Was Veer Savarkar Really “Veer”?

R.A Jahagirdar

For generations the Hindutvavadis have venerated Vinayak Sawarkar as Veer Savarkar. The writings of Savarkar, especially in Marathi, show great valour and heroic sentiments. In language that is both beautiful and brave, the writings of Savarkar - in prose and poetry - display heroic qualities but of Hinduism. Savarkar wrote an essay, “Hindutva” (Hinduness) in which he tells us who are really Hindus. Merely by birth in India, one does not become a Hindu. Hindu is one, says Savarkar, whose land of worship (“Punya Bhumi”) is India; whose history, trials or tribulations are centred around in Hindustan. If one looks towards Mecca or Jerusalem for religious inspiration, he cannot be a Hindu as defined by Savarkar. Thus Muslims and Christians whose basic holy places are outside India are not and cannot be called Hindus. The Hindutva idea is alien to them. This is in sum, Savarkar’s idea of Hindutva – a term which is not the same as Hinduism. Buddhists and Jains whose religions are not Hindu are yet embraced by Hindutva. It is almost a mystical concept.

Savarkars's statue in front of
Cellular Jail, Port Blair installed during
BJP rule in Delhi
(Date of photograph: 15 August 2012)

Savarkar did not and could not foresee Hindu Diaspora or even Muslim Diaspora. Large numbers of Hindus have migrated to U.S.A. and have acquired citizenship of America. Their ethos – is it included in Hindutva? The largest numbers of Buddhists are outside India in several East Asian countries. Can we say that they must display Hindutva? It will be an act of treason if they love India to the exclusion of the countries whose citizens they are. In his book “First War of Indian Independence” (which is about 1857) Savarkar speaks of joint Hindu-Muslim revolt. But that was long before the birth of Hindutva in Savarkar’s mind.

Vinayak Damodar Savarkar, later also known as Tatyasaheb Savarkar, was born in 1883 in a town called Bhagur in Nasik District of Maharashtra. Even his biographers do not speak of his brilliance as a student. But his later writings, both prose and poetry, display of unusual command of Marathi language which continues to inspire Maharashtrians. It may be stated incidentally that on an occasion in England where he had gone for studies he wrote a poem asking the ocean “to take me to my motherland”. In song frame it has been sung by Mangeshkar siblings and it has become immortal in Maharashtra. In the song he tells, among other things, that mother’s cottage is better than a palace.

It has been recorded that once in his student days he pelted stones at a mosque in his town. He exhibited anti-Muslim feelings, even in his college days. He went to college in Pune. He organized groups of Hindus whom he inspired to be good and strong Hindus.

With the help of one Pandit Shyamji Krishna Verma, a strong believer in Hinduism, then resident of London, Savarkar went to England for education. An activist of “Abhinav Bharat”, a revolutionary organization for freedom of India, Savarkar took part in several activities. Dhananjay Keer mentions that he was, in 1908, convicted for outraging the modesty of an English girl and spent four months in jail as a consequence. Savarkar also displayed strong patriotism inasmuch as he studied Mazzini and translated one book on Mazzini which came to be published in Nasik and enjoyed an uncommon popularity among Maharashtrians. That, Savarkar was a patriot is not disputed.

Madan Lal Dingra was hanged for assassinating Sir William Carzon Wylie who was the eye and brain of India House. Savarkar had inspired Dingra to do the act. Savarkar had also sent pistols clandestinely and one of them was found to have killed A.M.T. Jackson, the Collector of Nasik. The pistol which killed Jackson was traced to Savarkar who was arrested in London under Fugitives Act and brought to India. I have refrained from describing the activities of Savarkar in England. Suffice it to say that those activities show his patriotism and intelligence. One thing, however, must be noted. It was never Savarkar’s hand that pulled the trigger at any time. He inspired but never acted. While Savarkar was being brought to India in a ship, he jumped in the sea through a port hole. That was in France. However, he was captured and brought back. This was the only physical act of Savarkar in the cause of freedom. What he did was undoubtedly a daring act.

Ultimately he was tried, among others, for the murder of Jackson and sentenced to life imprisonment. Also in another case he was sentenced to life imprisonment. Those days, life imprisonment meant 25 years which in Savarkar’s case meant 50 years. It was a fearful prospect which would have broken any man. If it broke the courage of Savarkar, one cannot blame him.

This is where the act of so-called bravery of the person begins. He was transported to Andaman Island to serve his sentence in the awful cellular jail. This was regarded, among the Indians, as “Kalapani”. It was the forced destination of hardened criminals.

Hard physical labour awaited Savarkar. He was received at Port Blair of Andaman on July 4, 1911. He was 28 years old. Within two years thereafter, Sir Reginald Craddock, Home Member Viceroy’s Executive Council, met him. Sir Reginald’s note recorded Savarkar’s plea for mercy. On November 14, 1913, Savarkar had written to the Government: “I am ready to serve the Government they like … Where else can the prodigal son return but to the parental doors of the Government?” (Emphasis mine). In reply to a question in the Legislative Council on March 22, 1920, the Home Member, Sir William Vincent said: “Two Petitions were received from Vinayak Damodar Savarkar – one in 1914 and another in 1917 – through the Superintendent, Port Blair. In the former he offered his services to the governmentduring the war in any capacity and prayed that general amnesty be granted to all political prisoners. The second Petition was confined to the latter proposal. In the Petition dated November 23, 1913, he wrote: “In the end, I remind your honour to be good as to go through the Petition for clemency that I had sent in 1911 and to sanction it for being forwarded to the Indian Government”. He had in the same letter said: “Therefore the Government in their manifold beneficence and mercy release me, I for one cannot be the staunchest advocate of progress and loyalty to the English which is the foremost condition of that progress.” The Government which he had decided not to serve became a Government of beneficence and mercy. The rebel became a person of loyalty. Continuing further he said: “Moreover my conversion to the Constitutional line would bring back all those misguided young men in India and abroad who were once looking at me as their guide.”

“Veer” means, brave, hero, gallant, warrior as per Sanskrit and Marathi dictitionaries. This Veer gave apologies as many as five times.

After being brought back to India, Savarkar was lodged in Yaravada Jail. It was when he was in this jail that he was to be conditionally released. On January 6, 1924, he was released subject to certain conditions. Two of them were as follows:

1. Savarkar shall reside in Ratnagiri district and shall not go beyond the limits of that district without the permission of Government or in case of emergency of the District Magistrate.

2. He will not engage privately or publicly in any manner of political activities without the consent of Government for a period of five years, such restrictions being renewable at the discretion of Government at the expiry of the said period.

The option to renew the terms was with Government and not with Savarkar who accepted the conditions.

In 1937 Congress formed in Bombay. It was the same Congress upon whom Savarkar had heaped abuses all along. The Government, in their “beneficence and mercy” relaxed the conditions of detention. Savarkar was free. His followers were naturally jubilant.

But on April 4, 1950 Savarkar was arrested, unjustifiably, under Public Security Measures Act (law of detention). A habeas corpus Petition was filed by Savarkar’s son, Vishwas, and it was heard by a Bench of Chief Justice Chagla and Justice Gajendragadkar. After taking instruction from the Government, the Advocate General, C.K. Daftary, who was prosecuting Counsel in Gandhi murder case, informed the Court that the Government would release Savarkar if he gave an undertaking that he would not participate in politics. Undertaking was given by Savarkar’s Advocate on his behalf and the Court ordered the release on that undertaking. This was the last condition which Savarkar accepted.

How did he came to be known as Veer Savarkar? Who gave him that title? I am not able to find in any published literature an answer to these questions. However, personal inquiries made by me have revealed that Mrs. Bhapatkar, the editor of “Bhala”, a Marathi periodical, dubbed Savarkar as Veer. Somewhere on the road, the word “Swatantrya” was added and thus Savarkar became Swatantrya Veer Savarkar” – Freedom Fighter Savarkar who did not do anything for the country after 1913 till his death in 1966.

Nelson Mandela spent twenty three years in jail and refused to admit that he would not take part in politics. Still we do not call him Swatantrya Veer.

I have not dealt with other aspects of Savarkar’s life except his apologies and undertakings which are relevant to the title of Swatantrya Veer. It must be admitted that large number of Maharashtrians, especially Brahmins, adored him. In Mumbai when Sangha Pariwar was in power in Municipal Corporation, a road was named after him. That road is one of the longest roads in Mumbai and it runs into 3 postal districts. On this road has been erected, probably the biggest memorial in India, named after Savarkar.

During the time when Manohar Joshi was the Speaker, an oil portrait of Savarkar was unveiled in the Central Hall of the Parliament, but Mahatma Gandhi’s statue sits in the open braving the sun and winds.

Courtesy: Collected Works of Justice R.A. Jahagirdar (1927-2011) published by Rationalist Foundation, Pune, the ebook version of which can be downloaded at http://www.arvindguptatoys.com/

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The Social Outlook of the Cārvāka/Lokāyata: A Reconstruction

Ramkrishna Bhattacharya

The Cārvāka/Lokāyata school of philosophy flourished in India in or around the eighth century CE and was a living system till the twelfth or thirteenth century. Thereafter it seems to have vanished into the blue, without leaving any trace whatsoever. It was the most uncompromising philosophical system that ever appeared in India. It refused to accept the notions of after-life, heaven and hell, rebirth, any creator God, and the infallibility of the sacred texts (the Vedas in particular). Its sharp satire against all this is often reminiscent of the French Enlightenment writers. In short, it was a materialist or physicalist system through and through. All idealist schools of India, particularly Vedanta, Mimamssa and Nyaya among the orthodox (āstika) systems, and the Buddhist and the Jain among the heterodox (nāstika) ones, tried their best to refute the Cārvāka/Lokāyata views. Unfortunately, all the Cārvāka/Lokāyata works - the basic texts (a collection of aphorisms, sutra-s) and its commentaries and sub-commentaries - are lost. All that we have are fragments quoted or paraphrased by their opponents. Attempts have been made to reconstruct the basic tenets of the system on the basis of such a pitifully few specimens.1

It is not easy to say what the Cārvākas really meant. The case is similar to that of many of the Presocratics whose works have come down to us in similar conditions. However, it is known that the views of the  Cārvākas have been distorted and willfully misrepresented by those who were not only idealists and Vedic fideists, but also strong supporters of status quo ante in their socio-economic outlook.

Materialism in India did not begin with the Cārvāka/Lokāyata. There were inklings of pre-Cārvāka materialist thought as well as of genuine scepticism, sensualism, etc. in much older works. Like the  Cārvākas, some earlier thinkers, right from the Vedic times down to the days of the Buddha and Mahavira (sixth century BCE) and even after, asserted the primacy of matter (consisting of five basic elements, namely, earth, air, fire, water and space) over consciousness, futility of performing religious rituals, and of offering gifts (dāna) to Brahmins. The Cārvāka/Lokāyata seems to have absorbed all such views that had originated before its times and turned out to be the vigorous "negative arm".2

Attempts have been made to reconstruct the epistemology of the Cārvāka/Lokāyata system by assiduously collecting the fragments of the sutra work and its several commentaries as found quoted or paraphrased by its opponents. But no serious attempt has so far been undertaken to reconstruct its social outlook. It appears from the works of Krsnamisra and Sriharsa, two Vedantin philosopher-poets, that the Carvkas were opposed to caste (varna) and gender discriminations. Since we are forced to reconstruct the whole of the Cārvāka/Lokāyata on the basis of the evidence provided by its opponents, of course with due care taken regarding the possibility of misrepresentation, and because both the authors mentioned above have been already utilized by the scholars and historians of Indian philosophy, it is at least probable that their presentation of the social outlook of the  Cārvākas may not be far from the truth.

The  Cārvākas against Caste and Gender Discriminations

Let us now see what these two opponents of the Cārvāka/Lokāyata make it say regarding caste and women.

In Krsnamisra's (eleventh century) allegorical play, Prabodhacandrodaya (Rise of Moon-like Intellect), Mahāmoha (Great Delusion), an avowed materialist, declares:

tulyatve vapusām mukhadyavayavair varnakramah kldrso, .. |

2.l8ab

If the bodies are alike in their different parts, the mouth, etc., how can there be a hierarchy of castes?

A heretic in Srjharsa's (twelfth century) Naisadhacarita (Life of Naisadha) throws a challenge to the forces of status quo ante:

suddhir vamsa dvayi suddhau pitroryadekasah |

tadanantakuladopadadosa jatirasti ka || 17.40

irsyaya raksato narirdhikkulasthitidambhikan |

smarandhatvavisese pi tatha naramaraksatah || 17.42

trnaniva ghrnavadan vidhunaya vadhuranu |

tavapi tadrsasyaiva ka ciram janavancana || 17.58

Since purity of caste is possible only in the case of purity on each side of both families of the grandparents, what caste is pure by the purity of limitless generations? 17.40

Fie on those who boast of family dignity! They hold women in check out of jealousy; but do not likewise restrain men, though the blindness of passion is common to both! 17.42

Spurn all censorious statements about women as not worth a straw. Why dost thou constantly cheat people when thou, too, art as bad as women? 17.58

Both the authors intended to depict the  Cārvākas as heretics and non-believers, Defiance of the caste system was considered a heretical idea and hence fit for censure.

Is there any truth in labeling the  Cārvākas as opposed to the caste system? I think there is. Two oft-quoted genuine aphorisms attributed to the  Cārvākas say that the human body is a combination of four natural elements, namely, earth, air, fire and water 3 . Apparently the  Cārvākas gave no credence to the late Vedic idea that the Brahmins, Rajanyas (warriors), Vaisyas (traders and agriculturists), and Sudras (manual workers) were different parts of the Supreme Being called purusa (Rgveda 10.90):

Yat purusam vyadadhuh katidha vyakalpayan |

Mukham kim asya kau bahu ka uru pada ucyete || 11

Brahmanosya mukham asid bahu rajanyah krtah |

Uru tad asya yad vaisyah padbhyam sudro ajayata || 12

When they divided Purusa, into how many parts did they dispose him? What (did) his mouth (become)? What are his two arms, his too thighs, his tow feet called? 11

His mouth was the Brahaman [Brahamana], his two arms were made the warrior, his two thighs the Vaisya; from his two feet the Sudra was born. 12 4

 This was a convenient way of explaining why the hierarchy of castes was bound to be accepted and observed in social life. The law books insist on the preservation and continuation of the caste system. The  Cārvākas cared nothing for Manu, the chief of the law givers. They did not consider either the words of the Vedas or of Manu to be an acceptable means of cognition 5. Hence it is quite probable that the  Cārvākas had no faith in the so-called divine origin of castes and did not observe caste rules in social life. A verse attributed to the  Cārvākas runs as follows:

na svarga napavargo na naivatma paralaukikah |

naiva varnasramadinam kriyasca phaladayikah ||

There is no heaven, no final liberation, nor any soul in another world.

Nor do the actions of the four castes, orders, etc,

produce any real effect 6.

As to the defence of women and treating them as equal to men, the  Cārvākas apparently were very much anti-sexist. They did not believe, as Manu did, that women in general were basically untrustworthy, were not entitled to study the Vedas, and were never to earn freedom but should always be under their fathers', husbands' and sons' protection and surveillance 7. The  Cārvākas' defence of the equality of the sexes quite logically follows from their basic anti-sastric stance. Being freethinkers, they could also very well be free from all prejudices against women that are rampant in the law books of ancient India. They did not admit word (sabda), that is, verbal testimony as a valid instrument of cognition (pramana), and so were not bound to accept what the Brahminical law books declared as something sacrosanct. This is why Sayana-Madhava could make them say: dhumadhumadhvaj ayoravinabhavo stiti vacanamatre manvadivadvisvasabhavacca, «... there is no more reason for believing on another's word that smoke and fire are connected, than for our receiving the ipse dixit of Manu, & c.» 8

One word more. Eli Franco once suggested perceptively: «... all the Lokayatikas were fighting for ... was ultimately to found social and political institutions independently of religious dogma... »9 He might have had in his mind Frauwallner's view that materialism in India was created for the Realpolitikers. I do not think so, as I have shown elsewhere.10 I would, however, heartily agree with Franco's suggestion. The  Cārvākas did have a vision of an ideal society in which organised religion would have no room, and there would be no caste and gender discriminations. Their approach was thoroughly rational and they denounced such discriminations as impediments to founding a society based on equality of rights and opportunities. In this sense their social outlook was essentially democratic.

The rationalism and secularism of the  Cārvākas are relevant even today when irrationalism fostered by the postmodernists and fundamentalism fanned by reactionary politicians are so rife all over the world.

Acknowledgements: Amitava Bhattacharyya, Krishna Del Toso. The usual disclaimers apply.

---

1. BHTTACHARYA (2009:69-104)

2. COWELL (1862:382)

3. BHATTACHARYA (2009:78-79, 86; aphorisms:1.2-3)

4. Macdonell (1978:200-201)

5. Sayana-Madhava in JOSHI (1982:8)

6. Sayana-Madhava in JOSHI (1981:12). Emphasis added.

7. Manusmrti, 9.10-20.

8. Sayana-Madhava in JOSHI (1981:9)

9. FRANCO (1991:160)

10, BHATTACHARYA (2009:21-32)

Works Cited

BHAlTACHARYA 2009 = Bhattacharya, R.: Studies on the Cārvāka/Lokāyata. Societa Editrice Fiorentina, Firenze 2009; Manohar Books, New Delhi 2010.

COWELL 1862 = Cowell, E.B.: "The Charvaka System of Philosophy", Journal of the Asiatic Society of Bengal 31.4 (1862), 371-390.

FRANCO 1991 = Franco, E.: "Paurandarasutra". In: Aspects of Jainology (vol. 3). Ed. by M.A. Dhaky, Sagarmal Jain P.Y. Research Institute, Varanasi 1991, 154-163.

JOSHI 1981 = Joshi, K.L. (ed.): Sarva-darsana-samgraha of Miidhavacaya. Trans. by E.B. Cowell and A.E. Gough, Parimal Publication, Delhi 1981.

MACDONELL 1978 = Macdonell, A.A.: A Vedic Reader/or Students. Oxford University Press, Madras 1978 (reprint).

Manusmrti - Dave, JH. (ed.): Manusmrti with Nine Commentaries (vols. 1-6). Bharatiya Vidya Bhavan, Bombay 1972-1984.

Naisadhacarita = Sivadatta and Y.L. Panshikar (ed.): Naisadhacarita of Sriharsa. Nirnay Sagar Press, Mumbai 1928; Handiqui, K.K. (trans.): Naisadhacarita of Sriharsa. Deccan College Postgraduate Research Institute, Poona 1956.

Prabodhacal1drodaya = Nambiar, S.K (ed. and trans.): Prabodhacal1drodaya of Krsna Misra. Motilal Banarsidass, Delhi 1971.

[This article was first published in Indologica Taurinensia, Vol. 36 (2010). We have uploaded this article with the kind permission of Dr Irma Piovano, editor of the publication]

Ramkrishna Bhattacharya taught English at the University of Calcutta, Kolkata and was an Emeritus Fellow of University Grants Commission. He is now a Fellow of Pavlov Institute, Kolkata. His published works include Studies on the Carvaka/Lokayata (Cultural, Historical and Textual Studies of Religions). Anthem Press; Bilingual edition (December 15, 2011)

Email: carvaka_rkb@yahoo.com

His essays available on our website can be accessed at: 

http://www.carvaka4india.com/search/label/Ramakrishna%20Bhattacharya

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Abraham Kovoor’s Case Diary: A Religio-Maniac’s Threat

Abraham Kovoor

(Selections from the Writings of Abraham Kovoor)

On 25th January, 1969, the following challenge from an anonymous religious fanatic appeared in The Times Weekender:-

"CHALLENGE TO MR. K.

To Face the Unknown Terrors of an Unseen World?

Abraham T. Kovoor, rationalist, has from time to time over the years laughed to scorn all tales of ghosts, miracles, divine intervention, etc.,

He has challenged, openly, publicly, all who would uphold the claim that there are stranger things on this earth than Man is aware of, and has upheld the rationalist view that everything has an explanation and everything is material, matter-of-fact and ordinary.

Now, a challenger has come forward to show Mr. Kovoor how wrong or right he is. These are the conditions of the challenge:

1. A confrontation, Mr. Kovoor and his rationalists must be prepared to meet the challenger, face to face.
2. Any member among Mr. Kovoor's rationalists may be appointed as official rep­resentative or spokesman of the Rationalist Association, in the event of Mr. Kovoor himself being unwilling to face his challenger.
3. The official contender of the Rationalist Association must carry written eVidence to show that he comes forward for and on behalf of Mr. Kovoor and that he will not ·hold the challenger responsible. for anything that might cause in him fear, terror, amazement or even physical distress, when such emotions and physical distress come from a source that the challenger is in no way responsible for. Should Mr. Kovoor come forward, he would be required to give this same under­taking so that the chall~nger is completely indemnified from the powers of the spiritual forces that may be unleashed at this confrontation.
4. Mr. Kovoor must furnish the challenger with a complete list of the names of rationalists who would attend such a "showdown".
5. Mr. Kovoor may name any spot he may desire for such a meeting but the chal­lenger wishes that it be in a public place of worship, open to all who would wish to be spectators. Mr. Kovoor is free to select any church, temple, kovil or mosque for this meeting.
6. The challenger is to remain anonymous until the time of the meeting. Should Mr. Kovoor accept this challenge through the medium of this paper, the chal­lenger would then contact him by "other means."
7. The challenger states that this challenge, issued through the medium of "The Times" does not in any way implicate the newspaper or make it responsible for such a confrontation or anything that might ensue from such a meeting. He wishes Mr. Kovoor to tender to the newspaper, namely "The Times", similar under­taking.

My reply to this challenge was published in the same paper on 1" February 1969, in an edited article thus:-

KOVOOR PICKS UP THE ANONYMOUS GAUNTLET

7 points before 1 make afool of this challenger

Mr. Abraham T. Kovoor writes:

I was thrilled to read in THE TIMES WEEKENDER (Jan. 25th) the challenge issued by an anonymous person to me and my fellow rationalists, because I knew that this would give me an opportunity to prove before the public the absurdity of man's irrational beliefs in the existence of spiritual and supernatural POWERS and BE­INGS. I wish to thank and congratulate THE TIMES WEEKENDER for publishing this challenge which, I am sure, will eventually result in eradicating some of the superstitious belief and practices of mankind.

As I am accepting this challenge, I am giving below my answers and comments on the seven points mentioned in that challenge:

1. I and my fellow rationalists are prepared to meet the challenger "face to face" on February 24th 1969, at 5 pm. at Thurstan College Hall. 

2. I myself with a few fellow rationalists will be facing the challenge if and when it is conducted. 

3. We are prepared to sign a document indemnifying the challenger for any adverse effects we may suffer from the so-called SUPERNATURAL powers of spirits, devils, demons, ghosts, satins, angels, gods, saints, priests, holy men, divine beings, goblins, gins, curses, vas kavi, kattadiyas, kappuralas, manthrakarayas, hoothyamkarayas etc., but not from NATURAL crimes or illegal acts such as fraud, deception, poisoning, stabbing, shooting, electric shock, radiation, etc.

To prevent fraud and deception we insist on the 'showdown' being conducted during day-time and in a public place. We rationalists know by experience that sun­light, criminal laws and the presence of fellow human beings have better effect on man to make him refrain from, doing illegal acts, than the presence of an omnipresent and omnipotent god.

We must be given full freedom to search the challenger for hidden gimmicks.

4. The names of persons who will be accompanying me to face the 'showdown' will be given to the challenger if and when he comes to Thurstan College on February 24th, 1969.

5. As I feel there will be a large number of spectators to see this "farce", I suggest an arena such as the Sugathadasa Stadium or the Oval as the venue. From the day this challenge appeared in The Times Weekender I have been receiving hundreds of telephone calls requesting me to give them an opportunity to witness the "stunt" in case I am accepting the challenge. In fact, I was woken up from my sleep on the morning of January 25th by a phone call from a friend asking me whether I had read the challenge to me in that morning's 'Weekender'. This shows how interested people are to witness this, and the need for a large area to accommodate the crowd.

Since there is no bet involved in this, the challenger will have to meet the ex­penses connected with it.

6. This challenger’s desire to remain anonymous makes me suspect his genuine­ness. I say this from my past experience with similar challengers. In 1967 a kattadiya from Panadura claimed that he could by his powerful charms and the demons under his control, perform various miracles such as putting a ghost in my palm, showing a "Mahasona" in a mirror, producing a ghost before me to be photographed, getting me stuck to the chair I was seated in and smashing up all the pieces of furniture in my bungalow. Though several dates were fixed for him to perform these miracles, he never turned up.

In 1966, a Buddhist Monk, whose specialty is writing "vas kavi" and preparing talismans, told me in the presence of a large crowd, that he could read the serial number on a ten-rupee currency note sealed up in an envelope. Even after repeated requests by letter, he never, appeared again.

There were numerous similar threats of accepting my various challenges from astrologers, palmists and manthrakkarayas. But none of them ever came forward. As a result of three challenges issued by me on three occasions to all occultists and spiritualists in this country to kill me during specified time limits, by their charms, vas kavi necromancy, curses, hoonyam etc, I received 48 charms by post from various parts of the Island. Of these 33 were on copper and silver foils, and the rest on paper. In spite of all these powerful charms sent to kill me, I am still alive - hale and hearty. Of course, like all mortals when I die these occultists might claim that my death was due to the delayed action of their charms.

Is the present challenger's desire to remain anonymous a special device to con­veniently back out in the end without any loss of personal prestige?

Since there is no bet attached to this challenge, I insist that the identity of the challenge~ must be revealed to the public before we face the so-called 'showdown'. He must either lose some money or become a fool before the public.

Since the challenger has not divulged the nature of the "showdown" I reserve to myself the right to stipulate further conditions depending on its nature.'

While thanking The Times Weekender for publicity, I assure the newspa­per that neither I nor the Ceylon Rationalist Association will hold "The Times" responsible for anything connected with this confrontation."

  

The following article published in The Times Weekender of 9th February, 1969, contained the anonymous challenger s rejoinder:-

"Terms of the confrontation' twixt theist and rationalist still not settled:

"YOU ARE THE CHALLENGER, MR. KOVOOR"

The anonymous challenger, who has expressed great pleasure at Mr. Abraham Kovoor's spirited reply, has sent us the following letter. He states:

"I wish to make one point very clear. It is something that was not mentioned earlier. I am not Mr. Kovoor's challenger. The reading public of this country will remember that Mr. Kovoor has issued through the medium of the rress, a Challenge to any person to prove that there is a spiritual plane that affects us. If I remember right, Mr. Kovoor offered a cash 'bet' of Rs.l,000 in this regard.

"Hence, I am now, although belatedly, accepting his challenge. I feel that as an acceptor, Mr. Kovoor is in no position to state terms. He has ridiculed and scorned and shown a heavy intolerance for the beliefs of many.

"I come forward in all humility to offer to show Mr. Kovoor that he is wrong.' There is no need for bets or wagers or the tactics of a boxing ring.

"My original terms stand. Mr. Kovoor may select any religious place of worship where the public may also be free, to witness our meeting.

"He may search me, but should he insist, I would also claim the same privilege. Indeed, it may be better that we both strip to loincloths!

"I have little else to say in this matter. Mr. Kovoor, like a doubting Thomas or an unbelieving Paul, must come to realize some day that there is a greater power of God that can change his life. I am aware that he will come to scoff. I firmly believe that he will remain to pray.

"There is nothing evil in my designs. Instead, I feel a warm sense of satisfaction that soon I would meet a gentleman who has been firm enough to scoff because God did not show him by divine sign the fact ofRis presence. But I believe in the existence of this Super Goodness and know that Mr. Kovoor must ultimately also believe. For even in Mr. Kovoor are the seeds of the divinity for we can all reach up to the stars.

"I trust that you will give me your venue according to my terms, Mr. Kovoor. You have no fear of the Unknown, so why fear a religious place of worship? You may bring a police escort but I assure you, you will have no reason to fear, for 1 love you as a child of God. It is in us that we love each other and draw closer to each other in the true awareness of the divine light that will soon infuse us.

"I would be most happy to have your firm word by next Poya morning. If you do not wish to accept me on my terms you fail - and I will pray for you."

  

On the same day the following letter from a reader also was published in the same paper:

DISCLOSE YOUR IDENTITY

Mr. Ariya Pathirana of Kurunegala has sent us the following letter in connection with the Kovoor confrontation:

Mr. Abraham Kovoor (vide The Times Weekender, February, 1st) states that he was thrilled to read the challenge issued by an anonymous person who has challenged in general the rationalist viewpoint.

I have before me The Times Weekender of February 1^st. With reference to the conditions that this great man or woman has laid down, I would unhesitatingly answer them as briefly as possible.

Condition No.1: Both Mr. Kovoor and I are prepared to meet this challenger face to face, my condition being that through the medium of your valuable journal he should disclose his complete identity. On our part, we will not frighten him or send him any threats.

In view of my reply to condition No.1, a reply to condition No.2 does not arise. In regard to Condition No.3, our reply is that we will indemnify everyone in­cluding 'The Times'. Our condition with regard to this is that the challenger should first allow himself at the spot, at the hour, and date specified, to be examined by a medical man who knows forensic science, and a representative of the Inspector General of Police.        .

To Condition No.4, our answer is that we are agreeable to satisfy this challenger and everything will be done in deference to his wishes. But there is no need to go to a place of worship, be it Buddhist, Christian or Hindu. lf the supernatural powers of spirits, demons, devils, ghosts, saints, and kappuralas are to be accepted, then it must be equally feasible for them to perform these powers in the open and in daylight.

In regard to condition No.5, the rationalist will have no objection to anyone being present at the show, indeed, we shall invite, believers as well as non-believers in religion as well as rationalism.

As regards Condition No.6, it seems to me, as it should to anyone else, with commonsense, to be the height of absurdity and cowardice for this challenger to re­main anonymous. He should have had the courage both of his convictions and powers to come out openly.

As mentioned by Mr. Kovoor, there are several - nay, thousands in my opinion - who wish to witness this performance.

I request that this return challenge be accepted by the end of February."

***

My rejoinder to the anonymous challenger’s reply appeared in the Times Weekender on 16th February. It was as follows:-

The Kovoor confrontation

'THESE ARE MY CHALLENGES & WHICH DO YOU ACCEPT?'

Mr. Abraham T. Kovoor writes:

The reluctance of the anonymous challenger to disclose his identity even after my acceptance of his challenge confirms my suspicion that he is planning ahead to back out anonymously in the end without any loss of personal prestige.

From what he has Written on 9-2-1969, (in The Times Weekender) it appears that he is not a charlatan like astrologers, palmists, priests, kattadiyas, kappuralas, manthrakkarayas, hoonyamkarayas, exorcists, vas-kavi and seth-kavi writers, spirit media and other types of specialists in witchcrafts, nor like the precog­nitive prophet Jeane Dixon who has a special knack for giving publicity to her so-called predictions of the death of only eminent persons who are no more in the land of the living, and thus not available for verification. Unlike these charlatans who seek newspaper publicity to advertise their fraudulent trades, Mr. Anonymous appears to be just a pious and blind believer in the supernatural powers of imaginary gods, goddesses and demons.

Out of his piety, goodness and utter ignorance Mr. Anonymous states, "Even in Mr. Kovoor there are seeds of divinity, for we can all reach up to the stars" with divine help. It would be good for this credulous ignoramus to know that man is going to reach the moon entirely by the help of science and technology, and not through any divine help. Neither the atheistic Academy of Science in Russia, nor the NASA in America consults religious books and omniscient gods for their space research. Al­though most religious pundits of today try to prove that their brand of religion is in perfect harmony with modem science, none of the research laboratories stock reli­gious books for reference purpose.

Mr. Anonymous confirms his ignorance when he says, "We love each other and draw closer to each other in the true awareness of the divine light". This statement simply shows his lack of historical knowledge. It is a well-known historical fact that more human beings were killed on this planet for the sake of religion than for any other cause. Is he not aware that even today people are killing each other because of religious conflicts between Hindus and Muslims in India, between Jews and Arabs in the Middle East, between the so-called high and low castes in Jaffna? Instead of "drawing man closer to each other" the diversity of gods and their religions have made, and are still making, men hate each other!

Although Mr. Anonymous came out with challenge on 25-1-1969, he now states that I am the challenger, and that he is only a ''belated acceptor" of one of my earlier challenges. Yet, he exhibits his muddled reasoning in the very next sentence. He says, "I feel that as an acceptor Mr. Kovoor is in no position to state terms". It is funny that I am both the challenger as well as the challenged. Only an anonymous person can make such a nonsensical statement in a newspaper without any feeling of shame.

However, since he does not say which of my numerous challenges he is accepting, I am giving below my permanent challenges which would remain in force till my death, so that he may tell me which one he is accepting.

1. To astrologers and palmists

I promised to give a reward of Rs.1000 to each astrologer who could say cor­rectly the sex and the date of death (if dead) of ten persons whose dates and times of birth - correct to the minute, together with the latitudes and longitudes of the places of their births - are supplied. To prevent the general public from rushing to take part in this GAMBLE; I stipulated that a genuine contestant should make a refundable deposit of Rs.75. For the benefit of palmists, I would be supplying the palm-prints of ten persons, instead of the dates of birth. A margin of 5% error would be allowed. The deposit of those who lose the challenge will not be refunded. There is no bet attached to this challenge.  

2. To clairvoyants, telepathists, fortune-tellers, card-readers, light-readers, umbler-talkers. Crystal-gazers, anjanakkarayas, mystics, saints, yogis, gods and their prophets, who claim supernatural powers.

I waged any amount between Rs.75 and Rs.75000 against an equal amount that no person, whatever his mystical powers be, can tell correctly the serial number on a currency note sealed up in an envelope.  For the benefit of those who claim to possess telepathic powers, I would allow one of the judges to read the number on the note so that the telepathist in another room could “read the mind” of the judge and give the correct number.

3. To fire-walkers

The person, who walks on fire during fire-walking ceremonies, does it in an auto-hypnotized state of analgesia, induced by the effect of drumming and the chant­ing of refrains on his nervous system. Although he does not feel any pain, he is sure to burn his feet if he walks slowly on the red-hot embers. To prove that the fire-walker is not helped by any god or demon, I promised to pay Rs.1000 to each fire-walker who mold stand on fire for one minute without burning his feet. Neither his god nor the god of Mr. Anonymous will be able to protect the 'devotee'. There is no bet attached to this.

4. To hypnotists who claim to make their subjects clairvoyant

I promised to pay any amount up to Rs.75000 on a reciprocal basis, to any hypnotist who could make a person under hypnosis to read the serial number on a currency note sealed up in an envelope

5. To charmists and necromancists

I challenged on three occasions all the manthrakkarayas, hoonyamkarayas and vas kavi poets in this country to kill me during specified period, using their miraculous powers. In response to these challenges I received numerous charms. Yet I am still alive.

In view of my advanced age, and three coronary heart attacks, this challenge will not be repeated. The only reason why I do not want to repeat this challenge is not because I have developed any faith in charms, but because I do not like to give these charlatans a chance to succeed even by fluke if my natural death should happen to take place during one such period.

6. To parapsychologists who claim that they can prove REBIRTH by hypnotic age regression.

I offered a reward of any amount between Rs.75 and Rs.75000 on a reciprocal basis to any hypnotist who could regress two identical twins to their "pre-natal life" and make them give identical descriptions of their common "previous birth".

Hypnosis being a state of hallucination, induced by suggestion, it is utter fool­ishness to accept the utterances of hypnotized persons as "gospel truth". Of course, such talks are of immense value to a psychiatrist to study the working o(the uncon­scious mind of the subject.

7. To spiritualists

When four persons - two Buddhist monks and two kattadiyas-boasted through newspapers that they could show me ghosts if I could accompany them to cemeteries at midnight, I offered to pay them Rs.5,000 on a reciprocal basis if they could produce a ghost to be photographed. I stipulated this condition because, unlike the human mind, a photographic camera cannot be influenced by hypnotic suggestions or delu­sional fears. This challenge applies to Mr. Anonymous also if he can produce his god to be photographed!

I have been adopting the method of challenge all these years because I feel that it is the most effective way by which these charlatans can be silenced, and proved to be frauds before gullibles like Mr. Anonymous. Of course, I am aware that these challenges, staking large sums of money, are liable to create a wrong impression in the minds of the public that I am a fabulously rich person with plenty of money to throw about for cheap publicity and sensation. I am also aware of the dire conse­quences of these challenges. If astrologers, palmists, charmers, fortune-tellers, telepathists, clairvoyants, spiritualists, mystics, parapsychologists, hypnotists, gods, demons, spirits, priests, saints, yogis, holy men etc., have the spiritual or mysterious powers they claim to possess, I would have to spend my old age in a "Home for the Destitutes". But I am sure that I will not be losing even a single cent because there is absolutely no scientific evidence on which these superstitious beliefs are based, ex­cept many fables, anecdotes and the blind beliefs of gullibles.

I hope Mr. Anonymous will tell me through the columns of this newspaper which of the above challenges he is accepting. As Mr. Arya Pathirana of Kurunegala says, it is absolutely necessary that this anonymous person should reveal his identity, and state specifically what kind of "showdown" he is contemplating.

As promised in my last reply. I will be giving him a list of men and women who will be accompanying me to face the challenge on 24th February 1969, at Thurstan College Hall. But I like to tell Mr. Anonymous categorically that neither I nor the ladies and gentlemen facing the challenge are prepared to strip in public to satisfy the god of Mr. Anonymous. Of course, we don't mind Mr. Anonymous performing a "strip tease". At least let the spectators enjoy a free show at the expense of this pious fool!

As I do not wish to give him even a flimsy excuse to back out, I am agreeing to this encounter being conducted at a so-called "place of worship". I suggest the pre­mises of the Raja Maha Vihara at Kelaniya as the venue, if the temple authorities are agreeable. The open space available there may be just enough to accommodate the vast crowd."

Without divulging his identity the challenger gave his final reply fixing the confrontation for 3rd March. This was published in the Times Weekender of 24th February.

"MEET ME AT THE MAKARA THORANA SAYS KOVOOR'S DEFIER"

The Kovoor confrontation is fixed; the correspondence is closed, and theist and rationalist are now on their own. Below is a reply to Mr. K's challenges.

The Editor,      

The Times Weekender,

22nd February, 1969

I wish to thank you for having, on three Poya days, given my acceptance of Mr. Abraham Kovoor's challenge, due publicity. Last week, Mr. Kovoor detailed his gen­eral challenge and asked me to name which section of his long written harangue I come under and which of his several challenges I accept.

I have clearly stated that I wish to confront this gentleman and show him by the faith of my convictions that there is a God. That is all. I do not therefore fall into any of the categories Mr. Kovoor describes. I am neither kattadiya nor hooniyamkaraya, nor do I chant vas kavi or resort to charms or signs of devil worshippers. I do not wonder that all these droll persons have so far failed for they have tried to fight Kavoor's evil with their own. Evil can never be fought with evil- only good. Kovoor will find that r am thus not conforming with his accepted ideas of wild-eyed fanatics who ask the powers of darkness to manifest themselves. Rationalism and the denial of the spiritual is the most blanketing evil of all, for it denies God and all His wonders.

I thank you for having up to now preserved my anonymity. I wish it to be so even now. I would have dearly wished to have met Mr. Kovoor this week, but since our tussle is now a week-by week one, I find that this, my reply, must first find its place in your Poya paper before Mr. Kovoor and I can meet. This letter is my reply. I will be at the Kelaniya Raja Maha Vihare at 8 a.m. on Poya day, the 3rd of March. Mr. Kovoor will find me under the Makara Thorana, after the flight of steps leading to the temple.

I will then identify myself to Mr. Kovoor with these words: "I COME IN THE NAME OF GOD"

Mr. Kovoor may take any precautions he deems fit. As for me, I face him alone and, he may be assured, unarmed.

My name is not yet to be disclosed but I will give you permission to do so after the 3rd of March."

(Ed-This correspondence is now closed)

In my replies I insisted on the following three specific conditions:- 

1. The Challenger should reveal his identity before the 'showdown '.
2. The nature of the confrontation should be revealed in. advance.
3. The challenger should be responsible for the expenses and arrangements in connection with the confrontation.

My insistence on the challenger revealing his identity before hand was mainly to prevent others appearing on the scene posing as challengers. Similarly, if the challenger does not state precisely how he is going to prove that God exists, it would be open to him and others to interpret any chance occurrence such as a rainbow, a sudden shower of rain, the disappearance of the sun under clouds, the blowing away of the cap on my head by a sudden gust of wind or any other incident as evidence of God’s working, as this type of credulous fools often do.

Abraham Kovoor

Ignoring all these stipulations, this agent of God publicly announced in the paper that he would be meeting me 'anonymously' at the Kelaniya Temple on 3m March at 8 a.m. He exhibited his cowardice by failing to meet me and my fellow rationalists 'face to face' on 24th February at Thurstan College to receive the list of other rationalists who were prepared to 'face' him at the final encounter. This was one of the conditions he stipulated in his first challenge.

On 27th February, the chief priest of the Raja Maha Vihara, Kelaniya, informed me that nobody had sought permission from him, and that he was not in favour of any one exhibiting his 'madness' within the premises of his temple.

This necessitated my making the following paid announcement in the Times Weekender and the Daily News or the benefit of the members of the Ceylon Rationalist Association and the public:-

"RATIONALISTS - As the encounter with the anonymous challenger is post­poned till his identity is revealed, and the venue booked, members who volunteered to face the challenge with me are requested to wait till further announcement."

Why are these God’s representatives, unlike rationalists, keen on doing things stealthily? His insistence to remain anonymous to the last confirmed my suspicion that he was determined to escape without personal humiliation. I must accept that I have failed in my hope to make a fool of this pious fanatic in public!

POSTSCRIPT:

Information just received from the newspaper office reveals the identity of the challenger as a European skin diver turned film producer and director, who recently preferred transcendental meditation to psychiatric treatment!

This accounts for the eccentric announcement about his appearance under the 'Makarathorana' at 8 a.m. on 3rd March, shouting "I COME IN THE NAME OF GOD", without obtaining prior or later permission from the temple authorities, and finally failing to appear on the scene at the appointed hour!

Now that his identity is revealed, at least unofficially, will he come out in the open, courageously, and give a chance to the public to witness him performing a "strip tease" in the name of God to convince the rationalists that God exists?!! 

Courtesy: Abraham Kovoor: Exposing Paranormal Claims; Published by B Premanand, Indian CSICOP, Podannur-641023; Date of Publication: 15-3-2000

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Swayambhu: Making Idols Appear by themselves from Earth!

B Premanand

Experiment: 55

Effect:  Producing Ganga water from hands or beard.

Props: Cloth or sponge dipped in water.

Method: Hide the cloth or sponge where you sit. Show your hands empty and palm the sponge or cloth. Press the hands together, or with the beard, and the water in the sponge or cloth is squeezed out.

Experiment: 56

Effect:  Idols appearing by themselves from earth as Swayambhu.

Whenever someone wants to build a temple, the god man or the priest has a dream in which he is informed that an idol of the god will appear at a certain spot out of the ground. Prayer is offered at that place. The next day he starts the prayers, getting gullible people to participate and on the exact spot shown to him in the dream. He marks the place, chants mantras non-stop, and then consecrates it with water. Within two or three days an idol of the god rises out of the ground by itself at the exact spot. Astounded believers pour money into the coffers of the baba and he soon becomes rich.

Props: Bengal gram (chickpea) to the weight of the idol or minimum 2 kg. A pit to the exact size of idol but 12" deeper than the idol.

Bengal gram swells as it sprouts
 pushing the idol upwards above the grund

Method: Without the knowledge of others, dig a pit, put the Bengal gram m the pit and place the idol on Bengal gram which should be about 2" lower than the ground level. Fill the pit and smooth over the ground to look natural. Mark the place.

The next day you reveal your dream, put up decorations and banners, start the prayers and the non-stop singing of bhajans. Water is sprinkled at intervals to soak the spot. Bengal gram swells and germinates as it sprouts pushing the idol upwards above the ground.

Experiment: 57

Effect:  Red feet of the goddess on the cloth.

To prove that he is possessed by the Goddess, an oracle washes his feet with water and walks over a cloth. The red foot-prints of the goddess appear on the cloth.

Props: Turmeric powder, slaked lime, water and a white cloth. METHOD: A white cloth is dipped in turmeric solution until is gets yellow. It is then dried and the turmeric powder sticking on the cloth removed. In a vessel slaked lime solution is stored as water. The oracle acts as ifhe is possessed by the Goddess. He then washes his feet in this water and walks on the cloth. Red foot-prints appear by the reaction of turmeric powder with slaked lime.

Reproduced with permission from Indian CSICOP.  For other articles from Science Versus Miracles we have already published please click here (http://www.carvaka4india.com/search/label/Science%20versus%20Miracles) 

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