THE GREATEST BARD OF TAMIL BHARATHIAR

THE GREATEST BARD OF TAMIL BHARATHIAR

N.Nandhivarman

The 94th  anniversary of Mahakavi Subramania Bharathiar falls on September 11 of 2015. The Bharathiar Memorial Museum was set up by the Government of Pondicherry in 1972. In 1984 it was converted into a research center to which from all over the world people have come. The Government of Pondicherry headed by then Chief Minister D.Ramachandiran had brought out a beautiful book in French in 1982, which contains translations of Bharathiar’s poems, prose and English articles. Such laudable exercises must be continued by successive governments to foster French and Tamil cultural exchanges by translating literatures belonging to both languages. But during his lifetime Bharathiar had struggled to bring out his works in print.

The ordeals of Poets in the colonial era to see their masterpieces in print could be easily understood by a letter through which Mahakavi Bharathiar sought financial support from his well wishers. In an open appeal written in 1921, the Great Bard of Tamil Renaissance states, "All of my manuscripts, accumulated labour of my 12 year exile have arrived here from Pondicherry. They are to be divided into 40 separate books. Most of my works which I have selected for publication are prose, stories, sensational at the same time classical, very easy, lucid, clear, luminous and all but too popular in style and diction and at the same time chaste, pure, correct, epic and time defying." By this appeal the Poet not only exudes confidence in his creative literature and its contents but also is convinced that he is standing at the cross roads of critical times and is destined to play a crucial role. His words further down in the same appeal will be enough to portray the missionary zeal that burnt in him. "The historic necessity of my works for the uplift of the Tamil Land which again is a sheer necessity of the inevitable, imminent and heaven-ordained revival of the East", says Mahakavi. These words firmly reflect the inner feelings of the most enlightened Tamil mind of our times, which was destined to leave an everlasting impact on the Tamil society.

Stands Apart

The Poet’s vision was clear and he pursued his life’s mission with all his inherent strength, doing what was destined to be done. He wrote a satirical story “The Fox with a Golden Tail", which was published in 1914. It should also be mentioned that Aurobindo Ghose lauded the flowery language of Bharathiar in that story. Dr.Nanjunda Rao of Chennai who was immensely pleased ordered for 500 copies and many letters of appreciation poured in from all quarters. Kuvalai Kannan read those letters to Bharathiar hoping he would be pleased. But Bharathiar stated as follows: " Using my brain to its fullest capacity while I write in my mother tongue Panchali Sabadam, you alone read it, whereas if it is in English our men who are slaves to English colonial culture order for copies after copies", the poet retorted with contempt records R.A.Padmanabhan in Chitra Bharathi, a compilations of pictures and historical notes on Bharathiar.

Tamil Medium

At that point of time when all men of letters under colonial rule were crazy over the proficiency in the tongue of the ruling classes, Bharathiar stands apart as a champion of the Tamil cause. In his book Essays and Other Prose Fragments published in 1937 writing under the title “Vernaculars" Bharathiar extends support to the Tamil medium of instruction in the schools of Education.

Let me reproduce his views in verbatim: “I do not blame the Madras Council of Indian education for their anxiety to have Professor Geddes’ views on the subject of employing Indian languages as media of instruction in Indian schools. For I am aware those men’s thoughts are ordinarily molded by their environments. Nor do I blame the good and learned Professor Geddes for his innocent comparison of the revival of Indian languages with the Gaelic revival in Wales and in Ireland. I do not know if Gaelic has any extensive and living literature. But I feel it is high time to remind all parties concerned, in the discussions like this, that most of the Indian languages have great, historic and living literatures. Of course their luster has been slightly dimmed by economic conditions during these later days. The English educated minority in this country can be pardoned for being frightfully ignorant of the higher phases of our national literatures, but they will well do to drop that annoying attitude of patronage and condescension when writing and talking about our languages. The Tamil language for instance has a living philosophical and poetical literature that is far grander, to my mind, than that of the vernacular of England. For the matter of that, I do not think that any modern vernacular of Europe can boast of works like Kural of Valluvar…" so goes on the Great Bard. This quality and courage of conviction is rare among the educated of his times and even today the ignorance of the educated towards the grandeur of the Tamil language and their wild goose chase of the foreign language continues unabated even after the wise counsel by Bharathiar.

The themes

His book Essays and Prose Fragments contains the following topics 1) To the being of the Universe 2) The Service of God 3) The Siddha and the Superman 4) Immortality 5) Fatalism 6) The Dawn 7) Rasa- The Keyword of Indian Culture 8) Blunting the Imagination 9) The Crime of Caste 10) The Place of Women 11) Women’s Freedom 12) Love and Marriage 13) Patriotism and Religious Differences 14) The National Congress 15) New Birth 16) Matri Puja 17) India and the World 18) In Memoriam 19) The Coming Age 20) Reflections 21) Some Political Maxims 22) Free Speech 23) India and war 24) Nammalvar 25) Andal 26) Rights and Duties 27) Vernaculars 28) The occult element in Tamil speech. The list of the essays will reveal the subjects that were near and dear to his heart.

Feminism

Of particular mention is his voice for the cause of feminism. Speaking about the greatness of womanhood the Poet stands apart with no sign of male chauvinism, a characteristic flaw that causes even today gender bias and female infanticide. Let me quote him “But if woman has always been the civilizer and, therefore, the spiritual superior of man, why did she get enslaved at all? For it is not only among Indians but also among the European and the Chinese and the Japanese and the Hottentots as, indeed all brutes and birds and insects, that the female has been content, till now, to occupy an enslaved, or if you please, a subordinate place to the male." There cannot be a champion of the cause of feminism than Mahakavi Bharathiar in that point of time in the history of Tamils. A forerunner for the cause of feminism he had left his imprint by way of many articles and poems.

Crusader against Caste

Bharathi describes caste as a crime against humanity and let us know his feelings well expressed in his own style “You sometimes quote ethnology, eugenics, hydrostatics and what not, to support these four thousand castes! But, alas, the ignorant masses of our country have been made to believe that this caste chaos is a special divine gift to our country and whoever transgresses it has to go to Hell. It is this belief more than anything else that makes people insensible to the injurious results of caste. If you really have your justification in ethnology or hydrostatics, then you have been cheating people during all these centuries by telling them a different story. No science can justify cheating". The scientific temper, which the poet possesses, is what anyone who cares for fellow beings will want to inculcate in a caste- ridden society. The Poets are conscience keepers of their culture and the society in which they hail, and in un-mistaken terms Bharathiar registers his voice of protest against the caste-infected society.

Spreading his message globally

Bharathiar’s Tamil poems translated in many languages have established his greatness beyond an iota of doubt, at the same time very little attention is shown towards his writings in English, and it is high time his scholarly opinion on contemporary issues be understood. The Hindu in its sub-editorial dated 12 th September 1921 records the demise of this great poet thus: “We regret to learn the death of Varakavi Subramanya Bharathi at his residence in Triplicane last night. The deceased was an ardent nationalist, a great thinker, a shining speaker and a powerful writer. He is the author of number of Tamil works including National songs. His recitation of the national songs infused genuine patriotism in the hearts of his listeners. He, like many other patriots of India, was an exile in Pondicherry for some years, because his patriotic speeches did not please the Gods in power. He has for some time past been ailing and by his premature death the country has lost a born poet and a sincere patriot.Swadesamithran too paid tributes in its editorial. But it is a sad fact that only handfuls were present when his body was cremated.

Let us learn to respect great men when they are alive and be grateful for the great bards who uphold our culture universally.

UNIVERSAL FESTIVAL OF HARVEST

UNIVERSAL FESTIVAL PONGAL

N.Nandhivarman

Tamils are celebrating Pongal. In North India it is known as Sankranthi. This festival of harvest is universal one practiced by remote tribes on earth and people of various cultures, which again proves the oneness of humanity.

In the Volga region when the Sun was moving in the direction of spring, people came together to forecast the future harvest. The Mari and Chuvashes, tribal groups in Volga region prepared special food for this festival of harvest. These festivals were connected with first ploughing and sowing. The festivities took place in the field. A little bit of food was sacrificed to Mother Earth.

Slav people had their sun deities. They were called Svarog, Dazhbog, and Khors.The word god (bag) is same in all Slavic languages. You can see the resemblance with Iranian baga and Indian bhagwan with the Slavic bag. These similarities also remind us that beliefs are universal.

The Zulus of South Africa worshipped the Goddess Nomkubulwana. They believed that this goddess made land fertile and was the mythical originator of agriculture. Only women did all farming work among Zulu tribes and they only performed rites and chanted prayers for a good harvest.

Almost all people of the Caucasus region worshipped guardians of harvest and other kind of livestock. Does it make us think about Maattu Pongal, thanksgiving to cattle prevalent among Tamil people?

Celtic gods were guardians of fertility and agriculture. River Gods and Spring Gods were existent. Esus was the god of plant life.

In Mexico the agrarian influence could be seen in the Uitzilopochtti cult. During the celebrations held twice a year an enormous dummy of the God was made out of flour dough and honey. After the religious rites are over the figure was broken into pieces and eaten by all the participants.

In the Chinese civilization the cult of Shen-nong i.e. Divine Farmer is note worthy. The legendary Divine Farmer is supposed to have invented agriculture. A special sacrificial altar was devoted to him in Peking, where the emperor solemnly brought offerings. In early spring every year an important state ceremony was held to mark the first ploughing season. The Chinese Emperor accompanied by prominent dignitaries ploughed a furrow on a sacred plot of the land. The God of the land was known as She and peasants offered sacrifices to her as part of spring and autumn rituals.

 In the Shintoist religion of Japan the most revered Gods are Amaterasu i.e Sun Goddess and Inari i.e. Rice Man, the guardian of farming portrayed with two rice stalks and often together with a Fox.

In the ancient Egyptian religion the God Osiris deserves mention. Every year Egyptians celebrated the death and resurrection of Osiris. The image of Osiris was made out of sown wheat on the layer of soil that was sprinkled into a special wooden frame. These festivities lasted 18 days and involved ritual plouging and sowing. Osiris is the direct personification of grain,

In Asia Minor the Mother of the Gods was named Ma, Rhea, and Cybele. Her husband was a young god of fertility named as Attis. There is also another myth about the deity of plant life and fertility. God Telepinus once suddenly disappeared it is stated. Because of his disappearance grass dried up. Fields failed to yield crops. Cattle stopped multiplying. Woman no longer bore children. To put an end to this state of affairs the other gods organized a search for this God. A bee found him and awakened him, so goes the myth.

In Greek religion in the agricultural cult Demeter, the goddess was offered with bloodless offerings like fruits, grapes, honey combs and freshly reared sheep wool. These offerings were placed on an altar and covered with olive oil. Numerous such stories, myths and beliefs could be found in various civilizations. The Greek Goddess Hera wife of God Zeus was apparently a cow goddess. Signs of cow worship were found in excavations. It is heartening to note that Tamils worshipping cow goddess in Maattu Pongal times is a practice found in Greek civilization too.

In the Roman religion in the first month of spring March, festivities were held in honour of Mars. Faunus was the guardian angel of live stocks and he was the god of shepherds. At the end of winter on Feb 17 a jolly holiday Lupercalis was celebrated in her honour. Liber was the god of wine making. Saturnus the god of sowing. Jupiter the god of grapes.

Romans too worshipped gods as Pax (Peace), Spes (Hope), and Virtus (valour), Justitia (Justice), Fortuna (Happiness) etc. If we analyze at the concepts on religion in various cultures we can understand its inherent meanings. Mankind had been striving to be grateful to Nature and agricultural festivities like Pongal demonstrate this common urge of human race, which is one and indivisible. While Tamil people hail Pongalo Pongal and thank Nature for its kindness, Harvest festivals of various civilizations remind us that our festival has universal appeal.

[Courtesy: New Indian Express dated: 22nd January 2005]

ANNA DREAMS OF TAMILS UPLIFT

Mr. Chancellor, Mr. Pro-Chancellor Mr. Vice- Chancellor, Graduates of the Year and Friends:

Thankful as I am for the unique honor conferred on me by this institution, it is not without hesitation as a good deal of trepidation that I stand before this august assembly to-day to deliver the Convocation address, for though it is a pleasure to be present on the happy occasion of greeting the graduates of the year and wishing them all a bright and prosperous future, it is not an easy task to place before them appropriate guidelines-conscious as I am of my own limitations and aware of the eminence of those who stood at this rostrum in the past and gave weighty and worthy advice to the graduates. Stalwarts in various walks of life, scholars of erudition and experience, administrators of rare abilities, have all been here to deliver instructive discourses, and I do not for a moment imagine that I have the capacity to add any thing substantial to what has been already said by those who preceded me. I am convinced therefore that to be called upon to deliver this  address is not so much an invitation as a command to me bestow the most careful and considered thought on the role of Universities in general and of the Annamalai University in particular.

The fact that I am conscious of my own limitations gives me a sense of relief, for attempt I shall not to offer original ideas or theories with a special stamp, but only reiterate some of the cardinal principles enunciated by those who offered their a advice in past years, perhaps with annotations here and there, bringing to bear the lay-man’s point of view to the findings of experts in various fields connected with education.

This is the age of the common man-whatever the regrets some might have –and it’s his point of view that matters most and I do claim to represent him in all his ruggedness.

Systems and schools of thought, whether it is in philosophy or politics, ethics or economics, are certainly meant for him. Of course, the interpretation should come from scholars and experts and the art of translating them into every day activity is to be undertaken by the administrators. Universities, as the repositories of knowledge and the nursing ground for the emissaries of thought wisdom and service, have got a prominent  role to play-and the prominence is growing every day, as more and more individuals get themselves equipped for the task of bettering society in all its age when we have eschewed monarchy and autocracy and have inaugurated the era of democracy.

During the monarchical or feudal days, Universities had to train scholars and poets to adorn the chambers of Royalty or the gilded mansions of Lord and nobles and their wisdom was meant for the mansion, not for the market place. Those were days when numbers did not count, nor were eminent scholars asked to face the problems confronting the masses. They were content to work in secluded spheres, far from the din and noise of the common man and weave the costly fabric of philosophy of poetry which on turn was to be converted into dazzling garments for the select and the privileged.

The role of the University to-day is not cloistered and confined as in the past. Its function has been enlarged-not in its fundamentals but in its domain. It has to take into account the commonness, but to trim and train, guide and lead him, for asked to do his duty as the citizen of a democracy-a task which kindles sweet hopes but which demands, patience and perseverance, faith and confidence, faith in himself and in others and confidence in his inherent ability to shoulder the responsibilities. The common man has become the birth place of a potential ruler and the duty today, the responsibility today of the universities is to fashion out of him as an individual fitted and equipped for the task of making democracy fruitful and effective.

I said that the duties and responsibilities of Universities have grown in dimension and scope, but pointed out that the fundamentals remain unaltered and these fundamentals are of permanent value and of perennial interest. The supreme task before the University is to give those who seek a vision of knowledge in its true proportions and perspectives, to maintain the sovereignty of ideas and ideals in the world. A balanced mind, the ability to discriminate between what is merely trivial and what is important, the capacity to look at a problem from all its angles without fear or favour, to be tolerant of the other man’s point of view. These are fundamentals which are unalterable and it’s only the universities that can provide society with a continuous stream of men and women endowed with these qualities.

While addressing the University of Brussels, Dr.s.Radhakrishnan, our former president, made the following statement:

“For its proper functioning democracy requires more qualities than other forms of government. It is in the universities that we can develop the true spirit of democracy, appreciation of other points of view and adjustment of differences through discussions. It can be kept healthy and strong by the exercise of individual responsibility and judgement.in universities we have to re-call the struggles of the past and realize the perils and possibilities, the challenges and opportunities, of the present.”

Democracy is not a form of government alone –it is an invitation to a new life-an experiment in the art of sharing responsibilities and benefits-an attempt to generate the common task. Hence we cannot afford to waste a single talent, improverish a single man or woman or allow a single individual to be stunted in growth or held under tyranny and the universities should through the graduates it sends forth year after year, annihilate the forces that attempt at aggrandizement and tyranny, fight against caste and hypocrisy and enthrone human dignity.

Graduates of the year, I wish you all a prosperous future-for, after all, the immediate concern of every individual, graduate or no graduate, is to acquire the means for a decent living. That is the first motivation for all human activity and no one can ignore it, but that ought not to be the sole objective. Something higher and nobler than mere individual material advancement is expected of you – for remember that this University education is a privilege that you enjoy, for which you are deeply indebted to the community of which you are a member. Most of the money needed for maintaining institutions of higher education come from the revenues collected from the community through the State, and a good proportion of that revenue comes from the tillers and the toilers, men who did not enjoy this privilege, men who willingly submit themselves to discomfort, so that they can enable the next generation to lead a better life. Graduates of the Annamalai University, may I ask you, how you are going to repay – what is to be your contribution to the social chest on which you have drawn so largely. Unless you replenish it richly, coming generations will find only an empty coffer. Your superior education increases your responsibility to society and therefore, apart from or along with your own individual advancement, society has got a right to expect an adequate return from you – not so much in terms of money as in terms of service – in toning up society, in bringing light into the dark alleys, sunshine into dingy places, solace into the afflicted, hope unto the despondent and a new life unto every one.

That this is a welcome and worthy ideal none would dispute, but not every one will come forward to translate that ideal into action – and yet our ancient as well as modern thinkers have all stated in unmistakable terms that wisdom is manifested in action.

Unless service is the outcome, the sermons become sweet nothings. As Jefferson stated,

“We must dream of an aristocracy of achievements arising out of a democracy of opportunities”

And when I seek your help and co-operation in the supreme task of serving society, please do not wink and smile and say, it is all so easy to say. I am not unaware of the difficulties in the way, nor am I going to brush aside the influence of the environment on you. May be, the world in which you are to begin the journey is one which will dim your hope, disturb your determination. You may come face to face with the unpleasant sight of practices widely differing from the principles inculcated in you. You may find self-seekers enthroned and the patient worker decried. Tyranny of all sorts may stare at you and every step you take will be a struggle. I admit that the environment is such that even people with robust optimism will be discouraged and forced to take to the part of ease and comfort.

But, we should also realize that a continuous stream of men and women endowed with the spirit of service has been carrying on the crusade successfully and have conferred rich benefit on humanity.

We, the Tamilians have been holding aloft this ideal for more than two thousand years and hence we find in pura nanuru this passage,

"c©lhš m«k ï›îyf« . . . . . . . . . .

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

jk¡bfd Kayh neh‹whŸ

ãw®¡bfd KaYe® c©ik ahnd!"

As inheritors of that rich legacy, you are best fitted to overcome even the environment and serve society to the best of your abilities,

Anyone, who proposes to do good must not expect people to roll stones out of his way, but must accept his lot calmly if they even roll a few more upon it. A strength which becomes clearer and stronger through its experience of such obstacles is the only strength that can conquer them – says Albert Schweitzer.

Though the problems in various countries are of a similar nature, the peculiarity attached to the problems of our country is of a pronounced nature.

Ours is not case of starting from scratch-had that been the case the only thing needed would have been the intensity of effort to be put forth. Ours is a case of erosion of the mind – we are not in search of fields, but have to engage in the task of fertilizing it, irrigating it, we are not in search of ideals, but are engaged in the more intricate task of classifying, codifying and verifying layers of ideals. We are not wanting in culture-but have to cleanse it from the cob-web of time and de-adulterate it. In short, we have to re-discover ourselves, and re-construct our entire thought. Once task to-day is to allow fresh air and sunshine and regain the original shape and stature – that which made us well

Known is distant lands and climes.Our literature, art and architecture are fine specimens of human intelligence – but they bear the ravages of time and also the effect of currents and cross currents so that to-day we have to listen to the foreign historian or scholar in order to realize the “glory and grandeur” of our own country.

Age commands veneration –but unless it is recuperated, decay sets in. our culture and civilization are hoary, but we have allowed scars and wrinkles to disfigure them. It is our duty therefore to re-discover and re-construct what is ours and enrich it by drawing liberally upon the achievements of other countries.

Our problem is not want of a system –in any branch of knowledge. We have fine specimens in all spheres. We claim also –and that rightly –immortality for our systems, but we have not succeeded in keeping them fresh and young, effective and energetic, for we have allowed them to decay.

If a system has to endure, says, Dr.Radhakrishnan, it must be perpetually young and ready to change. In other words, it must be capable of accepting new ideas, have the resilience of mind which the young have, have the openness, flexibility and spirit of adventure by which they accept what is given to them and transform it out of recognition.

Eos, a goddess falling in love with a mortal, prayed to god to grant immortality to the lover-‘yes’, said god, and the mortal gained immortality. But he grew old, infirm, senile, decayed –and what was a feast once to the eyes of Eos became a sight to shun and grieve over –and he who gained immortality longed for death – for what is life if it becomes a prey to decay? Then Eos sighed and said, “I prayed for immortality for my lover, forgetting to pray for perpetual youth.”

We in this country are facing some such situation – and we are in charge of the task of rejuvenating our culture and civilization – our entire thought, instead of attempting that, we have been, for too long a period, doting upon the decayed forms attempting to defend them from critics and currents of new thought. And while other parts of the world, after persistent and patient search after truth, have arrived at new conclusions and are scaling new heights, we are content to sit near the shattered rampart and narrate past glory.

Our religion has degenerated into rituals, our society which was once classless and casteless has degenerated into water –tight compartments of caste and creed and all the while, we have kept either silent or have been supplying defense to superstition and orthodoxy by offering liberal allowing this state of affairs to exist, despite condemnation and protest, and, more than that, whenever a doughty warrior comes forth to fight against the evils prevalent, we decry and denounce him as an annihilator of noble values and hoary systems. Periyar Ramasami represents and symbolizes the fury and frustration in a sizable section of society at this state of affairs. To allow systems to degenerate and at the same time denounce those who champion the cause of rationalism is but to perpetuate superstition and orthodoxy and allow this society of ours to get decomposed.

Universities offer the proper forum for a free and full discussion of these intricate problems and graduates trained here are to go forth as emissaries of that social reconstruction which is long over due. The country looks to centers of learning like this

Universities to enable the people to pursue the path of progress, braving difficulties and if need be, courting danger.

Graduates of the Annamalai University, let me call upon you to carry on the crusade against caste which cannot co-exist with democracy, against superstition which cannot co-exist with science and against tyranny of various dimensions which cannot co-exist with liberty, equality and fraternity.

Pursuing vocations for your and your families’ well being, you have to perform your duty towards society. You are to become torch – bearers of rationalism – and rationalism does not mean repudiation of basic and fundamental truths and maxims, but the annihilation of dubious modes of thought and action. You have to work hard and with daring and dash, for we have to clear cob-webs which are centuries old and let reason reign supreme.

Another peculiar feature of our times is the fact that we are a nation in the making, and if in their anxiety to forge integration, some confuse unity with uniformity, it is the duty of men trained here to clearly enunciate the principle and see to it that, in the name of unity, no part of the country is made to become the vassal of another part-knowingly or unknowingly. We cannot be a party to foul play, however worthy the goal. Just on the eve of independence Rajaji stated with an acumen all his own, “our political experiment is really like melting iron and metals and pouring them in to a crucible and making an alloy, an alloy which can stand wear and tear . It is not like the chinaware that other people have turned out in their countries. Their democracies were easy to make – like plastics. But we are dealing with metals.” National integration is a goal, worthy and much – sought after, but neither in the field of language nor in the economic sphere, could we tolerate injustice and domination. That is exactly why this government was brought into existence – it represents the determination of the people to be coerced into accepting Hindi as the official language.

When we plead for the continuance of English as the link language, some people do misrepresent us and misinterpret our motive. They trot out untenable arguments and disputable statistics, bring in the bogey of disintegration and want to silence people by threats and troops. Problems were never solved by autocratic methods – and this problem of language is intimately connected with our way of life, not for the present alone but for the future as well.

The government of Tamilnadu has stated in unmistakable terms that Tamil and English can serve all our purposes, the former as the official language of this state and the latter as the link language. If it is accepted and the most emphatic of Hindi protagonists do accept that - if it is accepted that English can serve admirably as a link between our state and the outside world, why plead for Hindi to be the link language here? What serves to link us with the outside world is certainly capable of rendering the same service inside India as well. To plead for two link languages is like boring a smaller hole in a wall for the kitten while there is a bigger one for the cat. What suits the cat will suit the kitten as well

English is foreign, some argue, as if we were out to destroy or give up everything foreign. We bring foreign wear in foreign ships. We seek foreign aid not only in the shape of money bur also in the from of technical know-how and not a week passes without one or other leader undertaking a journey to the west or east to secure whatever aid is possible to secure. And on top of all these things, we have given up so many systems peculiarly our own.

We are not content with rural economy, we want Trombays and Ennores. And we are not conscious of their being foreign; only in the matter of language we pose as being ultra –nationalists and dub the English language as foreign.

Shelly and Byron, Keats and Coleridge, Emerson and Bacon-they are not foreign to us in the strict sense of the term. Is Tiruvalluvar a mere Tamilian? They are all world citizens – world teachers. And the language enshrining their thoughts is not to be discarded just because it comes from another country. That we are not going to accord a higher status to English is borne out by the fact that we have accepted and are implementing with due caution the principle of making Tamil the medium of instruction in colleges –progressively.

University education is an epitome of all that is best in thought cultivated in various countries, and from you should radiate universal thought and cosmopolitan ideas.

And if we are to get all these and more from out of the graduates of the University we have to re-examine the methods in vogue in universities, in teaching and in administration, and so perfect them that every student feels that he is a co-sharer of the pleasure and privilege of knowledge along with his professors. I shall not dabble in methods of teaching or administration-experts in that field are the natural custodians-my plea is only as regards the necessity for a re-examination.

While the functions assigned to universities are mostly of the same type, the Annamalai University, by its structure and spirit, has got a special function of its own. The great founder’s nobility and generosity has made this institution gain the esteem of eminent men here and elsewhere; but if we analyze the thought and motive force of Rajah Sir Annamalai Chettiar, we will find that he wanted this place to be not only a seat of learning and research of Tamil Culture and Tamil polity. He had the foresight to realize that Tamilians were going to cultivate their special talents and that was exactly why he started and made a success of the Tamil Isai Movement. Rajah Sir was never a man of tall talk-he believed in solid work and he knew the time was bound to come for us to delve deep into our annals and literature, culture and civilization and succeed in getting due and adequate recognition in the world forum.

Truly great has been our achievement in the field of literature. To be able to announce to the world that we the Tamilians do process.

“e‰¿id ešy FWªbjhid I§FWü

bwh¤j gâ‰W¥g¤ njh§F gÇghlš

f‰w¿ªnjh® V¤J« fÈnah lf«òwbk‹

¿¤âw¤j v£L¤ bjhif”

And to present to the world the great Tirukkural which is a Code of Conduct for the entire humanity are something about which we can have pardonable pride and pleasure.

And yet, are we devoting enough attention to these Tamil Classics? Addressing the Convocation here in 1943, the late lamented Sir R.K. Shanmukham Chetty had the following to say:-

“I graduated with a complete ignorance of Tamil Culture and History: in fact with a great deal of contempt for these. I attained a fair degree of proficiency in English literature and the history of European culture. I acquired some knowledge of even Anglo- Saxon and Gothic. I read the translation of the Bible in the Gothic language , but I had not read the Kural of Valluvar. I could understand Chaucer, but the name of Ilango was nothing but a name. Even after leaving College, I kept alive my interest in these studies and built up a Library in which there was not a single Tamil book.

In my early youth when I lived in a world of my own with no sense of responsibility, all this made no difference to me and I was proud of my learning. Soon when manhood came with its cares and problems, I found myself a stranger in my own home…….Gradually I began to realize the incongruity of my scheme of life and for some time now I have been endeavoring to rectify the balance. It was only a few years ago that I seriously attempted to study some of the Tamil Classics. I find that they are fit to rank among the immortal works of the world. I now bitterly regret my neglect of the treasures of my own land.”

It was not an apologia, but the expression of a new determination and Sir R.K.Shanmukaham lived to establish the truth that he had mastered not only the Tamil language but Tamil literature as well. Had he lived for some more years, he would traveled many a land carrying the message of the Tamil Classics, which spoke at such a hoary past about

“x‹nw FyK« xUtnd njtD«”

“ahJ« Cnu ahtU« nfË®”

“Éidna Mlt®¡F cÆnu”

“ešyJ brŒjš M‰Ö uhÆD«

mšyJ brŒjš X«òÄ‹”

“v›tÊ ešyt® Mlt®

m›tÊ mšy thÊa Ãynd”

“bršt¤J¥ gand <jš”

“ÔJ« e‹W« ãw® ju thuh”

“gF¤J©L gšYÆ® X«òjš ünyh®

bjhF¤jt‰WŸ všyh« jiy”

Thoughts now placed before the world as blossoms of the modern age.

You, graduates of the Annamalai University, have got undertake the special task of carrying the message that our classics contain to the entire world and declare that what was the most ancient here is what is being introduced to-day as the most modern.

South India is the home of the most ancient culture Though for a fairly long period there was the mist of ignorance, thick and widespread, it has now been acknowledge by all that Dravidian Civilization of a highly developed character can be traced back to the second and third millennia before Christ. Many a Foreign scholar has borne testimony to the perfection with which Tamil language has been developed into an instrument of precise and subtle thought and to the beauty and richness of the literature – which is contained in it. Dravidian literature, philosophy, art and architecture offer therefore a rich and fruitful field for exploration and critical investigation.

Not for more glorification but for a just appreciation of all that is of real value and beauty in our past heritage. We need this research and investigation.

I do not propose to talk about your responsibility in the political arena. Suffice it to say that you should make democracy safe and sound, salubrious and fruitful.

Carry the message that this Universities has given to you wherever you go, whatever the station you find yourselves in and elevate the common man- the average man-

“He seems incredible but represents two –thirds of mankind. He lives in hut. He cannot read or write. His energy is sapped by disease. He labours up to 15hours a day. He works on land he does not own. He and his family are family are usually hungry. He will die young. But he still has hopes for his children; that they will be strong and healthy; will be able to read and write, will know individual freedom in a peaceful world. This is the world’s average Man.”

And the world over, this average Man has become conscious of the injustice done to him and as a consequence we find agitations and marches, struggles and clashes. In many a country, measures to raise his level have been undertaken. Take a pledge, here and now, that we will not lag behind and leave our average man in the lurch. For if the base is weak, the dome is doomed. Inheritors as you are of a noble heritage, you are eminently fitted for this noble task, and on its success depends the future of this nation as of others.

Let us remember what Woodrow Wilson said,

“Nations are renewed from the bottom not from the top . . . real wisdom of human life is compounded out of the experiences of ordinary men. The utility, the vitality, the fruitage of life comes like the natural growth of a great tree, from the soil, up through the trunk into the branches to the foliage and the fruit. The great struggling unknown masses of the men who are not the base of everything are the dynamic force that is lifting the level of society. A nation is as great and only as great as her rank and file.”

May I submit my plea to you, youths blossoming forth from this institution, be firm but not obstinate, let here be a blending of ideas, but never cheap imitation and injurious adulteration, beware of mistaking obsessions for principles and fads for facts, strike at a synthesis and avoid subservience, view as the final on to protest against injustice but project not your own view as the final one, forget not the ancient saying

“f‰wJif« k©zsî fšyh Jyfsî”

And father not when you practice what you profess.

University education gives you the basic needs for this stupendous task, but that is not enough. Say along

I read, I study

I examine, I listen

I reflect, and out of

All this, I try to form

An idea in which I can put as

Much of commonsense

As I can.

And remember the longest journey is the journey inward, and since graduation is but the starting point of that journey, I wish you success-reach the goal yourselves-teach others to march towards the goal and let that goal be,

A world without the

beggar’s out-stretched

palm, the miser’s

heartless, stony stare,

the piteous wail of

want, the pallid face

of crime, the

livid lips of lies,

the cruel eyes

of scorn,

A race without

disease of flesh or

brain, shapely and

fair, the married

harmony of form and

use-where

life lengthens, fear

dies, joy deepens,

love intensifies, and

Man regains his

Dignity.

And to get these things realized, let us one and all strive towards the ideal enunciated by Thiruvalluvar,

“cWgáí« Xth¥ ãÂí« brWgifí«

nruh âaštJ ehL”

I am confident that you are being sent into the wide world by the Annamalai University with this objective-you are bound to win, for you are adequately equipped with the spirit supplied by this great institution. May your life be a bright one, and may its luster brighten the entire land! Accept my congratulations and march onwards, towards the land of smiles.

[Annamalai University Convocation Address of Tamilnadu Chief Minister C.N.Annadurai on 18.11.1967]

ARINGNAR ANNA ON TAMIL NADU

[Dravida Pervai happily reproduces the debate that took place in Rajya Sabha in May 1963. DMK Founder Aringnar Anna ultimately changed the name of Madras State as Tamil Nadu and fulfilled the centuries old desire of the Tamil Nation on his becoming the Chief Minister of Tamil Nadu in 1967. In 1963 he spoke in Parliament on the question of renaming Tamil Nadu. You can find out the arguments advanced for and against and also note who opposed the renaming in order to understand the forces that played for and against Tamil nationalism]

ANNA SPEAKS :

Mr. Vice Chairman, I am rarely in full agreement with my friend Mr.Bhupesh Gupta, but today I rise to support him whole-heartedly, fully and sincerely. The only weakness of the Bill is that it is a non-official one. I would have liked an official Bill to be brought forward for this very necessary and very simple thing that would have satisfied millions of Tamilians in Tamil Nadu. Many arguments that were advanced against the Bill brought forward are perhaps more due to the colour of the mover rather than the arguments advanced for its support. One Honorable Member was saying that he was not moving a Bill, which the Madras State has asked him to move. I regret very much that sometimes it becomes necessary to explain some rudimentary principles. The Madras Government will never ask a non-official Bill to be brought forward on its behalf. If the state government wants the Bill to be brought forward, there are the state representatives in this Assembly and they would have brought it forward, and therefore, to say that the Bill cannot be supported just because the Madras Government has not asked Mr.Gupta to bring the Bill shows that their only argument to fight against the Bill is that their party or their State Government has not instructed them to act in this way. I can well understand the political tremor in their hearts, but that is no argument against this Bill. The arguments advanced by the sponsors of the Bill for renaming Madras as Tamil Nadu have not been answered by any one of the speakers who spoke about it.

Sheel Badra Yajee: I have answered it.

Anna: I cannot understand- I very rarely understand- your language and, therefore, I do not know whether there is logic or not but I would say that some of the arguments advanced were not proper. One Honorable Member was saying that there are Telugu knowing people in Tamil Nadu, Malayalam and Kanarese speaking people and, therefore, to name Madras as Tamil Nadu will create a sort of tremor in their hearts. May I inform this House, through you, Sir, that all these arguments were advanced and shattered in my part of the country. All these arguments did not stand the onslaught of reason and logic. For the sake of informing this House I may inform you Sir, that on 24 th February 1961 the Leader of the House in the state assembly stood up to say that he was accepting part of the non official resolution brought forward not by the DMK or any other political party which is considered to be inimical to Congress, but by a PSP [Praja Socialist Party]Member. That PSP member brought forward a non official resolution for renaming Madras as Tamil Nadu and it was discussed many days and finally the then Finance Minister and the Leader of the House Mr.C.Subramaniam, stood up to say that he was accepting a part or the spirit of the resolution and added that thereafter all publications of the Madras government would appear in the name of Tamil Nadu Government. It is in such a way that all publications in Tamil in the Tamil Nadu government are being printed and published. As a matter of fact, after making the historic declaration on the floor of the Madras assembly on 24 th February, the very next day the Finance Minister had to present his budget and in presenting the budget, the opening words of the Finance Minister were: “ In consonance with the declaration made yesterday, I am now presenting to budget for Tamil Nadu.” Therefore all the arguments that Telugu speaking, the Malayalam speaking, and the Kanarese speaking people will be up against this change in name fall to ground because part of this has been accepted by the Government. The part relating to the amendment of Constitution, the word Madras to be deleted and the word Tamil Nadu to be inserted was not accepted.

Therefore, even the Government much less by the Madras Congress leaders cannot accommodate the sentimental arguments advanced. Sir, I am really surprised to see how ill informed my Hon. friends are, those who advanced arguments against the Bill. One Hon. Member stated here that Kollegal is in Tamil Nadu. That Hon. Member unfortunately not present in the House at present. I may tell them and his friends may tell him, that Kollegal today is part of Mysore. It has been taken away from the composite State of Madras and after the formation of linguistic states, has gone to Mysore. If my Hon. friend is so ill informed about Kollegal, I am not surprised at his arguments that nowhere in Tamil literature does the word Tamil Nadu occur. A politician who cannot understand that Kollegal does not form part of Tamil Nadu cannot be expected to be conversant with Tamil literature. For the edification of the House and for his own edification, I will point out the names of certain books wherein the word Tamil Nadu is to be found. These are books written 1800 or 2000 years ago. I am reading the name in Tamil but the Hon. Member who made this allegation is a Tamilian Congressman and he can understand and the Hon. Deputy Minister who will be making the reply. She being also a Tamilian may tell him. The names of Paripaadal, Pathitrupathu and more popular names of Silapathigaram and Manimegalai. These are all Tamil classics written more than 1000 years ago and in Paripaadal it is stated “ Thandamizh veli Thamizh Naatu agamellam” which means Tamil Nadu that is surrounded by sweet Tamil on all three sides. In Pathitrupathu, a classic written about 1800 years it is stated “ Imizh kadal veli Thamizhagam” meaning Tamil Nadu which has got sea as boundary. In Silapathigaram it is stated “ Then Thamizh nannadu” meaning good Tamil Nadu and in Manimegalai it is stated“Sambutheevinul Tamizhaga marungil “ Tamil Nadu which is called Sambutheevu. If my Hon. Members would like to have more popular illustrations I would like to refer them to the poems of Poet Kamban and Sekkilar both of whom have definitely used the word Tamil Nadu. It was only afterwards that there were three kingdoms, the Cheranadu, The Cholanadu and the Pandyanadu. Tamil Nadu is to be found in the classics of Tamil. It is not that there is poverty of ideas in the classics. It only shows that my Hon. friend does not spend much thought or time over the Tamil classics. I may point out for the edification of this House that when the Congress government in Tamil Nadu purchased the Jaipur Palace at Ooty known as Aranmore Palace they immediately renamed the Palace as Thamizhagam. I am pointing this out to say that the Congress there is trying to assuage our feelings, is trying to carry Tamil Nadu people along with them by saying they have renamed the Aranmore Palace as Thamizhagam, that they are publishing all the Tamil manifestos as Tamil Nadu Government publications, that only for international correspondence they want the name “Madras”. They are not prepared to amend the Constitution. If the arguments advanced by some of the Tamil Nadu Congress people were to be read by the Chief Minister of Madras, he would turn around and say “ You too Brutus”. All the arguments advanced for not renaming it falls flat on the ground because even the Congress Government there does not approve of these arguments.

Another particular issue was raised here that the Bill is being brought forward only as a publicity stunt of the Communist party. Why don’t we appreciate the Communist Party for its sense of political expediency? Are not all political parties interested in getting political publicity? Is publicity a heinous crime? Why do you publish reports and books on Five-year plans? Is that not publicity done at public cost? Yet you accuse other political parties saying that this is publicity. But let me tell this House through you, that even though you defeat the Bill, he has gained that publicity. You are not going to rob him anymore of that publicity. When he comes to Tamil Nadu he can conveniently face Tamilians and say, “ I pleaded for you but it is the ruling party that let you down.” Therefore you have unawares walked into Mr.Gupta’s snare. I would have appreciated if the ruling party had approached Mr.Bhupesh Gupta and stated, “ Do not bring in this non-official Bill, we ourselves are interested in it, we will bring it forward.”

Then Mr.Santhanam pointed out that we have an uphill task in retaining Madras, we had to fight with so many people and we retained Madras. I can claim some amount of credit in that fight and when I was in the thick of that fight, I did not find Mr.Santhanam by my side.

Akbar Ali Khan: At the cost of Andhra

Anna: With the consent of the Andhras, I can say that. That is because the present government there is providing even today, in the border areas, measures for safeguarding Telugu culture and for imparting Telugu language. Therefore though Madras has been taken by Tamilians, we have no enmity with the Andhras. But my friend Santhanam was saying that it was such an uphill task, retaining Madras that we would like to keep Madras. This is not a question of keeping Madras or giving it up. This is the question of keeping Madras in Tamilnadu and renaming the state as Tamil Nadu. Madras, after all is the capital city of Tamil Nadu, as Ahamadabad happens to be the capital city of Gujarat, as Chandigrah happens to be the capital city of Punjab. If this logic of naming the state after the name of capital city is to be followed, Kerala should be renamed Trivandrum, Andhra is to renamed Hyderabad, Punjab is to be renamed Chandigarh and Gujarat to be renamed Ahamadabad.

Bhubesh Gupta: And Bengal should be renamed Calcutta.

Anna: My government, my Congress government in Madras is interested in bilingualism. That is because its head Government is interested to have two names for everything, India that is Bharat, Jana gana mana and Vandhe Madaram. They always want to keep two blocks. Take something from here, take something from there. So the Madras government is having Tamil Nadu for the consumption of Tamilians and Madras for all India consumption. It is a very awkward word “ duplicity”. And that is why my friend Mr.Bhupesh Gupta was saying that some of the congress people talk in one way there and talk in another way here. No Congress can face a Tamilian audience and say that the name Madras should be retained. I challenge it.

T.S.Pattabhiraman {Madras}: We have faced it during the agitation of Tamil arasu Kazhagam and my friend knows it. What he is saying is complete travesty of facts.

Anna: I know how Pattabhiraman faces agitation. I wont say it. Let us not face each other as Congress and DMK. Let us face the Tamilian public on this single sanctified issue of renaming the state and if you carry along with you 51 percent of the people I am prepared to bow my head before you. This is not a party issue at all. The renaming of Madras as Tamil Nadu has been accepted by the Communist Party, by the DMK, by the PSP and you will be surprised, by the Madras branch of Swatantra Party too. Therefore all parties are one in this issue of renaming Madras as Tamil Nadu.

T.S.Pattabhiraman: None of them put it in their election manifesto.

Anna: I would present a copy of the DMK election manifesto to him tomorrow. I am sure Pattabhiraman knows Tamil. This issue has been an issue for more than 10 to 15 years. He was saying that only Tamil Arasu Kazhagam was fighting for it. It is true partially because it was only the Tamil arasu Kazhagam that started an agitation for it, but all other political parties were immensely intimately interested in this issue. They have printed it in their manifestos, in their political speeches and no District Conference of DMK took place without passing this resolution of renaming Madras as Tamil Nadu. Therefore it is not simply on the spur of the moment that I am pleading for it. My sorrow is that my friend Mr.Bhupesh Gupta had stolen the thunder from me by sponsoring this Bill. But for that, I would like to present before this House that this has been an issue all along in Tamil Nadu. And they have not answered Mr.Bhupesh Gupta; What do you loose by renaming Madras as Tamil Nadu? Nobody has answered that.

N.M.Lingam [Madras] Anyway what do you gain by renaming it as Tamil Nadu?

Anna: What do I gain? What have you gained by renaming Parliament as Lok Sabha? What have you gained by renaming Council of States as Rajya Sabha? What have you gained by renaming President as Rastrapathi? Therefore I say what do you loose? This is important because if you were to loose something precious, we would not press for it. If you do not loose something fundamental, we will press for it. The other point was raised, what do you gain? We gain satisfaction sentimentally; we gain satisfaction that an ancient name is inculcated in the hearts of millions and scores of millions of people. Is that not enough compensation for the small trouble of changing the name? Therefore all the arguments that have been advanced have been shattered.

They have advanced an apologetic argument saying that if the State government had come forward with this, we would have accepted this. And they are perfectly aware of the composition of the State legislature where the Congress party is in a majority. Would you ask the Congress member in Madras State legislature to vote for such a bill if it were to come there, without party whip? No

T.S.Pattabhiraman: Your party members could have brought forward a resolution in the House and changed the name. Why have you not done it for past seven or eight years?

Anna: I am coming to that. When we present such a bill to the Madras legislature, they say that if you want to rename, an amendment to the constitution is necessary and an amendment of the Constitution is possible only when you go to Parliament.

T.S.Pattabhiraman: I am saying a resolution, not a Bill. A resolution can be made.

Anna: I may say for the information of the Hon. Member that we pressed this point during the discussion on the non-official Bill of PSP. In fact we even staged a walk out. The DMK and Communist party joined together in the walk out. That is our numerical position there. When the non-official resolution was discussed in the Madras assembly we pressed for the constitutional amendment and the only explanation offered to us was that it was only possible at the level of Parliament. And when we come to Parliament we are asked to go back to the state legislature. We are asked to go to Parliament because you are entrenched in both places not because your logic is sound but simply because you are entrenched in both places.

G.Rajagopalan [Madras] We are entrenched because the people vote for us. It has been discussed even during elections. There had been fasts by certain members and one person even lost his life after fasting. Even after that we won elections. That shows the people still want as it is- not for the satisfaction of some politicians who want a slogan.

Anna: Madam Deputy Chairman, I am very glad that the discussion is becoming very interesting. But I may say for the information of the House that DMK has nothing to do with fasting. The fasting was undertaken by a non-party man, in fact a relative of the Chief minister of Madras Mr.Sankaralinga [Nadar}. And to say that in spite of fasting you have not changed shows how human you are. Therefore the question was discussed there. We were asked to go to Parliament. When we come to Parliament we are again sent back to legislature. In both places the answer is as my Hon. friend had stated, “ The people had voted for us”. Well that is a fact, a tragic fact, and a black fact that ought to be seen.

G.Rajagopalan: In spite of you tragedy is still there

T.S.Pattabhiraman: He says tragedy will be permanent. The tragedy of Congress getting a majority at every election will be a permanent feature and we are prepared to accommodate you.

Anna: Madam Deputy Chairman my friend was saying that this tragedy is going to be permanent. Woe to the country and to the people. That is all what I can say. But I would like to press this point that a Constitution amendment can be thought of and made only through Parliament. That is why we have approached The Parliament. If any amendment is brought forward on this or any suggestion is given that it should be circulated to gather public opinion, we take up that challenge. I do not ask you to take this as an election issue. Do not be afraid of that.

[Interruptions]

We are not making it an election issue. This is an issue to be taken to the people for getting their consent or otherwise. That is not going to affect your offices. Nobody thinks about that. You may remain there. This is not a question of analysis of our different parties. This is a question wherein a particular issue has to be referred to the public. Are you prepared for that? That is what we ask. You are not prepared for that and that is why I say

N.M.Anwar [Madras] Madam on a point of information I have got the highest respect and regard for my good friend Mr.annadurai. But will he kindly explain what there is in retaining the name Madras that has got such worldwide publicity? How is he going to meet that point of view? Where is the difficulty in retaining this worldwide name of Madras?

[Interruptions]

Anna: The only point in answer to the Hon. member Mr.anwar is this. What we gain is our sentimental satisfaction and status of our ancient land. If in Madras we change the name of China Bazaar into Nethaji Subhas Chandra Road nothing is changed in the street but something is changed in our thinking, in our soul, in our fibre. That is why we are pressing for it. not because we think that keeping Madras will be wrong.

N.M.Anwar: My question is not that. We agree that there is something good in calling it Tamil Nadu. But what is your allergy to Madras, which has got a worldwide publicity.

Anna: My allergy is if Madras is used as name of the state, you confuse the capital with the state. Madras is the name of the capital city. Tamil Nadu is the name that ought to be given to the state. There ought to be a distinction between the name of the state and its capital, and therefore, I whole-heartedly support the Bill brought forward and I would commend it to the House.