగాని లేదు. జీతం బత్తెంలేని తీవ్రకృషి వైదికానికి వీరు ప్రోది చేశారు. నేటి గ్రామీణ వ్యవస్థలో కరణాల పాత్ర పంచాయతీల ఆగమన, ఉద్ధృతంలో తగ్గినట్లు ఉన్నా కీలక పరిస్థితి కీలకంగానే ఉంది. ప్రభుత్వానికీ, వైదికానికీ, కరణాలు కీలకాలు, పునాదులు. ఒకరిచ్చిన వరుమానంతో తమకు నచ్చిన రెండవ కృషి గూడా చేస్తారు. ఇది మనసులో ఉంచుకొని వ్యాసం చూడండి. ఇతర ఆనుపానులు మీకే దృగ్గోచర మౌతై. ఈ పుస్తకానికి జీవం, మూడోవ్యాసం, సంస్కృత కధా కథనం. స్వరాజ్య పాలనారంభం కాగానే చిన్న పెద్దలందరూ ఆగుబ్బుగా రేగి, సంస్కృతాన్ని పునరుద్ధరించాలని సమావేశాల మీద సమావేశాలు చేసి, విశ్వ సంస్కృత పరిషత్తులను గూడాస్థాపించి, ప్రణాళికా బద్ధ కృషి సాగించారు. సంస్కృతం తెలియనివాడు భారతీయాత్మ నెరుగనివారన్నారు. 'సంస్కృత' మంటే 'సంస్కృతి' అని కూడా నవ్య నిర్వచనం చేశారు. సంస్కృతి, కేవలం ఒక భాషకాదన్న నగ్న సత్యాన్ని గూడా తిరస్కరించి, తికమకపెట్టనారంభించారు. క్రమస్థితిని ఆ నైజం బయటపడుతుంది. దాని బండారాన్ని మన రచయిత, చరిత్ర సమ్మతంగా, నిరాడంబరంగా, నిజంగా బయటకు లాగారు. దానికి తిరుగు లేదు, రచయిత వాదం అప్రతిహతం. సంస్కృతం నిజానికి ఒక మూలభాష కాదు. ఈ విషయం కొందరకు కష్టంగా వున్నా, చరిత్ర చెప్పే సత్యాన్ని గ్రహిస్తే, సత్యాన్ని సత్యంగా గ్రహించవచ్చు. రచయిత, యింకా వివరంగా, సోదాహరణాలన్నింటిని చూపితే, గ్రంథం విస్తరించినా, సత్యాన్ని కచ్చడాలు యెక్కువగా దొరికేవి, మంచి కవచాలు అందేవి. ఆ పని, విషయం కల్గిన మన రచయిత భవిష్యత్తులోనైనా చేసి తీరాలి, దానికై ఒక ప్రత్యేక పుస్తకం కావాలి. సంస్కృతం మూలభాష కాదు. ప్రాకృతం మూల భాష, ప్రాకృతాన్ని సంస్కరించి, దానికి సంస్కృతమని పేరు పెట్టి, పుత్రికకు మాతృస్థానాన్ని చేకూర్చి, పౌరాణిక నైతికత్వాన్ని రుజువుచేశారు. ఈ మూల సిద్ధాంతాన్ని చర్చా వేదికలోకి తెచ్చిన నాగేశ్వరరావుగారి కృషి నిజంగా సాహసోపేతం, ప్రశంసార్హం. కాని, సంస్కృతాన్నే సంస్కృతికి పర్యాయపదంగా వాడే ప్రాకృతలోకం నాగేశ్వరరావుగారిని ఆడిపోస్తుంది, పోయనిండు, పోయెడిదేమి? రెండవ వ్యాసాన్ని యీ వ్యాసపత్రయంలో వేయకుండా వుంటే బాగుండేది. దానిలోని విషయానికి, తతిమ్మా రెంటిలోని విషయానికి సామీప్యం లేదు. వైదికానికి భావం కూర్చింది సంస్కృతం, దానికి పాదులు చేర్చింది కరణీకాలు. రచయిత హేతువాది, హేతువాదానికి, చారిత్రక దృష్టి, శాస్త్రీయగీతి, నైతిక గమనం అవసరం. ఆ మూటిని రచయిత తనలో ఆకళింత చేసుకుని, తన భావ పరంపరను సూటిగా తను మాట్లాడే రీతిలో, హృదయానికి హత్తుకొనేటట్లు చెప్పారు. పాఠకలోకం, యీ గ్రంథాన్ని యీ దృష్టితో చూచి, యీ విధానానికి వూతాన్ని చేకూర్చి, యింకా ముందుకు విశాలవంతంగా పోయే, పోగలిగిన అలవాటు చేసుకోగలుగుతుందని ఆశిస్తాను, దానికి పుంతలు వేసిన నాగేశ్వరరావుగారిని అభినందిస్తాను. తెనాలి ఆవుల గోపాలకృష్ణమూర్తి 28-2-1958 ఎమ్‌.ఎ., ఎల్‌.ఎల్‌.బి. కీ.శే. పువ్వాడ నాగేశ్వరరావుగారు మానవవాదిగా గుంటూరులో ప్రజావాణి పత్రికకు రాసిన వ్యాసాలు గ్రంథస్థం చేశారు. ఆ రచనకు ఆవుల గోపాలకృష్ణమూర్తి పీఠిక రాశారు. అది తొలిసారి పత్రికలోప్రచురణ

Telugu story in English translated by Komala Venigalla from Sri Ramana`s Dhanalakshmi

Original Story in Telugu: Dhanalakshmi by Sri Ramana English translation by Komala Venigalla Telugu Story Dhanalakshmi Sriramana Translation Venigalla Komala I was studying in eighth class. Seetharamanjanelu was my class as well as bench mate. He was a hefty boy with dark shiny complexion. With his well-pressed silk clothes, a watch, two gold rings, always money in his pocket, the perfume he used and the green Hambar cycle he rode, he looked a hero to us and we all were a bit jealous of him. Apart from all his luxury he had another plus point. A childless business man – Eswarayya adopted him – a distant relative. Eswarayya fell ill and thought he was dying and his last wish was to witness the marriage of his adopted son. Hence Seetharamanjanelu got married to Dhanalakshmi. She was in third class in our school. He was the only married student in our school. Surprisingly Eswarayya recovered from death-bed and started looking after his business again. He was happy and thought that Seetharamanjanelu brought him luck. But hasty marriage was irksome to Ramanjanelu though it gave him adult look. He suspected that other students were making fun of him behind his back. He rarely spoke to anyone. I was free with him, though others maintained distance from him. Sometimes I did home work for him. In return he allowed me to ride his shining cycle – a few rounds in the play ground. I considered it a previlege to ride that grand cycle. One day in our science class the teacher asked Ramanjanelu to describe parts of an egg. He answered ‘shell outside, and chick inside’. The teacher got irritated and ordered him to stand upon the bench. His face was flesh with anger. Adding insult to injury Dhanalakshmi came running to our class and asked Ramanjaneyulu for a pencil. The whole class laughed loudly which scared her and she ran back with her anklet bells jingling. She was prettily dressed in silk Lehanga and blouse. She wore a ruby necklace. She looked a decked doll. The teacher was about to continue the lesson on egg. Ramanjanelu jumped furiously off the bench and went to cycle stand, sat on his Hambar there itself. While riding out, he rang the bell three times in front of our class room. The teacher was shocked and asked the class leader to ‘collect that rascal’s books and leave them in the staff room.’ Ramanjanelu behaved rashly because he felt humiliated. Otherwise he was a quiet student. After that incident Ramanjanelu was never seen in the school. Even Dhanalakshmi left the school permanently. Eswarayya didn’t object Ramanjanelu’s decision. Moreover he thought that the boy would learn trade secrets – loss and profit by sitting in the shop. With Ramanjanelu’s discontinuation of studies I lost the chance of riding his Hambar Cycle. I was hoping to get a cycle to go to junior college after my tenth pass. But by then our high school was upgraded to a junior college. By the time I came to degree college. Our junior college became a degree College – with my minimum marks pass I joined the college. My dream of getting a cycle of my own was never fulfilled. In fact I wished to discontinue my studies inspired by Ramanjanelu. But my father was not as understanding as Eswarayya. He gave me a strict warning saying – ‘they have business we have nothing if you don’t study you have to beg on streets.’ Eswarayya breathed his last. After his death the bitter reality dawned on Ramanjanelu that the four workers in the shop had been stealing money from the business leaving it in debts. After clearing the debts the shop had to be closed – Twenty year old Ramanjanelu and Seventeen year Dhanalakshmi were left with nothing except Eswarayya’s family name. One day I met Ramanjanelu in the main Bazaar. He requested me to go to his house along with him. I followed him. His house consisted of a single room with an attached tin shed in front. He informed Dhanalakshmi about my presence there. She offered me a seat and said that she wanted to talk to me about some issue. Her behavior and talk showed maturity. She said “Annayya (elder brother) you must be knowing our situation. We are left on the street suddenly. Don’t know what to do. You know your friend better. He holds me responsible for discontinuation of his studies. I tell him God who provides food for ants will surely show us some way. He thinks that I am a burden to him. He offers to work as a sales boy in somebody’s shop. After all he is the adopted son of Eswarayya. Ramanjanelu asked her to come to the point instead of beating around the brush. She continued ‘Here in this Varandah we planned to start a flour (pulverizing) mill. It is first of its kind here hence I hope the business will surely pickup. I heard – machine costs ten thousand rupees. I can manage that much amount by selling my jewellery. We need three more thousand for electric fittings. We will fall short of those three thousand. I request you to go to Mill Company in Vijayawada along with your friend. As he doesn’t speak more than a word or two, you please convince Mill Company owners to accept those three thousand in installments. I assured her that Mill Company would accept installment payment. Within a week flour machine was fixed. Our village is slowly turning into a town. The flour machine became popular in a short while. Dhanalakshmi had learnt its operation along with small repairs needed time and again. The machine ran twelve hours a day. Customers brought rice, broken rice, wheat, black gram, green gram etc. – for pulverizing. In a month Dhanamma stocked all those items in her house. Customers bought them there and also paid for grinding. She paid instalments to the company in full. The Company fixed a separate machine for turmeric powder. By every evening a container was filled with coins – day’s income of the machine. She used to feel happy calling the money Sree Mahalakshmi. She used to count the change into ten rupee packets and sold that money to hotels and other shop people. She charged 10 rupees out of each hundred. Early morning while cleaning the shed she used to collect all sorts of flour from the floor along with road dust. She called it bath powder (Sunnipindi) and made packets of it. Five fistfuls in each packet and sold a packet a rupee. They called it Dhanasree Sunnipindi. She got pouches made with actress Vanisree’s picture and an ad- Dhana Sree Sunnipindi is made with various medicinal herbs to enhance skin glow. Dhanalakshmi got her jewellery made again. She gave birth to a boy. She named him Eswar. People Started calling her Dhanamma (rich lady). She advised her husband to start a regular grocery store as they earned money which could be, invested to further their business. She said – “because of the flour machine our house has become the centre. You can have full time work and earn money at the same time.” He filled the shop with all sorts of food items and once again he became a shop owner. She further suggested that he should sell all sorts of spices along with other condiments not available in other shops. Then they could compete with bigger shop owners. As usual Ramanjanelu didn’t favour her suggestion at first but implemented it ultimately. They set the shop right late in the night and slept there only. The neighbourhood woke up every morning with flour mill sound. People realized that along with money Ramanjanelu was getting bold. I completed B.Ed. and joined as a teacher in my old school with a consolidated pay of thousand a month. My elders fixed my marriage. Shakuntala – the bride to be was in her final year B.A.. Though I wanted to wait till she completed her degree, Our people didn’t listen to me. In our wedding invitations along with Shakuntala’s name B.A. was printed in brackets. All our relatives attended my marriage. Shankuntala’s B.A. never crossed the brackets as she failed in the examination. She happily settled down as the mother of two kids, reading borrowed novels, weekly magazines and watching T.V. serials were her hobbies. Neither my job nor my salary pleased her. But life went on without much hitch. I used to buy all my groceries from Ramanjanelu’s shop. Dhanamma used to tell me freely what was happening in the shop and around. One day when I went there some heated argument was going on between the couple. He was shouting at her “Do you think you are Indira Gandhi. If you don’t control your mouth you will see the consequences. You are not the only intelligent person.” When she saw me she said “Annayya you be the judge and decide whether I did anything wrong. Because of the sound of the machine I speak loudly, is that a crime?” I was hesitating to talk, he hissed ‘Don’t Change the topic. If you have any respect to your husband you would not have behaved like that in the night. She “What was wrong? Being in business must be prepared to take risks. In the midnight Mr.Naidu came to the shop to buy Sonthi (Dry, hard ginger) for some medicinal purpose. This man blatantly said ‘we don’t have it’. I got up, looked for Sonthi and gave it to Mr. Naidu. This man verbally abused me the rest of the night saying that I belittled him in front of a gentleman. He feels being generous and I am money minded.” She started crying. She “He called me a burden. Now he blames me.” He asked her to shut her mouth. I didn’t know how to respond to them in that situation. But from that time Mr. Naidu began to buy his groceries from Dhanamma’s shop. Ramanjanelu had to swallow his defeat. Ramanjanelu very politely requested me whether I could help with business correspondence and accounts in the shop spending an hour daily after the school was closed. He offered to pay Rs.300 a month or groceries worth that amount every month. Dhanamma asked me to opt for groceries – that I needed every month. Before I could think or say anything they fixed my part – time job in their shop. Each evening after school I spent an hour in their shop doing business related writing correspondence. On every 1st of the month they used to send full grocery stuff minus sunnipindi to my house. My wife didn’t like my clerical job in the shop. But I felt ease in my money matters. One evening I had to spend more time in the shop with extra work. When I was leaving, Dhanamma gave me one packet of jasmines for my wife and a few Jilebis (sweet) for my kids saying that I did not know how to enjoy even simple pleasures. My wife commented – “This is over-time compensation. Your sister is very intelligent. Ask her to write a book on trade secrets. It can be prescribed as a text book to the Business Management Students.” Whenever I told her that I would return home late that particular evening she used to joke that she would get jasmines and children Jilebis. I used to take it easy as jokes would not feed anybody. With Dhanamma’s suggestion a tour to Bhadrachalam was arranged. Forty tourists paid hundred each for travel, food etc., The bus was loaded with groceries and two cooks were engaged. For me and my wife the trip was free. Dhanamma got 200 coconuts and other veneration (puja) items – turmeric, Kumkum and incense sticks to be sold at the temple to other tourists. With holy dip in rivers Krishna and Godavari, visiting Kanaka Durgamma and Sree Rama temples, three days trip was satisfactorily concluded and we all returned well home safely. In return journey Dhanamma and Ramanjanelu bought soap nuts, brooms etc., as they were cheap there. They could be sold in the shop to a higher price. They benefitted in two ways. Visited holy place and brought back business to their shop. My bracket B.A. wife remarked “They made a lot of profit in this tour. They spent groceries from their own shop. Sold coconuts and brought back things cheaply available there. Ask them to arrange next trip to Tirupati and Sree Kalahasti. They can buy there tamarind which is very cheap there, can gain on it by selling it to a better price here in their shop.” What my wife did not know was that the trip to Tirupati was already planned. They earned money through the grocery shop and flour mill. They bought a big shop in the main bazaar. But continued business in the old shop only as it proved lucky for them. The sound of flour mill was like music to their ears. They built two rooms. One upon the other original single room. The house looked like a chimney from outside. A fertilizer company offered agency to Ramanjanelu as their big room was still empty. He did not want it saying that they would have to invest a lot of money on it. Dhanamma encouraged him to accept the agency saying – “We have money. We get commission on fertilizer sales. That is like getting interest on our investment. We can sell fertilizers to the farmers on loan and buy grains in whole sale during the harvest season and sell it in retail. We don’t have to pay rent to the shop. We get decent return on our money.” He said that he understood her point. Hence Eswar agency started in main Bazaar. To look after agency business he appointed our retired science master (one who punished him in eighth class) as he was in need of some earning. Fertilizer business was on its peak. I was the overall adviser in their business matters. Suddenly there came a national calamity when Prime Minister Rajiv Gandhi was killed. The nation plunged in darkness. Life in every aspect came to a standstill. Transportation suffered. Two Urea wagons meant for Eswar Agency was misdirected to Bandra instead of to Andhra in Vijayawada junction. With repeated phone calls to station master the wagons could be traced after a month. Two lorry loads of urea came to the shop. It was peak season for fertilizers. Urea rate went up unimaginably. It was sold before it went to shop. They made a profit of one lakh rupees on urea sale. I was happy for their though I was worried, before when urea wagons were misplaced. I remarked “good, Urea rate went up. If it went low we would have met with terrible loss.” They coolly said “we were assured that we can claim damages from the railways.” It took some time for me to understand their strategy. People with higher education could not match these two people – I thought. Dhanamma said that they were lucky. She took out a heavy gold chain and requested me to go to Vijayawada and deliver it to the station master for his help regarding urea. “If Ramanjanelu goes there people question him in many ways”. She said she gave me station master's address, he lived not far from the station. A half acre land at the entrance of our village was put up for sale. The land owner needed cash for his daughter’s wedding and he quoted one lakh sale price. Dhanamma put forth the proposal of buying it. Ramanjaneyulu lost his temper and shouted at her “Have you lost your mind? The land has a big pit in the centre. What can we do with it?” She insisted on buying the land and asked him to listen to her carefully. He said he would not listen. Moreover he said the low land could be used only to bury her. But Dhanamma managed to convince him. He said that he would offer seventy thousand and not a paisa more than that. The final settlement was done for seventy two thousand and the land was registered on Dhanamma’s name. The village people praised Ramanjanelu for buying good land cheaply. Dhanamma also praised him – “he has brains. He looked quiet but he is capable. Because he didn’t budge an inch from the price he offered. He made a profit of almost twenty five thousand.” Ramanjenulu heard her and felt that she recognized his worth. He felt extremely happy. They put up roof on pillars in that low land. It became a go-down, for the fertilizers. Lorries could straight go into the go-downs and unload. Many people appreciated Ramanjanelu’s idea. Dhanamma followed the traditional ritual with a lemon to ward off the evil eye on her husband. Oneday after Ramanjanelu left for fertilizer shop, Dhanamma said to me “Annayya, your friend is very happy these days.” I complimented him saying that he bought the land cheaply and converted the low land into a go-down. She was not happy about my remark. She opened up her mind to me and said- “He is jealous of me saying that mine is upper hand in all matters. He purposely accuses me I have everything but no peace in life. So, I adjust myself to the situation to make life peaceful.” “I did not follow what she actually tried to tell me. She continued “It is a secret Annayya. I paid to the landowner twenty five thousand without his knowledge. Otherwise he would not have sold the land to us. I raised the cash through chit fund bidding. Your friend said that the land would only be useful to bury me. The go-down idea was mine. But I gave all credit to him for his image in public. But he was happy with the credit. I entrusted him with. Then Eswar Babu came in demanding ten rupees from her. She while commenting that he always needed tens and twenty fives, started counting the coins. He said irritably “only note”. She gave it to him and sent him away. She continued “He is in 8th class. I am scared that he might follow his father’s footsteps in studies.” I said “What did we achieve by studying and what did he lose by not studying”. But she opposed my comment and said “Eswar Babu should pursue his studies. His father is selling salt and Tamarind. But Eswar should sell a, b, c, d. There is no better business than education” She further went on “His father’s pampering may leave him a spoiled brat. He says that we have business. It is enough for him. If Eswar looks after their business. Annayya please look for a good school for Eswar. If he remains here he would be good for nothing. I know your friend will surely oppose my proposal but I can manage him somehow. Please help me regarding Eswar’s studies. That morning when we were all in the shop Eswar Babu came in and wanted twenty five rupees. Dhanamma “I will give you whatever you want, but you have to study well”. She quoted Purana story – “Devikamma’s eighth child will be a threat to kamsa’s life. Like that there is dangerous tradition in our family of discontinuing studies, be careful.” Ramanjanelu looked at her angrily but gave a hundred rupee note to Eswarayya. She wanted to know why he needed money. He replied that he would by books. She joked “your father’s books are still in the school. See whether you could make use of them. Science master and myself had to control our smile and look away. Ramanjaneyulu got very furious. He looked at Dhanamma like a wounded tiger. After awhile his composer came back and he came to me saying “Eswarayya should be sent to some good residential school. Here he would be spoiled by lady’s pampering. Please enquire about a good school. Money is no problem. We can spend any amount. He stood up straight and gave a look as though his decision was final. Dhanamma gave a sigh of relief as her plan was successful. ================================ Why did I select this story for translation? Mr. Sreeramana is a great story writer in Telugu. He touches all aspects of our society – good and bad - in his stories. In this story – Dhanalakshmi, he gave importance to her intelligence, timely sense and her business acumen. Ours is a male dominated society. Her husband Ramanjaneyulu opposes her in every proposal she makes, his thoughts are negative. But his attitude does not damper her determination. She works hard to establish her place in this society. Both had no good education, But she proves upper hand in all matters but gives the credit to her husband to raise his image in public eye. The writer proves through this story that women are not weak not a second rate citizens. They can prove their mattle if given the opportunity. His dialogues are very interesting and humorous. We feel like reading his stories repeatedly and enjoying them. He permitted me to translate this story.

Humanists from India who visited USA and contributed

Humanists from India visited USA Research facts and information Several Humanists toured United States of America since days of first world war. It started with the adventurous steps of Manabendra Nath Roy (Narendranath Bhattacharya) in 1926 from Stanford University, San Francisco. At that Roy was militant nationalist was sought weapons from Germany to neck out Britishers from India. He met Dhan Gopal Mukerji in Stanford University who was a poet, friend of Jawaharlal Nehru . He welcomed M N Roy and for the first time suggested to use Manavendra Nath instead of Narendranath. M N Roy came into vogue from then onwards. Dhanagopal also introduced M N Roy to Evelyn Trent, the fresh graduate from the university. They liked each other which led to their marriage in the presence of Lala Lajpat Rai in New York. For few month they stayed in New york, met several revolutionaries from India, faced wrath of police. Finally M N Roy along with Evelyn escaped through train to Mexico. That was the first and last visit of M N Roy to USA. After the death of M N Roy in Dehra Dun in 1955 his second wife Ellen visited USA, met her brother and corresponded with the first wife of M N Roy. Another outstanding intellectual and follower of Radical Humanism prof Sib Narayan Roy visited USA as a part of his world tour to collect information about M N Roy and his contributions. Shib ray met professors visited libraries collected material, lectured in Stanford University. Sib Ray met the first wife of M N Roy and professors like North who knew M N Roy. Later the collected material on Roy was brought out by oxford press into four volumes. Samaren Roy from Kolkata, visited USA, contacted Bengali associations in USA and also collected rare material about M N Roy. Later he came out with writings like Restless Brahmin and life history of M N Roy A B Shah(Amritlal Bhikku Shah,from Gujarat state) from Bombay who founded secular society in India attended study camps of M N Roy in Dehradun and Kolkata , made thorough study of 22 thesis of Radical democracy. He wrote critical alternative for the thesis. A B Shah visited USA gave talks and made self experiments about the use and abuse of LSD. It was done similar to Aldous Huxley (details in Doors of perception). After taking the medicine his reactions and behaviour was recorded. All these scientific studies were conducted in USA. Then AB Shah worked in editorial board of Radical Humanist weekly. He also edited another intellectual magazine called The Humanist half yearly from Bombay on the model of Minerva of Edward Shils. Mr Tayyab Shaik( A.K.Hind) the close follower of M N Roy from Germany came to India in 1930s and published the first biography of M N Roy under the title: The man who looked ahead-M N Roy. The author`s name was published as A K Hind ( to avoid harassment from British police) M N Roy and radical humanists requested him to represent Radical democratic party in the founding conference of UNITED nations held at San Francisco in 1945. Tayyab presented the viewpoint of Radical democratic party that India needs not only independence but constituent assembly. From then on words Tayyab Shaik went into oblivion. Evelyn Trent the first wife of M N Roy not only travelled along with M N Roy in Europe, Soviet Union but founded the communist party of India in exile from Tashkent. She wrote several articles under the pen name:Shanti Devi. Many scholars from India and abroad approached her through Professor North for the role of Roy in Indian and foreign politics. Mr AGK (Avula Gopalakrishna Murthy) follower of M N Roy and radical humanism from Andhra was invited by state department of USA. Accordingly AGK visited America in 1963 and gave radio interview about humanism in Los Angeles during december 1963 (director Olinger recorded it). AGK met the brother of Allen Roy in New York and they remembered the events that led to the tragic end of Allen in Dehra Dun. AGK was invited by the editorial board of Washington post where he attended and briefed about journalistic trends in India. AGK addressed another meeting about journalism in India at Milwaukee library institute. AGK introduced the literature of children and secular writings of B V Narasimha Rao, Kondaveeti venkata kavi to school children in Ohio state. V M Tarkunde (Vimadlal Mahadev Tarkunde) visited during 1978 after the emergency in India and explained the situation to the world public and press in USA.He was judge in Bombay High court ,resigned to devote for radical humanist movement. Chandrakant Daru, the president and secretary of Indian Humanist association visited USA and educated the public about emergency in India as imposed by Indira Gandhi. Daru an outstanding lawyer in India spread the thought of M N Roy and humanism. He died in USA with lung cancer. Ms Indumati Parekh, the president of Indian Radical Humanist association visited USA and conducted study conferences in Washington about women's education, decentralization, radical democracy and thought of M N ROy. I participated in those seminars in Washington during her tour. Mr Premnath Bazaz follower of M N Roy was one of the earliest visitor to USA who toured extensively and delivered lectures about Kashmir situation. He was very popular among Kashmiris in USA. His book: The historical role of Bhagavad Gita and studies in Secularism were quite popular in USA.I met him in India in the radical humanist conference at Hyderabad during 1972, introduced him to famous journalist humanist V R Narla ( the author of The truth about Bhagavad gita). Dr Gauri Malik, (daughter of Premnath Bazaz) was frequent visitor to USA. She did great service in humanist organization. During his visit in USA I introduced her to the president of American Humanist association Mr Edd Doerr. Gouri died in USA. Jayant Patel, the president of Indian Radical Humanist association visited USA and spread the thought of humanism and M N Roy.He hails from Gujarat state Mr B D Sarma, the president of Indian renaissance association visited USA and in his own way introduced M N Roy`s renaissance ideas to the public.He was lawyer in supreme court of India. Tarka Teerth Laxman Sastri Joshi from Wai in Maharastra visited USA and addressed the Marathi literary conference in New York. His book Critique of Hinduism was translated by G D Parekh, quite popular in USA. J B H Wadia the radical film producer visited USA and through him film world knew M N Roy and humanism. Wadia introduced Nadia into films and the stunt movies were immensely popular. Wadia published his memoirs with M N Roy. During his visit to Bombay Roy used to stay with J B H Wadia. R.M Pal who was quite close to M N Roy during his last days in Dehra Dun visited USA and Canada, delivered talks on human rights, civil liberties.He was principal of college in Delhi.He died in Bombay 2016. Justice R.A.Jahagirdar, president of Indian radical Humanist association visited USA and spread the secular thought of M N Roy.He was judge in Bombay High court. Justice Avula Sambasiva Rao visited USA and spread the humanist thought in America. Mr V R Narla, (Narla Venkateswara rao) parliamentarian visited several times and toured museums, libraries, met intellectuals where he discussed about humanism and Roy in USA.His book The Truth about Gita was published by Prometheus books in USA with introduction of Innaiah Narisetti. Mr M V Sastri( Mulukutla Venkat) from Andhra was the earliest legislator who invited M N Roy to Andhra and introduced to Telugu people. He visited USA addressed meetings in Seattle, Chicago, New York addressed journalists, and students about M N Roy and Humanism. This happened during 1963.Mr Sastri was legislator in Andhra Pradesh legislative council. Mr Alapati Ravindranath from Andhra visited USA and studied outstanding journals, collected lot of material. He was pioneer of Telugu journal Jyothi,fortnightly from Tenali in which he introduced M N Roy, Ellen roy. Later he spread the thought through Misimi monthly. Bipin Shroff from Ahmedabad visited USA where he met the evolutionary scientist Richard Dawkins and participated in humanist meetings, discussions. He introduced M N Roy`s humanism in some study circles in USA.He conducted several study camps and edited journal in Gujarati. Mr G R R Babu visited USA few times as executive of International Humanist union . Then he met Mr Edd Doerr, president of American Humanist association,and Mr Kenneth Marsalek, president of Washington humanist secular society. He delivered few speeches in Baltimore, Buffalo etc. Along with Mr Innaiah Narisetti he toured few places and met humanists in USA. Mr Gogineni Babu toured USA in 2016 as founder of south asian humanist society, addressed meetings, enthused few software engineers, conducted study classes for students. Dr Innaiah Narisetti and his wife Komala Venigalla started visiting USA since 1992, met innumerable humanists, established contacts with humanists in India. He also founded the center for Inquiry Indian chapter . He addressed several meetings in Buffalo, New York, Rochester, Baltimore, Maryland, Tampa, Detroit. Along with Mr Lavanam and Umesh Patri he addressed humanist conference in Detroit .Conducted talks in center for inquiry, Buffalo, Washington, New York. The American A Contributed by Innaiah Narisetti Atheist association recorded his interview conducted by the president Ms Johnson and Ron Barrier. His books were published by Prometheus books in USA. M N Roy and Radical Humanism was compiled and edited by Innaiah was brought out by Prometheus books with the encouragement of Paul Kurtz. He participated in the international conferences at Washington and Buffalo. He met and talked with Sam Harris, Christopher Hitchens, Paul Kurtz, Margaret Downey, Richard Dawkins, Ibn Warraq, Taslima Nasrin, Michael Shermer, Tom Flynn, Toni Pelt.They participated in the meetings organised by Warren Allen Smith in New York. He worked with Toni Pelt, Norm Allen, and periyar association in USA. Associated with Humanist association, freedom from religion and center for inquiry. Narisetti Innaiah met Prof Robert North and his wife Dorothy in Stanford university. They revealed few things about M N Roy whom they may in Dehra Dun. Innaiah presented his research papers to Stanford University about Evelyn Trent, the first wife of M N Roy. Innaiah Narisetti from USA +

Innaiah`s books on line at:http://kinige.com/author/Narisetti+Innaiah

Look for my books in Telugu and English, translations on line link:http://kinige.com/author/Narisetti+Innaiah

Innaiah Narisetti`s books website

Books by Innaiah Narisetti on Humanism, rationalism, secularism website: Rationalist Movement veteran Dr. Narisetti Inniah has written many books including an auto-biography. We are glad to make them available through out site. Humanists I Met - Dr. Narisettin Inniah Journey of a Journalist - Dr. Narisettin Inniah Radical Humanist Movement in Andhra Pradesh - Dr. Narisettin Inniah Sane Living - Dr. Narisettin Inniah Spoiling the Child - Dr. Narisettin Inniah http://www.lohiatoday.com/MNRoy.html

Innaiah`s books in website :link

Innaiah`s books in website: link:Humanists I Met - Dr. Narisettin Inniah Journey of a Journalist - Dr. Narisettin Inniah Radical Humanist Movement in Andhra Pradesh - Dr. Narisettin Inniah Sane Living - Dr. Narisettin Inniah Spoiling the Child - Dr. Narisettin Inniah http://www.lohiatoday.com/MNRoy.html

M N Roy in Andhra

M.N Roy ( Manavendranath Roy) first visited Madras( now Chennai) during 1938. He met Mr E V Ramasami Naikar, Dravida Khazam leader. Mr Gudavalli Ramabrahmam editor Prajamitra Telugu fortnightly published articles and matter about Roy and his programs. During Press meet Mr Khasa Subbarao, editor of Indian Express made some ugly indecent remarks about Allen Roy. Then Roy reacted and said such commentators deserve cudgeling. The press reacted and boycotted the press meet. Mr Narla Venkateswararao was also there. Later M N Roy visited Nellore at the invitation of Vennelakanti Raghavaiah, the chairman of district board. M N Roy addressed south Indian agricultural labor conference. Afterwords Roy fell ill . A word was sent to Mr M V Sastry at Kakinada. He came and took Roy to Kakinada a coastal town in Andhra. Ellen also joined Roy. Then M N Roy and Ellen proceeded to Visakhapatnam where he was welcomed by few people like P H Gupta, Abburi Varadarajeswararao, Attaluri Narasimharao and others. M N Roy was hosted by Mr P H Gupta who was in insurance business. Roy couple stayed in Maharanipet at Gupta`s house where they recouped from sickness. Mr Abburi Ramakrishnara, librarian in Andhra University introduced M N Roy to the Vice chancellor of Andhra University Mr Kattamanchi Ramalingareddi ( C R Reddi) who invited Roy and even offered professorship in the university.Later mr C R Reddi wrote brilliant introduction to Roy`s Letters from Jail. Rachakonda Viswanatha sastry and few others met M N Roy and invited him to their college to address the meeting. The principal of the college reacted at this news and commented : what is the content of Roy`s speech? Is he going to teach how to make bombs? Rachakonda reported the matter to Roy and naturally Roy commented on principal`s attitue in the public meeting held at beach shore. Students started reading Roy`s Independent India and other writings . During 1940s M N Roy along with other radicals founded Radical democratic party. Mr Abburi Ramakrishna rao was made the first organiser of the state for the party in Andhra. Several stalwarts joined the Radical democratic party and some of them are: Tata Devakinandan from Vijayanagaram, Mr Pemmaraju Venkatarao from Nellimarla who organized labor in jute mills. Mr Palagummi Padmaraju writer contributed stories and books about Radical movement. Mr Tripuraneni Gopichand was made the state party secretary. Mr Narahari Guttikonda was in charge of labor front. Dr Pavuluri Krishna Choudary from Ponnur was incharge of student wing who conducted hand written magazine M N Roy was taken to Tanuku in West Godavari where Mr K P S Raju conducted huge procession with bullock carts. M N Roy toured Tenali, Vijayawada, Guntur, and few sorrounding villages. Several teachers, poets, writers were inspiried by the thoughts and writings of M N Roy. Tenali has become hub of Radical democratic party. Mr Avula Gopalakrishna Murthy, Mr G V Krishna rao, Mr Koganti Radhakrishna Murthy, Mr Sivalingaiah, Mr Jampala Syam sundar rao, Mr Kosaraju Sambasivarao were actively involved. Mr Koganti Subrahmanyam, Mr Kolli Sivaramireddi, Mr Alapati Ravindranath, Mr Achyutaramaiah, Mr Meka Chakrapani, Mr Subbarao, advocate were involved in various activities. Mr D V Narasaraju writer and cine artist played important role in the movement. Mr Guttikonda Narahari was the state secretary for some years who also organised labor unions and camps. Mr Bhattiprolu Hanumantharao, lecturer Mr Yelavarthi Rosaiah, Mr Kalluri Basaveswararao, Mr Jasti Jagannadham Mr Ravipudi Venkatadri, Mr N V Brahmam organised several study camps at different places. Some of them participated in all India study camps at Kolkata, Dehra Dun and other places. Few leaders from India visited Andhra, gave lectures and inspired workers, organisers . Some of them are: G D Parekh, V M Tarkunde, K K Sinha, etc. Few journals were started in Andhra and some pamphlets and books were published. Several books and articles of M N Roy and other leaders were translated into Telugu. M N Roy visited couple of times to Andhra which gave inspiration to many people. During the first general elections Radical democratic party contested in Andhra but lost completely. Mr Bandaru Vandanam, Mr Koganti Radhakrishna murthy, Mr Ravipudi Venkatadri, and few others contested and lost. Mr Malladi Ramamurthi joined the movement and worked relentlessly. He canvassed for the party during first elections. He attended all India camps. In one of the visites a meeting between M N Roy and Tripuraneni Ramaswamy, Chalam was arranged at Tenali. It did not yeild any result. During second world war the writings of M N Roy and radical democratic party leaders were not published in Telugu dailies and journals. Only few magazines like Prajamitra of Gudavalli Ramabrahmam, Mulukola of Bandi Butchaiah published. Hence radicals started their own journals like Radical, Radical democrary, Jyothi, etc But several study camps were held in nooks and corners where persons like Ravipudi Venkatadri, N V Brahmam, G V Krishna rao, Bhattiprolu Hanumantharao, Koganti Radhakrishnamurthi, Malladi Ramamurthi, Avula Gopalakrishnamurthi , kalluri Basaveswararao, Ch Rajareddi, Abburi Ramakrishnarao, participated. There were student wings in colleges and schools of radical democratic party. by Innaiah Narisetti

Interview by American Atheist association with Innaiah Narisetti

Kindly listen and circulate. This interview by Ellen Johnson ( president of atheist association )and Mr Bob,with Innaiah Narisetti was conducted in the studios of American atheist association, Staton Island, New York. It was telecasted. link: https://www.youtube.com/watch?v=EqlhQ9vpdv4

Humanist visited from India to USA

From time to time many humanists from India visited USA and played some role. It started with M N Roy in 1915 and continuing till now 2016. These humanists visited to their families, relatives, friends and some contributed to thought through universities, magazines and lectures. Few did research on various topics. The list of visitors may not exceed 100 from various states of India. On each visitor a brief note is attempted and when material is available somewhat detailed matter is placed for readers. Starrting with Manavendranath Roy the list continues with Ellen Roy, Evelyn, Tayyab Shaik, Shib Narayan ray, Samaren Roy, Vimadlal Mahadev Tarkunde, Govardhan G Parekh, Indumati Parekh, Premnath Bazaz, Gouri Malik Bazaz, Suyesh Malik, Balraj Puri, B. d Sharma, Chandrakant Daru, Jayant Patel, Nanavati Kiran, Ramesh Awasti, Sangeeta Mall, R M Pall, Laxman Sastri Joshi, Bandiste, Gogineni Babu, Innaiah Narisetti, G Veeranna, Siddarth Baksh, Vijayalakshmi, Sharif Gora, Ravipudi Venkatadri, Vasant B Karnik, Bipin Shroff, Prakash Narayan, Jasti Jawaharlal, Ravela Somaiah, Aruna, Polu Satyanarayana, Dr Santi Sri, Rakahl Datta, Gora, Lavanam, Vijayam, Suresh Parekh, Dhawal Mehta, Narendra Dhabolkar, Deepak Girma, Kumar Kelkar, Sharad Bedekar, Nanda Khare, Raosaheb Kesav, Dr Madhukar, Dadu Chandane, Arvind Gupa, Avula Sambasivarao, Mulukutla Venkata sastri, Abburi Varadarajeswararao, C R Dalvi, Malladi Subbamma, Avula Gopalakrishna murthy, V R Narla, Venigalla Komala, Deepak Girma, Justice Jahagirdar, M K Samant, Sharad Abhayankar, Thirbhai Poonawala, Dr Madhukar Deshpande, Shalini Oak, Amlan Datta, Alapati Ravindranath, JBH Wadia,CLNGandhi, C Bhaskararao,Maitri, Patri Umesh, Premanand, Malathi,and more Details will come gradually along with pictures

Univision Communications, Inc. (UCI) today announced that digital media executive and veteran editor Raju Narisetti has been named Chief Executive Officer for Gizmodo Media Group (GMG), a unit within the company’s Fusion Media Group (FMG). As CEO, he will be responsible for managing all business and editorial operations for the Gizmodo Media Group, home to category-leading brands focused on technology (Gizmodo), car culture (Jalopnik), contemporary women’s interests (Jezebel), sports (Deadspin), lifestyle (Lifehacker), and gaming (Kotaku). Narisetti, who will be based at GMG headquarters in New York, will report to Isaac Lee, Chief News, Digital and Entertainment Officer of UCI, and Felipe Holguin, President and Chief Operating Officer of FMG. Heather Detrick, President of GMG, John Cook, Executive Editor, and Courtenay O’Connor, GMG Deputy General Counsel, will all report directly to Narisetti. He will formally join Gizmodo Media Group in late October. “Raju is a rare combination, someone who comes with a very strong background in journalism, became a leader in digital media on three continents, and went on to develop new businesses for a global company,” said Lee. “His commitment to journalistic integrity, his entrepreneurial spirit and proven ability to adapt quickly in a fast-paced digital environment will help us strengthen and grow these newly acquired category-leading brands.” In addition, “Raju will play an important role on Fusion Media Group’s leadership team as we look to deepen the engagement of America’s increasingly diverse television, digital, mobile and social audiences with our portfolio of brands that speak to their interests in a passionate, authentic manner,” added Holguin. FMG now reaches more than a third of all Americans online each month with 96 million unique visitors, including its extended network. FMG’s collection of digital-first brands serve young, diverse influencers with content that reflects their shared values and passions. In addition to the Gizmodo Media Group, FMG includes FUSION, The Root, Flama, Univision Digital, Univision Music, as well as Univision’s interest in El Rey Network, The Onion, The A.V. Club and ClickHole. FMG also includes Story House, a content development and production unit. “It is a privilege to be responsible for leading this unwaveringly energetic team of journalists and business staff,” said Narisetti. “As part of Univision, we will now be more ambitious in deepening, broadening and sensibly scaling the passionate digital communities that Gizmodo, Jezebel, Deadspin, Kotaku, Jalopnik and Lifehacker have attracted, by offering accurate, responsible, edgy and engaging journalism, as well as through relevant, related content and commerce.” Narisetti is currently Senior Vice President, Strategy, of News Corp. Since 2013, he has been responsible for acquisitions and global expansion, while also helping guide and influence the digital growth of News Corp’s existing companies in the news, information, publishing, social video and digital real-estate portfolio, which include The Wall Street Journal, The Times of London, Harper-Collins, Realtor.com and Storyful, among others. Prior to that, Narisetti was Managing Editor of The Wall Street Journal Digital Network. In this role, he headed editorial teams and content strategy for WSJ’s Digital Network, which included WSJ.com, MarketWatch.com, WSJ video platforms, and WSJ/MarketWatch Radio Networks. Earlier, Narisetti served as Managing Editor of The Washington Post (2009-2012) overseeing digital journalism and adjacent news products, as well as managing editing, design, photo, video, engagement and social media teams, as well as the Post’s Style and other features sections. Narisetti spearheaded the Post’s efforts to combine its separate print and digital newsrooms into an integrated operation. During that period, despite significant business headwinds, the Post achieved record digital audience growth, and won many top journalism awards, including seven Pulitzer Prizes. Prior to joining the Post, Narisetti was Founder & Editor of India’s Mint newspaper (www.livemint.com), now India’s second-largest business newspaper, by circulation. Mint is critically acclaimed in India for its high ethical standards and its pioneering Journalism Code of Conduct. Narisetti started his U.S. journalism career as a summer reporting intern for the WSJ in 1991, and in his first 13-year stint there, held multiple reporting and editing roles, culminating in being named Editor of The Wall Street Journal Europe, and Deputy Managing Editor for the global WSJ, with responsibility for Europe, Middle East and Africa. Narisetti was named a Young Global Leader by the World Economic Forum in 2007, and is now a member of the WEF’s Global Future Council on Information and Entertainment. He is a life member of South Asian Journalists Association (SAJA.org); and a Trustee of the International Institute of Education (IIE.org), which administers the Fulbright fellowships and operates the Scholar Rescue Fund. Narisetti has a MA in Journalism from Indiana University, Bloomington; and a BA (Economics) and MBA from India. Born in Hyderabad, India, Narisetti began his journalism career as a Staff Writer at The Economic Times, Delhi. Narisetti, 50, lives in Brooklyn with his wife and author, Kim Barrington Narisetti, and daughters Leila and Zola. LikeShow more reactions Comment Share

link for Komala`s book http://www.amazon.in/gp/offer-listing/B01HZBZM3Q

Amazon.com India link: http://www.amazon.in/gp/offer-listing/B01HZBZM3Q

What is scientific what is not?

What is scientific and what is not? Here is brief talk in Telugu language for the benifit of Telugu speaking people in India and abroad:
link:  https://www.youtube.com/watch?v=DIJtK524-PY

Why I am not a Muslim by Ibn Warrak

Ibn Warrak`s research publication entitled:
Why I am not a muslim
Center for Inquiry, USA brought out this book
through Prometheus books.
see chapterwise translation:
link:http://www.centerforinquiry.net/india/resources/why_i_am_not_a_muslim/

Agehananda Bharati`s talk in memory of M N Roy

Please listen to this lecture of Agehananda Bharati during 1987 in connection with M N Roy`s centenary year at Ambedkar Open University in Hyderabad.
link for the u tube:
https://www.youtube.com/watch?v=IjeVJiEqZoE

Ten Contradictions Theists Just Can’t Stop Making

Ten Contradictions Theists Just Can’t Stop Making

Posted on January 5, 2016by Godless Mama

Image via parade.com

Talking with theists about religion sometimes – and by sometimes I mean almost always – feels like Groundhog Day,  a painful and monotonous slog that simply travels the same territory over and over and over.  I get weary of both hearing and repeating the same arguments so frequently, so I decided to compile the most tired (not to mention the most tiresome) themes that I encounter, so that going forward I can simply point people here when they trot out these inevitable gems.

1. Explaining what god is or wants, then saying humans cannot understand god.

The conversation goes like this:

Theist: “God loves us and wants us to be saved. God is just and merciful. God will provide. God always gives us what we need, not just what we want.”

Atheist: “If god loves us, is merciful, provides, and always gives us what we need, why do children starve to death?”

Theist: “We are mere mortals and can’t expect to understand His ways. You can’t apply human standards to god.”

Uh . . . If we can’t apply human standards to god when it comes to figuring out why he lets children starve, why can we apply human standards to establish that he loves us, is just and merciful, and will provide?  By what means do you ascertain these attributes in the first place if not by human standards?  God is either knowable or he isn’t; you either understand him or you don’t. If his reasons for allowing innocent children to suffer and die are inscrutable, so too must be his reasons for everything else, and to claim otherwise is to admit that you in fact know nothing of god, but have opted to believe what is most comforting to you – something that is manifestly apparent to atheists already, but which most theists would not confess in so many words.

2. Claiming that god loves us all, then rationalizing human suffering.

Theists most often dismiss human suffering by victim-blaming – declaring that our own free will causes us to make bad choices, which cause us to suffer as a result. Once we get past the inherent privilege of a claim that assumes everyone has an array of both good and bad options from which to choose (or has a choice at all), we are still left with the problem of suffering that is not the direct result of our own actions. “Free will,” they repeat. “Some people use theirs to hurt others.” Ah, okay – so god is willing to stand idly by and watch innocents be tortured and murdered because he prioritizes the free will of evil people to do harm over that of their victims? That’s not much of a resume-builder for god, but for the sake of argument I’ll give you that one too. What about illness and natural disasters then? Even the most nefarious of minds cannot will a tumor or an earthquake or a tsunami into being. That’s when, if we don’t hear “Oh, free will causes climate change which causes those disasters,” we hear (again), “We are mere mortals and can’t expect to understand god’s ways.”

In this world, deliberately inflicting pain and hardship on someone we claim to love is called abuse. In religion, it’s called grace. When we regard human suffering as not only inevitable but as an expression of love by an omnipotent being, we trivialize the experience of those who must endure it and stifle the otherwise natural human impulse to alleviate it.

3. Pretending that free will and a divine plan are not mutually exclusive.

When asked once if he believed we all have free will, Christopher Hitchens ironically replied, “Of course I have free will; I don’t have a choice.” In other words, an omnipotent god endowing humans with free will and commanding that they use it negates the very notion of free will in the first place – with or without it, we are still exactly as god made us, choosing exactly as he already knows we will. Conveniently, free will seems to only ever cause humans to behave badly; when they are charitable, kind, generous, selfless, humble, honest, and virtuous, it is always because they were following the example set by god, but when they are selfish, cruel, and violent their actions are the result of their own frailty, thus ensuring that god continues to reap the credit when we choose well and remain blameless when we don’t.

As if this weren’t bad enough, many of the same folks who talk about free will also claim that god has a plan. Take a common trope on prayer, for example, that says when you pray, “God answers in one of three ways: 1. Yes; 2. No; 3. I have something even better in store.” All three of those responses entail a god who is actively shaping your life, and who is giving or withholding things based on what he either intends or knows will happen. So which is it? Because it can’t be both.

4. Behaving hatefully, then saying “god bless.”

I recently had the pleasure of conversing with a theist on my Facebook page who called me “ignorant;” a “liar;” a “child;” “dense;” “trash;” laughed that I was “probably not” in a stable relationship and therefore infected with “the latest STD;” that my jokes aren’t funny (O, the humanity!); and, predictably, that she wished she could be there when I stand before god after death to see me receive my eternal sentence for disbelief. She topped off this love-fest by saying, “May God bless you and keep you in the New Year and many more to come.” Wait, I thought you were being an arrogant ass, but you want god to bless me? Well, in that case, right back atcha! Hugs and kisses!

These people seem to think that no matter how nasty they act or how mean-spirited their words,  it is all permissible and forgiven as long as they conclude with an insincere blessing.  Some of them will further justify their unpleasantness by claiming they were only fulfilling their godly responsibility to love their enemies by pointing out the error of their ways.  Hence we end up with comments like, “Your ignorance and your unfunny jokes make baby Jesus cry, you slutty, disease-infested piece of trash! I’ll be laughing while you burn in hell! God bless!”

5. Declaring god as the source of objective morality, then interpreting scripture.

It is frustrating and disheartening that the myth that one needs to believe in the supernatural to live ethically persists in the face of thousands of years of evidence to the contrary. Beyond this obvious fallacy, however, lies the transparent manner in which theists lay claim to the objective correctness of their morals while simultaneously applying their own contemporary cultural morality to the world. “Look here,” you say, pointing at the words on the page, “it says to murder your loved ones if they worship any other god.” “You’re taking that out of context,” comes the reply. Or maybe it’s, “You have to consider the culture at the time this was written.” Or perhaps, “That isn’t meant to be taken literally.”

If objective morality comes from god, then the only way to determine that morality is through scripture.  If you are not going to take scripture at face value, then you are admitting that your morals are inherent within you and influenced by the society around you, not handed down from the outside.

6. Labeling god as omnipotent, then blaming evil on the devil.

Is it that god cannot defeat the devil, or is it that he chooses not to? Not that anyone could blame him if it was the latter, seeing as how the devil makes such an outstanding scapegoat. But seriously – if you believe god is omnipotent and you also believe in the devil, then you have to believe that god has made a decision to let the devil do his thing. If god cannot in fact defeat the devil then he is not omnipotent, in which case it makes little sense to worship and pray to him at all. In either case, though, god sure as shit has both the power and inclination to get involved once you’re dead – by sending you straight to hell for doing whatever it was the devil talked you into while god stood by and watched.

7. Seizing upon minuscule inconsistencies in highly specialized scientific disciplines as a failure of science to explain the universe while accepting supernatural explanations for which there is no evidence.

There are mountains of evidence in support of evolution by natural selection and the Big Bang. Virtually all of modern biology and cosmology are predicated upon these theories; the elegance of their explanations and success of their predictions continually reaffirm their validity. Furthermore, there is no small amount of evidence to suggest that under the right conditions, complex molecules can become self-replicating – the first step towards the creation of life. Meanwhile, there is no evidence for god. As in, zero. Zilch. None.

It has always struck me as odd that an institution that not only extols the virtue of faith but requires it as a matter of course and as a prerequisite of salvation would turn to science at all to justify its claims; after all, if the religious are so certain they are correct, shouldn’t faith be sufficient to maintain belief?  The answer is, of course it isn’t, and their desire to claim the legitimacy of science betrays their understanding (and fear) of this fact.  Furthermore, you cannot pretend to be concerned about the quality or weight of the evidence for a natural explanation of the universe while simultaneously advancing a hypothesis for which thousands of years of inquiry have failed to produce a single shred of evidence.

8. Subscribing to religion, then labeling the religious beliefs of others as “crazy.”

Protestants say Catholics aren’t really Christians. Baptists say Pentecostalism is a cult. Mormons say creationists are nutty. And yet all of these people believe more or less the same thing: That an invisible, omnipotent, omniscient, all-loving deity created the entire universe and was subsequently so displeased with his own creation that he made a virgin pregnant with himself in human form; condemned himself to be tortured and sacrificed to atone for the sins of his creation; rose from the dead and ascended bodily into the sky; and now presides over the affairs of all humans and keeps track of where they put their car keys and whether they masturbate so that he knows who to help while they are alive and who to torture for all eternity after they die.

Anyone who thinks this is plausible forfeits the right to comment on the sanity of anyone else’s ideas.

9. Accusing atheists of cherry-picking scripture to make it look bad.

This one always makes me laugh.  For one thing, no one needs to try to make scripture look bad; it does that all by itself with its genocide and rape and slavery and conquest and general bloodthirsty, vengeful douchebaggery.  For another thing, scripture is packed with so many mutually exclusive commands and prohibitions that cherry-picking is required if one is to follow or even just discuss it.  The only question is which cherries one will pick.  Some will pick the ones about love and kindness and charity and claim these are the “real” version of their religion, leaving the others – the ones about torture and violence and cruelty – on the branch, hoping no one will notice them.  Perhaps cherry-picking isn’t even the right metaphor.  I think a better one is the Tree of 40 Fruit:  Some of what it has to offer is sweet, some is bitter, and some may even be poisonous, but it all grows from the same plant.

10.  Claiming membership in one of thousands of sects of religion as authority for telling non-believers why our interpretation of religion is wrong.

How often do we hear from theists that we misunderstand, misrepresent, misinterpret, or are ignorant of their scriptures? “What the bible (Qur’an / Torah / etc.) really says is X,” they say, or “When god said that he meant Y.” Setting aside for the moment the fact that many atheists are former believers who are intimately familiar with scripture, what do we make of the fact that other people who also identify as belonging to that religion claim that actually, god didn’t mean Y either, but Z? And what of the ones who say not Z, but A? Theists themselves cannot agree with one another on what god really meant or wants and none of them can produce a single valid reason why their interpretation is more likely to be right than anyone else’s. Why then is the interpretation of a non-believer any less credible – or to be more precise, any more incredible?

What most believers refuse to see, or at least to admit, is that there is no wrong interpretation of scripture. What is “known” about god resides inside people’s heads; there is no objective, external yardstick by which it can be measured, nothing that can be observed, and no source to clarify what was truly intended by any given chapter or verse. Furthermore, even if we could eliminate the ambiguity of scripture we would still be left with the contradictions: For virtually every instruction, elsewhere in the text is its prohibition or the command to do the opposite, and since no one can ring up Yahweh or Allah to ask which one is the right one it is left to the individual to decide. Said another way, scripture is sufficiently ambiguous and contradictory that all interpretations are justifiable – in which case we are left with nothing more than a free-for-all in which religion is whatever any given believer says it i

UNBELIEF IN INDIA-Not a strong movement yet

UNBELIEF IN INDIA

Unbelief in religion has never been strong in India. In ancient times (approx. third century B.C.E.) materialist thought prevailed for a brief period under the name of CARVAKA. The movement was also known as Lokayata. Religious fundamentalists destroyed most of the Carvaka movement, including its writings. There were periods when Buddhist philosophies held sway (see BUDDHISM, UNBELIEF WITHIN), but these lasted only as long as they enjoyed the favour of local rulers. Eventually Buddhism became nearly extinct in India, even as it metamorphosed into a religion which spread to other parts of Asia.

Centuries would pass before further attempts could be made to re-launch organized unbelief. When the opportunity arose, it would be in consequence of Great Britain’s occupation and subsequent rule of India. A small number of Indians who travelled abroad brought back Western ideas about the Renaissance, the Industrial Revolution, and the scientific world view.

Throughout the nineteenth century, India underwent nearly continual religious reform, but most of these efforts were unsuccessful in bringing about radical or deep-rooted social change. Harmful institutions, including India’s strong caste system, untouchability, the practice of Sati (burning the widow alive on her husband’s pyre), and a  demoralizing belief in Karma or fate, were based directly on ancient Hindu scriptures. While some nineteenth century reform movements— including Arya Samaj, Brahma Samaj, Prarthana Samaj, and even THEOSOPHY in its reformist aspects—brought about some social change, their impact was short lived because none of them questioned the prevailing belief system in a fundamental way. So long as no reform movement dared to confront messages of India’s so-called holy scriptures, the social evils opposed by reformers would always endure in some form, enjoying popular support on the false grounds that they embodied India’s tradition and heritage.

INDIAN UNBELIEF IN THE EARLY TO MID 20TH

CENTURY

Only with the beginning of the twentieth century did a more resilient and dynamic form of unbelief emerges. It began in southern India, not surprisingly as this region was then at the forefront of efforts to force drastic changes in India’s social structure.

E.V. Ramasami, better known as PERIYAR (1879­1973), launched an anti-Brahmin movement in what is now the state of Tamil Nadu. Tripuraneni Ramaswami (died 1942) in Andhra Pradesh simultaneously started anti-Brahmin movements, publishing literature in Tamil and Telugu to spread iconoclastic ideas against oppression of upper caste Brahmins. They also questioned the unchallenged supremacy of Sanskrit language, which was used as yet another tool to promote social differentiation, and suggested the replacement of Brahmin priests with non-Brahmins.

Both Periyar and Ramaswami did not mince their words, using strong language to express atheistic ideas and questioning the prevailing rituals, customs, such as child marriages, and taboos of Hindus. Ramasami organized nursing homes, charitable institutions to help the downtrodden people. Both of them challenged the holy scripts of Hindus and organized training camps to educate a small number of middle class people with rational outlook. They officiated inter-caste marriages, which raised eyebrows in early 20th century. Ramasami organized sensational processions against the Hindu God Rama while hitting the Rama photo with shoes! Ramasami moved the masses with his speeches and rallied large number of people.

S. Ramanathan, a prominent politician who was a minister in the state government, showing the deep influence of the movement in the state’s intelligentsia, carried Periyar’s mantle until the early 1980s. While Periyar’s Dravida Khazagam movement would attract charismatic leaders such as Annadurai and Karunanidhi, both of whom were later to become chief ministers of the state, they ended up taking the organization into politics, pretty much ending the movement started by Ramaswami

Some followers, such ask. Veeramani tried to continue the “self-respect” movement of Dravidar Kazhagam and would later join India’s humanist movement. Others, such as Ravipudi Venkatadri, meanwhile carried the rationalist flame in Andhra.

One of the shining lights of southern India’s unbelief movement was Gora (died 1975), or Goparaju Rama­chandrarao. He was a Brahmin who stood against the supremacy of Brahmins and hence excommunicated from the caste. He hailed from Andhra Pradesh and was closely associated with M.K. Gandhi in the freedom fight against the British.

Gora never compromised on the principle of atheism and established a hermit in Mudunur village where untouchables were living. His wife Saraswati, who also came from orthodox Brahmin family, was an active participant and together they led the atheist movement. In 1940, Gora established an atheist centre in Vijayawada, a coastal town in Andhra Pradesh and spread the ideas through magazines, literature and meetings. Gora toured many countries of the world and contacted world atheist leaders such as Madalya O’Hair. He make a point, Gora organized beef and pork dinners, targeting both Hindus and Muslims who considered both products as sacred or unclean. He wanted party less democracy, simple living and the spread of positive atheism, which asserts ethical life. His entire family is still promoting his ideas: his sons Lavanam, Vijayam and Samaram, his daughter Chennupati Vidya, his daughter-in-law, Hemalatha, and even his grandson, Vikas Gora.

Gora also officiated several inter-caste and inter-religious marriages and both his son and daughter married spouses who came from the untouchable castes, showing by example what their father preached.

The international atheist centre established by Gora and managed by his family is well known throughout India as well in rationalist circles around the world for its path breaking activity.

Andhra Pradesh’s atheist movements spawned several splinter groups, often with their own magazines and literature. Jayagopal, Katti Padmarao, B. Sambasivarao, Ramakrishna, Gutta Radhakrishna Murthy, Saraiah, M. Subbarao, I. Muralidhar, C.L.N. Gandhi, Siddarth Baksh, M. Basavapunnarao, M. Sharif, Pasala Bhimanna, Vikram and others continue to fly the flag of atheism, however small or localized their efforts might be.

Other Southern and Western Indian states of Kerala, Karnataka and Maharashtra also saw a splurge in rationalist activity in the early 20th century with skeptical and agnostic ideas. Abraham Kovoor electrified the skeptics movement with his speeches and demonstrations, touring several states in India as well as Sri Lanka to spread the movement. His books—debunking astrologers,  godmen—were popular. Another active member of the rationalist movement in Kerala is Govindan, who edits the magazine, Sameeksha. The duo of Joseph and Sanal Edamaruku were also instrumental in challenging god men and exposing fraudulent “miracles,” touring intensively to demonstrate the falsehood of miracles.

Sanal Edamaruku would later shift to Delhi where he started international rationalist organization with a web site,  journals, books and an active campaign.

In Maharashtra, a big campaign was organized to convert the Hindus into Buddhists so that they get rid of inequality, untouchability and attain human rights with dignity. B.R. Ambedkar led the movement though without much success.

Meanwhile, skeptics groups began working in states such as West Bengal, Orissa, Bihar, Punjab, Gujarat, Andhra Pradesh, Karnataka, Maharashtra and Tamil Nadu. B. Premanand arranged for a Federation of all the groups and conducted several meetings at the national level, personally training several people in magic so that faith healers and god men and women could be easily exposed. State level federation in Andhra Pradesh (FARA) actively fought against fraudulent claims of god men, alternative medicines and supernatural claims under the coordinator N. Innaiah.

The Rationalist Association, which started in Bombay during 1930s slowly, picked up the momentum. Abraham Solomon, Lokkiandawala, M.N. Roy, M. Ramamurhty, R. Venkatadri, Avula Gopalakrishna Murthy, Innaiah Narisetti were all active participants and advocates of the movement.

M.N. Roy gave philosophical and scientific outlook to unbelief movements at India level. He organized re­orientation study camps where scientific orientation was promoted for renaissance, scientific study of history and asserting sovereignty of the individual in political field. Roy also established Radical Humanist, Renaissance and Rationalist organizations and elevated them at international level, often questioning the prevailing Gandhian spiritual ideology.

UNBELIEF IN INDEPENDENT INDIA

As the first prime minister of an independent India, Jawaharlal Nehru established a secular framework for the country but too had to compromise on several occasions due to political pressures, including giving up on the idea of a uniform civil code applicable to all Indians. The Congress Party, which is by far the most liberal and secular in its stated outlook, continues to compromise with all religions even as the BJP, a Hindu fundamentalist party that was in power recently, strongly reversed the rationalist trends in public life and educational fields.

Meanwhile, Communist parties won power in three states—West Bengal, Kerala and Tripura—raising hopes that rational and scientific thought will take root. But in all the states, the Communists compromised with the religious sentiments of people and never encouraged the efforts of rationalists, humanists and skeptics.

Communist leaders encourage popular religious festivals such as Durga Puja in West Bengal, Ayyappa festival in Kerala so that they get pilgrims and tourist revenue, not counting votes in elections. The fundamental Marxian principle that “Religion is opium to the people” was not implemented during Communist rule in India.

After the death of M.N. Roy in 1955, several intellectuals carried the spirit of inquiry through study camps, training classes, publications, seminars, and magazines. They diversified the activities into the fields of Human Rights (V.M. Tarkunde), equality of women (Indumati Parikh, Malladi Subbamma, Gauri Malik), publications (Shib Narayan Ray, Prem Nath Bazaz, Philip Sprat, Ram Singh, R.M. Pal, R.L. Nigam, C.R.M. Rao, Balraj Puri, Professor Niranjan Dhar (Vedanta and Bengal Renaissance), civil liberties (N.D. Pancholi, C.T. Daru, Jayant Patel), international organizations (G.R.R. Babu), secular activity (Avula Gopalakrishna Murthy).

V.B. Karnik and Maniben Kara concentrated their efforts among labour and humanist movement. Prof. A.B. Shah (died 1982) founded the Indian Secular Society and tried to educate Muslims with the help of Hamid Dalwai. He also established Satya Shodak Mandal for bringing the Muslim youth into mainstream of secular society. His book “Muslim Politics” provoked much discussion.

A.B. Shah faced the wrath of many Hindus by questioning the ban on killing cows but he vigorously propagated the scientific method as a solution to several problems facing obscurantist India. His book Scientific Method made a rare breakthrough in Indian academia when it was prescribed as a textbook in Bangalore University when H. Narasimhaiah was the vice chancellor. Shah started several publications, magazines (Humanist Review, New Quest, The Secularist) and educational reform campaigns for humanism and secularism.

UNBELIEF IN THE LATE 20TH CENTURY

Much of the effort to promote unbelief in India has become a regional effort with pockets of resistance to the continued lack of scientific thinking and fundamentalism within the country.

In West Bengal, for instance, Prafulla Kumar Naik under local humanists and rationalists has questioned the claims of miracles by Mother Theresa. Over in Andhra Pradesh and Kerala, focus has been against god men and women who claim to provide miracle cures. Andhra rationalists opposed unscientific alternative medicines  (Homeopathy), exposing the bogus claims of Alex Orbito (psychic surgery), the swallowing of live fish for asthma cures, the hugging of Matha Amrithananda Mayi in order to obtain prosperity, Geomancy (Vaastu).

Several books have been published with documentation about fraudulent god men such as Satya Sai Baba (Murders in Sai Baba Ashram by Premanand), Jilh’llamcidi Ainnin (by M.V. Ramamurthy), The Truth about Bible (N.V. Brahmam), The Falsehood of Geomancy (R. Venkatadri), Lie Hunting.(N. Innaiah), The Unscientific Nature of Astrology (Dr. Narasimhaiah), Why I am Not a Hindu (Ramendra), Be Gone Godmen (Abraham Kovoor). Books exposing the holy scriptures (Critique of Hinduism by Laxman Sastri Joshi, The Truth about the Gita by V.R. Narla, Gita by Premnath Bazaz, Critique on Ramayana by P.H. Gupta, Ochre Robe by Agehananda Bharati, writings of Khushwant Singh also helped spread of skeptical thinking.

Basava Premanand, Sanal Edamaruku, Innaiah Narisetti, and G.R.R. Babu continue to question the authenticity of holy persons and have taken their message to an international level, drawing considerable media attention to what is going on inside India. Charvaka, Telugu magazine edited by Mr. Thotakura Venkateswarlu from Vijayawada had great impact on youth in early 1970s.

Increasingly, the movement is also getting help from Indians who are now living abroad, people such as Aramalla Purnachandra, Nirmal Mishra, Jyothi Sankar (died in 1998) in USA who are providing key intellectual backing to India’s small number of humanists, skeptics and rationalists.

Despite their efforts, these miracle cures continue to draw thousands of believers, many of whom are conned into making financial donations in the hope of curing their ills.

UNBELIEF IN THE 21ST CENTURY

India entered the 21st century without much success in achieving a basic scientific society. While groups of people in various states continuously fight traditional and fundamentalist –mostly religious—groups, skeptic, rational, secular, atheist, humanist groups face an uphill task of modernizing Indian society into one that has a scientific outlook. Indian Secular society (V.K. Sinha editor The Secularist), Radical Humanist association (Managing Editor, Saraswati Rekha) Indian Humanist Union (leader Prakash Narain), Bihar Buddhiwadi Samaj (leader Dr. Ramendra), Satya Shodhak Sabha in Surat, and Babubhai Desai in Gujarat state, Anti superstition organization (Maharashtra under the leadership of Dhabolkar), Muhonat (leader in Rajasthan humanist group), Rationalist groups (leaders Srini Pattathanam, Oomen), Manavatavadi Viswa Samstha (leader Manavatavadi in Haryana state), Narendra Naik in Mangalore for Indian Sceptic Society (FIRA), Subhankar, Manoj Datta, Ajit Bhattacharjee, humanist group in West Bengal, Civil liberties group and Renaissance association Mr. N.D. Pancholi, Mahipal Singh, Mr. R.B. Rawat, Gauri Malik, B.D. Sarma, Vinod Jain are functioning in their regions.

All these movements have little membership and remain an almost insignificant minority among India’s millions. But they continue to express their views and raise their voices, often using local media to try and push back the onslaught of religions and dogmatic thinking.

Centre for Inquiry India started in 2006 with Dr. N. Innaiah and Mr. I. Muralidhar from Hyderabad as directors. Other  organisations like Jana Vignana Vedika, Manava, Vikasam, Bharat Nastika Samajam cooperate in agreeable areas.

Over time, the humanist, rationalist, atheist, and skeptic movements  in India established many contacts and connections with international, like-minded organizations, organizing international conferences in India and inviting foreign experts and thinkers to share their experiences.

Rob Tielman, Jim Harrick, Paul Kurtz, Larry Jones, Roy Brown, Madalya O’Hair, Fred Edwords, Matt Cherry, Fenneth Hiogarth, Levi Fragil, Barbara Smoker and Herman Bondi, among others, participated, enriching Indian associations in many ways. At the same time, key Indian leaders began actively participating in overseas conferences and conventions.

Another avenue of helping spread unbelief in India has been the translation of key books and articles into India’s myriad languages. Books by Paul Kurtz, M.N. Roy, A.B. Shah, R.G. Ingersol, V.R. Narla, Agehanand Bharati, Laxman Sastri Joshi, Premnath Bazaz including titles such as Living without Religion and Courage to Become, Why I am Not a Muslim, The Truth about the Gita, Memoirs of a Cat, Scientific Method are popular in southern Indian languages- such as Telugu, Tamil and Malayalam. Skeptics in India have also benefited greatly from the populist writings of James Randi and have taken advantage of his $ 1 million challenge to go after India god men, none of whom are yet to come forward.

International organizations such as the International humanist and Ethical Union, Centre for Scientific Study of Paranormal Claims, Centre for Inquiry, as well as Humanist and Rationalist associations of various Western countries continue to provide help in this important fight,

Periyar movement in Tamilnadu played unique role in India which susvtained the atheist, rationalist and humanist movements. It is sustained with the efforts of Mr K. Veeramani and his followers. They honored Paul Kurtz, the leader from USA as well published Richard Dawkins God Delusion which is unique translation .

Innaiah Narisetti