Translations of Bharathy's Prose Writings

kvchellappa · Post by **kvchellappa** » 27 Aug 2012, 14:37

http://bhaarathi.blogspot.in/

My Erode Trip
4th Aug 1921

I reached Erode. It was Kongu NAdu, but did not appear to be any different from Then PAndi NAdu. Since the emergence of nationalist spirit, the outer variations are on the wane because of the decline of internal differences among the various provinces of Thamizhagam.

Surely, newspapers like SvadEsa Mithran contributed to it.

A bullock cart was available. It did not have enough space for a person to sit erect. It was a foot and a half long. The bull was like a kitten. I was there, the cart driver was the second and a lad working under him as a cart driver for wages was the third. That bull-cat was dragging the as though the three of us were three mountains.

I had work in Karungal PALayam which was half a mile away. I had gone there on an invitation from a friend. The bull had sweated before reaching Karungal PALayam. It is no use blaming it. It was a puny creature. On it were travelling three of us, hefty men, and a cart with a canopy rising to neck height.

I arrived at Karunal PALayam village in about two hours. In that village the men were all honest and pious and were praiseworthy in intelligence, industriousness and patriotism.

Conversation with them was delightful to me in every way.

There is a library there. Its secretary is a lawyer, a good man, intelligent and remarkable for his love of the country. That library serves as a great means to civilise the inhabitants. Some prominent people like Ghanam Narasimha Iyer (Salem advocate), SrimAn VaradarAjulu NaiDu and Sri KalyAnasunDara MuDaliyAr have brought to light by means of testimonials the fact that the village derived many benefits from the library.

I had been there for the anniversary celebration of the SabhA. They asked me to give a speech. I know only one thing in particular. I talked of it there, that is, human beings can escape death and live for ever in this world.

My belief is that if a person has devotion like PrahlAda and is monogamous like Manmatha, he can attain JIvan Mukthi in this world itself, become like devAs in all respects and be eternally happy. I got convinced in this belief on the basis of my studying Vedas, PurAnAs, SAstrAs, books of other religions, scientific principles from Europe, the findings of JagdIsh ChanDra Bose, etc.
The great scholars there came together, found no fault in my arguments and gave their approval. Then they asked me to address a public meeting on the canal bank in Erode the next day on ‘The Future of India’. I agreed. If I elaborate on the proceedings of that meeting, this essay will become longer. Therefore, I will stop here and write tomorrow about the events of the next day.

cmlover · Post by **cmlover** » 27 Aug 2012, 20:32

Dear kvchellappa:
Ref: http://bhaarathi.blogspot.in/

Continue to post your translations here.

rshankar · Post by **rshankar** » 27 Aug 2012, 22:52

Very nice! Thank you for the translation.

smala · Post by **smala** » 28 Aug 2012, 14:56

kvchellapa, thank you, please continue to post from the blogspot.

kvchellappa · Post by **kvchellappa** » 29 Aug 2012, 15:26

Rupees one crore
11 August 1921

SrimAn Gandhi and others have been saying that a sum of rupees one crore is required indispensably to attain svarAj by September and if people do not contribute, they will be traitors with no interest in swarAj.

People have contributed rupees one crore. How is that sum being spent? When will they start to spend it? If we have to get svarAj within a month or two or a year, the expenditure must have started already, is it not?

There can be only one meaning to the statement ‘We can get swarAj only if rupees one crore is mobilised.’ That is, the amount should be spent in propaganda. For, we do not support use of force. Therefore, there is no question that the amount can be spent on an army. Hence, propaganda is the only way. If the idea is to spend part of the money to buy spinning wheels for the people, it can no doubt be done. Or, it can be spent in other ways. But, we should not forget that propaganda is the basic path crucial to everything.

I had already suggested certain ways in this very newspaper how the money can be spent on propaganda. There should be not less than four expert propagandists for svarAj in each district.

But it is not clear why the work on propaganda has not yet commenced.

I hope that my friend Salem Sri Rajagopalacharyar and others, who spearheaded the mobilization, will take up with SrimAn Gandhi this matter and do the needful.

It should be supervised that the money mobilized by the members and sympathizers of Congress Sangam is not frittered away. This opportunity is important in world history. It is becoming apparent that not only there are emerging wonderful changes worldwide, but also that freedom will become commonplace for all the nations in the world. At this juncture, it is imperative for India to make sure of its independence. It is the great desire that has for ever seized hold of the minds of the general public in our country. That is why when Mahatma Gandhi appealed, the people contributed liberally and quickly without any stinginess and notwithstanding their grinding poverty, and left no room for any blame whatsoever.

One half of the contract is over. That is to say, the duty cast on the people has been discharged. Nothing remains now except that the leaders fulfil their duty.

As I am writing thus, SrimAn Rajagopalacharyar has published an account. He has detailed in the account the collections in Chennai Province and the expenditure items. Only a paltry sum (Rs. 50,000 I think) has been earmarked for propaganda in it. It is my view that it is inadequate. We have to treat the entire India as one unit for propaganda. If we do not have one plan, one system and leadership from one propaganda team to conduct the campaign, innumerable difficulties will befall us.

Many people do not grasp the real significance of what Krishna has said in Bhagavadgita, ‘Your duty is to act, you should not worry about the result’.
Some people think that it is said in Gita that we should engage in an activity that is bound to be of no use. It will be appreciated by those who have read the entire Gita that it is not the sense in which God has made the statement in question.

No one need be exercised whether there will be success or failure after doing the work. We should not keep in abeyance doing what we have decided by intellect as worth doing because of cowardly doubt that it may not yield result. Work is rewarding surely. God says in a later part, ‘PArtha, one will meet with success in his work soon in this world itself.’ Besides, he explains elsewhere, ‘No one who has done good work comes to bad ends.’

It is therefore incumbent on our people to visualize success as the verdict of God and engage in activities for svarAj tirelessly without brooding over the result. They ought to start it at once.

(The literal translation of the last sentence is: In it, they are bound to fell the thirikaranas irretrievably).

venkatakailasam · Post by **venkatakailasam** » 29 Aug 2012, 18:55

The link above is not working..

http://bhaarathi.blogspot.in/

cmlover · Post by **cmlover** » 29 Aug 2012, 20:44

Try again.
It works..

arasi · Post by **arasi** » 30 Aug 2012, 09:07

kvchellappa,
Good going. Please continue...

CML,
The title for this thread is misleading. Translations of Bharathi's prose is more apt.

kvchellappa · Post by **kvchellappa** » 30 Aug 2012, 12:52

Thanks madam.

kvchellappa · Post by **kvchellappa** » 30 Aug 2012, 12:52

Mahamakam

24th Feb 1921

Some call Indira DEvadEvan. It implies that he is to dEvAs as dEvAs are to the rest of humanity. VAlmIki and KALidAsa in Samskritham, Kamban and PugazhEndi in Thamizh and Shelley in English are characterised as ‘poet of poets’. That is to say, poets get as much new enjoyment from Valmiki etc. as other people get from poets.

In the same manner purANAs describe both the PotRAmarai kuLam (pond of golden lotus) and MhAmaka kuLam, called Amritha VAvi (pond of nectar), situated in KumbhakONam, as ‘the holy bathing ghat (Punya ThIrtham) of all holy bathing ghats’. For, in days of yore, the nine ThIrtha DEvathAs (goddesses of bathing ghats) approached God and prayed, “God, all the sinners in the world come to us, take a dip, wash off their sins and return as purified souls. You must grace us with redemption of the sins we so accumulate.” The Almighty took pity on them and enjoined, “Holy waters, I have created two Amritha VAvis, untainted by sins, in KumbhakONam. If you visit and take bath in them, your sins will disappear.”

Yesterday, Tuesday the 22nd Feb, Mahamaka PunyakAlam (auspicious occasion) was celebrated in KumbhakONam, which is the occasion, occurring once in twelve years, when the ThIrtha DEvathAs like Ganga visit here for taking bath. Lakhs of Hindus would have taken bath in it yesterday.

However, some secular people may object whether all those would have been rid of their sins and become pure. Such ThIrthAs and places of pilgrimage have been there in all religions. Jews call Jerusalem as a holy place. Christians venerate holy places like Jerusalem, Nazareth and Rome. Muslims celebrate innumerable places like Mecca, Medina and Jerusalem as holy places. Buddhists have been worshipping thousands of places like Gaya as holy. Therefore, perhaps either in ignorance or in oblivion, the Christian priests have been considering such pilgrimages to holy places as unique to Hindus. Ignoring such people who blame Hinduism on this score, we mentioned that only secular people raised this issue, since there is no possibility for any of the believers to question this practice. We will explain here the principle behind such pilgrimages in such a way that both believers and secular people would get clarity. Ancient Hindu scriptures have clearly stressed that in order to get rid of the sins and become pure, genuine faith should be there. The scriptures declare plainly that without a true intent, the sinful karma will not go away even if one takes a dip in Ganga or Mahamakam. There should be the mental resolve not to commit sin henceforth.

Meaning and use of ThIrtha YAthrA (pilgrimage)

Only such resolve gives purity. In the resolve of a person not to commit any sin from that very second, which is like fire, the past sins are burnt away. The Lord says in Bhagavdgita, “Arjuna, the fire of knowledge reduces all actions to ashes.” There should be a true will not to indulge in sin hereafter. That simply is gnAna. There is no greater gnAna. Some seek gnAna through penance. Some try to attain gnAna through charity, some by enquiry, some by meditation and some by worship. All are genuine routes, of course. All this will impart gnAna. But, in which way will it impart? It will be only by way of destroying sin. The sin will go away by such practices. From that, emancipation will ensue or in other words, one will get clear of infatuation. GnAna will arise therefrom. GnAna is the realization that everything is of God. Sin is causing harm to self or others. Likewise, virtue is activity that results in happiness, unadulterated by sorrow, either to self or others, which is the supreme principle of crores of scriptures. By the gnAna that ‘everything is Athma, everything is God and therefore everything is self,’ the tendency to cause harm to others will drop off. That is, sin will go away. Justice is virtue, injustice is sin. That which is good in the long run (hitham) is virtue and that which is not is sin. Truth is virtue, untruth is sin, Contentment is virtue, regret is sin.

Bible says that wages of sin is death.

Some may ask, “If, as said above, determination in mind and realization of gnAna is the way for one desirous of getting rid of sins, why should one spend money and visit places like KumbhakONam, Kasi and Rameswaram?”

When the transformation of mind is made permanent, it is called vratham (penance). Great, permanent resolve of the mind is vratham. In all parts of the world, the wise have formulated certain rituals so that these vrathas get impressed in the thoughts of men. There is a ritual to commence education. There are ostentatious rituals during wedding. There is a ritual for housewarming. The intention in all these is to remove any inauspiciousness and invoke auspiciousness as a permanent possession. When we consider the Biblical saying ‘Wages of sin is death’, as I mentioned earlier, it becomes clear that of all inauspiciousness sin is the most inauspicious. As a corollary, it is evident that virtue is the most auspicious.

Is not a ritual required for such a rAjavratham (king of penances) viz. removing such sin and covering oneself with virtue? Pilgrimages to holy ThIrthas like Mahamakam is, say, such a ritual.

kvchellappa · Post by **kvchellappa** » 31 Aug 2012, 08:39

State of the world

19th Jan 1921

Reuter has succinctly made it known to India that Lord Milner has resigned as Minister of Immigration and that it was not because of his work concerning Egyptian affairs. It appears manifestly that Reuter has given this cable with the same good intention (as in the story) of a child giving evidence ‘my father is not hiding in the bed.’

They had publicized in the beginning that they would almost grant independence proper to Egypt (at the instance of governments of countries like France and USA). They kept Suez Canal under their control. They seized some other lands and rights. They promised and announced to the whole world that they would cede complete independence subject to the above conditions.

‘Egypt is not a land with revenues like India. This may act as atonement for the takeover of Mesopotamia and help to bring the Muslims to our camp. Suez Canal is the pith and marrow of Egypt and we have retained it. As our forces will somehow continue in Egypt, we can manipulate the government of Egypt at will like puppets even after granting independence. For the present, it will be like a consolation for the heartburn of allies like France and USA. Further, that country is in readiness to undergo any suffering for independence.’ Considering many such factors, the British ministers made public the story of giving independence to Egypt, to start with. Later, ‘‘we think something, but God thinks something else.” What can be done? Lord George gives advice. God gives the verdict.

Unexpected outcome

The British ministers went to reap millet (thinai) having sown millet, but palm (panai) has grown there. The ire of Muslim world has not been assuaged by their publicized promise of independence to Egypt, but has boiled over. ‘Are they leaving Egypt? Well, well. Why did not they leave Turkey? Why not liberate it? Why have they not left Mesopotamia and Syria? Why have they not liberated them? Why did they try to swallow Persia? When will India get independence?’ At the juncture when these issues were seething, the mental agitation of Muslims did not subside because of the advertisement of independence to Egypt. Anyone with foresight would have expected such an outcome. But, Mr. Lloyd George and his political adviser were short in discernment.

Those who lack the foresight to visualise what turn a particular action will take the next morning are unfit to be ministers. However, they have no qualms on this score.

MahAmahOpAdhyAya in reneging on their words

For, Mr. Lloyd George and his minister colleagues have earned the title of mahAmahOpAdhyAya in the art of throwing away the conscience and changing next time round what they had said earlier. It appears that the ministers, who are the members of ‘swathanthra pariyOshana sangha !’, did not get the return they expected from USA. We get a doubt because of that whether those members have got the idea to move away from the promise about independence to Egypt. It appears that they have kept Lord Milner out for a while in order that they can give new interpretations to the promise of independence. But, here again only the plan is of the coterie of Mr. Lloyd George. The decision is in the domain of God. First, it is in the domain of God, then in that of Egypt.

The matter of ‘Kilabat’

It is learnt that ‘Kilabat’ committee has sent pounds five thousand for the protection of Muslims who are languishing without food in Smarna. Such deeds are good deeds that will strengthen further the already existing fraternity among world Muslims. Be that as it may, no one can deny the news that non-cooperation movement is becoming stronger in the country thanks to the efforts of Kilabat committee. Looking at the indifference of the Indian Government at this time, we are surprised. Do we need ‘’Sever’’ agreement, injustice, loss, infamy? Or, do we need friendship of Muslims, justice, renown and avoidance of loss? Indian Muslims are the chief representatives of world Muslims today. Unless the Indian government apprise with repeated stress what thoughts Indian Muslims are entertaining, the cabinet ministers of Lloyd George are not wise enough to learn it themselves and act.

maduraimini · Post by **maduraimini** » 01 Sep 2012, 00:42

kvchellappa,
Very interesting. I am just reading it from Rasikas.- not your Blogspot. Please continue this. Thanks.

smala · Post by **smala** » 01 Sep 2012, 06:23

Makes beautiful reading, thanks Kvchellappa.

kvchellappa · Post by **kvchellappa** » 01 Sep 2012, 17:32

DEva Vikatam (Humour among gods)

NArada went to Kailasa. NandikEswara told him, “Respected NArada, it is not the time for darsan of the Lord. Lord and his consort are conversing in the ladies’ quarters. You can see only after one jAmam (3 hours). Wait till then. Let us be talking.” NArada obliged and sat to his right.

PiLLayAr (Ganesa) also reached there. NandikEswara ordered a bhootha (ghost) that stood nearby, “Fetch thirty cartloads of kozhukattai, pAyasam in three hundred pots and a cartload of betel leaves and nuts.” Before a wink, the ghost brought the snacks etc. PiLLayAr refreshed himself somewhat.
NArada took one kozhukattai and munched and drank half a cup of water.
NandikEswara gorged two bags of cotton seeds, two bags of horse gram, two bags of black gram and two or three sheaves of grass, which were lying nearby, as if it were a blade of grass, and drank a little water.

Thereafter they started to converse.

PiLLayAr asked, “NArada, have you carried any tale of late? Did you cause any quarrel?”

NArada replies, “No swami, I shall leave that trade altogether. I have almost stopped instigating a fight between gods and demons. I engineer it among men only.”

PiLLayAr: Tell me some recent incident.

NArada says, “There is a chettiyAr in Vizhuppuram, a miser. There is a SAstri in ThanjAvUr, a proud man. It occurred to me that I should cause increase in expenditure to the chettiyAr and decrease in pride of the PArppAn (Brahmain). I got this idea six months ago. It materialized yesterday only. I made the PArppAn to go to Vizhuppuram.”

PiLLayAr: How?

NAradar: I appeared in the dream of ChettiyAr and told him, ’There is so and so SAstri in so and so street in ThanjavUr and if you invite him, he will do the necessary atonement ritual for sins and cause a male child to be born to you.’ In the same manner, I appeared in the dream of the PArppanan and told him that if he attended on the Chetty, there was scope for his fame and wealth to increase. The PArppanan reached the house of the Chetty even before the Chetty sent him a letter.

Chetty began a hOmam for getting a child. PArppanan demanded more money. Chetty stopped the hOmam half-way and asked PArppanan to go back home. A Prabhu (well-to-day man) in the next street requested PArppanan to stay in his house for a year and give discourse on Bhagavd Gita.

There was already no love lost between the Prabhu and the Chetty. Prabhu had filed a suit in the court demanding thirty thousand sovereign as due from him. Chetty has filed a counter that he had already repaid it, but did not insist on a receipt in trust and that he had nothing more to say. In the court it was decreed that there was no proper evidence for the plea of Chetty and that he should pay Prabhu with costs.

A slave-farmer of Chetty approached him for cash for toddy and informed him that his wife revealed, when she was possessed, some wichcraft being aimed at Chetty by an Iyer. Chetty felt for sure that it was the ThanjavUr PArppAn, who had gone to his enemy’s house, that indulged in witchcraft and that was why his enemy won and he lost the case.

He engaged a man to find out what his enemy and SAstri were talking in the enemy’s house. He tipped him three sovereigns. When the spy went there, the SAstri and the Prabhu were discussing vedAntha.

SAstri said, “Brahmam is the only truth. The rest are SUnyA.
(SUnyA means ‘nothing’ and also refers to witchcraft).

The spy after hearing, this returned to Chetty and made a story that they were planning for (sUnyam) witchcraft for the enemy. Chetty asked him, “Would you say it on oath?” “Certainly, I will say it on oath. I heard with my ears SAstri saying ‘sUnyam’. If what I say is untrue, may the PiLLayAr in MOttu Theru repay all the debt incurred by my wife.”

When NArada was narrating thus, PiLLayAr said with a smile, “Oh, mischievous creature! Am I to discharge all the debts of his wife? I will do something fitting for him.”

NArada continued: Relying on the above words of the spy, Chetty decided to put to loss and shame his enemy and his friend, ThanjavUr SAstri. He called a thief and paid him a hundred sovereign bidding him to steal in the house of his enemy, cut off the tuft of SAstri and bring it.

The thief, who so far thought that Chetty was poor looking at his dirty clothes and wrinkles on the face, inferred from his tip of a hundred sovereign that he must have a pile of gold. He sent four thieves and stole away all the gold in the house of Chetty.

Wishing to do something in return for the gold he got from Chetty, as desired by him he had the tuft of SAstri cut off and gave it to Chetty. Chetty locked it in the same box which contained the stolen gold.

PArppAn had his pride humbled and returned to ThanjAvUr. Last evening only, he sat in his house and was crying, “God, I meant no harm to anyone. How then can such dishonour happen to me?”

I went there as a mendicant and sang:
“KaDalai pOlE katrOmenru
Garuvam konDAyE
KallArenRE NallAr
Thammai kaDumai seithAyE”
(Were you not proud that you were learned as big as an ocean and did you not treat harshly good people because they were unlettered?)

When NArada was speaking thus, NandikEswarA asked, “Did this really happen? Or, is it fiction?” NAradA said, “Fiction, where is the doubt?”

PiLLayAr said angrily, “Look here. You were narrating as though it was real. I lent my ears believing it to be true. Is it all in mischief?”

kvchellappa · Post by **kvchellappa** » 01 Sep 2012, 17:34

(continued)

NArada replied, “Not mischief. I made up a story on purpose.”
“What for?” asked PiLLayAr.
To which NArada replied, “NandikEswarA asked for a story for passing time. I weighed your request also in it.”
“Did you toy with my request and make a story for Nandi? What is this Nandi? Am I the son of the master or you?” PiLLayAr sounded angry.
With a frown on the face, NadikEswara said, “You never remember however many kozhukkattais I offer you. I have the duty of a sentry. When time hangs loose on you, do you dare to disturb the one doing his duty? Lord Muruga never does like this. Mother has partiality for him only. Go away from here please. Else, I will complain to mother.”

Narada laughed and said, “I have not yet stopped bringing on a quarrel among gods.”
PiLLayAr and NandikEswara felt ashamed and punched on the head of NArada in jest.

Thereupon, NArada says, “When I was talking to Brhaspathi yesterday, he said by reference to my horoscope that his planet would enter my birth-star, because of which PiLLayAr and NandikEswara would punch my head. I told him that his planetary movements would not affect me. We entered a bet. I agreed to buy fifteen thousand almanacs from him if you both punch me. If you didn’t, he promised to arrange for me six concerts in heaven this month. His side won. I have to buy fifteen thousand almanacs.”

PiLLayAr said sympathetically, “What is the cost of fifteen thousand almanacs?”
Nardar replied, “Twenty thousand sovereigns.” Immediately, PiLLayAr ordered a ghost to get him twenty thousand sovereigns. Accordingly, the ghost brought twenty thousand sovereigns from the palace treasury, gave it to NArada and accounted for it as PiLLayAr’s charity

Then PiLLayAr asked NArada, “Is this story of bet real or is it also a fiction?”

“Fiction, of course. Why doubt?” So saying, NArada dropped the gold and ran away for good.

cmlover · Post by **cmlover** » 01 Sep 2012, 20:34

WOW! Hilarious...
Do translate more such Bharathy stories...
What happened to Brihaspati

kvchellappa · Post by **kvchellappa** » 02 Sep 2012, 12:35

WOLF AND DOMESTIC DOG

There is a big forest adjoining the Mannar beach in South India. A PALayakkArar was the master of the forest and many villages surrounding it. His name was UgrasEna PAnDiyan. He was fond of war. He was adept in hunting wild animals like tiger, bear, elephant, lion, etc. He had many hunting dogs.

One morning he set out for hunting. He took with him a dog called “BahadUr”, which he was rearing very dearly. As the dog was in the forest for a long time, when it got a chance to roam at will in the forest, it was elated and went at random to various places.

BahadUr was cute to look at. It was muscular. Its body was glossy as it was being washed daily. That forest had wolves particularly. It was UgrasEnan’s principle that wolf as game was beneath his dignity. That is why wolves roamed about the forest fearlessly. That day, a wolf was wonder-struck on seeing BahadUr on its way and desired to have a talk with it.

Wolf: Oh brother, I wish to ask you a few questions. Will you please answer them?

Dog: Wolf, we do not entertain friendship with any dog which is below my status. However, as we feel some inexplicable affection to you, we have consented to answer your questions.

Wolf: Sir, what is your status? Where is your abode? Why have you come to this forest? How has such comfortable life fallen to your lot?

Dog: We serve under UgrasEna PAnDiyan. He is affording us royal treatment. We are devoted to him. He is valuing us better than any other dog.

Wolf: ANNA (elder brother), is my life worth it? I have to look for prey roaming in strife, come wind, rain or heat. The acuity of hunger is insufferable.

Dog: Thambi (younger brother), you have to undergo the aftermath of your karma. We have got this position thanks to the good deeds we have done in the previous birth.

Wolf: Dog, may I also seek the friendship of UgrasEnan? This life is bearable only if happiness and sadness are even. There should be a limit to my suffering too.

Dog: Well, come along with me.

Both of them chatted and walked. Suddenly, the wolf got a doubt. There was a thick scar round the neck of BahadUr. After seeing it, the wolf asked a question.

Wolf: BahadUr, what is the cause of the big scar in your neck?

BahadUr (dog): Oh, that is nothing. A gold belt was wound round my neck. Its impression may be visible.

Wolf: Where is that gold belt? Why are you not wearing it now?

BahadUr: They will put it on me when they tie me with a silver chain.

Wolf: Why should you be tied? Who will tie?

BahadUr: My master will tie me. He will keep me tied in order not to scare his visitors.

Wolf: You rascal, you tried to take me for a ride. Is you life worth it? Though a slave, you bragged. I am independent-minded. I have no master or chain. Even if I lead a tough life, I am fully independent. I will freely go anywhere, eat anything, talk anything and ally with anyone. Subservience to others is a hassle for living. One who consents to move, eat, drink or excrete at the beck and call of another, should be the lowest of beings.

Hearing these words, BahadUr felt ashamed and ran away without looking back.

Ponbhairavi · Post by **Ponbhairavi** » 02 Sep 2012, 17:30

This story is found in a fable by La Fontaine, a french author of the seventeenth century whose fables meant for children found a place in all the textbooks of the elementary and middle schools in pondicherry in those days.( for more information about La Fontaine pl visit: frenchliterature@angelfire .com-17th century-P171.) No wonder that Bharathy got attracted by this story in which even animals prefer freedom and sufferings by hunger to the golden shackles of slavery

Pratyaksham Bala · Post by **Pratyaksham Bala** » 02 Sep 2012, 18:48

Inspiration:
http://www.readbookonline.net/readOnLine/19813/

cmlover · Post by **cmlover** » 02 Sep 2012, 21:03

I guess this was originally from AEsap's Fables!
It also used to occur in old-time children's tales as:
பட்டணத்து நாயும் பட்டிக்காட்டு தெரு நாயும்

arasi · Post by **arasi** » 04 Sep 2012, 23:30

Fables from all over are based on human values. Universal truths, we call them. No wonder, over the centuries, what were regional originally were discovered to be the wisdom of all creeds of the world. Some tales are one of a kind, but many are echoes of the values of other cultures from afar. So, the which came first question does not rise.

KVC,
Loved dEva vigaDam! ellAvaTRilumE nam kavi munnODi

Pudumaip pithan, a very original writer whom we admire, wrote some stories based on dEva vishayam in modern setting. In case he and other writers who penned such pieces had read this story, they perhaps were inspired--none of them copy cats!

Ponbhairavi · Post by **Ponbhairavi** » 05 Sep 2012, 17:09

I never said that Bharathi adapted or copied La Fontaine.Fables are repositories of human wisdom and La Fontaine himself has said that he had taken the tales from Aesop. Phedre,Panchathanthra etc. Since Bharathi was living in puducherry when he wrote the story it is quite probable that he could have come across the LaFontaine story in some school textbook and it could have triggered and caught his attention because it extols the virtue of thirst for liberty even among animals.Nobody would say that the author of Panchali sabatham copied from Mahabharatha The epic caught his attention simply because he saw in Draupathi the personification of Bharatha matha in chains, India under British domination.
In this month of his death anniversary I have no doubt that he is a "munnodi" in several counts( " சொல் புதிது பொருள் புதிது சுவை புதிது ".). In one of my articles in " மஞ்சரி (Sept 2006) I have shown how by his குயில் பாட்டு he is a Munnodi of world surrealistic( மீநடப் பியல்) poetry.( I would shortly put an extract of this article in the multifaceted personality thread )
regarding Pudumai pithan much doctoral level works have been done about his stories. I would not like to open the Pandora's box.Anyway it has no relevance here.

Pratyaksham Bala · Post by **Pratyaksham Bala** » 05 Sep 2012, 17:32

'Le Loup et le Chien' by Jean de la Fontaine:
http://www.bacdefrancais.net/loup.php

cmlover · Post by **cmlover** » 05 Sep 2012, 20:28

Thanks PB for the French original!
PB/Ponbhairavi
Did Bharathy learn any French while at Pondy?

Has he written any in French?
Was not Pudumai pithan considered similarto
Guy d' Mau Passant?

Pratyaksham Bala · Post by **Pratyaksham Bala** » 06 Sep 2012, 19:23

It seems Bharati had exposure to French language during his stay at Pondicherry.

(1)
He had translated the first two stanzas of the French National Anthem:-

அன்னை நன்னாட்டின் மக்காள் ஏகுவம்
மன்னு புகழ் நாளிதுவே!
நம்மேல் கொடுங்கோல் செலுத்துவோர்
நாட்டினார் உதிரக் கொடி தனை!

கேட்டீர்களா! கிராமங்களில்
வீரிடும் அரக்கப் படைகள்
அணுகி நம் மடிகளிலேயே
நம் மக்கள் பெண்டிரைக் கொல்லத் துணிவார்
போர்க் கோலம் பூணுவீர்! வகுப்பீர் அணிகளை!
செல்வோம் செல்வோம்!
நாம் போம் பாதையில்
பாய்ச்சுவோம் அவரிரத்தத்தை!
Ref: https://www.google.co.in/webhp?source=s ... 53&bih=448

For the French National Anthem, check this:
http://www.lyricsmania.com/la_marseilla ... nthem.html

(2)
He has translated a few French articles.

(3)
And he has written a line in French in one of his diary notes!
.

cmlover · Post by **cmlover** » 06 Sep 2012, 20:51

Thanks PB
Didn't he translate all of La Marseillaise?

Ponbhairavi · Post by **Ponbhairavi** » 07 Sep 2012, 11:15

Though La Marseillaise consists of several stanzas, only the first is usually sung as National Anthem.The song was composed by Rouget de Lisle in 1792 during the French Revolution when several European monarchies who were unhappy about the fate of Royalty in France threatened to invade France.it was adopted as National Anthem in 1795(.Needless for me to say that Bharathi's translation is elegantly and faithfully true to the original)
Pudumaipithan has adapted almost literally many stories of Maupassant without mentioning the original author's name. But since they were published posthumously the lapse was attributed to the publishers.

Pratyaksham Bala · Post by **Pratyaksham Bala** » 07 Sep 2012, 11:47

.
... the lapse was attributed to the publishers

.

cmlover · Post by **cmlover** » 07 Sep 2012, 21:10

Thanks for that interesting tidbit about Puthumai pitthan.
Obviously Bharathy was an admirer of the French Revolution since he was also a Radical a la Thilakar. If only he had lived longer he would have been an avid supporter of Gandhiji...

Was La Marseillaise adopted as the National Anthem by Napolean?

Ponbhairavi · Post by **Ponbhairavi** » 09 Sep 2012, 11:49

When La Marseillaise was first adopted as National Anthem Bonaparte was only a Jr army officer.Actually after he became Emperor La Marseillaise was replaced by another song. Wikipedia gives the ups and downs this song went through.Nevertheless, it was composed for patriotic purposes by an Army man in the war front,set to tune by himself and inspires dynamic verve. The thought goes to our National Anthem.writing in this thread, one cannot help feeling that Bharathi is very unlucky on this score too (Even the TN Govt official song is not his !). Who set the tune for our National Anthem.?

cmlover · Post by **cmlover** » 09 Sep 2012, 20:00

ஓம்.
எஸ்.வையாபுரிப்பிள்ளையவர்கள் 25-09-1947-இல் எழுதுகிறார்:

நான் சிலகாலம் திருவனந்தபுரத்தில் வக்கீலாக இருந்தேன். ஆனால், தமிழ் நூல்களை வாசித்துக் கொண்டிருப்பதுதான் பெரும்பாலும் என்வேலை. எனக்கு உற்ற துணையாக இருந்தவர்கள்,ஸ்ரீ.கே.ஜி.சங்கர அய்யர் அவர்களும், கவிமணி தேசிக விநாயகம் பிள்ளையவர்களும் ஆவர். ஒவ்வொரு நாளும் மாலையில் புத்தன் சந்தையிலுள்ள சைவப் பிரகாச சபையில் நானும் வேறு நண்பர்களுமாகக் கூடிக்காலம் போக்குவது வழக்கம். ஞாயிற்றுக் கிழமைகளில் திருக்குறள் ஆராய்ச்சி நடைபெற்றுவரும். இந்தக் காலங்களில் ஆராய்ச்சி நடத்தற்குப் பதிலாக, அடிக்கடி வாதப் பிரதிவாதங்களும், ஒரு சில சமயங்களில் வாதம் முற்றி சண்டை சச்சரவுகளும் கூட நிகழும்.

1913-ஆம் வருடம் நவம்பர் மாதம் ஒரு ஞாயிற்றுக் கிழமை: சுமார் 3 மணி இருக்கும். சைவப் பிரகாச சபையில் நானும் நண்பர்களுமாக வழக்கம் போல் திருக்குறள் ஆராய்ச்சி நடத்தக் கூடியிருந்தோம். வந்து சேரவேண்டியவர்களை எதிர்பார்த்து எதிர்பார்த்துச் சிறிது சலிப்புற்றோம். யாரேனும் வருகிறார்களா என்று வாசப்படியில் நின்று நான் எட்டிப் பார்த்துக்கொண்டிருந்தேன். மாலைப் பொழுதாயினும், வெயில் கடுமையாய்த்தான் இருந்தது.

அப்போது வாசல் நடையை அடுத்துள்ள பெரிய தெருவில் ஒருவர் போய்க்கொண்டிருந்தார். சுமார் 35 வயது இருக்கலாம்; கம்பீரமான தோற்றம்; நடுத்த்ரமான உயரம்; வீர புருஷனுக்குரியதொரு நடை; ஆவலுடன் எங்கும் கூர்ந்து கவனிக்கும் அஞ்சாத பார்வை; புருஷ லக்ஷணமான மீசை.

வீதியில் போய்க் கொண்டிருந்தவர் 'சைவப் பிரகாச சபை' என்று தமிழில் எழுதித் தொங்க்விடப்பட்ட பலகையையும் அங்கே நின்றுகொண்டிருந்த ஒரு சிலரையும் பார்த்தார். மலையாளத் தலை நகரில் எங்கும் மலையாளமொழியிலேயே இடங்கள், தெருக்கள் முதலியவற்றின் பெயர்கள் எழுதப் பட்டிருக்க, நகரின் மத்தியில் தமிழெழுத்துக்கள் காணப்பட்டமை அவருக்கு ஆச்சரியத்தையும் குதூகலத்தையும் விளைவித்திருக்கவேண்டும். திடீரெனச் சபையினுள்ளே புகுந்தார். அங்கே நின்று கொண்டிருந்த என்னை நோக்கித் தாம் யாரென்று தெரியுமா என்று கேட்டார். பாரதியாராக இருக்குமோ என்று சந்தேகித்தேன். ஆனாலும், திருவனந்தபுரத்திற்கு வரக் காரணமில்லையே' என்று நான் நினைத்து, 'தெரியவில்லையே' என்று சிறிது வருத்தத்துடன் சொன்னேன். தாமே 'சுப்பிரமணிய பாரதி'-என்று தெரிவித்தார்.

என்னுடைய நெல்லை நண்பர்களுள், ஸ்ரீ வ. வேதநாயகம் பிள்ளையவர்களும், ஸ்ரீ சோமசுந்தர பாரதியார் அவர்களும் என்னிடத்தில் சுப்பிரமணிய பாரதியின் அபாரமான கவித்வ சக்தியைப் பாராட்டிப் பேசியிருக்கிறார்கள். பாரதியின் உயிர்த் தத்துவம் நிரம்பிய பாடல்களை நானும் வாசித்து இன்புற்றிருக்கிறேன். ஆனால், அன்றுதான் அவரை நேரில் சந்தித்தது.

இன்னாரென்று தெரிந்ததும், எனக்கு இன்னது செய்வதென்று புரியவில்லை. சிறிது நேரம் தயங்கி நின்றேன். பிறகு உள்ளே அழைத்துச் சென்று உபசரித்தேன். அங்கே கூடி யிருந்தவர்களுக்கு அறிமுகம் செய்வித்தேன். அவர்களில் ஒரு சிலருக்கே பாரதியைக் குறித்துத் தெரியும்; தெரிந்த விஷயமும் அவர் அரசாங்கத்தாரின் கவனத்துக்குரிய ஸர்க்கார்-விரோதி என்பது ஒன்றுதான். அவருடைய பலதிறப்பட்ட கவித்திறனும், அவருடைய பாடல்களும், மலைக்கு அப்பலுள்ள அந்தப் பிரதேசத்தில் அக்காலத்தில் அவ்வளவாகத் தெரியாது.

பேசிக்கொண்டிருக்கும் பொதே ஒரு சிறு சம்பவம் நிகழ்ந்தது. பாரதியாருக்கு தாகம் அதிகமாயிருக்கிறது என்பதைக் குறிப்பால் அறிந்தேன். உடனே 'ஐஸ்' இட்டு ஆரஞ்சு நீர் கொண்டுவரும்படியாக ஒருவனை அனுப்பினேன். இதைத் தெரிந்துகொண்டு,'தண்ணீர் போதுமானது' என்று அவர் கூறினார். அக்கம் பக்கத்திலுள்ளவர்கள் பிராமணர் அல்லரென்று சொன்னேன். பாரதி கண்ணில் தோன்றிய ஓர் அபூர்வமான ஜோதி என்னை வாட்டிற்று. தாம் அவ்வாறான சாதி வேறுபாடுகளைப் பாராட்டுவதில்லையென்று சிறிது கடுமையாக எனக்குத் தெரிவித்தார்.

பார்ப்பானை ஐயர்ரென்ற காலமும் போச்சே
என்றும்,
எல்லோரும் ஒன்றென்னும் காலம் வந்ததே
என்றும் அவர் தமது சுதந்த்ரப் பள்ளிற் பாடியுள்ளமை எனக்கு ஞாபகத்திற்கு வந்தது. முடிவில், நான் கொண்டு வரச் சொன்ன பானத்தையே உண்டு தாகசாந்தி செய்துகொண்டார்.

அவருடைய பாட்டுகளை அவர் பாடிக் கேட்கவேண்டுமென்ற ஆவல் எனக்கு அதிகமாயிருந்தது. அந்த ஆவலை நிறைவேற்றிக் கொள்ள இது தக்க சமயமென்று எண்ணினேன்.

சின்னஞ்சிறு கிளியே-- கண்ணம்மா
செல்வக் களஞ்சியமே
என்னைக் கலிதீர்த்தே ---உலகில்
ஏற்றம் புரிய வந்தாய்.

என்று தொடங்கும் பாடல்களைப் பாடும்படி கேட்டுக்கொண்டேன். பாரதியார் கண்கள் ஒரு நிமிடம் மூடுண்டன. முகத்திலே புதியததொரு பொலிவு, அன்பு ததும்பும் சாரீரத்தில் பாடத் தொடங்கி எங்களைப் பரவசமாக்கினார்.

பின்னர் 'ஊழிக் கூத்து'ப் பாடலைப் பாடும்படி வேண்டினேன். இப்பொழுது நீண்ட நேரம் அவர் கண்கள் மூடியிருந்தன.; முகத்திலே ஒரு துடிதுடிப்பு; சரீரம் முழுவதிலும் ஒரு வேகம். 'வெடிபடும் அண்டத் திடிபலத் தாளம் போட' என்ற சொற்கள் கம்பீரத்தோடு வெளி வந்தன. ஒவ்வொரு சொல்லும், ஒவ்வோர் அடியும், அவரது ஆத்ம சக்தியினின்று பொருளும், ஆற்றலும் பெற்று, எங்கள் மனக்கண்முன் கூத்தாடின. 'ஊழிக் கூத்தில் அகப்பட்டுவிட்டோம்!' என்ற பீதி எங்களுக்கும் உண்டாயிற்று. சங்கீதத்தின் ஆற்றலை நான் அன்று உணர்ந்தது போல் ஒருநாளும் உணர்ந்ததில்லை.

இதற்கப்புறம் பாரதியார் வெகு நேரம் தங்கவில்லை. அவர் ஒரு பிரசங்கம் செய்வதற்கு இணங்கும் படி வேண்டினேன். ஏற்பாடு செய்தால், ஒத்துக் கொள்ளலாமென்று எனக்குக் கூறினார். ஏற்பாடு செய்துகொண்டு அவருக்கு அறிவிப்பதாகச் சொன்னேன். ஸ்ரீ.கே.ஜி. சேஷையர்ரவர்கள் வீட்டில் தாம் இருப்பதாகவும், மறுநாள் திருவனந்தபுரத்தை விட்டுப் புறப்படத் தீர்மானித்திருப் பதாகவும் தெரிவித்துச் சென்றார்.

பிரசங்கம் ஏற்பாடு செய்வதற்கு என் நண்பர்களோடு கலந்தேன். அவர்களில் பெரும்பாலோர் உத்தியோகஸ்தர்க ளானபடியால் இணங்கவில்லை. அவருள் ஒருவர் எங்களைத் தெருவில் நிறுத்திக் கொண்டு, பிரசங்கத்தைப் பற்றி ஒரு நீண்ட பிரசங்கம் செய்து முடித்தார். வெகு காலமாக அவருக்குப் பேச வசதி கிடைக்கவில்லை. அன்று தமது ஆத்திரத்தையெல்லாம் தீர்த்துக்கொண்டார். பிரசங்கத்திற்கு ஏற்பாடு செய்ய முடியவில்லையென்பதை பாரதியாருக்குத் தெரிவித்து விட்டேன்.
.
இதற்கு அப்புறம் பாரதியைக் காணும் பேறு எனக்குக் கிட்டவில்லை. ஆனால்,அவருடைய திரு முகத்தை எண் கண்கள் மறக்கவில்லை. கம்பீரமும் ஆண்மையும் அன்பும் நிரம்பிய அவருடைய சாரீரத்தை என் செவிகள் மறக்கவில்லை. அவருடைய பாடல்களை என் மனம் என்றேனும் மறக்குமா? ஒரு தடவை பார்த்த எனக்கு இவ்வளவு உணர்ச்சி தோன்றிவிட்டது, பாரதியாரோடு நீண்ட காலமாகத் தினந்தோறும் அவரை மனத்தில் பூஜித்துவந்த நண்பர் கனகலிங்கம் உள்ளத்தில் எவ்வகையான உணர்ச்சிகள் தோன்றியிருக்கவேண்டும் என்பதை நம்மால் அளவிட முடியாது.

பாரதியார் உண்மையான புரட்சி வீரர்.: பாரதி மண்டபக் கல்நாட்டு விழாவில் ராஜாஜி தாம் புதுச்சேரியில் கண்ட பாரதியாரக் குறித்துப் பேசுகையில், அங்கே அவர் வீட்டில் தாம் விருந்துண்டதாகவும், உண்ட பிறகு சம்பாஷனைகளுக்கிடையே அவர் ஜாதியை அறிந்துகொள்ள விரும்பியதாகவும் குறிப்பிட்டார். பாரதியார் தாம் பிராம்மணர் என்றதும் ராஜாஜி சிறிது திகைத்து, 'பூணூலைக் காணோமே! என்று சொன்னாராம். அதற்கு பாரதியார்,'அதை ஏன் பிரமாதப் படுத்துகிறீர்கள்?'' என்று பதில் சொல்லி விட்டாராம். அதே பாரதியார், அதே புதுச்சேரியில் அரிஜன வகுப்பினரான திரு கனகலிங்கத்திற்கு பூணூல் அணிவித்தார். பாரதியார் திரு கனகலிங்கத்தைப் பிராமணராக்கி விட்டதாக ஊரெல்லாம் பிரமாதப் படவேண்டுமென்று விரும்பினார். அந்த உபநயன ஸம்ஸ்காரம் நடைபெறும் போது பாரதியாரும் பூணூல் அணிந்துகொண்ட்ருந்தார். பூணூலை எடுத்துவிட வேண்டாம் என்று அவருக்கு எச்சரிக்கை செய்துவிட்டு, அவர் போன பின்னர் தம்முடைய பூணூலை எடுத்துவிட்டாராம்.

பக்தியை விதைத்துத் தமிழை வளர்த்து நாட்டை வாழ்வித்த ஆழ்வார்--நாயன்மார்களைப் போல, பாரதியார் தேச பக்தியை விதைத்து தமிழை மறு போகமாகய்ச் செழித்து வளரச் செய்து, தமிழர்களுக்கு புதியதோர் ஆனந்த சுதந்திர வாழ்வுக்கும் வழிகாட்டினார்.இவர் பாடல்களைத் 'தேச-- உபநிஷதம்' என்றும், 'அரசியல் கீதை' என்றும் போற்றுகிறோம்.

ஆதிப் பரம்பொருள் நாரணந்-தெளி
வாகிய பாற்கடல் மீதிலே--நல்ல
ஜோதிப் பணாமுடி ஆயிரம் கொண்ட
தொல்லறி வென்னுமோர் பாம்பின் மேல்--ஒரு
போதத் துயில்கொளும் நாயகன்-கலை
போந்து புவிமிசைத் தோன்றினான்.
.....................................பாஞ்சாலி சபதம்.
பாரதியார் பாரத ஜாதியை-- தமிழ் ஜாதியை- ஒன்றாக்க முயன்றார். அந்த முயற்சிக்கு ஹரிஜனங்கள் மற்றவர்களோடு இரண்டறக் கலந்துவிடவேண்டும் என்று அபிப்ராயப்பட்டார்.

'கங்கையிலே வந்து சேரும் வாய்க்கால்களெல்லாம் கங்கையாக மாறிவிடும். பாரத தேசத்தில் வந்து குடியேறி தலைமுறை தலை முறையாக இங்கு வாழ்பவர்கள் எல்லாம் நமது ஜனக் கூட்டத்தைச் சேர்ந்தவர்களாகின்றனர். பாரத பூமியிலே பிறந்து வளர்ந்து இதையே சரணாகக் கொண்ட மனிதர்களையெல்லாம் பாரத ஜாதியிலே சேர்த்துக் கணக்கிட வேண்டும். இது ஒரே ஜாதி, பிரிக்கமுடியாதது, அழிவில்லாதது.

"என்குருநாதர் பாரதியார்"-- ரா கனகலிங்கம் எழுதிய நூலில் இருந்து.
வெ.சுப்பிரமணியன் ஓம்

(from) https://groups.google.com/forum/#!msg/m ... rbyCylgzQJ
-a reference posted by PB
I thought this powerful writing should not be missed by our readers.
Pl pardon the interruption.
(our friends may choose to translate...)

Pratyaksham Bala · Post by **Pratyaksham Bala** » 10 Sep 2012, 12:43

Ponbhairavi wrote: ... Who set the tune for our National Anthem?

Though we are moving away from the subject of this thread, here is something on this!
http://www.rediff.com/news/feb/22anthem.htm
.

cmlover · Post by **cmlover** » 10 Sep 2012, 19:58

Very interesting reference which in addition to the controversy that Tagore composed the song in honour of the visiting Royalty slurs the adoption as our National anthem!
If our readership are interested in discussing the issue let us start a separate thread!

Pratyaksham Bala · Post by **Pratyaksham Bala** » 15 Sep 2012, 09:43

Ponbhairavi wrote:... Who set the tune for our National Anthem?

Here is another story! About "the Frenchman, Alain Daniélou — musicologist, artist, writer ..." !
Check this: http://www.telegraphindia.com/1100221/j ... 130282.jsp

kvchellappa · Post by **kvchellappa** » 15 Sep 2012, 19:05

SASTRIYAR’S SON

A Brahmin boy was standing on the road staring at his toy-cart and crying because it was broken. Seeing him, a soldier asked him, “Child, why are you crying?”
Boy: The cart is broken.
Soldier: Don’t cry for it. Go home. Your father will mend it for you.
Boy: My father is a sastri. He can’t set it right. He does not know any job. If rice is given in any house, he will bring it. He knows nothing else.
The soldier left laughing.

cmlover · Post by **cmlover** » 15 Sep 2012, 19:24

Sastri = Beggar

arasi · Post by **arasi** » 15 Sep 2012, 20:38

KVC,
Thanks for continuing.

CML,
I guess it's Bharathi's usual ire towards caste system which has made him pen this. Of course, also his ability to see the world from a child's perspective.
Shastri, a man of learning is of no use to a child when his toy is broken. He sees him as someone who cannot mend things.
I think it's not only Bharathi's great desire to see all men as equals, but it's also his respect for those who work in the fields and work in constructing homes and making goods. It's his regard for manual labor (we see it in his fervor to work so hard after the storm in Puduvai--his learning to build a hut with his own hands and so on).
His dream has come true in some ways for decades now for those of us who live away from bhAratham, doing manual labor--painting, mending, digging in the garden and so on! It's getting that way in India also it seems, with labor problems.

cmlover · Post by **cmlover** » 15 Sep 2012, 20:43

Yes indeed!
The do-it-yourself kits and books are great!
Saves money too!

kvchellappa · Post by **kvchellappa** » 16 Sep 2012, 10:22

UpasAnthilOkam (GnAnaratham)

I looked at my chariot and ordered, “If there be any world where there is no grief, take me there this very second.” Alas, though I had this chariot, how I missed the route to being without worry and mental anguish! When my mind was writhing like a worm caught in a hook, have I not pined for days together not knowing the means to relieve it?

My goodness, while going over the worries of this world, the mind is startled. How can I describe its virulence? These worries sap one of the beauty, coolness and youthfulness of one’s face. They change the brightness of one’s eyes to paleness and dim the colour of the skin. The lines on the forehead and the wrinkles in the cheeks are due to these third-rate worries. The sweet voice of my larynx gives way to a cruel hoarseness. The strength latent in the chest and shoulders goes away. The flow of blood loses vigour and becomes sluggish like a stream of turbid water. The legs lose their vitality. The poison germs of worry erode one’s body insidiously. Why only the body? They ruin the intellect as well. They exacerbate forgetfulness. Important messages fail to strike the mind at the opportune moment. All lessons learnt go in vain like rain in a desert. The intellect loses shine and is covered by cloud as it were. Thoughts falter. Alas, even the invisible disease germs discovered by talented experts of science lack the power of these tiny poison germs of worries.

I ordered, “GnAnaratham (chariot of wisdom), reach us now to the world of no worries whatsoever.”
The mind then intercepted the chariot. It said, “It is not all that happy a place. Will it do if there are no worries? No other world presents before us where we can enjoy pleasures, does it? It occurs to me that there will be no happiness either where there is no worry. Further, further, .. I am unable to reason it out, but I am not interested in going there.”

I chided the mind angrily, “Fie upon you, fickle mind. I pitied the anguish and gnawing that befall you ceaselessly and proposed to take you to a world of peace at least for some time and come back. Do you yourself raise objections to it?”
Mind continued its opposition not wavering in dissent.

I have great love for this seductress viz. mind. It is not possible in this space to elaborate how it arose in the first place. It is confidential. But, day by day my infatuation with this seductress has snowballed causing me to forget the idea of duality of my self and the mind. Being just unable to stand the sufferings of the mind, I entertained the wish to visit SAnthiloka. Seeing the causeless reluctance of the mind to the idea, shock, compassion and anger arose together in me. I tried in ever so many ways to assuage the mind. Still, the mind closed its eyes and persisted in its foolish obstinacy. I was at a loss what to do. Then, with determination, I said, “Mind, I will never listen to you on this subject. I am doing this in your interests only.” I ordered gnAnaratham to start at once.

The next minute we arrived at UpasAnthi Bhoomi.

The chariot stopped in front of the fort wall rising so high. Though I could see the fort from afar, I imagined that the gates of the fort would open the moment the gnAnaratham reached there. They did not open. How strange! I wondered whether this world is so pure that even the gnAnaratham can’t enter it.
My mind started shivering a thousand times more than hitherto. It could not even talk to me.

There was a sentry standing at the gate with the sword drawn. On that sword having the colour of fire, which appeared capable of reducing to pieces even the Himalayas in one fling, was written ‘vivEkam (discrimination)’ in bright letters that can dazzle the eyes.

The sentry questioned, “Who is there? Where did you want to go?”
I saluted him and said, “I have come on a visit to UpasAnthilOkam.”
Hearing me he burst out a loud peal of laughter, shaking all over.
I asked, “Why do you laugh, sir?” He continued to laugh without answering me.

The poor mind, in the meantime, was getting increasingly terrified minute by minute.

I was much puzzled. I asked the sentry in consternation, “May we enter or not? Reply in a word. Why are you guffawing?”
To which the sentry murmured in my earshot, ‘You and UpasAnthilOkam are far apart’ and said aloud, “Please do not get angry. It tickled me when you expressed that you wanted to visit UpasAnthilOkam as if it were a playhouse. Generally, it is not the custom for those who come here to return.”
“All right. Please reply whether we can enter or not.”
“You can enter as a matter of course. This is the motherland of all beings. I have no authority to debar any one from entry here. But that right is not available to the mythical entity viz. mind to cross the fort of ‘vairAgyam (detachment)’ and get inside. If it does, it will be destroyed like a cotton toy entering the land of fire.”

I learnt just then the reason why the mind started to shiver just on hearing the name of UpasAnthilOkam, why it begged of me not to get there and why, on reaching the fort, it was stupefied and terrified beyond measure like a tyrant standing face to face with Dharma Devathai (Nemesis). Thereupon, my wish to enter that world left me. I did not desire to attain happiness by killing the mind because of my infatuation with it.

I asked the sentry, “What would you like us to do now, sir?”
The sentry replied, “Man, upasAnthi (peace) is available only on the extinction of mind. It is vain to think that you can be rid of worries so long as it is there. Mind is the mother that gives birth to demons of worries uninterruptedly. You have not yet got over your love of that mythical demon (mind). You can come here of your own accord when you get maturity. You may go back now.”

Suddenly, the fort and the sentry vanished. For a split second, the eyes were enveloped in darkness. Then I opened my eyes. I found myself again lying alone in bed in the terrace of the house in Veeraraghava Mudali Street, mentioned earlier, and felt a pleasant zephyr blowing from the beach.

I came to the conclusion: ‘OK, let bygones be bygones. We did not get the enjoyment of upasAnthi for now. Nothing is lost. Would it not be an act of ingratitude to do away with the mind and wish to be happy by ourselves? I have thought only of its worries and anguish, but have not taken into account the great benefits that have accrued through it. I got the life in this world itself only through mind. It will be proper to call it even God. Moreover, who else is there as life companion other than it for me and me for it? Can I commit treachery to it? Even crores of worries is not a big deal. No matter how precious the UpasAnthilOkam in which I will live alone with the mind dead, I do not want it.’

But, the people of the world praise men who pride about upasAnthi as BrahmagnAnis and Maharishis, don’t they? I said to myself that such men are fools and ingrates.

Sensing my thoughts in such vein, my mind heaved a sigh of relief and with its shivering gone, was appeased. I too was happy. I gave a kiss to my manamOhini (mind-love).

sridhar_ranga · Post by **sridhar_ranga** » 16 Sep 2012, 13:12

It certainly is not easy for mere mortals, Bharathy included, to 'extinguish' the mind and find eternal peace. A Brahma Jnaani or a Maharshi can achieve the exalted state, where their mind does not 'mind' its own demise

Good one, thanks for sharing, KVC.

cmlover · Post by **cmlover** » 16 Sep 2012, 20:37

What a high philosophy so beautifully explained!
Bharathy's prose is just as enlightening as his poems.
Thanks KVC...

kvchellappa · Post by **kvchellappa** » 17 Sep 2012, 11:10

ARJUNA’S DOUBT

While the sons of King Pandu and Duryodhana and others were studying in the school of Dronacharya in Hasthinapura, one evening during a walk for fresh air, Arjuna asked Karna, “Karna, is war good or peace?” (This is a side-story in Mahabharatha, based on scripture, not just fiction).

Karna replied, “Peace is good.”
Kireeti (Arjuna) asked, “What is the reason?”
Karna says, “Arjuna, if a war breaks out, I will strike you. That is trouble for you. I am kind-hearted though. I cannot put up with your suffering. That means trouble for both of us. Therefore, peace is preferable.”
Arjuna said, “Karna, I did not ask about us two. Is war good in general? Or is peace good?”
Karna replied to it, “I am not interested in exploring general issues.”
Arjuna resolved within himself that he should kill that chap.

Then Arjuna approached Dronacharya and posed the same question.
Dronacharya said, “War is good.”
“Why?” asked Partha (Arjuna).
To which Dronacharyar says, “Vijaya (Arjuna), wealth can be gained in war; fame will come. Otherwise, death will result. In peace, everything is in doubt.”

Then Arjuna proceeded to Bhishmacharya. He asked, “Grandpa, is war good or peace?”
Son of Ganga, the old man, replies to it, “Child Arjuna, Peace only is good. In war there is glory to us, Kshtriyas. In peace, the whole world gets glory.”
Arjuna said, “What you say is not fair.”
The old man rejoined, “You must state the reason first and the conclusion later.”
Arjuna says, “Grandpa, in peace, Karna appears superior and I inferior. In war truth will be out.”
To which, Bhishmacharya says, “Child, dharma will prevail. Dharma will certainly prevail by war or peace. Therefore, shed anger from mind and seek peace. All human beings are like siblings; they should love each other. Love is salvation. I said it before. Love is salvation.” So saying, he shed a drop of tear.

A few days later, Veda Vyasa called at Hasthinapura. Arjuna approached him and asked him whether war or peace was good.
Veda Vyasa says, “Both are good. One has to act according to the circumstance.”

Years later, while in the forest, before sending an emissary to Duryodhana and company, Arjuna calls Krishna and asks him, “Krishna, is war good or peace?”
Krishna replied, it is said, “For the present, peace is good. That is why I will set out to Hasthinapura in search of peace.”

kvchellappa · Post by **kvchellappa** » 19 Sep 2012, 11:43

GandharvalOkam (GnAnaratham)

The next day I asked the mind, “Where shall we go now?”
It said, “Let us go to the world where there is pleasure unalloyed by pain.”
I appreciated it gladly, “Well said,” and then (as earlier) got into my gnAnaratham and reached GandharvalOkam.

I will write below truthfully the scenes I witnessed there and the enjoyment that I experienced. If any of our people consider some of the pleasures there as alien to the cultural values cherished by our countrymen, I should not be accused on that score.

When the slave folk living in today’s Bharath pontificate, ‘This pleasure is non-dharmic, that deed is a forbidden one,’ I am indeed amused. Even though born in the lineage of maharishis (great seers) and devathas (goddesses), people of this country today are worse than all uncivilized people. There is independence even to the people roaming in forests and islands like animals, undressed, with holes drilled in ears, lips and noses from where are hung conches and loops, and bodies tattooed all over. The citizens of this country have lost that great fortune (independence). Education has dimmed in this country. Ninety out of hundred people are in a state that if they are asked to write ‘a’, they will draw the tusk of an elephant (aanai). Our scriptures are moth-eaten. The Brahmins, who were guardians of the treasury of knowledge, shout like foolish frogs some mantras out of context and not knowing their meaning; they do not have an iota of pride of authentic knowledge. It is something known to all people that the Brahmins, who were born as descendants of maharishis, work as cooks, serve under lowly people to earn their livelihood and spend time engaging in myriad other actions that are even worse. All the arts of this country have decayed. Strength, comfort, wealth and such other good things have gone away. The slavish people lead a pathetic life in this country, with mind drooping, body weary, and eyes sunken for lack of food to eat.

I beg forgiveness of the readers for the flaw of writing a few lines on the distressed BhArathadEsam during the description of the pleasure land of GandharvalOka. I got a doubt that some from this country, where dharma has turned into a void, may consider the matter I am going to write on GandharvalOka not fit for writing. The above sentences were written with a view to conveying that these slave people have no right to adjudicate on dharma and adharma. Let it go.

As soon as I reached GandharvalOka, I experienced overpowering happiness. A very attractive musical tune was audible. That sound was like the humming of the she-bees with throats made of gold. No, that won’t be a fitting simile. I do not know what to compare the sound with, which appeared to be pouring down rain of sweet music into life. I thought over, ‘What is this sound? Where does it come from?’ It defied my wit. The eyes were mesmerised. The multi-storeyed houses, mansions, temples, towers, theatres and all houses there were emitting pleasant, golden light resembling moonbeam. I saw that light producing variegated patterns on these as well as on other objects like soil, stone, bank, etc.

Readers of this piece, have you ever sat on the beach sand in the evening on a rainless day in the monsoon season and observed, as the sun sets in the Western horizon, sunrays falling on the thin clouds and on the sky appearing in between the clouds in the East, and the thousands of slender, wonderful colour patterns resulting from it? In this land of subjugation, chances to view the beauty of goddess nature and go in rapture would not have occurred often. But, would have you not seen the aforesaid colourful spectacle at least once? If you have, it will be possible to narrate to you the natural scenes that I witnessed in GandharvalOka. There also were seen multifarious, grand colour variations which were fluid. But, with them was mixed moonlight of enthralling nature.

Before I could spend a second imbibing this light and the melodious music, a gandharva damsel appeared before me and took me hand-in-hand saying, “Welcome, youth of mankind, I will show you the novelties of our world.” I thought that seeing her figure I might be fascinated and faint. However, I steadied my mind and addressed her, “I will ask you a question before moving from here. You must answer it.”
“Ask,” said she, as though a golden veena talked in a human language.
“This pleasant sound mesmerizes me. Where does it emanate from?”
“Look up,” she said.
I saw moon enthroned among the stars.
She said, “His rays.”
I asked, “Moon’s rays? What is the link between the moon’s rays and this mind-captivating tune?”
“This sweet sound is natural for the moon’s rays. It is heard well in this world. It is not audible to the people on the earth. But, even there it will reach the ears of fine poets,” said she.
Wonder-struck on hearing this, I walked along with that damsel.

“Fly,” said she.
I laughed aloud and said in surprise, “Are you asking me to fly?”
I saw her have two milky white wings made of sky. Shall I describe that damsel looking at whom first itself I was about to faint? Let me attempt.

The face beaming moonshine; a small floral crown over it, three fingers high; two black eyes, like a spring of intoxicant where a bee viz. life has fallen and is staggering with wings lost; teeth, not for munching, but to be munched as it were; a divine shape not made ugly by the wings; hands electrifying the body of anyone coming in contact. While talking of the damsels of earth, one describes them to be in the likeness of Gandharva. What shall I call her nature and likeness? Divine nature and divine likeness.

“Even though you are of the earth, your glances are well-meaning,” said she making me feel abashed, and added, “Don’t stand lost in thoughts. Fly.”
“What is your name?” demanded I.
“Very proper! I ask something and you talk of something else. Why is my name required?”
“Say it; let me know.”
“My name is Parvatha KumAri. They call me KumAri usually.”
“Well, may I address you by your name?”
“Oh.”
“All right, Parvatha KumAri. How can I fly? Do I have wings like you?” said I.
“Did you see wings on me when I arrived?”
“As I was excited on seeing your face, I did not notice the wings. I saw only when you broached the subject of flying.”
“Let flattery wait. Were the wings visible first? Tell me.”
“No.”
“In this world, as soon as the wish to fly arises, these white sky-wings appear. Make a resolve in your mind to fly.”
“OK.”
“Now look at your image in my eye.”

I looked at her lovely eyes in the moonlight that shone like broad daylight. I was surprised looking at my form that resembled a gandharva’s. Aha, that is the form I have seen myself as in dreams: free from disease, wrinkles and earthliness and beautiful. I saw two sky-wings sprouted on me. Looking at and pleased by such changes in my form, I looked at her face also. Taking cue from my eyes, she had construed the thought that passed my mind then.
“My God, it was wrong of me to ask you to look in my eye.”
I said, “Why?” and laughed.
“So far you have behaved thinking of yourself as in human form and me as in gandharva frame. Now you will think of me as your equal.”
“Priyaroopini (damsel of endearing form), even if I become Isa (God), I will not cease to wonder at you. But, you are delighted at my treating you as my equal, aren’t you?”
“Oh.”
Then, our eyes met.
‘If eyes meet eyes, words of mouth are of no avail.’
She said, “Fly.”
I too happened to fly with her, maybe because of the ecstasy of love that surged in the mind newly, or because of the wings, or because of the instinct to follow her flying like the needle following the magnet. It did not look like I flew with the aid of the wings. For, flying looked so easy and natural to me.

“Where are you going? To your mansion?” I asked.
“There is no distinction like my house or your house here. This is a world of will. Just as in mature gnAna the state of no distinctions results, so also in complete enjoyment, that state manifests. Here everyone has right to every mansion. One can live anywhere at will. I am taking you to the mansion of Sugandha (fragrance) on the beach.”
“You are using big terms like bhEda (distinction) and abhEda (no distinction). Where did you learn vedAntha?”

”Knowledge of advaitha comes naturally to those who have experienced bhoga (enjoyment). Advaitha advocated by those without experience of bhOga is false. In your world, there is too much of pretension of such gnAna. For us, aparoksha gnAna (direct knowledge) is easy. Paroksha (direct) gnAna also is easy. The upasAnthilOkam (world of peace) is very near here. Don’t you know that the bhOga moorthi (personification of enjoyment) viz. Vishnu and yOga Moorthi (personification of meditation) viz. Siva are one and the same? Let it be. This is not the time to talk gnAna. Look beneath.”

Flying about two palm trees high over the city, I saw the wonder in mansions, music halls, entertainment halls, etc. of gandharva land.

The joy of flying was not little. Of all the living beings on earth, birds must be considered to be rejoicing the most. Swimming in running water will be pleasing for a while. But swimming in the sky will be pleasing for ever. That too, if the escort of a guide like Parvatha KumAri is available, we may keep flying lifelong. Europeans are a race patterned on gandharva system of enjoyment of life. They have constructed vAnarathams (planes) and fly them. But as thamO gunA is dominant in them, they do not know how to keep enhancing the enjoyment in such novelty. They have started to discuss variously the possibility that future wars may be fought in the sky, even before getting to know properly the art of flying the planes. As all their attention is on war and killing, they are not adept in handling the planes. Let it rest there.

I have said above that as soon as I arrived in the country of yakshAs, I experienced unbearable giddiness and bewilderment. They disappeared gradually and only the sense of enjoyment remained. My intellect got clear. Things underneath were crystal clear to me flying in the sky, like things appear to a person getting up in the morning, refreshing the face, going to the sea and taking a look. If I have to detail the sights that I witnessed on the way, a thousand chapters will not do. I will mention just a few here.

kvchellappa · Post by **kvchellappa** » 20 Sep 2012, 16:59

PANTHAATTAM (Ball game) (GnAnaratham)

On a dais gandharva children were playing with balls made of flowers. They were balls of rose flower.

A boy said, “Hey Rasike, whenever you throw the balls, purposely you throw them not within the reach of my hand-stick, but obliquely on my face. I will not play with you any longer.” The other children laughed loudly on hearing this.

While all other children were playing together chatting, singing, dancing and dashing against each other, he alone was reclining on a marble bench and watching the play with eyes half closed. I looked at Parvatha Kumari and asked her, “Who is that boy sitting aloof?”
“He is my younger brother. His name is Chitharanjanan. Though he is in childhood, he has the blessing of our family deity, KamadEva (Cupid); he is not interested in playing together with children, but spends time on composing poems and having fascinating daydreams. This Chitharanjan nurses divine love for that girl called Rasika, who threw the flower ball on Kiritaraman. I guess he is composing some poem now. I will call him here. You are eager to listen to his poem, aren’t you?”
Awed, I said, “I am quite eager.”

Parvatha Kumari looked in the direction of the boy and gestured to him. Immediately, he spread his sky-wings and before a wink, reached the higher plane we were in.

Parvatha Kumari hugged and kissed him and said, “He is a visitor to our land on sight-seeing. He is our guest.” She pointed to me.
The boy turned to me and saluted, ‘Vande.’ I too hugged him and blessed him. I looked at Parvatha Kumari through the corner of my eye and reminded her about the poem.

She looked at her brother and said, “Ranjana, you were mentally composing a poem now, weren’t you? Recite it. He wants to hear it.” The boy felt a bit shy.
I said, “Child, don’t feel shy. Just recite.”

He sang a song in the gandharva tongue, resembling Prakrit of the earth and replete with sweet words, describing Kiritaraman getting angry at Rasika throwing the ball at him. Need I add that the voice o Parvatha Kunari’s brother was melodious?

I will translate the poem recited by him in my impotent Tamizh words like drawing a picture of the sun.

(Bharathis lovely poem follows and he paraphrases it himself as below)

(Meaning: Imagine one man being burnt by the hot lightning from the cloud that has struck beside him is keeping mum while another man hit on the head by hailstorm is getting angry at the cloud and abusing it. Like that, Kiritaraman is fuming at Rasika of shapely features because she has thrown a rose flower ball at him, but does not notice my suffering because of her constantly beaming her glances at me like hurling sharp spears.)

cmlover · Post by **cmlover** » 20 Sep 2012, 21:04

KVC
Can you post the song in Tamil script so we can enjoy the beauty of the lyrics...

arasi · Post by **arasi** » 21 Sep 2012, 05:01

KVC,
Great that you are bringing Bharathi's excellent prose to us. His prose is as rich in content as his poetry. Each one of these short pieces is thought-provoking.

I do feel that an interval between posts will allow folks to comment on each one of them. These segments need to be read a few times before one can reach the visionary's thoughts that lay beneath what is written by him. It's a pity that some of your translations will not get a chance to be discussed if posted in rapid succession.
Hope I'm making sense

Carry on with the good work!

cmlover · Post by **cmlover** » 21 Sep 2012, 05:36

Very true!
This is like riding a superfast train without the time to enjoy the beauty of the environment!
Let us slow down and relish your fine translations...

kvchellappa · Post by **kvchellappa** » 21 Sep 2012, 08:37

I will post further installments well-spaced.
Thanks for all the encouragement.
The poem is transliterated below:
"IdiyERu sArbiluRa uDal vendOn onRuraiyADiruppa Aali muDiyERi
MOdiyandenRaruL mugilaik kaDunchoRkaL mozhivAn pOlak kaDiyERu
Malarp panthu mOdiyaden RiniyALaik kAykinRAnAl vaDiyERu
VElena vev vizhiyERi ennAvi varunthal kAnAn."

cmlover · Post by **cmlover** » 21 Sep 2012, 19:36

Here is the poem in Tamil
(Transliterated with Arun software (with some effort

))
இடியேறு சார்பிலுற உடல் வெந்தோன் ஒன்றுரையாடிருப்ப ஆலி
முடியேறி மோதியந்தென்றருள் முகிலைக் கடுஞ்சொற்கள் மொழிவான் போலக்
கடியேறு மலர்ப் பந்து மோதியதென் றினியாளைக் காய்க்கின்றானால்
வடியேறு வேலென வெவ் விழியேறி என்னாவி வருந்தல் காணான்."

venkatakailasam · Post by **venkatakailasam** » 21 Sep 2012, 20:51

Wonderful translation by Shri KVS.....with out losing the rhythm of Barathi'y prose writing...

But the appreciation is also due to Shri Natarajan Venkatasubramanian for his collections of these materials and recordings at his
http://bhaarathi.blogspot.in/ at மகாகவி சுப்பிரமணிய பாரதியார் -

He had also posted at http://www.tamilvu.org/slet/l9100/l9100 ... 45&pno=324
(reference to which he has given here..) providing some hither to unpublished works of Barathi....

I am a follower of his blog for the past couple of years.....