Just before his death, Bharati made a trip to Karungalpalayam near Erode. He had been invited to speak at the anniversary celebrations of the local library. The topic that he chose to address was a curious one: the possibilities of eternal life while living in this body. Following his trip, he wrote an article in Swadesamitran on August 4, 1921, describing his visit and transcribing parts of his speech on conquering death and gaining eternal life.
Death came to him within a month. Perhaps, being a great soul himself, he was unconsciously aware of what was going to happen to him. Perhaps he wanted to let the world know of his findings on the theory of immortality, and his new definition of the word.
The word “Immortal” means “living for ever (not mortal),” “divine,” “worthy of fame for all time,” “a person of enduring fame,” – says the dictionary. Bharati used such words as “Devan,”“Amaran,” “Amaranilai” to encompass a whole new concept, and one of unfathomable depth. It comprehends the timelessness and continuity of creation – the continuity of time which has neither beginning nor end – is essentially unchanging – and eternal in the widest sense of the word. It is more than what the dictionary specifies as eternal – that a person’s name and fame last forever.
Nor is Bharati’s concept in the immortality of Hindu thought, which is clearly explained in the Bhagavad Gita as the “eternal” existence of the soul (atman). In “Sankya Yoga,” Bhagvan says to Arjuna:
“Atma lives for ever; it is indestructible; it is immeasurable. Even so, they say that its ‘forms’ have an ending.”(Ch. 2; slokam 18)
“It is not born, nor does it die at any time. . . when the body dies, it is not killed.” (Ch. 2; slokam 20)
“Like discarding old clothes and wearing new clothes, the atma discards worn-out bodies and takes new ‘forms.’ ” (Ch. 2; slokam 22)
But Bharati, in his Introduction to Bhagavad Gita, takes Sri Krishna’s advice, “the brave hero who treats joy and sorrow equally does not deserve to die,” (Ch. 2; slokam 15) and explains that the essence of the Gita is, “eternal life – to live eternally in the body like Markandeya.”
He further insists: “Immortality; this is the secret of the Vedas.”
Bharati was fascinated by the concept that the limitlessness of “time,” which is infinite, could be captured in the physical body of the human being. He thought it was possible to accomplish that possibility in human life. His in-depth studies of the Vedas and other religious scriptures – his associations with the Siddhas in Pondicherry – and the findings of the great scientist Jagdish Chandra Bose – made him believe in this theory, and he dedicated his life to investigating the possibilities of living forever in the physical body. These concerns preoccupied him throughout his life.
One day, Bharati heard a beggar walking in the street and singing a song:
“The breath that stays regular and constant in sleep, may turn its course and never come back”
Bharati’s immediate reaction was one of intense concern:
“If the body is so unreliable as this, how can anyone begin anything great in one’s life and complete it in one’s life-time? We must accomplish a great deal in life: we need to acquire knowledge – we need strength of heart – we need education, fame, and wealth. . . we need to live a happy life. We have great desires in our hearts. To fulfill them, we need to establish a strong foundation and build them over a period of time. . . But, we need to wait for the ripeness of time to do this. If the next minute is uncertain, what can we possibly achieve?” (Bharati’s Essay: “Amirdham Theduthal”)
In my mind, considering myself a relatively ignorant person, not knowing anything much about matters related to spirituality, the following question arises: Did my grandfather not know about the realities of life? Was he not aware of the inevitability of death? How could he have the idea of conquering death and becoming immortal in the body? Especially when he had seen his mother die when he was five, and his father die when he was fifteen, witnessed these deaths with his own eyes. He knew that our ancestors had lived and died, that their bodies were buried, that their ashes were dispersed throughout the soil. He knew that human history had proved that all living beings, human and non-human, were mortals. In Hindu thought, there is supposed to be a three-fold process of creation (beginning), protection (existence), and destruction (the end) of the world itself; three “eras” occupied a specific, pre-determined time frame, and all existed. An ending of all creation would inevitably happen at the end of kali yuga – on schedule.
Then, how could Bharati sing,
“Oh, Yama, I consider you a slender blade of grass, just come close to my foot, I will push you a little”?(Bharati’s Poem: “Kalanukku uraitthal)
Yet Bharati, in his essay, “There is No Death for Man” (Manidarukku Maranamillai), notes that his convictions were totally agreed upon and approved by the scholars in the meeting at Karungalpalayam.
“I only know one thing . . . that is, men can live eternally without encountering death. . . I proved this theory with supporting evidence: the Vedas and Puranas, religious scriptures, European scientific findings, and from the conclusions of the great scientist Jagdish Chandra Bose.” (Bharati’s Essay: “Manidarukku Maranamillai,”
Of course, what gave him the conviction to say this, were the stories of Markandeya, Prahlada and the helpless elephant who was caught by the crocodile. And he had read the experiences of the Vedic rishis, Siddhas in Pondicherry, who were believed to be living deathlessly in forests, mountains and caves, especially Kullachamy, who showed him immortality (amara thanmai); and the new findings of the scientist Jagdish Chandra Bose.
Bharati raised an interesting question:
“It is possible to control the body; is it possible to control life (uyir)?”
He also provided an answer:
“Control the body; you could control life.
Control life; you could control the mind.
Control mind; you could control Shakti.”
He explained this further with an example:
“There is a cotton pillow in front of me.
It has got a shape – a standard ‘form’ (niyamam).
Shakti is keeping it in its form, protecting it from behind – without destruction.
The same pillow can be protected as long as the human race exists.
If the pillow is renewed every now and then, Shakti will remain in the
shape of the pillow.
If it is not renewed, its shape will change.
A dirty, torn, old pillow – remove the cotton from inside and put it in a new case; throw away the old case.
Now, the “form” is destroyed.
If the form is protected, Shakti will be living in the form.” [Bharati: Katchi, 2. Shakti (5)]
Bharati emphasizes here the importance of maintaining the body by which controlling the mind and capturing the soul (atma) in the body is possible. The temple of Shakti, the body – is destroyed only when it is not protected from the clasps of demons (asuras : ignorance, fear, sorrow, sickness, doubts, worries, ego etc).
In Bharati’s drama Viduthalai – the devas assemble together and discuss the problems of the mankind, and try to resolve them; the Brahma had ordained that this be done; the devastating situation on earth must be changed and the strings that tie the humanity be untangled.
The drama takes place in the Heavens, and the time of action is the end of kali yuga, and the characters are Indra, Vayu, Agni, Light (the Sun) and a few other powers.
The devas are determined to destroy demons and “free” humanity from their suffering. They decide: “let us find someone on earth and assign this task to him; we will give him our powers and he will deliver the humanity from danger and destruction.”
The divine powers found the “deserving” person named Vasupati on earth, in the land of Bharat, in the Pandya kingdom and was born in the Brahmin class, which was void of dharmas.
Vayu gave him “life” (uyir);
Indra gave him strength in mind;
The Sun gave him light in his intelligence. (Bharati: Katchi, 6. Viduthali)
The man was, Bharati!
He writes in his Journal of Thoughts, the “mantras on the plane of Self”:
“I am God, I am God, I am God. I am Immortal. The hours may pass, the days may roll, the seasons change, and the years die away, but I change not. I am firm, fixed, ever alive, ever real, ever happy. I do believe in all this, for I know all this to be true. I know myself to be Immortal, because I am God.”
“I shall not die. I have no Death. No, not even this body shall know death. How can my body die, when it knows no illness? How can it die, when it is ever recuperated, ever refreshed, ever quickened by the deathless Me? How can it die, when I am God? Do the Gods die? They do not.”
“And I am a Sada-Nishta (a mystic). Hence I cannot conceive of Death. I can only think of an endless joy, the joy of existence. And this joy is mine for ever and ever.” (Bharati’s English Writings: “Bharati’s Journal, Thoughts”)