RAMASWAMI TRIPURANENI

Dr. Innaiah Narisetty

Iconoclast , social revolutionary

To understand what Tripuraneni Ramaswami meant to Telugu people in USA, it is not enough to
look at the rapturous response among Telugu writers but necessary to get his writings into English. Younger generation would be benefited with the renaissance he brought among Telugu people during freedom movement in Andhra Pradesh. While Britishers were ruling ,Indian National Congress party emerged to fight for country's independence. During that time, M.N. Roy, the humanist philosopher in Bengal and by coincidence Ramaswami Tripuraneni in Andhra were born in the same year 1887. Ramaswamy can be equated with R.G.Ingersoll, and Thomas Paine in USA. His writings will be guidelines to the present generation in USA if they are presented in International languages English, French, German, Spanish, Russain and also Arab languages. That is why Mr Avula Gopala Krishna Murty ( died in 1967)as state guest in USA during 1963 presented the revolutionary book of Ramaswamy namely Bhagavad Gita to Telugu library in Wisconsin University, Madison. The present generation in USA will wonder how they missed the progressive evolutionary thought of great Telugu personality all these years. One great feature in Ramaswamy was to evolve as age grows. Normally people as they grow old, take resort in Yoga, Karma, reincarnation and worship. Contrary to this, Mr Ramaswamy changed his views towards human rights, equal values to women, and condemned caste, religion, superstitions , idol worship and blind beliefs. That is why there is an urgent need to know the greatness of such eminent Telugu personality and to emulate his example.

Brief Biodata
Tripuraneni Ramamamba-Chalamaiah couple gave birth to Ramaswami on 15 th Jan 1887 in Angalur village, (Krishna district, Andhra , India ). Ramaswamy had his primary education in his

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native village and continued his middle school in Gudivada , a nearby town. Then he joined in 4th form in Bandar (now called Machilipatam) 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! The rebel in Ramaswamy had risen with that. But Ramaswamy was adamant and learnt the Sanskrit language under the guidance of Asuri Kantaiah (district registrar). Just as M.K.Gandhi married Kasturibai at the age of 11, just so Ramaswamy 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 enacted. Ramaswamy 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 he could not get through since he was engaged in sports and poetry writing. He went to Mumbai (called Bombay ) to study law but did not continue. During his school and intermediate studies Ramaswamy 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 Ramaswamy Tripuraneni were Karempudi Kadanam (War in Karempudi), Kondaveeti Patanam (fall of Kondaveedu kingdom). In 1912 he wrote Kurushetra 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.

But the magazine never took off. However, Rama swamy remained in Tenali and engaged in practicing law. He was also active in politics. When major towns and cities were authorized by the British to have limited local rule, he became chairman of Tenali municipality. He served in that capacity from 1925 to 1938. During his tenure as chairman of the Tenali Municipality he abolished the sacrifice of animals in temples in Tenali. He established Sutasram Ashram ( originally Sambukasramam) which has become center for poets, artists, and social reformers . 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 he married third one who gave birth to the famous writer Gokulchand and Choudarani. In 1929 he was honored in Gudivada, and taken in procession on an elephant where he was given the title Kaviraju 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 .

Turning Point
He wrote Vivaha Vidhi (marriage ceremony) Explaining the importance of marriage in Telugu during 1929. It used to be in Sanskrit before.That revolutionized the community and several persons came forward to get married taking oath in Telugu which is an eye opener. The orthodox who were using Sanskrit which is greek and Latin to bride and bridegroom were furious and called it blasphemy. Hitherto only Brahmins served as marriage priests where as Ramaswamy`s new approach called for social revolution enthused several persons from all castes to perform marriage using Telugu language for marriage oaths. Ramaswamy contributed major writings entitled Khooni (Assasination). Sutapuranam, (Poetry in 4 parts); Kuppuswamy Satakam, Dhoorta Maanava (poems) Towards the end of his life Ramaswamy wrote a revolutionary book reinterpreting the sacred Hindu text Bhagavadgita. One notable feature of his plays and writings is to have a lengthy preface which reminds us of Bernard Shaw prefaces. 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 in the presence of Tripuraneni Gopichand and Avula Gopala

Law in Dublin , Ireland

Just at the beginning of first world war, Ramaswamy went to Dublin , Ireland via England to study law. He started from India on September 18, 1914 and reached the destination by 23 November. He returned from Ireland after completing his law course by 1917 and reached India on 11 November 1917. During his stay in Ireland Ramaswamy wrote one revolutionary play entitled; Sambuka Vadha ( Killing of Sambuka). After practicing law for four years in Bandar, Ramaswamy was offered editorship of a journal Raitu. Pamulapati Krishnaiah and Jagarlamudi Kuppu swami choudary wished to establish that magazine. Ramaswamy accepted the offer and moved to Tenali.

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krishna Murthy. But Ramaswamy did not survive long enough to follow it up since he died in 1943. Similarly Ramaswamy in Andhra and Rama swami Periyar, leader of the Dravidian movement, simultaneously conducted social renaissance moments with mutual influence. Ramaswamy attended the conferences organized by the movement in Tanjore, Ongole and other places. Ramaswamy died at the age of 55 on 16 Jan 1943. By that time his impact was considerable in Andhra area.

The Writings that shook Telugu people

The first major impact of Ramaswamy 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 Ramaswamy is a logical analysis of the Hindu myths and the self aggrandizing views of the higher classes. He exposed the attitude of Brahmins towards non Brahmins in his lengthy preface. Sambuka was a non Brahmin seer who went on penance for attaining a place in 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 a 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 Ramaswamy . They vigorously campaigned against the views of Ramaswamy as false and contrary to age tested tradi-

tions. However Ramaswamy 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 vegetarians and hence vaishnavas depicted them as demons. In his detailed preface Ramaswamy explained all the cunning things of Arya seers in whose grip the kings were puppets . Ramaswamy expressed his views on the pro-bable 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 ago as mentioned under division of Yugas. Ramaswamy opined that Sugriva abetted Rama to kill his brother Vali? Ramaswamy said that Rama is younger than Sita but that was not uncommon in those days.

Suta Purana (Great eye opener)

Ramaswamy wrote his magnum opus poetry entitled Sutapuranam in four parts. He adopted traditional literary style but the theme is novel and revolutionary. In his elaborate preface Ramaswamy wrote that the division of four yugas is nothing but concoction and falsehood.Puranas are highly partial towards hierarchical caste system. The nasty description of women in puranas was no way helpful for their upliftment, according to him. In Sutapurana Ramaswamy adopted social innovations and condemned people who worship statues and decorate them with gold and expensive clothes while poor people suffer for want of basic needs. He emphatically stressed the need to tell truth. He put all his doubts before seer Suta for answers. They are:
How can seven seas be 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 learning of 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 that became seven oceans.Can it be true?

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He opined that Srikrishna induced Pandavas to fight against Kauravas in immoral way and got them defeated.

How can river 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 Manusmriti? Suta says that heaven is full of sex which is not a place 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?

there is no moral in the division of humans which is 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 Ramaswamy criticized Bhagavad Gita of Vyasa which encouraged caste divisions in the name of divinity and Karma.

Satakas (100 poems)

Ramaswamy published poems entitled Sutaasram Geetaalu,In the poems : Are the Telugu people cowards?, Telugu Jodulu, Telugu Nayakulu, Pratapa Rudriyam, Sarangadhara, Naadu-Nedu, etc.Here he emphasized the need to tell truth and avoid falsehoods as written by Vedam Venkataraya Sastri . Ramaswamy officiated innumerable weddings where the bride and bridegroom take oath in Telugu.Thus he made the couple to understand what they are promising to each other and to the society. This has brought revolution in the field of Weddings. He also taught them to observe simplicity and avoid pomp, huge expenditure and torturous in marriage procedures.Several persons came forward to perform weddings in similar method where caste and creed was cut across. Ramaswami said that any adult person can officiate the weddings and need not confine to one caste . After the death of Ramaswamy his literature became popular. His classical literary style may be difficult to follow to the present generation . Recently late Mr Ramakrishna of Mangalagiri put his Sutapuranam into chaste popular Telugu in two volumes. Visalandhra publishers republished the writings of Ramaswamy. Several writers like Gorrepati Venkata Subbaiah, Kotha Satyanarayana published the biography of Ramaswamy. Mr Kilaru Srimannarayana did ph.D on the works and life of Ramaswamy. It is time to spread the message of Tripuraneni Ramaswamy so that future generations would march towards humanistic society.

Khooni (Murder - Play)

Viswanatha Satyanarayana published a play entitled Venaraju in which he depicted the king as cruel and immoral . To counter this and tell the story in proper order Ramaswamy 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`s atheistic, hedonistic philosophy. What the puranas described as sinners, were actually good people with philanthrophic outlook and kindness.

Bhagavadgita (Great parody and critique)

Ramaswamy 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. Brahma naidu 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

Mr. Innaiah Narisetti lives in USA. He is the author of several books in Telugu and English, translated eminent writers like Paul Kurtz, M.N.Roy, A .B. Shah, Richard Dawkins, Sam Harris, Christopher Hitchens, V R Narla, Sibnarayan Ray, V B Karnik, Agehananda Bharati etc. His latest book: Foreced into faith was brought out by Prometheus books in USA. He can be contacted at: [email protected]

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