Subhas Chandra Bose - The Transformative years

In 1905, the Partition of Bengal came into effect that was to form the basis of a future partition of India. Bengal was split on the grounds of administrative efficiency, masking the real intention of dividing the Hindu Muslim population and fueling the ambition of a separate Muslim state, so as to considerably weaken the Hindu Nationalism that was taking shape. Viceroy Curzon was the architect of the split. Writes Dr. R.C Majumdar, "Curzon who undertook a tour of Bengal to ascertain the sentiment, evidently found corroboration to his theory that the newfound nationalism among the Bengali speaking population was dangerous to the interest of the British empire and it was imperative to weaken the Bengalis by dividing them. Also according to the British, the Islamic population were politically less advanced and were loyal to the crown and therefore it was necessary to separate them from the influence of the Hindus by pampering to their demands of a separation of the Muslim majority population."

 

Bengal, and the rest of India, erupted in protests. Almost all the local newspapers including moderate leader Surendranath Bannerjee's Bengali, had rebelled against the proposed partition. Even The English language dailies were not favorable to the decision. The movement soon grew in stature under the stewardship of Surendranath Bannerjee and other Nationalist leaders who had evolved from being dependent on prayers and petitions to take the battle to the enemy's camp through mass mobilization. The movement against the partition, for the first time in the history of British India, impressed common people who expressed their solidarity against what they perceived to be tyranny and oppression. It roused the social consciousness and made people, esp. the educated youth, aware of the evils of a foreign yoke. It also brought up a new class of leaders from the educated section of the Bengalis. Krishna Kumar Mitra, the editor of Sanjivani, suggested the idea of boycotting British goods and shunning all contacts with the Government. Swadeshi movement was given birth, together with the boycott of all foreign goods by the common men. Ashwini Kumar Datta, led the movement from Barishal. Mukunda Das, the bard, wrote his immortal songs like, "Chede dao reshmi chudi", asking Bengali women to shun all foreign made bangles, and went from village to village rousing common folks with his simple lyrics. Narendranath Sen, a moderate leader, who was also the editor of the Indian Mirror, brought in a resolution demanding the abstinence from purchase of the English goods. "Sandhya" of Brahmabandhab Upadhyay churned out fiery sermons against the foreign rule. The Dawn Society of Satish Chandra Mukherjee became one of the most active proponents of Swadeshi and Boycott movements. Maharaja Manindra Chandra Nandi of Kasimbazar described partition as the greatest calamity fallen upon the Bengali speaking race since the commencement of the British rule. Rabindranath Tagore and his family members organized a Rakhi utsav to tie the knots of solidarity and brotherhood and Rabindranath composed his famous song, "Banglar Mati Banglar Jal" on the occasion. Dwijendralal Roy and Rajani Kanta Sen wrote a number of patriotic songs that instilled pride in one's culture and national heritage.

 

Negating Government attempts to communally divide the masses, Muslims joined a mass agitation in Raja Bazar, which was chaired by Abdul Rasool. A young, aspiring, would be ICS, Aurobindo Ghosh, had quit England's shore to come back to India and prepared himself for a long fight in Baroda. Later he came to Bengal to organize and stimulate people's consciousness against what he perceived to be a diabolic and oppressive rule, through his literary work as well as his active mentoring and organizing of the revolutionary societies. He worked closely with an Irish lioness, a disciple of the spiritual giant Swami Vivekananda, Sister Nivedita. Nivedita did not let Curzon rest in peace and constantly attacked the Government through her many articles, with the support of her friend Ratcliffe of 'The Statesman'. When Curzon had proclaimed that Indians were habitual liars, and there was not a single protest from any of the Indians present, Sister Nivedita took it upon herself to show how Curzon himself had lied in Korea. She inspired the youth in the ideals of Swami Vivekananda and through her writings and speeches kindled the fire of patriotism. She also inspired a lot of young revolutionaries, kept close association with the luminaries and dignitaries on one hand and the revolutionary societies like Anushilon Samity on the other. In the Indian Review of March 1905 she wrote: 'This Swadeshi movement is an integral part of the National Righteousness. ...' A National College was set up in Jadavpur, of which Aurobindo became the first principal. These two unsheathed swords had shaped the way India's history was to progress and their successor was already chosen by the Providence. These events later shaped the destiny of Bengal and India and left a profound influence on the rebel Subhas.

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Writes Dr. R.C Majumdar in his History of Freedom Movement, "Partition of Bengal and the movement that followed in its wake is significant in many ways. First, it reflected a deep sense of injustice and injury inflicted by a foreign rule that was insensitive to the plight and the pride of a people and a culture. Second, it resulted in the rise of leaders and reshaped their roles from being instruments of prayers and petitions to conducting and inspiring mass agitations. Third, it was mostly non violent in nature, despite the grievous injury and the highhandedness of the authorities. Fourth, it raised the consciousness of the masses and instilled patriotism, which later burst forth in the subsequent stages of the freedom movement. Bengal was the first to rise like an injured lion, and then the rest of India followed." Although the partition did not impact young Subhas who was only eight years old, its scars had left a deep impression on the people's psyche that influenced Subhas indirectly when he became politically conscious, about a decade later. Years later he would proclaim, "If Bengal dies, who lives. If Bengal lives, who dies!" He had warned against the devastating effects of Partition of India on Bengal.

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After clearing Entrance examination Subhas came to Calcutta and was admitted to the Presidency College. But his parents' purpose of sending him to Calcutta was not very successful. In Calcutta also Subhas did not have much trouble in setting up a group of students who were like him in disposition, i.e. spiritually oriented and were followers of Ramakrishna Vivekananda ideology. Goal of his life was clear, he was not to immerse himself in usual pursuit of happiness and pleasure that students of his age would have done in his place. He had a higher ideal, of service to the mankind, of renunciation and of course, celibacy. He had a tough battle to fight, with his own tendencies and inclinations against his goal. Renouncing the thoughts of sexual desires esp. was not easy. That he succeeded to a large extent in overcoming the tides against him, of his family pressures and his internal struggles, testify for his immense will power, something that characterized him throughout his life. He understood that life had a purpose and for achieving this purpose it was essential to train the body and the mind through a process of rigorous discipline.  This stage of his life had prepared him for the later period of turbulence in his political life, esp. the periods of physical hardship in unbearable conditions in the prisons. He acknowledged that by accepting the ideals of Ramakrishna and Vivekananda he had been able to resolve many of his inner conflicts and problems. His main struggle, as admitted by him was in the field of controlling the sex impulses. He had later wondered if it was at all necessary to greatly repress so natural instincts, but in this respect Ramakrishna Vivekananda's strict injunctions were his mainstay. He took it for granted that renunciation of lust and greed was the most important factor in spiritual journey. He had his moments of dejection and despondency but he was largely successful on account of his indomitable spirit. This struggle helped in developing his mental stamina and strength and made him a person of a dogged tenacity. If he thought that a course was to be followed he would take that up, come what might, whatever be the price that he had to pay. This characteristics shaped his later life and was responsible for all the events that led to his emergence as the Netaji in the theater of the East Asian battlefields.

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The year 1913 saw the emergence of a Subhas who had been shaped by the prevailing conditions in Calcutta. He formed a close group of spiritual seekers in line with Ramakrishna Vivekananda ideology. All the students of this group were good in studies and also wanted to work for the welfare of the others. They formed a study circle for exploring texts on philosophy, spirituality and nationalist history and used to share knowledge. They recruited new members to their groups and in the process met many people and made friends. They also visited places of national and historical importance like Murshidabad where they paid homage to the first fighter of freedom against the British, Siraj-ud-Daula. Hemanta was part of this group. They planned for setting up a large educational institution in line with the traditional Gurukuls. They visited Belur Math, went to meet Rabindranath Tagore, and were engaged in social activities. They shunned all political activities, esp. the revolutionary ones that were so prevalent at that time in Bengal. During that time Aurobindo Ghosh and Bagha Jatin were the most popular leaders in Bengal. Surendranath Bannerjee also had considerable influence. According to Subhas, Aurobindo's ideology helped in the better appreciation of how different Yoga paths can be harmonized to achieve the spiritual goals. In his spiritual outlook Subhas was attracted towards Sankara's philosophy of Advaita, but was not wholly appreciative of the doctrine of Maya. Vivekananda's teachings helped shape his spiritual ideas in line with the ideals of practical Vedanta - Seva or Service. Years later he would appreciate the doctrine of Achintya Bhedabheda as propounded by the followers of another great son of Bengal and Orissa - Sri Chaitanya Mahaprabhu, the Vaishnava saint.

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While staying in No 3 Mirzapur Street Mess of Suresh Bannerjee, Subhas met Bagha Jatin. That boarding house was a meeting point of the revolutionaries. Suresh Bannerjee's ideal was Ananda Math - a band of all renouncing monks dedicating themselves for the nation.

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Subhas did not like his regular studies. The professors in Presidency college seemed to him to be devoid of any substance that could invigorate the students. He therefore devoted himself wholeheartedly in social services, like collecting edible staples by begging for distribution among poor. In doing all such outward activities like raising funds for flood relief, he got over his shyness and gradually became social. He also liked Prof. Prafulla Chandra Roy who was a well known figure in Chemistry, for his erudition and grasp of the subject, as well as for his compassionate nature and his love for his country.

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During the summer vacation Subhas returned to Cuttack. His parents were outside Cuttack. When he heard that there was a cholera outbreak in a nearby village, he and his friends jumped to the occasion, took their homeopathic medicine boxes and went for the seva or the treatment of the affected villagers. Unfortunately the villagers, who were so accustomed to getting neglect and abuses from the officials and gentlemen alike, misinterpreted their gesture and did not fully cooperate. Moreover this group of young, inexperienced youths could not achieve much in terms of saving lives, however noble their intentions were. But this intrepid team tried their best. They had absolutely no fear of that deadly disease. They lived and ate together and survived on bare necessities. During this period of about a week, the real picture of rural India flashed in front of Subhas - the villages that were victims of neglect, apathy, tremendous poverty, illiteracy, superstitions, suffering from poor health and unhygienic conditions. This insight led him to develop a deep bond of sympathy with his fellow countrymen who were suffering under a foreign yoke that had only contempt and negligence in store for them.

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After this experience Subhas came back to Calcutta and once again renewed his search for the sannyasis (monks). He heard about a young Punjabi sadhu who was staying about 60 miles away from Calcutta in a small town near the banks of the river. This sadhu was an epitome of renunciation. He stayed under tree shades and ate whatever he obtained by chance. He meditated during hot summer days by lighting fires, thus forgetting the body consciousness. He had a loving and gentle nature. Many people came to him but he never asked for anything beyond his needs for sustenance. This sannyasi had told Subhas that his guru was to be found elsewhere. So being even more conscious of the inner dispassion that was fueled by seeing the pure life of the sadhu, Subhas set off one day by borrowing some money from a friend, in search of a Guru, during the summer of 1914. He had with him Haripada Chattopadhyay, another friend. He never informed anybody and later wrote a small postcard to his family informing them of his decision. He went to the holy places of Mathura, Vrindavan, Haridwar, Rishikesh, Gaya, Varanasi, and also saw the historic places like Delhi and Agra. They met sadhus and sannyasis of different ashramas and also tried to visit some of the Gurukuls where the inmates followed the ancient Hindu mode of studying by living in Guru's place. However they were disappointed by seeing the caste distinctions and other superstitions prevailing in these ashramas. Nowhere could they find true spirituality except in few places. And they could not find their goal, the Guru. In one of the ashramas they were refused a stay because they were thought to be revolutionaries. In another, they were denied food as they were fish eating Bengalis. In a third one they were not allowed to even drink water not all of them were Brahmins. They had a glimpse of the reasons for the downfall and deterioration of Hinduism in India that created for it thousand years of bondage and slavery. The sannyas ashrama, which was the mainstay of spirituality, which was the teacher, had so deviated from the pure advaitic tradition of Sankara that sannyasis or monks had made caste distinction as one of their policies. In Vrindavana they found one sannyasi advising them to embrace the life of householder. They met the Arya Samajists, the social reformers in Vrindavan and this led the local priests to become hostile to them. Thus they saw the bickering and the quarrel among the various sects of India, the bigotry and fanaticism prevalent among a section, and the general lack of spiritual atmosphere which they had been so desirous of finding. Only in Varanasi they had a great fortune of meeting Swami Brahmananda, the spiritual giant, who was the first president of the Ramakrishna order. A direct disciple and spiritual son of Sri Ramakrishna himself, Swami Brahmananda or Rakhal Maharaj knew Subhas's family intimately. They stayed with him for sometime. In the meanwhile Subhas's parents were extremely worried and they had been searching for him everywhere. From Varanasi, Subhas returned home, much to the relief of his family. Subsequently he fell ill on account of typhoid and thus spent his time in bed, while black clouds hovered on the horizon. The first world war had begun in Europe.

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