WHISPERS OF IMMORTALITY
O
NECE AGAIN, Bharathi’s journalistic talents found a lively
outlet, as he became the sub-editor of “swadesamitran”,
for the second time. he wrote on many topics, proliferously
on politics, on the problems of Indian society, on the
fine arts, and he did some creative writing in the form
of short story and poetry. In the later years of life,
he took a keener interest in world politics, and he wrote
about it with a deep understanding of political science,
and a wide knowledge of the historical and cultural backgrounds
of the nations of the world on whom he was writing. He
was deeply concerned with Indian freedom movement, as
this was his primary ideal. This ideal became the pivotal
point, the centre around which international politics
wheeled for Bharathi.
Bharati discussed the problems of the British Government
in its dealings with India, Ireland and other colonies
with an eloquence characteristic of Burke. He never hesitated
to expressed whatever he thought was right even if his
expressed opinions hampered his career or life.
Bharati’s knowledge of the happenings around him, and
all over the world was accurate and detailed. As a journalist,
who had to deal with international matters, he read almost
all the English newspapers, especially those published
from England. He discussed in his articles many matters
relating to the freedom of India, its economic, political,
artistic and spiritual growth, in comparison with other
nations, who were caught in a similar predicament.
He
argued with British Government from all possible angles,
telling them how it was important and urgent that the
British should make India free. In an article entitled
Ireland and India, Bharati elucidated how the great
force of dharama spreading throughout the world was
capable of destroying the evil forces, and that it was
important the British should realize the force of dharama
as the ultimately winning force:
We, Indians, would like to stress this point to Mr.Lloyd
George: you have been repressing the spirit of freedom
of Ireland for many centuries by raising war again and
again. Ireland is a small country. In fact, even now
Ireland could subdued in war by England.
But,
because of the great force of dharma thought the world,
it has become impossible for England to deny Ireland
her freedom.
Ours
is a country which was well-versed in Vedanta as early
as five thousand years ago, it consists of thirty corers
of people; even today it leads the civilizations of
the world though Jagdish Chandra Bose, and so on; when
are you going to grant freedom to India which is incomparable
in its glory in the history of the entire world? (July
19, 1921).
Bharati believed that India could lead the world in many
respects, for it had the spiritual strength necessary
for such leadership, and possessed great qualities as
a nation. He thought that the world needed our help both
in spiritual and material matters, and so he emphasized
the importance of freedom without which the greatness
of India will not be revealed. He was also quite sure
that the way in which India was fighting for here freedom,
the non-violent method, was a spiritual weapon capable
of finally serving its purpose. In an article entitled
Swariyam, he compares the various methods by which the
United States, Ireland and India fought for their freedom.
On July 4, 1775, the United States was freed by declaring
war against England and Ireland won by her revolt for
freedom. India as was characteristic of her civilized
nature employed peaceful, non-violent methods to achieve
her freedom. Bharati concludes his article by asking King
George V to give India her freedom immediately as it was
the only nation which fought though peaceful means.
World War I had a great impact on Bharati as it was the
case with leaders the world over. In addition to the consequences
which other nations suffered, India had the special disadvantage
of postponement of consideration of her freedom. Bharati
who had a frisky temperament was annoyed by the sluggishness
of the Government in running India’s affairs. He suggested
to the public in the year 1916, showing them the examples
of Ireland and Poland that the Indians too should struggle
harder for their freedom, even as the World War was being
fought, that hundreds of thousands of people should sing
and send an appeal to the British Parliament asking that
India be made free immediately. This appeal was dated
May 25, 1916.
Bharati was equally concerned with the freedom of spirit
of all human beings, and was eager to fight slavery in
any form in any part of the world. He thought that the
highest civilisation for a nation, or for an individual,
was to forsake a life of restrictions. As far as India
was concerned, it was in a perpetual state of unrest under
foreign rule; while the people led a life or restrictions
without any fundamental rights, their inner self like
Bharati’s must have yearned to be free.
Bharati wanted to build up a world-republic, an internationalism
that granted quality to all human beings. He believed
that a true republic was established where God was the
only Master. He sings of the glory of the nations which
enjoyed freedom and democracy, and of the need for destroying
slavery in any form anywhere in the world. There was no
happier moment for Bharati that when he sang the fall
of the Tsa’s rule in the Russian revolution, and the freedom
of the Russian people:
The Might Tsar, as the Himalayas, has fallen,
The
conspirators around him who lied though times, violating
dharma have fallen in quick disarray.
This
fall is as the fall of mighty trees in the forest which
are uprooted by the tempest, making of the forest mere
firewood.
Life
of the people as they themselves order it,
A
law to uplift the life of the common man,
Now
are there no bonds of slavery;
No
slaves exist no.
Kali
Yuga, as a ruined wall, did fall,
Krutha
Yuga established, reigns in glory now.
His desire for freedom extended from international and
national matters to combating common evil practices in
society, practiced every day by ignorant people. The intuition
of the Indian women who worked as slave-laborers in the
Fiji cane fields excited the poet’s compassion, and he
prayed to Shakti for the welfare of these women.
*
* * * *
Bharati lived in Thambu Chetty Street when he first came
to Madras, and later moved to his residence in Thulasingaperumal
Koil Street in Triplicane. This street is directly behind
the Parthasarathi Swami temple. It was a blessing for
Bharati to live there, as he visited the temple every
day praying for spiritual enlightenment. The beach was
nearby too, and Bharati loved to walk on the sands in
early mornings or late evenings.
Increasingly, Bharati’s preoccupation with living eternally,
with immortality in this world, incased. He mad a trip
to Karungalpayam in Erode during this period, ;and spoke
at the anniversary celebrations of the local library on
the possibilities of eternal life in this world On August
4,1921, he wrote an article in “ Swadesamitran ” describing
his Erode visit, and on the problem of conquering death
and living in eternity. In a poem addressed to the god
of death, Yama, (“Kalanukka Uraitah”) Bharati wrote that
he would never let death come anywhere near him, and that
he would kick death with his foot should death dare approach
him. It may be surmised that Bharati was becoming sub-consciously
aware of the approach of his own death..
The few months before his death, Bharati was completely
preoccupied with devotional though, surrendering all of
his thinking to Shakti. The story of Prahalda who had
unwavering faith in Lord Narayana, who defied his own
father and conquered death caused by him held special
appeal to Bharati. Shortly before he died, eh wrote a
poem as a conversation between the wicket\d father Hiranya
and the devoted son Prahada, a poem of rare faith and
beauty. The father threatens his son with all forms of
torture, and the son constantly and willingly replies
to all threat as Om Namo Narayanaya.
Bharati’s death came about in an unusual manner, too.
He was in the habit of feeding fruit to the temple elephant
at Parthasarathy Swamy temple during his daily visit to
the temple. In this fateful day, the elephant had a spell
of rut, and in spite of advice from bystanders Bharati
went close to the elephant in his usual fashion. The elephant
pushed him to the ground, and as if ashamed of his maltreatment
of a friend, stood completely still. Kuvali Kannan who
heard about Bharati’s accident ran to the poet’s rescuer,
and retrieved him from amonth the four legs of the beast.
Bharati became weakened by the shock of this experience,
and was afflicted with a stomach ailment soon after. He
passed away on the night of September 11, 1921, fully
aware of his death, and dressed in his clothes,., the
black coat, and the turban.
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