Originator of social renaissance Ramaswami Tripuraneni

RAMASWAMI TRIPURANENI-Iconoclast social revolutionary

1887-1943

While Britishers were ruling India National Congress party emerged to fight for country’s independence. In those formation days were born M.N. Roy in Bengal  and by coincidence Ramaswami Tripuraneni was born in Andhra .They both were born in the same year ( 1887).

In this essay  Ramaswami Tripuraneni , will be called as RT hereafter.

Tripuraneni Ramamamba-Chalamaiah couple gave birth to five children and RT was fifth and last>    Mr Gopalakrishnaiah, Narasaiah,Sriramulu and Subrahmanyam were educated.The fifth one RT was born on 15 th Jan 1887 in Angalur village, (Krishna district, Andhra, India).  RT had his primary education in his native village and continued his middle school in Gudivada , nearby town. Then he joined in 4^th form in Bandar (now called Masulipatam) the head quarters of Krishna district and cultural, literary center. RT was interested to learn Sanskrit language but the traditional Brahmin scholars refused to give him instruction since it was taboo for non-Brahmins to learn the holy Hindu language!

But RT was adamant and learnt the Sanskrit language under the guidance of Asuri Kantaiah (district registrar). A famous poet was living in those days in Bandar and RT had the great opportunity to learn poetry under his guidance which inspired him to write much of his poetry with that inspiration.

Just as M.K.Gandhi married Kastuiba at the age of 11, just so RT also married Nagamamba (daughter of Atluri Nagamma, Amaraiah) at the age of 11. In those days child marriages were not yet prohibited and legal acts were not yet passed.

RT passed matriculation examination in 1910, at the age of 23. He wanted to study F.A  which was equivalent to intermediate. F.A is (father) Fellow of arts. But RT could not get through since he was engaged otherwise like sports and poetry writing. He went to Mumbai (called Bombay) to study law but did not continue.

 During his school and intermediate studies RT had already produced literary pieces. One such writing was RANA PRATAP, a play about a ruler who inspired him. But the British rulers banned that script before it was printed. The other two writings of RT were KAREMPUDI KADANAM ( WAR IN KAREMPUDI), KONDAVEETI PATANAM ( fall of Kondaveedu kingdom). In 1912 RT wrote KURUKSHETRA SANGRAMAM (battle at Kurukshetra near Delhi). All this literary adventure was done during early education days. He also wrote poems entitled:  NAADU-NEDU ( Then and now) in which one poem was about Kamma caste to which he belonged. Later he discarded the caste prejudice and emerged as a secularist.

Law in Dublin, Ireland

Just at the beginning of first world war, RT went to Dublin, Ireland via England to study law. He started from India on September 18, 1914 and reached the destination by 23 November. While studying law RT continued his interest in literary writings and contributed articles to KRISHNA PATRIKA edited by Mutnuru Krishnarao and  published from Bandar. His correspondence from Ireland indicated that  he had no belief in supernatural powers, superstitions and demons. He returned from Ireland after completing his law course by 1917 and reached India on 11 November 1917. During his stay in Ireland RT wrote one revolutionary play entitled; SAMBUKA VADHA ( Killing of Sambuka). (say why it is considered revolutionary)

RT practiced law in Bandar courts from 1917 onwards and (simultaneously paid attention to) also actively participated in the non-Brahmin movement in Andhra. He attended couple of conferences and was an invited speaker. (spoke)

After (4 years law) practicing law for four years in Bandar, RT was offered editorship of a journal RAITU. Pamulapati Krishnaiah and Jagarlamudi Kuppuswami choudary wished to establish that magazine. RT accepted the offer and moved to Tenali. But the magazine ( did not take place) never took off. However, RT remained in Tenali and (continued) again engaged in  law practice at Tenali.  He was also active in politics.  When major towns and cities were authorized by the British to have limited local rule (and at the same time) he became chairman of Tenali municipality. He served in this capacity for over a dozen years,  from 1925 to 1938.

A public debate was arranged in Kollur village, in Guntur district between Pushpagiri Sankara Peetham and non Brahmin movement leaders. RT presided over it in 1924 which had become eye opener to all sane thinkers in Andhra. (say what was the gist of his speech and /or arguments)

During his tenure as chairman of the Tenali Municipality RT abolished the sacrifice of animals in temples in Tenali.

He established Sutasram Ashram ( name of his residence) which has become (pilgrim place) center of congregation for poets, artists, and social reformers (activists).

His first wife gave birth to the famous writer Tripuraneni Gopichand and Sarojini. She died on 15 Jan 1920. Then he married again, but  had no children. She also died and then RT married third one who gave birth to the famous writer Gokulchand and Choudarani.

RT was very active in social reform as well as in literary activities during the days when he was municipal chairman of Tenali. In 1929 RT was honored in Gudivada, and taken in procession on elephant where he was given the title KAVIRAJU (king among poets) by Andhra Mahasabha, a literary forum.  Bezwada Ramachandra Reddi from Nellore presided over the function.  Along with Challapalli Zamindar  several other literary personalities and social activists attended the function .

RT wrote VIVAHA VIDHI (marriage oath) in Telugu during 1929. That revolutionized the community and several persons came forward to get married with Telugu oath which is an eye opener. The orthodox  who were using Sanskrit chantings as marriage oaths, were furious and called it blasphemy. Hitherto only Brahmins served as marriage priests where as RT  book and the call for social revolution enthused several non-brahmin persons to perform marriage using his marriage oaths in Telugu.

During this period Arya Samaj, which considered all puranas and Vedic claims as  mere myths,   became widely recognized in Tenali region and RT also came under its influence.

RT contributed major writings called KHOONI (ASSASINATION). Sutapuranam,Poetry in 4 parts; Kuppuswamy satakam, dhoorta

maanavaa, poems.

Towards the end of his life RT wrote a  revolutionary book reinterpreting the sacred Hindu text BHAGAVADGITA.

One notable feature of his plays and writings is to preface with lengthy preface which reminds us  of Bernard Shaw.

During early 1940 a meeting was arranged between M .N.Roy and Tripuraneni Ramaswamy in Tenali. They met and discussed their views on social reform,  concepts of secular humanism (say here if any substantive ideas emerged) in the presence of Tripuraneni Gopichand and Avula Gopalakrishna Murthy. But it was so brief that they could not go into details on any thing or reach specific modes of action.

Similarly RT and Ramaswami Periyar, leader of the Dravidian movement, met in Madras earlier to his meeting with MN Roy, and discussed  topics of secular interest with special interest in improving the lot of the less educated classes.

RT was very much influenced with the Dravidian movement  in leading people out of blind faith in myths and related mystical stories and blind beliefs in Gods etc,. He attended the  conferences organized by the movement in Tanjore, Ongole and other places.

Andhra at that time was in Madras state. Hence there were close contacts between Andhras and Tamils on cultural, political matters. A movement  to empower the non-brahmin caste members who were denied access to education for several centuries was very actively supported.  Justice party, a political party dominated by non-brahmins unlike the congress party which was supported by the traditional educated classes, ruled Madras state from 1922 to 1937. All those factors impacted on molding the views of RT on social reform and secular politics.

RT died at the age of 55 on 16 Jan 1943. By that time his impact was considerable in Andhra area.

THE WRITINGS AND their IMPACT On society

The first major impact of RT commenced with his stage play SAMBUKA VADHA(assassination of Rishi Sambuka ) that he

wrote between 1914-17.  The play which depicted assassination of a mythical sage whose actions defied the caste system and the classification of some people as untouchables, was enacted on stage.

The play roused the interest of the suppressed classes in the Hindu society.

The lengthy introduction to the play by RT is a logical analysis of the Hindu myths and the self aggrandizing views of the higher classes. RT exposed the attitude of Brahmins towards non Brahmins in his lengthy preface.

Sambuka was non Brahmin seer who went on penance for attaining heaven. Non Brahmins were not supposed to do meditative penance(Tapas) to attain Moksha. If they do, the children in the kingdom would die. That was popular myth. Hence non Brahmins were prohibited from Tapas. When Sambuka had undertaken Tapas , Seer Narada provoked the king and Vasista seer encouraged King Rama to kill Sambuka. Vasista quoted Smriti sayings about this and asked King Rama to kill Sambuka. Rama obeyed his Guru Vasista and cut the head of seer Sambuka with his sword.

Sacrificing humans was in vogue among Hindus during Ramayana period to propitiate gods.

Reactionary  writers like Viswanatha Satyanarayana, who staunchly supported the existing hierarchical caste system,  and his followers published plays, novels and other articles critical of RT. They vigorously campaigned against the views of RT as false and contrary to age tested traditions. However RT rebutted all their criticisms and published several articles with cogent arguments exposing the irrelevant and unsubstantiated statements of his critics.

Seer Vasista welcomed Seer Valmiki with tender cow meat. Killing calf was in vogue in Ashrams which Vasista followed. In those days Saivites were vegetarian and hence vaishnavas  depicted them as demons. In his detailed preface RT explained all the cunning things of Brahmin seers in whose grip kings were puppets .

 RT also expressed his views  on the probable time when  Ramayana might have taken place.  He opined that it might have occurred around 2370 B.C but not 8 lakhs 60 thousand years as mentioned under division of Yugas.

RT  opined that Sugriva abetted Rama  to kill his brother Vali???. RT said that Rama is younger than Sita but that was not uncommon in those days. (unrelated statements say why these two statements are connected)

RT appears to have accepted the  Aryan invasion theory proposed by western trained Indologists. According to TR following invasion of India Aryans took the defeated people as slaves (dasya) and thus the so called sudra caste was created. Prior to Aryan invasion he assumed that there were only three divisions –Brahmins, kshtriyas and vaisyas.   

SUTA PURANA

(great eye opener)

RT wrote his magnum opus poetry entitled Sutapuranam in four parts. He adopted traditional literary style but theme is novel and revolutionary. In his elaborate preface RT wrote  that the division of four yugas is nothing but concoction and falsehood.Purans and immoral  (how is this related) and  highly partial towards the brahminical hierarchical caste system. The nasty description of women in puranas was no way helpful for their upliftment according to RT.

In Sutapurana  RT adopted social innovations and condemned people who adore statues and worship them with gold and clothes while poor people suffer for want of basic needs. HE  emphatically stressed that to tell the truth is his aim in the poetry.

He put all his doubts before seer Suta for answers. They are:

How can seven seas are poured with both hands?

Where are wings to mountains?

How is it possible for hills to give birth to humans?

How can mutual contradictory aspects in Puranas could be reconciled?

Why Sanskrit language is prohibited to sudras?

Is it true that learning Sanskrit will take sudras to hell?

The sons of Sagar made seven holes in earth and the water emerged out of those holes became seven oceans.Can it be true?

How can Ganges come from sky?

Why did Indra spoil the penance of people in all places?

How is it that people were tortured on the basis of Manu smriti(Code_

Suta Seer says that heaven is full of sex which doesnot deserve for decent persons.Then he questioned the propriety of prohibiting sudras from learning sastras.

When they create 10 heads to one person, how is it that they fail to provide 20 hands?

RT opined that Srikrishna made Pandavas to fight Kauravas in immoral way and got them defeated.

MURDER (KHOONI –PLAY)

Viswanatha  Satyanarayana published a play entitled Venaraju  in which he depicted the king as a  cruel and immoral king. To counter this and tell the story in proper order RT wrote with more authentic basis a play called Khooni ( Murder)

In that play Brahmins plotted to kill Venaraju  with the pretext that he canvassed Charvaka or atheistic hedonistic philosophy. What the puranas described as sinners were actually good people who helped with philanthropy and kindness.

BHAVAD GITA

(Great parody and critiq)

RT published his last work under the title Bhagavad Gita. It is a  parody. He took the theme from War of Palnad area in Guntur district. He compared  war of Palnad  to Kurukshetra battle. Brahmanaidu as Krishna, Balachandrudu as Arjuna.Through out he maintained satire and criticized original Gita. Brahmanaidu says that  he was born as Krishna in Dwapara Yuga , created tensions between Kauravas and Pandavas so that they annihilate each other. Thus Brahmanaidu claims that he established Dharma.He gave this lecture to Balachandradu as moral teaching. According to Brahmanaidu all persons are one in creation and there are no specific morals to specific people. He denied that the four varnas are created by him. He claims that originally he created only three kinds of persons where as  Sudras were added later out of evil design. Then panchamas were added who are called fifth grade persons.Brahmanaidu says that there is no moral in the division of humans and all things were deception only. He pleaded that people should know the truth through scientific method and questioning. He also claims that he emerged for the welfare of Telugu people. At every stage RT criticized Bhagavad Gita of Vyasa.

SATAKAS( 100 poems)

RT published poems entitled  Sutaasram Geetaalu, Are the Telugu people cowards?, Telugu Jodulu, Telugu Nayakulu, Pratapa Rudriyam, Sarangadhara, Naadu-Nedu, etc

RT officiated innumerable weddings with Telugu oath ceremonies and under his inspiration many persons took it as social revolutionary program.

After the death of RT his literature came into vogue and popular.
2011 was observed as his 125th birth anniversary.His complete writings were brought out by Mr J.S.R.Krishna( Ithanagar,Tenali, Guntur district, AP, India)

Innaiah Narisetti

J.B.H.WADIA , RADICAL DEMOCRAT, FOLLOWER OF M.N.ROY

J B H Wadia

Humanist and Producer of Stunt Pictures

The wall posters of Nadia were a great attraction when I was an Intermediate student in Guntur in 1954.  

Although J B H.Wadia released his movie ‘Hunterwali’ in 1935 and ‘Miss Frontier Mail’ in 1936, movie theatres in Andhra screened them only 20 years later.

Wall posters showing Nadia wearing black sunglasses and tight pants and holding a hunter attracted youngsters. In the movie, heroine Nadia races beside a train on a horse, suddenly jumps off the horse and hops into the train, beats the villain, hops back onto the horse and rides away. The movie watchers jump in their seats as they watch the thrilling scene.  

The movie was a great success at the box-office.

Hindi stunt movies came 30 years earlier. Vithalacharya’s and Nadia’s movies made students and youth go into a frenzy those days.

By 1943, Nadia had acted as a romantic tragedy heroine in the movie ‘Mauje’. Although she was a foreigner, she was the first Indian heroine to act in stunt movie. Later she settled in India and married.

J B H Wadia’s son ran his ‘Movie Tones’ studios in Bombay. Wadia spotted talent in Nadia when she was 20 years of age and inducted her into the movie world. Gradually, she became closer to Wadia’s family and wanted to marry his brother. However, his orthodox Parsi mother did not approve of it. Nadia waited until after her death in 1960 and married  brother of J B H Wadia.

I met Nadia around 1970 through Wadia. She had stopped working in movies by then.

Around 1970, I got acquainted with J B Homi Wadia as he too happened to be a follower of M N Roy. Wadia, who played a pivotal role in the Radical Humanist Movement as a close companion of M N Roy, called himself a ‘Royist’.

He wrote a small book with a nice title - ‘The Man’ -- about his attachment to M N Roy. Hidaythulla, Vice -President of India, released the book.

He collected rare photos of M N Roy. Casa Da Vinci was the name of Wadia’s Bombay residence. The Roy couple stayed there and enjoyed the hospitality of Wadia. Wadia was very courteous to his guests.

I invited Wadia to Hyderabad and arranged meetings where he narrated his experiences.

We once organized a meeting at Hyderabad Central University Office, located in Abids then. Abburi Ramakrishna Rao, A L Narasimha Rao, Avula Sambasiva Rao, Jasti .Jawaharlal, N K Acharya, A .S Vadwalkar, Alapati.Ravindranath, and Alam Khundmiri participated in that get-together with enthusiasm. Wadia delivered a speech. We queried about his movies and especially about Nadia. He answered patiently. That was a memorable experience.

Wadia hinted on that occasion that he would produce a documentary on M N Roy. It, however, materialized many years later only.  

Never had I imagined during my Inter days when I watched Nadia’s movies that I would meet her and Wadia. As I became close to Wadia, I corresponded with him and met him whenever I was in Bombay. As a Humanist, he never injected religious superstitions into his movies.

Wadia was close to V B Karnik, V M Tarkunde, G D Parekh, Indumathi, G R Dalvi, and A B Shaw.

Nadia’s original name was Mary Anne Evan. Her mother was Greek, and father Welsh.

Mary Anne Evans came to India at the age of five. Along with her father, she trained in horse riding and ballet, and worked in Jarcho circus.

About 1930, Wadia saw her, invited her, and molded her into a heroine. She bade good-bye to the movie world in 1970 after the movie ‘Ek Nanni Munni Ladaki’. Soft-spoken Nadia settled well in a Parsi family. She died in 1996.

J B H Wadia was an extraordinary filmmaker, director, and Humanist. He worked in the Radical Democratic Party founded by M. N. Roy. He kept politics separate from filmmaking.

 Wadia passed away in1986.

SAMAREN ROY

Samaren Roy

I met Samaren roy in Kolkata during 2005 along with my friend Mr Isanaka
Muralidhar. Mr Samaren was pretty aged by that time. He welcomed me heartily to his
residence and entertained with snacks.

Samaren was in correspondence with me since long time.
He worked in American consul office in Kolkata and retired during early 1950s.
He was always interested in M N Roy and did lot of research about Roy‘s early
phase. Then he published couple of books on Roy as communist and then Roy as
Samaren claimed that M N Roy was the first communist in India. It was Roy who
founded communist party of India in exile from Tashkent in early 1920s.
Samaren also called Roy as restless brahmin~!

When I published research biography of Evelyn Trent, the first wife of M N
Roy, then Samaren was fascinated towards my work and requested for copy. I sent
one to him. I was critical of Roy‘s attitude towards his first wife. Roy divorced him
mercilessly from Europe in 1925. Till then Evelyn played major role in his life.
Regarding birth dates of M N Roy there was difference of opinion between Sib

Chat with Samaren in his house in Kolkata

Samaren travelled frequently to USA and established cultural contacts with Bengali associations in Dallas, Teas state.
He told me several interesting facts about M N Roy.
I was fortunte that I could meet him . Later during 2007 he expired. I am glad that
I could preserve the picture with him.

J.B.H.Wadia-Humanist, Film producer

J B H Wadia

Humanist, Producer of Stunt Pictures

The wall Posters of J.B.H.Wadia’s Nadia (1908-1986) became attractive  when I was
studying for Inter (1954) in Guntur, A.C.College.
That was a big fascination in those days.
Though the movie ‘Hunterwali’ was released in 1935 and ‘Miss Frontier Mail’ in
1936, in the cities of Andhra they were screened twenty years later only.
Nadia’s picture was exhibited primarily in the wall posters,  showing her
holding a hunter, wearing black sunglasses and tight pants which thrilled  youngsters.
Heroin Nadia rides on a horse racing beside a train, suddenly jumps off the horse
onto the train, beats the villain, hops back onto the horse and rides away.
All those were  scenes which make the audience jump in their seats.
It was all a success. Plenty of money flowed in.
Hindi Stunt movies came 30 years earlier than Vithalacharya’s Stunt Telugu movies. Nadia’s
movies made students and youth go into frenzy those days.
By 1943 Nadia acted as a romantic tragedy heroin in the movie ‘Mauje’.She was a
foreigner. Yet, she acted as the first Indian heroin to act in stunt movies. Later she
settled in India and married.
J.B.H.Wadia’s role was pivotal in all this. His studios by name ‘Movie Tones’ were
in Bombay. His son was running the studio after his death. The credit goes to Wadia.for recognizing
Nadia’s talent and introducing her to the cine field. He saw her and approved of her
as an eligible candidate for movies when she was 20 years of age. Gradually she got
close to Wadia’s family and wanted to marry his brother. But his mother, an orthodox
Parsi, did not approve of it.Nadia waited until after her death in 1960 and married
I met  Nadia, around 1970 through Wadia. She stopped working in movies by that time.
Around 1970 I got acquainted with J.B.Homi Wadia. He was a student of
M.N.Roy. That brought us both together. Wadia, who played a pivotal role in ‘Radical
Humanist Movement’ as a follower and close companion to M.N.Roy.
He wrote a small book with a nice title - ‘The Man’ about his attachment with Roy
(M.N. Roy, the man, an incomplete Royana 1983). Hidaythulla, Vice -President of
India released the book.
He collected rare photos of M.N.Roy. Casa Da Vinci was the name of Wadia’s
Bombay residence. Roy couple were staying there and enjoying the hospitality of
Wadia. He extended good hosting to M.N.Roy in Bombay. Wadia was very courteous
Having relations with Wadia as M.N.Roy’s admirer/fan, I invited him to
Hyderabad. Meetings were conducted on his arrival. He narrated his experiences in an
Hyderabad Central University Office used to be in Abids Centre. Once,
when Wadia came to Hyderabad on our invitation the meeting was held there.
Abburi Ramakrishna Rao, A.L.NarasimhaRao, Avula Samba Siva Rao, Jasti  Jawaharlal,
N.K.Acharya, A.S.wadwalkar, Alapati RavindraNath, Alam khund Miri and the like
participated with enthusiasm in that get-together. Wadia delivered a speech. We
queried about his movies and especially about Nadia.He answered and told many
things patiently. That was a memorable experience.
Wadia mentioned a plan for a documentary about Roy. But it has not seen the light.
However,  I never imagined during my Inter days as I
watched Nadia’s movies that I would meet Wadia. I got close tohim, corresponding with him, meeting him
whenever he was in Bombay was good experience. He was a film producer who took
care of not showing  religious blind faiths in his movies.
His son’s wish to produce a documentary on Roy has not come into action as yet.
Since Wadia was a Humanist, other than stunts and thrills he did not allow
superstitions in his movies.
At last a documentary on M.N.Roy was filmed in the Bombay studio.
Wadia was close with V.B.Karnik, V.M.Tarkunde, G.D.Parekh, Indumathi,
G.R.Dalvi, and A.B.Shah.
I was introduced to Wadia around 1970 as earlier mentioned.  But my desire since the student days, to see her and talk to
her if possible, had been fulfilled.
Her original name was Mary Anne Evan. Nadia was the name taken in India.
Mother was Greek, father was Welsh.
Mary Anne Evans came to India at the age of 5 years. Along with the father she
trained in horse riding, Ballet and worked in Jarcho circus.
About 1930, Wadia eyed, invited her and moulded her as heroin. She bid good-bye
to the cine field from 1970 with the movie ‘Ek Nanni Munni Ladaki’. She settled well
in a Parsi family. She was soft spoken. She died in 1996.
J.B.H.Wadia was an extraordinary film maker, director and Humanist.
He was M.N.Roy’s follower. He used to boast as Royist..He worked in ‘Radical
Democratic Party’ established by Roy. When Roy came to Bombay he used to stay in
his house. A refined film maker. Conducted film field and politics separately.

Nadia in Wadia`s movies

G.D.Parekh, Indumati ,Humanist couple

Sib Narayan ray, V M Tarkunde

Indumati Parekh in Hyderabad

Govind.D.Parekh, Rector Bombay University, Humanist

Both Mr.  Mrs. Parekh were dedicated to Humanist Movement and to the
Renaissance initiated by  M.N.Roy.
While Govind.D.Parekh was alive and active, Indumati was doing medical service to
the poor in Bombay slums. Those days G.D. was known as a spokes
person of Radical Democratic Party and a famous speaker.
Avula Gopala Krishna Murthy recalled that he was a treat to the ears delivering
fluent speeches on the stage, exchanging glances with Roy, if he was there by his side,
joking, amongst the applause of the audience. Parekh would stop at once anytime Roy
frowned.
I did not know him then. After that we were together for 5 days during Dehradun
Study Camp in 1976-77. We met unexpectedly on train in the compartment while going to that
camp from Delhi. V.B.Karnik was also there. We traveled chit - chatting. In those
5 days of Study Camp Parekh participated on many occasions in the debate. As an
expert speaker he explained Roy’s policies of decentralization. They were very good
to hear but seemed not practicable.
There was a social get together in M.N.Roy’s house, 13, Mohini Road. Each from
different regions in their own style narrated their experiences and shared jokes as
Gowri and Indumathi were serving cocktails to everyone. Parekh made everybody
laugh. Malladi Rama Murthy, Guthikonda Narahari and I were there. RamaMurthy
does not drink. That day we encouraged him to drink and he too had a drink. We all
enjoyed.
Tarkunde’s eyes were wet with tears as he recalled the days he spent with Roy in
that house.
I used to meet Parekh in Bombay. He was working as University Rector and wrote
a book on General Education. He encouraged Prof A.B.Shah who worked with him in SIES college along with Sib Narayan ray.
Pareskh translated a book written by Lakshmana Sastry Joshi in Marathi into
English titled ‘The Critiq of Hinduism’. I translated  that in Telugu and published
in ‘Prasartitha’ a quarterly Telugu magazine.A.B.Shah published Parekh’s articles supporting some of the policies about Tilak in Humanist way quarterly.
 Parekh’s articles  appear in ‘Radical Humanist’.For some time G .D .was editor of Radical Humanist weekly.
After him Dr.Indumathi Parekh,  started serving the Bombay’s
underprivileged and found a place in their heart. She proved the importance of social
service by working in Humanist Movement with dedication. She brought forth the
issues of women.With her efforts she built M.N.Roy bhavan in Bombay which has become great center and international seminars were conducted in it.
We participated in small gatherings in her residence. She stayed as our house guest
with us in in Hyderabad.  Indumathi, along with Gowri malik,  used to shop
together in Hyderabad Old city.Komala helped them for local shopping in old city.
Indumathi toured Andhra many times. She released my translation work of
M.N.Roy’s biography ( by Sib Narayan ray) into Telugu at
Potti Sriramulu  Telugu University,Hyderabad.
She organized International Humanist Conferences quite successfully in Bombay.
She came to Washington while I was there in Washington for discussions to
plan Women welfare programmes ( around 1997). We met and discussed. As a leader of Humanist
Association she encouraged the volunteers and secretaries. She believed in practicing.
She was not a great writer, nor an orator. But International Humanists observed her
programs and said “not Mother Theresa, we must recognize Indumathi”.
  Tom Flynn, editor of Encyclopedia unbelief requested me to write about he which I contributed.
Levy Fragil called her Humanist Heroine.

Indumati, Dr Sivaram, registrar of Telugu University), Justice Avula Sambasivarao, while Innaiah speaking

Premanand the great rationalist magician

Lto R Innaiah, Premanand, Dr P M Bhargava in Hyderabad Rationalist meet


Basava Premanand traveled in India and in many other countries in the world.
He conducted training classes in India. He exposed the fraud taking place
through “Babas and Mathajis” by their mesmerism and magical skills. He brought
into open the cheating and anarchy of right from Sai Baba to many others. A
documentary book by name ‘Murders in Sai Baba’s Ashram’ was brought out.
Another book was written scientifically explaining with examples, the what and
How of the tricks of magic. He arranged a science exhibition at his residence in
Podanur near Coimbatore. When the religious parties tried to destroy a science
exhibition Dr.P.M. Bhargava conducted, Premanand came to rescue and organized
that at his place.
He ran a monthly called ‘Indian Skeptic’ through which he brought up to date
world news.
The literature he gave us is a treasure.
As Abraham Kovur in the past, Premanand too served in rationalist
Movements
He is 80 years old. He reached the final stage of Cancer which he had been
enduring for some time now. He wrote an idyllic Will for the future generations
and wanted his body to be donated to the Medical College on his death.
Premanand died in 2009.
When he toured in USA we were in touch. He addressed demonstration meetings in Center for Inquiry, Amherest, Buffalo. New York state, USA. He also met Mr James Randi , who appreciates him

S. Ramanathan, Rationalist from Chennai

Ramanathan started Rationalist Movement in Madras and took it to National level.
In 1938, he was in Rajaji’s cabinet. He edited  the magazine ‘Indian
Rationalist’. He put together a good collection of Rationalist library. He traveled all
over the country and encouraged the Movement.

We invited him to Hyderabad. By then he was much aged. This is about
way back in 1976. He spoke in a very low voice at Y.M.I.A Hall. Abburi Ramakrishnarao , the chief organiser of Radical Humanist organization in Andhra , and
A.L.Narasimha Rao,journalist and humanist  were present.

We went to his residence in Madras. After his death, his wife did not show
interest in running the Library and the Magazine. So they were shifted .Surya
Narayana and Jaya Gopal took up those responsibilities.

Jaya Gopal went to America, got married and started a web site from Atlanta.
He died around 2000 A.D. Surya Narayana went back to Kerala. When the magazine
was brought to Hyderabad Jaya Gopal used to write. Avula Sambasiva Rao as the
Editor, N.K.Acharya, Jasti Jawahar Lal and I managed the running of the magazine.
This is after 1970. After sometime, Surya Naryana moved the magazine back to
Madras.  It did not run for long in Madras either.

Ram Nathan was the foremost of Indian Rationalist Movement. He toured
in Russia too. He took great pains to conduct the Movement. It is a matter of great
pride to be closely associated with him.