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Is the concept of Rāṣṭra the same as that of a Nation? Scholars may provide accurate definitions, but generally, while a nation is defined in terms of descent, history, culture, or language, Rāṣṭra embodies something more. It contains at its base a certain sanātana spiritual principle, an inclusive yet discerning dṛṣti which enables it to conceive a civilization.
In the context of modern history, while the European countries had the fortune (or misfortune) of being organised as nation-states post the Treaty of Westphalia, our country went through agonising colonisation to tunnel the dṛṣti of rāṣṭra into a nation. In the process, two variants of history emerged. One which spoke glowingly, and solely, of the contribution of the Indian National Congress in the struggle for independence. And then there was the other side, as depicted beautifully by Śrī Sanjeev Sanyal in his latest book, Revolutionaries: The other story of how India won its freedom.
A common misperception is usually presented about our revolutionaries, that they were a disorganised bunch of bravehearts who acted their impulses as opposed to strategising and enacting sustained resistance. Nothing could be further from the truth, as demonstrated in the book. The revolutionary movement had distinct ambition since the beginning, deep organisational roots and prolonged continuity. Additionally, while being inspired by the current world affairs of those days, they retained a strong dharmic core and civilizational memory.
Heroes though they were, Śrī Sanyal cautions the readers from the beginning to not raise them to any inimitable pedestal. “Hagiographic portrayals are not only inaccurate, but also underplay the courage it takes for ordinary people to do extraordinary things”, he writes.
The author divides the revolutionary movement into 3 phases: The first one being the one led by Aurobindo Ghosh and Vinayak Savarkar; the second one being the one sustained by Rashbehari Bose, Sachindranath Sanyal, Ghadar party members, HRA and others, and final one being culminated by S.C Bose and others through INA.
By a cruel twist of destiny, the founding members of the movement, mainly Śrī Aurobindo and Veer Savarkar only were alive to see the light of independence, that too backdropped in the abomination of partition. This book lays out a vivid account of the events and machinations that unfolded in between.
Beyond the points of inspiration however, there are many lessons from the book on conviction, clarity, commitment and continuity, a few of which this essay wishes to draw the attention of the readers towards, for their utility in today’s times.
Śrī Aurobindo, despite having a completely deracinated childhood not too dissimilar to the uber elite and aspiring adolescents of India today, returned to India (from England) refusing to join the Civil Services. Reading and soaking in the Bhārata tattva under the Māhārājā of Baroda, Aurobindo envisaged a centre of armed resistance against the colonisers in the form of a network of Mā Bhavāni’s mandirs. This dream couldn’t fructify, although he led the Anushilan Samiti from the front and administered oaths of allegiance with the Bhagavad Gītā on one hand and an unsheathed sword in the other. His conviction in the heritage of this land advanced him from deracination to the stage of a modern-day Ṛṣī.
Modern-day historians divide the freedom fighters as Moderates, Extremists and Revolutionaries. However, the revolutionaries of those days were able to see through the bluff and they correctly categorised the divide as between Loyalists and Revolutionaries. The book brings out numerous examples of servile and saboteur behaviour by the Loyalists, with the 1907 Surat split of the Congress being a case in point. But the biggest betrayal was the acquiescence to Partition, which no revolutionary who had worshipped the nation as a form of Adi Shakti could reconcile with willingly.
Another point of importance is the networks of akhāḍās which were used to train and organise the volunteers initially. Sadly, not only have akhāḍās fallen into disuse in majority of the country in today’s day and age, but they also became the precursors to the clubs which were used by proponents of communism to gain power in post-independence Bengal.
The book provides an essential guide to learning from the past and not repeating the same mistakes as well.
During the war between Allies and Axis powers, there was much propaganda about the evilness of either side. It was at this stage that INA secured a foothold for itself in the Northeast. Their counter by the coloniser was not only brutal, but it followed a scorched earth policy which affected millions of civilians as well. The capture and public trials of the INA recruits then set the public conscience on fire and the atmosphere was charged up for mass revolt.
When the naval ratings organised a successful revolt post the INA trials, they were unsure of which strand of homegrown leaders to ally with. Being disciplined as they were, they put up the flags of all parties, including Muslim League and Communists, in the hope that their leaders will guide the way.
However, the prominent leaders of that time, the ones who had supported the allies’ effort in WW2 to uphold freedom and democracy, castigated the very same personnel who had chosen these values for their country. This instance underscores the importance of having civilisationally moored leaders and armed forces.
The tales of heroism, the instances of betrayal and the accounts of sacrifice have been captured comprehensively by Sanjeev Sanyal in his trademark storyteller style. He also fulfilled the wish of his late grandfather Śrī Sachindranath Sanyal in a way, the legendary freedom fighter who had put out the revolutionary’s version of history, so that it doesn’t get obfuscated in the future. It is hoped that this book gets read widely and proper lessons are drawn from it.
This article would not be complete without reproducing the list of structures associated with our freedom fighters as listed in the book, many of which have fallen into bad times due to our collective amnesia/apathy. It is this author’s sincere hope as well that these structures are bestowed with their due respect.
- Lakshmi Vilas Palace, Baroda. Built by Sayyaji Rao Gaekwad, the prince who didn’t bow. Status: Well kept
- Anushilan Samiti, original club in North Kolkata. Status: Forgotten
- Anushilan Samiti physical headquarters; Manikotla. Status: Lost
- India House where revolutionaries stayed; Highgate, North London. Status: Private Residence, Forgotten.
- Imperial Insititute, where Madanlal Dhingra assassinated William Curzon; South Kensington. Status: Lost
- Paris Group headquarters, S.R. Rana’s apartment at 46 Rue Blanche. Status: Forgotten
- Rashbehari Bose’s bomb-making lab; FRI, Dehradun. Status: Forgotten
- Digambar Biswas house, leader of Indigo Revolution; Nadia district. Status: Dilapidated
- Yugantar Ashram, Ghadar party Headquarters, 436 Hill Street, San Francisco. Status: Well kept
- RSS founding house, Nagpur. Status: Well kept
- Nakamuraya restaurant of Rashbehari Bose, Shinjuku, Japan. Status: Original destroyed, modern one well kept
- Qudsai Park, where Bhagat Singh, Azad, Durga Devi and Bhagwati Charan met before bombing the assembly. Status: Still Exists, but partly taken over by ISBT.
- National Martyrs Memorial, place of Bhagat Singh, Azad and Rajguru’s cremation. Status: Well kept
- Hijli Detention Camp, IIT Kgp. Status: Well kept
- Cathay Theatre, where Rashbehari Bose handed over INA to SC Bose. Singapore. Status: Lost, but facade still intact
- Padang field where Dilli chalo slogan was first raised, Singapore. Status: Exists
- SC Bose Bungalow at Meyer Road, Singapore. Status: Demolished and forgotten
- INA headquarters in Manipur. Status: Well kept
- Salimgarh Fort Baoli (stepwell), where INA undertrials were kept. Status: Forgotten