Vidya Bhushan Rawat was awarded the 'K. Veeramani Award for Social Justice' by Periyar International.

 

 

On behalf of Periyar International, Director Dr. Soma.Ilangovan presented the ''K.Veeramani Award for Social Justice'' to writer, documentary filmmaker and social activist Vidya Bhushan Rawat and congratulated her. The President of the organization, Teacher K.Veeramani, wore the gold medal. With: S.Rajaratnam IAS (Retd.), Member of Legislative Assembly Dr. N. Ezhilan, Dr. Ko.Olivannan, Dr. R.Meenambal, State President of the Rationalist Organization

R. Tamilselvan.
Vidya Bhushan Rawat's
daughter Viditha Priyadarshini
(Chennai, 14.11.2025)

The book "Periyar in Australia" is released!

Not only in India; 'Vidya Bhushan Rawats' are needed worldwide!
– Dravidar Kazhagam leader, teacher Ki. Veeramani, speaks in praise of the awardee!

Periyar; Tamil Nadu; Dravidian model is
India's only hope!
– Writer Vidya Bhushan Rawat accepts award!

Chennai, Nov. 15  Dravidar Kazhagam leader and teacher Ki. Veeramani said that just as the body needs immunity to fight germs, Periyar Ambedkar is needed for the resistance of the intellect to destroy superstitions. Speaking at the "K. Veeramani Award for Social Justice" ceremony, Dravidar Kazhagam leader and teacher Ki. Veeramani said that "Dravidar Kazhagam is the backbone of the Dravidar movement" in her acceptance speech.

Two great festivals!

On behalf of the Periyar International Organization, two grand ceremonies, “K. Veeramani Award for Social Justice” and “Periyar in Australia” book launch ceremony, were held yesterday (14.11.2025) at 6 pm at the conference hall on the ground floor of the Anna Centenary Library, Kottur Puram, Chennai. At this event, the Secretary of the Periyar Medical Group – Dr. R. Meenambal welcomed everyone and addressed them. S. Rajaratnam IAS (Retd) led the speech. Dr. Soma. Elangovan, Director of the America – Periyar International Organization, received the book “Periyar in Australia” and gave a review paper on the book. Following this, Dr. Ko. Olivannan, who gave a congratulatory speech in a mix of Tamil and English languages, introduced the awardees and addressed them in English. Dr. Soma read out the concept for the award. Elangovan presented the “K. Veeramani Award for Social Justice” for the year 2025 to Vidya Bhushan Rawat amidst loud applause. The president of the association dressed the awardee and his daughter Priyadarshini, who were present at the event, in gold and made them special. The president of the association, Teacher Ki. Veeramani, then spoke praising the awardee.

Periyar is the pride of the international organization!

Earlier, Dr. Soma. Ilangovan, Director of the Periyar International Organization, explained the background of the establishment of the “Periyar International Organization” and who has been awarded the awards so far. Briefly explaining their history through a video, he explained that the organization, which was started in 1994, has awarded this award to 22 social justice activists, from V.P. Singh, a social justice activist and former Prime Minister of India, in 1996 to M.K. Stalin, the current Chief Minister of Tamil Nadu, in 2022, and that writer, documentary filmmaker and social activist Vidya Bhushan Rawat has been selected in that order. It is noteworthy that the award includes a souvenir containing the concept of the award and a cheque for Rs. 1 lakh. It was announced that the price of the previously published book "Periyar in Australia" was Rs. 250/- and that it would be available for Rs. 200/- as a special offer. Many comrades lined up to pay the appropriate amount and receive it from the Tamil leader.

The Dravidian model is the only hope!

In her acceptance speech, Vidya Bhushan Rawat, who received the award, said that teacher K. Veeramani has been spreading Periyar's principles with great commitment; Dravidar Kazhagam is the backbone of the Dravidian movement; We want to follow the Tamil Nadu model; People in the North do not understand this properly; RSS. is taking advantage of this; Periyar, Phule, Ambedkar should be brought to the people; Periyar - teacher Veeramani - Tamil Nadu's contribution is greatly needed for the whole of India; Periyar - Tamil Nadu - the Dravidian model is what gives hope.

As long as caste exists,
there will be social justice!

Finally, the party president, the editor, spoke. “We are not going abroad for tourism, but to spread Periyar’s philosophy. If the soil is good, the seeds will sprout immediately. That is how Australia is! An international conference has been held there in a very short time,” and he proudly pointed out that the Tamil Nadu Chief Minister and Deputy Chief Minister had delivered video speeches at the event. He also mentioned that while talking about Vidya Bhushan Rawat, who received the “K. Veeramani Award for Social Justice”, “There is a misconception about Tamil Nadu in the North. But Vidya Bhushan Rawat has understood it perfectly.” He also mentioned that he did not agree with the award being in his name and that it should be in Periyar’s name. He continued by highlighting the charitable works of the Periyar International Organization’s in-charges, namely, Doctors Soma. Elangovan, Lakshman Tamil, and Saroja Elangovan. Periyar highlighted the merits of the four international conferences held through the international organization. He said that as long as caste exists, social justice on the basis of caste is necessary! Therefore, we need Vidya Bhushan Rawats not only in India but also globally. Just as the body needs immunity to fight germs, Periyar needs Ambedkar for the immunity of the intellect to destroy superstitions, and he concluded his speech by saying that this award has been given to Vidya Bhushan Rawat to encourage him to do more service.

Na. Ezhilan MLA donates to 'Periyar Ulaga'

At this event, Assembly Member
N. Ezhilan said, "As a student of Periyar Thidal, I am donating another 1 lakh to 'Periyar Ulaga'" and presented the corresponding cheque to the Tamil leader.

Those who participated and made a difference!

At the end, the State President of the Rationalists' Association, I. Tamilchelvan, concluded the program by giving a vote of thanks. The event was attended by the Vice President of the Association, Poet Kali. Poonkundran, Secretary, Advocate Veeramarthini, Deputy General Secretaries S. Prince Ennares Periyar, S. M. Mathivadhani, President of the Rationalists' Association, Dr. V. Nehru, State Village Campaign Committee Organizer Dr. Anbazhagan, Dr. Ravi Shankar Kannapiran, Tambaram District President P. Muthayayan, South Chennai District President I. Vilvanathan, Secretary S. R. Parthasarathy, Tambaram Su.Mohanraj, Kalaimamani Kalaivanan, Periyar Swayamriyathai Matrimony Center Director Pasumpon, Periyar Kalam Chairman Iraivi, C.Vetrichelvi, Cheralathan, Vellore Pandu, Tha.K.Divakaran, M.Shanmugapriyaan, M.Ra.Manickam, Ma.Gunasekaran, Kuduvancheri Ma. Irasu, Singaperumal Koil Karunakaran and many other comrades and the public participated and graced the event. It is noteworthy that the speeches were delivered in Tamil and English.

Donation to 'Periyar World'

 Legislative Assembly Member Dr. N. Ezhilan to 'Periyar World'

The Tamil leader presented a cheque for Rs. 1 lakh to editor K. Veeramani.

Doctor Soma Ilangovan released the book ''Periyar in Australia'' and received it from Thousand Lamps Assembly Member Doctor Na Ezhilan.

- viduthalai (Liberation) Daily,  15.11.2025

INDIAN HISTORYIS FULL OF DIVERSE STORIES’ Ziya Us Salam

 In her new book, Audrey Truschke traces important political, social, religious, and cultural events of the subcontinent over five millennia

Ever since she wrote Aurangzeb: The Man and the Myth, scholars and lovers of history have looked forward to reading Audrey Truschke, the U.S.-based historian who often presents a fresh perspective on Indian history. Her latest book, India: 5000 Years of History on the Subcontinent, offers a panoramic view of subcontinental history, from early signs of life to the 21^st century, documenting the most important political, social, religious, intellectual, and cultural events. Edited excerpts from an interview.

Question: Who were the early inhabitants of India? Did our history start with the Indus Valley Civilisation?

Answer: The first human beings set foot on the Indian subcontinent around 120,000 years ago, and the first humans from whom any modern Indians are descended entered India roughly 65,000 years ago. We know precious little about these early Indians, except that they were migrants. The Indus Valley Civilisation marks the beginning of urban life in India, although only for a few. Even at the height of the Indus Civilisation, most of the subcontinent’s inhabitants lived in rural areas.

Q: Wasn’t the Indus Valley Civilisation a precursor to modern-day Hinduism?

A: In a word: No. There are many ways of conceptualising the roots of Hinduism, and ultimately the religion has multiple origin points. But there is no compelling evidence that pitches the Indus Valley Civilisation as among the progenitor points for Hindu practices or beliefs. On the contrary, the earliest traces of anything we might call Hinduism today come with the Vedic migrants (also known as the “Aryans,” although I shy away from this term in my book to avoid confusion). The Vedic migrants entered into the northwest of the subcontinent a few centuries after the Indus Civilisation declined, bringing with them a host of ideas about ritual and sacrifice as well as a language that developed into Sanskrit.

Q: Women were forbidden from listening to the Vedas in ancient India. They were denied formal education. Did this discrimination cut across barriers of caste and religion?

A: Discrimination is rarely absolute, and we have many cases of women who gained an education, even fluency in Sanskrit, despite prohibitions articulated by upper-caste men. Also, those who revere the Vedas were not the only religious group that populated premodern India. For instance, I draw on women’s voices to reconstruct the history of early Indian Buddhists, who did not participate in the gender restrictions of their Vedic counterparts.

Q: You have written about Xuanzang studying at Nalanda in the 7^th century. We have read conflicting accounts of the destruction of Nalanda in later years. What was the reality?

A: There is no clear evidence that Nalanda was targeted by the Delhi Sultanate raids, which definitely impacted other Buddhist monasteries in the region. If Nalanda was hit, it recovered. We have records of Buddhist monks residing and studying at Nalanda through the late 13^th century.

Q: Historians have not always evaluated the important role played by the Panchatantra stories as an export of Indian culture. What made you appreciate its contribution?

A: I have spent a significant portion of my adult life reading premodern Sanskrit texts, which has given me a robust appreciation for the tradition’s literary and historical value. That includes the Panchatantra. Also, the Panchatantra stories proved notably popular, in various translations, in the premodern Persian-speaking world, which has come up in my prior research. Last, McComas Taylor’s 2007 book, The Fall of the Indigo Jackal, on the Panchatantra is excellent, and I found it helpful for thinking about the story collection’s cultural specificity.

Q: The Cholas conquered parts of Sri Lanka and exerted influence in Sumatra and the Malay Peninsula. Why then are they denied their rightful place among the strongest rulers in the subcontinent’s history?

A: In my view, the Cholas get their due in most South Asian history books and certainly in mine (in contrast, I give the Guptas less attention for reasons I explain in the book). Still, I would urge those interested in thinking about questioning standard narratives of South Asian history to ask: Why are we so concerned with kings? Whose stories do we miss when we focus on the few who exercised political power? In my chapter on the Cholas, for instance, I also detail the influence of Tamil traders and the accomplishments of artisans of the period.

Q: Coming to medieval India, what is your reading of Shivaji?

A: In my book, I present Shivaji as a Shudra king who wanted to be Kshatriya to claim a certain kind of Indian kingship. [There’s a school which believes he was indeed a Kshatriya.] Notably, Shivaji was not the only Shudra king of his era, and I also discuss the Nayaka rulers of southern India who did not try to become a different caste but instead pursued other ways of articulating power as Shudra rulers.

Q: History, as you say, is full of sad stories. What were the silver linings you discovered about Indian history?

A: Indian history is full of human striving that created a wide range of social, political, cultural, intellectual, and religious possibilities. These days, many people do not take pride in the exquisite diversity within the Indian past, and that is a real shame. Indian history is, indeed, full of sad stories, but it is full of other kinds of stories as well. I strive to value and honour them all through an unvarnished telling of the incredible range of humanity and human experiences that comprise Indian history.

Courtesy: ‘The Hindu’ – 15 June 2025

- Modern Rationalist, 01.10.2025

 

 

DO NOT WORSHIP GODS IN HINDU RELIGION

 Dr.Babasaheb Ambedkar

Necessity of Conversion

Full translation of an editorial note headed “Dr.Ambedkar Ani Dharmantarchi Avashyakata” (i.e. Dr.Ambedkar and the necessity of conversion) appearing in the Niropya, Vol.XXII, No.6 for the month of November 1937.
(Portions appearing in brackets throughout this translation do not appear in the original, except when otherwise indicated in the margin.)
It is learnt from the weekly newspaper Janata that a large public meeting of the Depressed Classes was held at the Municipal Hall, Bandra, on the 28th August 1937, under the Presidentship of Dr.B.R.Ambedkar and that the following resolution was passed thereat:-
“As resolved at the Bombay Presidency Mahar Conference our brothers and sisters should not observe the Hindu religious festivals, the religious rites of Hinduism such as vows, etc., and religious practices such as fasts.”
After several speeches had been made on this occasion Dr.Ambedkar rose to speak. He said,
“Our meeting is specially (convened) in order to remind (you) of the resolutions regarding conversion passed by the Bombay Presidency Mahar Conference. Therefore if any one has any questions (lit. doubts) to ask about conversion he should certainly ask them.” As no one came forward to ask any question (lit. doubt) Dr.Ambedkar commenced his speech.
He said,
“Dear brothers and sisters,
I was not going to attend this meeting; but I learnt that there are some persons here who stick to old traditions and do not give full effect to the resolution regarding conversion passed by the ‘Mahar Conference’. I have, therefore, come here to remove the doubts of such persons. I have, several times expressed my views (on this subject) long ago. As a matter of fact you should not entertain any doubt about them in your minds. The Bombay Presidency Mahar Conference held in 1935 is fit to be written in letters of gold in the history of the Mahar community. The resolutions passed by such a Conference must, therefore, as a matter of fact, be obeyed by the Mahar community as a whole and a majority of the members of the Mahar community to act up to those resolutions.

Gods in Hindu religion should not be worshipped
Dr. Ambedkar further said, “We must give up (observing) all the religious festivals and days which we had been observing according to the Hindu religion. We must consider whether the rites performed according to the Hindu religion are proper from the point of view of religion and morality. Some rites are full of extreme ribaldry. For example, several persons observe fast on Monday in the name of (god) Shankara and worship the Pindi (the Phallus or linga) of Shankara in various ways. But has anyone considered as to what the Pindi of Shankara is? It is nothing else but a representation of the union of man and women. Should we sing the praises of an indecent representation of this sort? If man and woman indulge in indecent behaviour in the street like dogs, are we to worship them with flowers or with shoes? Should we then worship the representation of the same act of Parvati (and) Shankara, i.e., the indecency of god?

Similar is the case with Ganapati also. “Dr.Ambedkar continued:” The story of Ganapati is that once Parvati was taking her bath naked, Shankara had gone somewhere else at that time. Therefore in order that she may not be disturbed by any one, Parvati scraped off the dirt of her body and formed out of it, Ganapati the protector. Then how is this odious deity born out of dirt to be considered as God? God must be spotless and holiness incarnate, but the Gods in Hindu religion are very queer as I told you now. It is, therefore, my honest belief that they should not be worshipped.”
Thirdly, Dr.Ambedkar related the story of Dattatraya, “Narada went on telling the wives of the three Gods Brahma, Vishnu and Mahesha that Anusuya the wife of the sage Atri was a highly chaste wife. They could not bear to see that any woman should be (considered) more chaste than themselves. Therefore these three wives asked their respective husbands to violate the chastity of Anusuya and the three heroes also listened to their wives and became ready to do so. These three persons went to Anusuya’s house, sent her husband elsewhere on some pretext and began to live in Anusuya’s company. In this condition she gave birth to a son. And as there was a doubt as to the fatherhood of the child three heads were attached to it in order to throw equal responsibility on these three (gods), and the same is the incarnation of Dattatraya.”

The movement (in favour) of conversion is not to be withdrawn
At the end of his speech, Dr.Ambedkar said “It is the impression of several people that the wave of conversion has now subsided. But it is not so. Conversion is sure to take place. Bear it well in mind that I have not abandoned this movement. Several Hindus say to me ‘our eyes have been opened as a result of your agitation for (lit. Question of) conversion. As we have now been awakened we shall not now fail in our duty towards you; do therefore withdraw your movement of conversion.’ But I do not intend to withdraw the movement for the very reasons which I have related till now. Consider (the matter) thoroughly, and the new (lit. other) religion to be adopted must be adopted only after a close searching examination (lit. after heating and testing as in the case of gold). I hope that hereafter all the members of the Mahar community will act just in the manner decided by the Mahar Conference.”

Source: Dr.Babasaheb Ambedkar –
Writings and Speeches – Vol.17 (Part III) pages 188-191; published by Dr.Ambedkar Foundation, Ministry of Social Justice and Empowerment, Government of India.

22 VOWS OF Dr.Babasaheb Ambedkar

The following are the 22 vows administered by Ambedkar to his followers:

1. I shall have no faith in Brahma, Vishnu and Maheshwara, nor shall I worship them.

2. I shall have no faith in Rama and Krishna, who are believed to be incarnation of God, nor shall I worship them.

3. I shall have no faith in Gauri, Ganapati and other gods and goddesses of Hindus, nor shall I worship them.

4. I do not believe in the incarnation of God.

5. I do not and shall not believe that Lord Buddha was the incarnation of Vishnu. I believe this to be sheer madness and false propaganda.

6. I shall not perform Shraddha nor shall I give pind.

7. I shall not act in a manner violating the principles and teachings of the Buddha.

8. I shall not allow any ceremonies to be performed by Brahmins.

9. I shall believe in the equality of man.

10. I shall endeavour to establish equality.

11. I shall follow the Noble Eightfold Path of the Buddha.

12. I shall follow the ten paramitas prescribed by the Buddha.

13. I shall have compassion and loving-kindness for all living beings and protect them.

14. I shall not steal.

15. I will not commit adultery.

16. I will not speak lie.

17. I shall not take intoxicants like liquor, drugs, etc.

(The previous five proscriptive vows [#13–17] are from the Five Precepts.)

18. I shall endeavour to follow the Noble Eightfold Path and practice compassion and loving-kindness in everyday life.

19. I renounce Hinduism, which disfavors humanity and impedes the advancement and development of humanity because it is based on inequality, and adopt Buddhism as my religion.

20. I firmly believe the Dhamma of the Buddha is the only true religion.

21. I consider that I have taken a new birth. (Alternately, “I believe that by adopting Buddhism I am having a re-birth.”)

22. I solemnly declare and affirm that I shall hereafter lead my life according to the teachings of Buddha’s Dhamma.

- 

by Modern Rationalist, 1.4.25