Bharathiar biography in tamil language pdf
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Dhilip rated it it was amazing Aug 24, Sheik rated it it was amazing Jun 24, Sritha rated it it was amazing Jun 01, Harri Kridesh rated it it was amazing Dec 31, From hymns to nationalistic writings, from contemplations on the relationship between God and Man to songs on the Russian and French revolutions, Bharati's subjects were diverse. Bharati participated in the historic Surat Congress in along with V. Chidambaram Pillai and Mandayam Srinivachariar, which deepened the divisions within the Indian National Congress with a section preferring armed resistance, primarily led by Tilak and Aurobindo over moderate approach preferred by certain other sections.
Bharati supported Tilak and Aurobindo together with V. Chidambaram Pillai and Kanchi Varathachariyar. Tilak openly supported armed resistance against the British. Inhe gave evidence in the case which had been instituted by the British against V. In the same year, the proprietor of the journal India was arrested in Madras. Faced with the prospect of arrest, Bharati escaped to Pondicherrywhich was under French rule. The British tried to suppress Bharati's output by stopping remittances and letters to the papers.
Both India and Vijaya were banned in India in During his exile, Bharati had the opportunity to meet many other leaders of the revolutionary wing of the Independence movement like AurobindoLajpat Rai and V. Aiyar, who had also sought asylum under the French.
He was imprisoned in the Central prison in Cuddalore in custody for three weeks from 20 November to 14 December and was released after the intervention of Annie Besant and C. He was stricken by poverty during this period, resulting in his ill health. The following year,Bharati met Mohandas Karamchand Gandhi.
He resumed editing Swadesimeitran from in Madras modern day Chennai. He was badly affected by the imprisonments and bywhen a General Amnesty Order finally removed restrictions on his movements, Bharati was already struggling.
He was struck by an elephant named Lavanya at Parthasarathy templeTriplicaneChennaiwhom he used to feed regularly. Although he survived the incident, a few months later his health deteriorated and he died on 11 September early morning around 1 am.
Though Bharati was considered a people's poet, a great nationalist, outstanding freedom fighter and social visionary, it was recorded that there were only 14 people to attend his funeral. He delivered his last speech at Karungalpalayam Library in Erode, which was about the topic Man is Immortal. Bharati is considered as one of the pioneers of modern Tamil literature. He also employed novel ideas and techniques in his devotional poems.
Bharati's poetry expressed a progressive, reformist ideal. His imagery and the vigour of his verse were a forerunner to modern Tamil poetry in different aspects.
He was the forerunner of a forceful kind of poetry that combined classical and contemporary elements. He had a prodigious output penning thousands of verses on diverse topics like Indian Nationalism, love songs, children's songs, songs of nature, glory of the Tamil language, and odes to prominent freedom fighters of India like TilakGandhi and Lajpat Rai. He even penned an ode to New Russia and Belgium. His insightful similies have been read by millions of Tamil readers. He was well-versed in various languages and translated speeches of Indian National reform leaders like Aurabindo, Bala Gangadar Tilak and Swami Vivekananda.
He visualised Draupadi to India and Indian women, who were held by slavery and social clutches of the society. He is known to have said, "Even if Indians are divided, they are children of one Mother, where is the need for foreigners to interfere?
He talks of building up India's defense, her ships sailing the high seas, success in manufacturing and universal education. He calls for sharing amongst states with wonderful imagery like the diversion of excess water of the Bengal delta to needy regions and a bridge to Sri Lanka.
Bharati also wanted to abolish starvation. He sang, " Thani oru manithanakku unavu illayenil intha jagaththinai azhithiduvom" translated as " If one single man suffers from starvation, we [Tamilians] will destroy the entire world". Some of his poems are translated by Jayanthasri Balakrishnan in English in her blog, though not published. Bharati is considered the first to have advocated and campaigned for women's participation in politics. At the same time he was fully cognizant of the social repercussions of caste differences and how superstitions and blind faith in the old traditions have lead to stagnation.
More important is the fact that he had the courage and tenacity to stand up before a ruthless imperial power and was prepared to face all the personal consequences. The only weapon he had at his disposal to achieve his cherished goal was not wealth or physical ability but only his literary skill.
Experience in other parts of the world has shown that the pen is mightier than the sword. Recognizing this, BhArathiyAr did exploit his literary capacity and communication skills to exhort people to become masters of their own destiny and expel the foreign rulers out of their soil. However he did not hesitate to point out the social evils which were gradually corroding the fabrics of the society.
Upto this point in the history of Thamizh literature, the language was used for moral, religious, philosophical or spiritual purposes, for praising the patrons for their gifts, and for sheer literary pleasure.
All references to social problems were either secondary or indirect. Now for the first time, a Thamizh poet has taken it upon himself to use the language to free his people from the clutches of a foreign power and open the eyes of the people to the bad elements which were weakening their society. Thus he set in motion not only a new and diffferent literary style which is aptly described as the Thamizh renaissance but also used the medium of the language to crusade against the suppression and oppression of the weaker sections of the society, the poor, the untouchables and women.
The short, crisp but simple style of his poems, his easy flowing prose-poetry formats with a specific social theme and his ability to set up folk type music understandable by everyone made a tremendous impact on people. One can therefore appreciate the differences in the literary policy of SubramNiya BhArathi and that of other Thamizh scholars of the distant past. The name SubramaNiya BhArathi is almost synonymous with nationalism and partriotism in the Indian context.
In the following poem he says "we are proud of 'our' HimAlayAs, 'our' river Ganges and 'our' upanishads; there is no equal for our country. BhArathiyAr is not merely content to be proud of his country. He continues to outline his visions of a free India, not some wild dream of a poet living in his own imaginary world but the aspirations and hopes of a true patriot who has specific ideas of how different regions of the country can live happily, share the resources for their mutual benefits. His dreams are outlined in the following poem:.
It is to be noted that he was a true patriot devoid of parochial tendencies. The last stanza represents the focus of his social reformation efforts. He reiterated that there were only two castes; people who are righteous and helpful to others are superior while the rest are inferior.
BhArarhiyAr is unparalled in proclaiming loud and clear the uniqueness and richness of the Thamizh language to the whole world. The following poem describes his tremendous linguistic pride:. The last few lines carry an important messsage to his and future generations emphasizing their responsibility to the growth of Thamizh.
First he believed that there was no use of circulating our old ideas among us for ever and new concepts had to emerge. Secondly all the important works in foreign languages should be translated into Thamizh. Finally he has laid down his own criterion for the assessment of our linguistic efforts. He will be happy only if others studied our works and expressed their appreciation. BhArathiyAr's love and pride also extended to the Thamizh country. After all if one is not proud of one's own heritage, who will?
In devotional songs it is customary that poets pray that they be blessed with health, wealth and prosperity. The spiritually more oriented may pray that they want to be one with the Supreme Being with an eternal bliss.
Even here BhAathiyAr deviates from the standard and invites all his country men to do their humble mite to improve their lot. The following poem is addressed to Saraswathi, the Goddess of Learning:.
The importance of education cannot be emphasized any better than in the above lines. BharathiyAr goes to the extent of saying that, in the new India, all villages without school should be destroyed by fire!
The second poem is a humble appeal to all who can help, in whatever way they can help, with big donations or small pennies or at least with just a few encouraging words, to finish the job we have undertaken for the sake of education. BhArathiyAr's religious equanimity is well illustrated by the following two poems, one pertaining to Christianity and the other to islAm. More than telling something about the poet, it is deeply touching and indeed reassuring that it is possible to live in peaceful coexistence if one sets the mind to the concept.
BhArathiyAr was one of the earliest champions of women's cause in the Thamizh region. Thanks to his outbursts, there had been a social awakening on this issue, though much is yet to be done. He specifically refers to various religious groups without any connotation of theological correctness or relative superiority of one religion over the other and most of all without any proselytizing motive.
If this becomes the basis of different religious faiths, it would help minimize the religious tension prevailing in the world today. A few stanzas of this poem are given below to highlight the kind of messages given:.
One of the attributes of social reformers in all parts of the world is their comprehension of the weaknesses in their society and their courage in pointing out the problems. In the following poem, BhArathiyAr expresses his frustrations at some of the deploring qualities of his country men which are responsible for their remaining as slaves despite all their resources and glorious past. The novel as well as the short story concept which ensued later, have since become very powerful tools for exposing the difficulties of people without being victimized.
It is more than 75 years since this great poet died. History has showed us that a few of his dreams have been fulfilled thanks to the sacrifices of leaders like MahAtmA GAndhi and others. The achievement of political freedom from an almost insurmountable imperial power without blood shed is not a small task. Since independence, the advances made in various fields, especially science, technology and agriculture have been the envy of even the super powers who are now evincing great interest in trading with India. But some of BhArathi's worst fears on social issues have come out true as well.
We have learnt that mere rules, laws and regulations are not adequate by themselves to overcome the social turmoils caused by religious intolerance and by exploitation under the name of caste, sex, greed, and political expediency. Under the guidance of BhArathiyAr and others, Thamizh literature has served as a tool to mobilize our energy to achieve political freedom; whether the same medium will be used for achieving social equity is yet to be seen.
With a simple and yet fabulous technique of combining the rhythm of spoken language in a ceaseless flow of prose and poetry, Bharati captured the imagination of the Tamil people. For the first time Bharati introduced a spiritual dimension to the freedom movement and deliberated on three aspects in a marvelous literary combination of prose-poetry. First, his compositions reveled on the physical and spiritual greatness of India. Although Bharati was deeply religious and an ardent devote of Shakti - the primordial power than makes and unmakes the whole universe, his poetry sang the glory of the universal nature of the Supreme Being and repeatedly shunned the mindless religious rituals and unrealistic traditional practices of the Hindu Society.
He wrote in 'Vande Matharam': Bashyam Arya at Government Museuem, Chennai. Bharathi - Movie in Tamil: My Guru - Bharathidasan. In our land we can no longer be slaves, asleep. Works of Bharathi at Tamil Virtual University. Paean in Praise of Womankind peNmai. Mahakavi Bharathy at Forum Hub.