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PEOPLE'S POET
Dr. Arignar C.N.Annadurai, M.A. Delivered his first English Speech in
All India Radio on "PEOPLE'S POET" (Year 1948)
PEOPLE'S
POET!
Charming and significant as the term is, it is a warm tribute
not only to the poet but also to the people - for the people had
their monarchs and ministers, their warriors and saviours, their
seers and saints, miracle - mongers and priests, but had no poets
- and from ages past there were poets in abundance, poets who
supplemented the scriptures or who polished the palaces by their
poetry, but poets who sang for and about the people, in the people's
tongue, were very very rare. The poet's voice hid the function
of the temple bell or the palace drum but rarely did that voice
represent the innermost thoughts of the people and when at times
poets spoke about the people, it was to point out to them, how
greedy the world is, how sinful is silver and how ungodly is gold
and such like sermons - sermons that supplemented the royal rod
and the whip of the aristocrat. Poets became in due course one
more important item in the Royal paraphernalia, one more policeman,
who filed the case here and asked the high heavens to deliver
the Judgment later on. These poets spoke in a different tongue
altogether and were far from the people. They despised the crowd
from where they rose, and used their poetic genius to gain admission
in the royal palace, and when once there, they went on weaving
wordy wreaths for monarchs of all sorts, provided his gold was
pure. The poets of the Sangam period, are noble exceptions to
this sorry rule, and they are the poets least known to the people
of our days.
Poets either became vendors of virtue in verses or became pleasure
- merchants and they found it hard and unprofitable to become
the People's Poets. That is the reason why we find no outstanding
people's poet after the Sangam Age in Tamil Nadu.
POETS OF YORE
Virtue itself came to be considered as an investment for a happy
life in another world. Hence, poets who came after the advent
of this false and pernicious theory began to extol the particular
bank of dispensation for which they were the self appointed agents.
Like the clever banker or the active insurance agent, these poets
began to pour forth rhymes in abundance, about the soundness of
their Bank, about the delightful dividends and the bright prospects.
If one poet gave the people a sweet song about the powers of Garuda
of Maha Vishnu, up rose another to supply us with a sacred sonnet
about the stately bull of Siva, or the beautiful peacock of Muruga
or even the ugly buffalo of the all powerful God of Death Yama.
All these poems were of the highest order, looked at from the
artist's point of view - there was rhythm, diction, smylies, metaphors,
parables, - all in abundance except reason. These poets thought
that the temple bell did not work well and thought it their duty
to lend their poetic strength to supplement the sound - duty or
no duty, it was such a paying job that there was a rush in that
direction. Poets assumed an attitude of superiority - they enjoyed
the common-man's confusion, they tried to compromise contradictions
and beautify absurdities - they were loud in their denunciation
of things worldly; the worthlessness of human life, the littleness
of mankind and they presented a poetic picture of the unknown
world heaven up above the clouds, and the hell underneath the
earth - the telescope was in the womb of science hence heaven
existed, and the poets entertained the people with imaginary descriptions
about the theological worlds! The ignorant stood amazed and the
intelligent adored the art and not the thought.
ROLE OF PEOPLE’S POET
It is not easy to take up the role of a people’s poet-Bharathi
rose equal to this stupendous task. It is easy to become the poet
of the classes, some sweet sonnets about the silvery moon swimming
in a sea of blue , some poems about the twinkle of the stars,
fine poems about the fragrance of the flower , the rhythm in rivers,
lyrics about love and verses about valour - these are enough to
secure a place of honour in the poets gallery. But to discharge
the duties of a people’s poet, one has to cross hurdles of hatred,
take many a dive into dangers and should not think about patronage
and popularity. Though a selected circle of friends Knew and spoke
about the poetic genius of Subramania Bharathi, the people as
a whole were almost unaware of their poet till at a later stage,
and then too, it was the poems of a political colour that was
presented to the people, and not the poems, which a people’s poet
alone can conceive and deliver. We had poets in abundance. The
shepherd sleeping inside a temple forgetful of his home and vocation,
the goddess returning after her midnight supervision, the smile
on her lips on seeing the simpleton, her curious idea to make
him a poet, a gentle pat and the touch of the divine rod, the
wonderful result-these were known to the people. One becomes a
poet, because of the divine touch, and it is his duty to sing
devotional songs to a particular deity or to all this theory held
the ground so strongly , that he people were not prepared to meet
the people’s poet, even when one came forward. The people will
cast a look of contempt and suspicion on one who says boldly,
“I am the people’s poet, I sing for them and about them, because
I am one of them,” there would be no recognition and the more
radical his poems are, the more vehement will be the opposition.
And in this dangerous ground, we find Subramania Bharathi taking
steady steps victoriously.
BHARATHI’S AGE
Bharathi was born on the frontier of two eras – the feudal orders
was in full force in his homeland, Ettayapuram had a palace surrounded
by huts, age-old castes were still in power, he himself was a
Brahmin by birth-but side by side with feudalism and sanathanic
order of society, modernism was peeping new with sorrowful and
scornful eyes, and there was challenge in the look of the nee
era, Bharathi was born during that period and more could have
imaged that he will become the warrior in the duel between the
old order and the new –for in the old order of things his was
a comfortable place.
BHARATHIAR’S CLAIM TO GREATNESS
He was born moreover in this land of paradoxes a land where arrogance
and humility, cruelty and kindness march together-where there
is energy in abundance and absurd contemplation strong enough
to dissipate the energy, a land of some dazzling ideas and millions
of mute people, a land where there is courage as well as fear,
the land of faith as well as despair. Byron and Bruke landed here
just then, only to meet Bharatam and Bagavatham. The booming of
the gun became familiar to the ears of the people and the age-long
temple drum was not silent in such a land of paradoxes and perplexities
Bharathi was born, and in such a land history moves but slowly
and it needs a strong push if it should move at all,Bharathi’s
claim to greatness rests chiefly on those he gave the push, as
the people’s poet.
Bharathi was not merely the bard of Nationalism he was certainly
the morning star of reformation only because he was the people’s
poet. He was the angry with the foreigner, and wanted his country
to become free but that was not his goal that was not to be his
end. It was but the beginning-he wanted to free his country-men
from all shackles, wanted them to rise up in the estimation of
the world, wanted to see, a new land peopled by men and women
of a new type altogether. He found the people enveloped in fear.
Fear was written on their very faces. They were afraid of anything
and everything, not only did they fear the foreigner and his gun
but their own brethren chanting some slogans-they were afraid
of ghosts and phantoms.
FIGHT FOR FREEDOM
Such a people, cannot become the standard bearers of freedom,
and a land peopled by such cannot lift its heap high, and look
straight at the world, even if the foreign power is driven out.
Hence Bharathi wanted his countrymen, to drive out the fear from
their mind –to shed off inferiority complex. He instilled into
their minds hope and courage, he placed before them their own
hidden powers and pointed out to them, how that innate power is
being wasted, the slumber of the masses, their gross ignorance
and superstition, their inferiority complex and their caste prejudices
Bharathi saw clearly, and he determined to root out these evils,
and none but a people’s poet could have been so deeply interested
in these problems. But Bharathi knew full well, that it was the
age of the common man-the era of democracy-and he wanted the people
to fight for freedom-he did not deliver more devotional hymns
to the divinities, nor did he send poetic appeals to the princes
of the land-he addressed the man with the plough, the woman at
the cradle, and even the children at the play-grounds, he did
not, like the poets of a bygone age, pointing out, ancient scripts
in support of freedom, but placed before the masses the world
events of importance, the freedom movements of distant lands.
He announced to the people, the dawn of freedom in Italy through
the marvelous resurrection of the masses; thanks to Mazzini the
patriot-he painted in glowing colours the picture of France after
the revolution, and placed a brand new picture about Russia, free
from the shackles of Czardom. free Belgium, free France, Red Russia-these
were the pictures, he also presented them with a pen-picture of
countrymen at Fiji islands, and like Shakespeare he asked, look
at this picture and at that! That is the people’s poet. One who
is not afraid of pointing out the follies and foibles of his own
people, one who is not afraid of showing to his own people, how
slow they are in thought and action whereas peoples of other lands
were moving fast and faster to a nobler sphere of activity amid
life. He was not afraid of the privileged class, and did not falter
to place the full facts before the people.
As the people’s poet it was his duty to unmask hypocrisy wherever
it was to be found, and he did that with remarkable courage and
enthusiasm.
CONVERSATION CONDEMNED
There is an attempt by interested parties to enlarge the portrait
of Bharathi the National Bard, not entirely because they love
that portrait but-because, they think that portrait’s immensity
will conceal from the public eye, the other portrait of Bharathi
that the people’s poet. Bharathi’s poems are no mere hornets.
The people’s poet, was not afraid to lay bare the absurdities
of ancient systems and thoughts and in almost infuriated tone,
he ask those who champion the cause of conservation in very strong
words, ‘Fools! Do you argue that things ancient ought on that
from times immemorial, and dare you argue that because these are
ancient, these should prevail?’
LIVE IN THE PRESENT, SHAPE THE FUTURE
In ancient times, do you think that there was not the ignorant
and the shallow-minded! And why after all should you embrace so
fondly carcass-dead thoughts. Live in the present and shape the
future, do not caste lingering looks to the distant past, for
the past has passed away never again to return so says Bharathi-and
there-in we meet. He gave a moral code for the masses, not unrelated
to life, as some of the ancient code were, he boldly differed
from the ancient codes and placed before the people, a new vision
altogether. He refused to allow the thought of Maya philosophy
to have a hold on the people- he ridiculed that theory, strongly
and infuriated the Asramites, but he was not afraid of the consequences.
A people immersed in such a thought, Bharathi said, will become
inactive, unprogressive and such a people will become worth –less.
HIS RELIGION
Hunger and poverty and ignorance, he will not tolerate, and he
raises his powerful voice against the tyranny of the rich, and
threatens the whole world with dire consequence even if a single
individual is made to starve. He wants the people to lead a full
life develop their faculties improve their commerce industrialize
their land – and enjoy all the benefits of the new era. His religion
is not to be priest-craft and slogan-shouting-his religion is
service to humanity and brotherhood in the broadest sense.
TASK UNFINISHED WILL BE FINISHED
The task that lies before the people’s poet, is a mighty one.
It is his task to make the people realize new truth, take a new
path, and get a new process of valuation altogether. It is his
task to release the people from the clutches of the Astrologer,
and place before them the Astronomer, his is the task to drive
out the Alchemist from the people’s mind so that the chemist can
come in. His is the task to push aside the priest so that the
teacher can get a place. The people’s poet has the mighty task
of driving out the influence of the miracle monger so that the
medical man can find a place in the order of things. Superstition
is to be fought out, so that science can flourish. In short the
people’s poet has the task of a revolutionary-and more difficult
than that of the revolutionary, for the people are apt to mistake
the tyrant for the saviour and the saviour for the tyrant. He
fought with courage, and though the battle is not over yet, and
though he is no more alive, he has given an armoury of thought,
enough for the successful termination of the flight, and that
is the the best and lasting tribute that one can pay to this people’s
poet, in its fullest and noblest sense. And there are men for
the job and it will be finished.
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