From the beginning, there has always been a great distance between the scientist and the common person. A scientist publishes the results of his experiments, but these appear in national and international science journals that are not accessible to ordinary people. Even when they are accessible, the technical and scientific terms scientists use are not understood by them. As a result, the average person leans toward fantasy literature that offers temporary, colorful dreams, rather than toward "scientific literature" that speaks of nature's mysteries and human achievements. Those who believe in palmistry, horoscopes, and auspicious timings continue to believe in them, even risking their lives in the process.
Superstitions and belief in the theory of karma have still not disappeared. The heads of government bear no small responsibility for this. Therefore, the need to write science for the common person remains as great as ever. For a nation to achieve progress in social, economic, and cultural spheres, it is essential that people develop scientific understanding. Scientific awareness clarifies things like rational thinking, respect for labor and effort, and the social benefit that comes from an individual's work. Many Telugu writers have worked to cultivate a scientific outlook among the people.
Pavuluri Mallana's "Ganita Shastram" (Mathematics) is considered by many to be the first scientific work in South India. Later, between 1914 and 1940, figures such as Vemuri Vishwanatha Sharma, M. Narasimham, K. Seetaramaiah, Dr. Achanta Lakshmipati, Nidadavolu, and Kalipatnam Kondaiah were responsible for a proliferation of science writing in Telugu. After them, Tripuraneni Ramaswamy Chowdary, Tapi Dharma Rao, Goparaju Ramachandra Rao, Hari Adisheshuvu, Bhetana Bhatla Vishwanatham, D.J. Gopala Rao, Sripada Gopala Krishnamurthy, and R.V.G. Sundara Rao published science writings extensively.
In the next generation, that is, between 1950 and 1980, a new generation of Telugu science writers emerged with a modern outlook: Vasantarao Venkata Rao, Narla Venkateswara Rao, Nanduri Rammohan Rao, Kodavatiganti Kutumba Rao, Dr. Mahidhara Nalini Mohana Rao, Gali Bala Sundara Rao, Dr. P. Dakshinamurthy, Ayyagari Veerabhadra Rao, Raavuri Bharadwaja, Ravipudi Venkatadri, and Kodavatiganti Rohini Prasad, among others. The reason for naming these prominent figures here is my hope that those who wish to establish themselves as science writers, and others who have an interest in the subject, will surely seek out and read their works. It is only when we thoroughly understand the past that we can shape our present the way we want it to be.
There are those who believe, like "art for art's sake" and "poetry for poetry's sake," that "science is for science's sake" alone. Such people are of little benefit to society. What is needed are people who work with the belief that everything should serve the welfare of society. What is needed are people who present science not as a mere lesson but in relation to the dynamics of society, from a social perspective. There are very few such people. It now falls to the younger generation to take up this task. Each within their own scope, each at their own level, each to whatever extent possible, should work toward the propagation of scientific and rationalist thinking. It is especially important to convey these ideas to children and young people, because they are the citizens of India's future. If their outlook changes, then gradually, over time, change will naturally come to society as well. Already, discussions are being held in some study circles, and ideas are being exchanged. Even in remote villages, some teachers are introducing their students to books that instill scientific awareness. They read aloud such articles from newspapers and magazines to their students, and clear their doubts where needed. Some generous-hearted individuals pay subscriptions from their own pockets for science, rationalist, and humanist magazines so that these publications reach libraries in their local areas.
Organizations like Jana Vijnana Vedika, Manava Vikasa Vedika, Vijnana Darshini, and Praja Science exist and are working to the best of their ability. Likewise, there are many small and large magazines such as Hetuvadi, Science-Rationalism, Swecchalochana, Greenbelt, Nastika Darshini, Voice of Charvaka, Bhautikavadi, Praja Science Vedika, and Viveka Patham. There is also Chekumuki, a children's science magazine. Behind these are experienced editors, writers, and activists. True, but these forums and these magazines are not enough. More, and still more, are needed. The number of forums and magazines needs to grow many times over. To rid people of superstition — and especially to rid educated people of foolishness — even more science activists need to step forward!
Writings that raise scientific awareness should appear in all daily, weekly, and monthly publications. Some television channels do hold discussions on superstitions, which is something to be glad about. But four times as many live broadcasts are devoted to astrology, colored gemstones, amulets (talismans), and godman "aarati" programs. If society wants to cater to every section and every school of thought, then, as the saying goes, the blanket stays where it was originally laid — nothing really changes. In the name of pilgrimage sites, some channels keep showing free darshans of Kailasa, Vaikuntha, Mecca, and Bethlehem. Television channels and newspapers seem to compete with each other in nurturing devotion and superstition. Is there any newspaper without a Vaastu column or weekly horoscope? Is there any radio channel without a "Suprabhatam"? All this is worth mentioning because, facing so many adverse conditions, it is very hard for science activists to raise scientific awareness in society. This is by no means easy. But that does not mean one should abandon the responsibility and sit back with folded hands!
When they are young, some science writers become eager to do something great, but in reality, they end up accomplishing little. Moreover, as age advances, physical and mental changes occur, and as a result, they end up passing their time reading stories of yogis and biographies of saints. Such "dying lamps" are of no benefit whatsoever to the younger generation. One must leave such people behind and keep moving forward. Science activists can only move forward if they are like galloping horses. As in every field, in this one too there are people who put on a show of publicity. They attach titles to themselves like "Kalanidhi," "Sahitya Kovidulu," and "Science Dhurina," and carry out promotional programs. Such people are reluctant even to utter words like rationalism, atheism, or humanism.
Such people wield two knives from the same sheath. In the name of culture, they speak in the same breath of tradition on one side and science on the other. What is even more astonishing is that they insist their own personal superstitions have a scientific basis. They are not even aware that people are laughing at them. To say more: there are those who sing magnificently about the sweat of the working class, who feel deep sympathy for the downcast, and who fire volleys of words against the exploitative system — but the moment the subject turns to God and religious belief, they fall completely silent. They don't utter a single word. Perhaps they think, "Why raise such matters and scratch an itch with a burning coal?" I do not know. If even a few political parties, over these sixty or seventy years, had firmly stood by scientific ways of thinking, the country would not be in such turmoil today. Even now, that change must come. Political and social organizations and associations must become more alert, and must keep working to block programs that set back scientific progress.
However, one person who is propagating rationalism from a scientific background is Babu Gogineni. He conducts programs at the national and international level and appears frequently in television debates. In this field, apart from senior figures like Dr. Brahma Reddy, Penmetsa Subbaraju, Pasala Bheemanna, Sharif Gora, Kothapalli Ravi Babu, Dr. Gumma Veeranna, and Meduri Satyanarayana, there are also people like Kurra Hanumantha Rao, Sheikh Babu, Rao Krishna Rao, G.D. Sarayya, and Sheikh Dariyavali. An anthology titled "Why I Write Science" was published under the editorship of Dr. Nagasuri Venugopal and Malyadri. More such works need to come out, and publishers should come forward to encourage them. I may have forgotten to mention some more names here; that does not diminish their contribution in any way. Or I may have remembered and mentioned some of them elsewhere in the past. In any case, science, humanist, and rationalist activists, writers, and organizations must keep working continuously. There is no escaping it!
(Author of the article: Dr. Devaraju Maharaju, recipient of the Kaviraju Tripuraneni National Award)
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