Bal Gangadhar Tilak

Bal Gangadhar Tilak, born July 22, 1856, was universally recognized as the Father of Indian Unrest. He was one of the prime architects of modern India and heralded Asian nationalism. His philosophy could not survive after his death as India came under sway of Mahatma Gandhi.
Tilak was a brilliant politician as well as a profound scholar who believed that independence is the foremost necessity for the well being of a nation and that to win it through extreme measures should not be dispensed with. He was the first intellectual leader to understand the importance of mass support and subsequently became the first mass leader of India. He realized that the constitutional agitation in itself was futile against the British and that, moreover, India was ill prepared for an armed revolt.

As a result, although he was helpful to revolutionaries such as Savarkar, Aurobindo Ghosh and Chaphekar, he did not venture into it himself. Instead, he martialled the extremist wing of Indian National Congress. His movement was based on the principles of Swadeshi (Indigenous), Boycott and Education. It was he who, through his own example, gave prestige to imprisonment in freedom struggle. It is a tragedy that his work is not given the recognition due to it.
Tilak is often misinterpreted. Perhaps it is so because of his style of operation which raised bitter controversies and still more bitter opponenents even outside the beurocracy. Violent arguements characterized his relationship with social reformists such as Agarkar, Ranade and moderates like Ferozshah Mehta. Many blame him for opposing the Age of Consent Bill which raised the age limit for marriage of girls to 12 (from 10). But is fact that at the same time he had signed a counter-proposal where in one of the clauses was that the girls (boys) should not be married until they are 16 (20). He educated all of his daughters and did not marry them till they were over 16. There are instances when he privately paid for the education of women. Still it remains true that he was a reactionary and did not use his considerable influence to give a much-needed support to the social reformists. Probably, he did not want to offend the prevalent rigid system - he, himself, having been brought up in the culturally narrow surroundings of Pune. It seems as if his canvas presented him no room for active social reforms.
He had several discussions with Shankaracharya of Sankeshwar and asserted that like Swami Vivekananda, the modern Shankaracharya must be educated on modern lines. Tilak received Bachelor of Arts degree from The Deccan College, Pune in 1879 and L.L.B. from the Elphinston College, Mumbai in 1882. He was among the founders of the New English School, Pune (1881) of which Prof Chiplunkar became the Principal. He had a genius for organisation and with Agarkar, the then foremost social reformist, started the newspapers 'Kesari' and 'The Maratha' in 1881 and in 1890's started the annual celebration of 'ShivajiFestival' and 'Ganapati Festival' which served a platform for people to join in the nationalist movement against the British. Soon he came to be regarded as the undisputed leader of Maharashtra and was honored with the title 'Lokamanya' in 1893 which became synonymous with him in the 1900. As the nation fumed over the partition of Bengal (1905), Tilak assumed the national leadership with his extremist attitude and stated his position unequivocally as "Swarajya (self rule) is my birth right and I shall have it."
The next three years saw meteoric rise in his stature and the British power which had long since considered him their chief concern and had sent him to prison twice already, decided on a firmer measure. Much has been said of his trial of 1908. He utilized his time in prison in scholarly pursuits and wrote "GitaRahasya", a commentary on the Gita. He returned to Indian political scene in 1915. The political situation was fast changing under the shadow of World War I. Mahatma Gandhi's star was on rise with Satyagraha at Sabarmati in 1914.
The British charged Tilak in 1918. He fought those charges both in India and England, and was judged guilty. Amidst rumors of yet another sentence, he headed the Home-Rule commission in England to debate India's constitutional demands. By that time, Gandhi had made preparations of the first nation wide non-cooperation movement and, perhaps, it was to make way for Gandhi that Tilak left for England. Tilak was, probably, the only leader who could have put brakes on Gandhi. Both had conflicting approaches. Gandhi had the courage to address and solve the issue of untouchability once and forever. He, unlike Tilak, was a fluent speaker in Hindi and could thus reach the masses more easily. It is no secret that he had little respect for Tilak's real politick and Tilak hated adopting means which killed self pride of the masses. Whereas Gandhi preached, "Overcome hatred with love", Tilak pooh poohed moderates saying, "There is no empire lost by a free grant of concession by the rulers to the ruled." In both world wars, Gandhi encouraged Indians to fight for the British Empire unconditionally whereas Tilak held that if Indians were to remain slaves then it mattered little whether they joined army or not. The Mahatma was modern with novel methods. His was a welcome arrival both for the Moderates who needed an answer to the Extremists and Tilak, in particular, and the British who would rather acknowledge and have a saint as the foremost adversary.
In the 20's many of Tilak's followers, Dadasaheb Khaparde and N.C. Kelkar being the most prominent among them, supported Gandhi but none could have his say in the new order. Aurobindo Ghosh had retired to an ascetic life and Savarkar was serving two life sentences in Andaman. The Lokamanya had no worthy successor. Tilak's health continued to deteriorate rapidly at end of July 1920 and he went delirious and was unconscious for 3 days. His last words in the final momentary recovery were, "This happened in 1818 (End of Peshwai) and this in 1918. A hundred years' history - what a life of servitude...Unless Swaraj is obtained, India shall not prosper. It is necessary for our very own existence."
At 00:40 hrs (IST) on Aug 1, 1920, he was declared dead. It is said that the British made an extraordinary request that his brain be handed over to them so that it could be studied, preserved and exhibited. It was not complied with.

Bhagat Singh

At the age of 23, if anyone was smiling just before he was being hanged to death, it was Shaheed Bhagat Singh. He was born September 27, 1907 in the village Banga of Layalpur to Mata Vidyavati and Sardar Kishan Singh. His uncle, Sardar Ajit Singh, as well as his father, were great freedom fighters, so Bhagat Singh grew up in a patriotic atmosphere. Ajit Singh established the Indian Patriots' Association, along with Syed Haidar Raza, to organize the peasants against the Chenab Canal Colony Bill. He also established the secret organization, the Bharat Mata Society.
At an early age, Bhagat Singh started dreaming of uprooting the British empire. Never afraid of fighting during his childhood, he thought of "growing guns in the fields," so that he could fight against the British. The Ghadar Movement left a deep imprint on his mind. Kartar Sing Sarabha, hanged at the age of 19, became his hero. The massacre at Jallianwala Bagh on April 13, 1919 drove him to go to Amritsar, where he kissed the earth sanctified by the martyrs' blood and brought back home a little of the soaked soil. He studied in the D.A.V. School in Lahore. At the age of 16, he used to wonder why so many Indians could not drive away these fistful of invaders.

In search of revolutionary groups and ideas, he met Sukhdev and Rajguru. Bhagat Singh, along with the help of Chandrashekhar Azad, formed the Hindustan Socialist Republican Army (HSRA). The aim of this Indian revolutionary movement was now defined as not only to make India independent, but also to create "a socialist India."
During the Simon Commission, Sher-e-Punjab Lala Lajpat Rai was wounded and died later. To avenge his death, Bhagat Singh and Rajguru killed Mr. Saunders (one of the deputy officers in connection with the Simon Commission).
When the British government promulgated the two bills "Trade Union Dispute Bill" and "Public Safety Bill" which Bhagat Singh and his party thought were Black Laws aimed at curbing citizens' freedom and civil liberties, they decided to oppose these bills by throwing a bomb in the Central Assembly Hall (which is now Lok Sabha). However, things changed, and the Britishers arrested Bhagat Singh and his friends on April 8, 1929.
He and his friends wanted to be shot dead, since they were termed as prisoners of war. Their request was not fulfilled, and on March 23, 1931, Bhagat Singh, Shivram Rajguru, and Sukhdev were hanged to death.
This man's only mission in life was to see his country free from British rule. He did his best and when he was being led to the gallows, he was satisfied that he had lived up to his principles, irrespective of the consequences. The only thing that made him sad was that he couldn't do more for his country.

Dr. Bhimrao Ambedkar

Dr. Bhimrao Ambedkar, the fourteenth of Ramji and Bhimabai Sakpal Ambavedkar, was born on April 14, 1891, in Mhow, Central India into the "untouchable" Mahar caste. His father, and grandfather Maloji, were in the British Army. The Government required all Army personnel and their families to be educated and ran schools for this purpose. Thus the Sakpal family was fortunate to receive good education which otherwise, would have been denied to them At the age of six, Bhim's mother died. The family was brought up by Ramji's sister Meerabai until Ramji married a widow named Jijabai. Ramji was a strict, pious man. He never ate meat or touched liquor. He, along with his children, would sing devotional songs composed by Namdev, Tukaram, Moropant and Mukteshwar and read stories from the Ramayana and the Mahabharata.

Ramji retired from the army after 14 years of service at the rank of "Subedar-Major" of the 2nd Grenadiers. The family moved to Dapoli in Konkan and then to Satara. Bhim and elder brother, Anand, were enrolled in the contonment school, Government High School.
Bhim began to taste the bitter reality of being born "untouchable" in school. He had to sit on the floor in one corner in the classroom. Teachers would not touch his notebooks. If Bhim felt thirsty, he could only drink water if someone else poured water into his mouth. Once provoked by an uncontrollable fit of thirst, Bhim drank from the public reservoir. He was found out and beaten by the higher caste Hindus. These experiences were permanently etched onto his mind. He realized that this was the plight of anyone born "untouchable."
While in school, Bhim's teacher Ambedkar, entered his last name into the school records as Ambedkar. Teacher Ambedkar and Pendse, were the only ones in the entire school who were kind and affectionate to young him. They made the few fond memories Dr. B.R. Ambedkar had of his school days.
Bhim was an average student. He became fond of gardening and, whenever he could, he bought saplings and with great devotion nurtured them to full growth. While studying in Satara, many of his classmates left for good jobs in Bombay. He too wanted to go to Bombay and get a job and become independent. He realized that if he ever were to be successful, he would have to concentrate more on his studies. He became interested in reading. He read not just the prescribed books in school but any book in general. His father was too pleased when he digressed from school books but he never said "no" when Bhim wanted a book.
Bhim enrolled in the Elphinstone High School in Bombay. Even there, one of his teachers constantly mocked him, saying that of what use was an educated Mahar. Bhim swallowed these insults and controlled his anger. He passed his matriculation examination in 1907. The Mahar community felicitated him on his achievement. Bhim joined the Elphinstone College for further education. After completing his Intermediate course, Bhim received a scholarship from the Maharaja of Baroda, Sayaji Rao, and attained a Bachelors in Arts in 1912. The February of next year, Bhim father and mentor, Ramji died.
Sayaji Rao selected Bhim to be sent to America on a scholarship for higher studies. In return, Bhim Rao would have to serve the State of Baroda for ten years. Bhim Rao reached New York in July 1913. For the first time in his life, Bhim Rao was not demeaned for being a Mahar. He put his heart into his studies and received a degree in Master of Arts and a Doctorate in Philosophy from Columbia University in 1916 for his thesis "National Dividend for India: A Historical and Analytical Study."
From America, Bhim Rao proceeded to London to study economics and political science. He Government of Baroda terminated his scholarship and recalled him to Baroda. Bhim Rao vowed to return to London to complete his studies.
The Maharaj appointed him to the post of Military Secretary but who cared to take orders from an "untouchable" Mahar. Bhim Rao could not even get lodging and not even the Prime Minister appointed by the Maharaja could help Bhim Rao find a place to live. Bhim Rao returned to Bombay in November 1917. and took a part time job in the Sydenham College with the sole aim of going to London to complete his studies.
With the help of Shahu Maharaj of Kolhapur, a sympathizer of the cause for the upliftment of the depressed classes, Bhim Rao started a fortnightly newspaper, the Mooknayak (Leader of the Dumb) on January 31, 1920. The Maharaj also convened many meeting and conferences of the "untouchables" which Bhim Rao addressed. Impressed by Ambedkar, the Maharak declared at a meeting, "You have found your saviour in Ambedkar. I am confident he will break your shackles."

Dr. Allamah Iqbal

After `Ghalib' had left the world and signed his name on the chair of poetry, few believed that there would ever be another poet of his level again. When the sun went down for Urdu poetry for a while, it rose in a small city, many miles away from Delhi, the center for Urdu poetry then. Sir Doctor Muhammad Allamah Iqbal, son of a Kashmiri merchant Sheikh Natthu and Begum Imam Bibi, was born on February 22, 1873 in Sialkot. Iqbal started a revolution, with which ushered a new era in Urdu poetry. We count Iqbal for inheriting the throne after `Ghalib'. A small fire was lit in the age of darkness and will keep shining as long as the world will last. The facts of Iqbal's life can be briefly stated. He finished his early education in Sialkot and migrated to Lahore in 1895 for higher studies. In Sialkot he was lucky to have as his teacher Shamsul-Ulema Mir Hasan, a great Oriental scholar. This great man did not take long to recognize the perspicacity of his young pupil's intellect, and encouraged him in every possible way. At Lahore, Iqbal came under the influence of Sir Thomas Arnold. Sir Thomas Arnold's company introduced him to all that is best and most noble in Western thought, and at the same time initiated him into the modern methods of criticism. Iqbal graduated from the Government College, Lahore , in 1897, with English Literature, Philosophy and Arabic. In 1899, Iqbal took his M.A. degree in Philosophy. As advised by Sir Thomas Arnold, Iqbal went to Europe for higher studies in 1905 and got his Doctorate in Philosophy from Munich University in 1908 . Iqbal also qualified for the Bar in this interim. The Governor of Punjab, impressed by Iqbal's poem on the death of Queen Victoria, conferred knighthood upon him in 1922.
In Europe, Iqbal began to see the larger horizon of things and to move in spacious realms. He stayed there for three years, and these years played a great part in the development of his thought. It was not a period of deeds but one of preparation. His outlook on life underwent two important changes about this time: he got a n utter dislike for narrow and selfish nationalism which was the root cause of most political troubles in Europe, and his admiration for a life of action and struggle became more pronounced.
One simply cannot set a definition on Iqbal, as he was able to convert everything in poetry. There is no subject he hasn't debated upon in his poetry: Politics, life, love, religion, philosophy, literature, West, East, countries, legends, history, etc. The list is longer as one goes deeper and deeper in Iqbal's poetry - not least discovering that Iqbal beheld the true meaning of poetry, whereas his ambitions and abilities to move the masses were yet still indiscussable subjects. There was never any doubt why he got the title: "Shayer-e-Mashrik" - the Poet of the East.
To the Indian nationalist he appears a fervent nationalist who wrote, `Of all the countries in the world, the best is our Hindustan' (sarey jahan se achcha Hindustan hamara), exhorted Hindus and Muslims to come together, build new shrines where they could worship together and who regarded every speck of dust of his country as divine. Iqbal exhorted the peasantry to rise against its oppressors, uproot the mansions of the rich and set fire to crops which did not provide sustenance for them.It could be said that Iqbal sang in many voices: he was a nationalist as well as an internationalist, a Marxist revolutionary as well as a supporter of traditional Muslim values and a pan-Islamist. Whatever he wrote was born of passion and executed with the skill of a master craftsman. Few poets of the world have been able to cram so much erudition and philosophy in verse; and fewer still use words both as colors on an artist's palette to paint pictures as well as deploy them as notes of a lute to create music. He was fired by a creative zeal which could only be explained as divinely inspired. Three years in Europe (1905-1908) brought about a complete reversal in his beliefs. The world became real; life had a purpose to serve; latent in every man was a superman who could be roused to his full height by ceaseless striving to create a better world. This post-European phase has been designed as Iqbal's philosophy of khudi. As used by Iqbal what comes closest to khudi is assertive will-power imbued with moral values. This is apparent from these oft-quoted lines:
Endow your will with such power That at every turn of fate it so be That God Himself asks of His slave 'What is it that pleases thee?'
What exactly did Iqbal want human beings to strive for? Obviously towards some kind of perfection. But he does not care to spell it out in any detail. It would appear that for man ceaseless striving was not to be for material gains in this world or with an eye on rewards in life hereafter. Thus to Iqbal a man who inherits wealth without having striven for it is worse than a beggar, while a poor man who works for the good of humanity is truly rich. Iqbal writes:
In man's crusade of life these weapons has he: Conviction that his cause is just; Resolution to strive till eternity; Compassion that embraces all humanity.
However, Iqbal did not accept the Hindu belief in predestination and assured man that he could be the master of his fate and make the world what he wanted it to be: 'Tis how we act that makes our lives; We can make it heaven, we can make it hell. In the clay of which we are made Neither light nor darkness (of evil) dwells.

Dr. Annie Besant

Dr. Annie Besant is one of those foreigners who inspired the love of the country among Indians. She declared in 1918 in her paper "New India": "I love the Indian people as I love none other, and... my heart and my mind... have long been laid on the alter of the Motherland."Annie Besant, born of Irish parents in London on October 1, 1847, made India her home from November, 1893. Dr. Besant, said Mahatma Gandhi, awakened India from her deep slumber. Before she came to India, Dr. Besant passed through several phases of life-housewife, propagator of atheism, trade unionist, feminist leader and Fabian Socialist. By 1889, "there was scarcely any modern reform (in England) for which she had not worked, written spoken and suffered."Dr. Besant started the Home Rule League in India for obtaining the freedom of the country and reviving the country's glorious cultural heritage. She started a paper called "New India." She attended the 1914 session of the Indian National Congress and presided over it in 1917. She could not see eye to eye with Gandhiji in regard to the latter's satyagraha movement.
An orator and writer with poetic temperament, Dr. Besant was a veritable tornado of power and passion. By her eloquence, firmness of convictions and utter sincerity she attracted some of the best minds of the country for the national cause. She was largely responsible for the upbringing of the world renowned philosopher K. Krishnamurti. Dr. Besant died in 1933.
Annie Wood was born in 1847 in London into a middle-class family of Irish origin. Annie was always proud of being Irish and supported the cause of Irish self-rule throughout her adult life.
Her father died when she was young and left the family almost penniless. Annie’s mother was forced to support the family by running a boarding house for boys at Harrow. She raised the money for a private tutor for Annie in this way.
Annie was educated privately by a female tutor as an Evangelical Christian. She was given a strong sense of duty to society and an equally strong sense of what independent women could achieve.
As a young woman, Annie was also able to travel widely in Europe. There she acquired a taste for Catholic colour and ceremony that never left her.
She was married in 1867 in Hastings, Sussex, to 26-year-old clergyman Frank Besant, younger brother of Walter Besant. He was an Evangelical Anglican clergyman who seemed to share many of her concerns.
Soon Frank became vicar of Sibsey in Lincolnshire. Annie moved to Sibsey with him, and within a few years they had two children: Digby and Mabel.
The marriage was, however, a disaster. The first conflict came over money and Annie’s independence. Annie wrote short stories, books for children and articles. Frank took all the money she made: married women did not have the right to own property. Politics further divided the couple. Annie began to support farm workers who were fighting to unionise and to win better conditions. Frank was a Tory and sided with the landlords and farmers. The tension came to a head when Frank struck Annie. She left him and returned to London.
Annie began to question her own faith. She turned to leading churchmen for advice. She even went to see Dr Pusey, leader of the Catholic wing of the Church of England. He simply told her she had read too many books. Annie returned to Frank to make one last effort to repair the marriage. It proved useless. She finally left for London. Divorce was unthinkable for Frank, and was not really within the reach of even middle-class people. Annie was to remain Mrs Besant for the rest of her life. At first, she was able to keep contact with both children and to have Mabel live with her. She got a small allowance from Frank. Her husband was given sole custody of their two children. She fought for the causes she thought were right, starting with freedom of thought, women's rights, secularism (she was a leading member of the National Secular Society alongside Charles Bradlaugh), birth control, Fabian socialism and workers' rights.

Aravinda Ackroyd Ghosh

Aravinda Ackroyd Ghosh was born on August 15, 1872, in Calcutta. His father, Dr. Krishnadhan Ghosh, a civil medical officer in Bengal, added the middle name Ackroyd because a Miss Ackroyd, a visitor from England, was present at his birth. His mother, Swarnalata Devi, was the daughter of nationalist Rajnarayan Bose. Aravinda's father attained his M.D. from the University of Aberdeen in England. By the time Krishnadhan returned to India, he was so westernized that he vowed to bring his children up as Englishmen Aravinda and his brothers were admitted to a special school in Darjeeling, in 1877, which was meant only for English children. For two years the boys were taught by Irish nuns of the Loretto Convent School. In 1879, the children were taken to England. The two elder boys were admitted to a school, while Aravinda, who was just seven years old, was left in the care of Rev. W. H. Drewett and his wife in Manchester. The Drewetts were to tutor Aravinda. Aravinda learned English and Latin from the Reverend, and history, geography, arithmetic and French from Mrs. Drewett. Aravinda became fond of reading and made full use of the personal library of the Drewetts. After five years of comfortable living in Manchester, when the boys moved to London, their remittances from Dr. Ghosh started dwindling.
Aravinda continued to excel in his studies despite difficulties. He carried away prizes for the classics--classical literature in particular. He won the Butterworth prize for literature, the Bedford prize for history and a scholarship at St. Paul's. While in the King's College at Cambridge, Aravinda was awarded a senior classical scholarship of 80 pounds per annum, in addition to a stipend as a candidate of the Indian Civil Service. Aravinda passed the Classical Tripos examination in the first class with distinction and passed in the open competition for the Indian Civil Service in 1890. He cleared the periodical examination and the medical examination but failed to appear for the horse-riding test which was compulsory for entering the Indian Civil Service. Aravinda returned to India on January 1893 aboard the S.S. Carthage. Just before Aravinda set foot in India, his father died of heart failure.
He was only 21 and did not even possess proper qualifications. He accepted a post promised by Sayaji Rao Gaekwad of Baroda when he was in England, with a fixed salary of Rs. 200. He was first appointed in the survey settlement department, and later in the department of stamp and revenue. Often he served as the Gaekwad's personal secretary and prepared the Gaekwad's speeches and wrote the communiques between Baroda State and the Indian Government. In 1900, Aravinda accepted the post of professor of English at Baroda College and also taught French as a part-time professor.
Aravinda married Mrinalini, daughter of Bhupal Chandra Basu, in 1901. Aravinda was 29 years old at the time of marriage while Mrinalini was only 14. The two had very little time to spend with each other since Aravinda lived in Baroda, and Mrinalini remained in Calcutta. Aravinda deeply loved his wife and was always regular in writing letters to her. His letters to her were published as a book called "Letters to Mrinalini." Mrinalini was initiated by Ma Sarada, saintly wife of Sri Ramakrishna Paramahamsa of Dakshineshwara, seeking spiritual refuge. Mrinalini died of influenza in 1918 in Calcutta at the age of 31.
In one of his letters to Mrinalini, Aravinda mentioned his three beliefs. First, he believed that whatever he had: talent, virtue, high education-all belonged to God. Second, he wished to come face to face with God. Third, in his own words, "Others look upon India , their country, as a mass of matter, a number of fields, plains, forests, mountains, and rivers and nothing more." He believed his nation to be his own mother. He adored her and worshipped her. He saw the entire nation at his door, seeking shelter and help in attaining freedom from foreign shackles.
Initially, Aravinda's political activities were limited to Baroda, but they soon extended to Maharashtra, Gujarat and Bengal. He learned Marathi and Gujarati and taught himself Sanskrit. He studied Bengali under litterateur Dinendra Kumar Roy.
Ghosh's goal was to capture the public through writing. He made an extensive study of Indian literature and papers on the Indian freedom struggle. Armed with fluency in Marathi, Gujarati and Bengali, he then transcribed his views in papers like the Indu Prakash, Bande Mataram, Dharma, and Karma Yogin.
His writing became the ideal for the Indian youth. He called on the young to serve the nation as "karmayogins." He wanted the youth to devote all their energies toward freeing Mother India. He told the youth that, "if you will study, study for her sake; train yourself body and mind and soul for her service; work so that she may prosper; suffer so that she may rejoice."
Ghosh formed secret revolutionary societies which enveloped Bengal. He asked members of these secret societies to take a solemn oath to "secure the freedom of Mother India at any cost." He stoked the fire of revolution by organizing a huge rally on November 9, 1905, in Calcutta. In the meantime, the Bande Mataram, a paper Ghosh edited, won the praise and admiration of all. The British, in an effort to curb the growing dissent, prosecuted the Bande Mataram and arrested Ghosh, who was charged with propagating sedition. The British resorted to caning anyone chanting "Bande Mataram". Aravinda was acquitted for lack of proof.

Ghosh was again arrested and put in jail in the Lal Bazar police station on May 5, 1908 as an undertrial prisoner for what came to be known as the Alipore bomb conspiracy. An attempt on Lord Kingsford's life, a presidency magistrate in Calcutta known for his harsh and prejudiced verdicts against Indians, was made by revolutionaries. The attempt went awry when the bomb intended for Lord Kingsford landed in the carriage of two English ladies. Both the ladies died. Ghosh had often proposed the use of an open rebellion to attain freedom. His secret societies practiced bomb making along with the study of revolutionary literature and the Gita. Ghosh's brother, Barin, opened a center in Ghosh's Maniktala Gardens residence in Calcutta. Following the bombing, Ghosh's residence was raided on May 2, 1908. Barin was arrested along with his associates. Ghosh was arrested at his Grey Street residence.
What began was a grueling trial in which Ghosh was defended by the renowned Calcutta lawyer Chittaranjan Das. Ghosh exhibited his abhorrence for terrorist style militant resistance. He had propagated the idea of an open armed revolt. In his statement, Ghosh said, "The whole of my case before you is this. It is suggested that I preached the idea of freedom to my country which is against the law, I plead guilty to the charge. If it is an offence to preach the idea of freedom, I admit I have done it. I have never disputed it... I felt I was called upon to preach to my country to make them realize that India had a mission to perform in the comity of nations." Ghosh denied having engineered the attempt on Lord Kingsford's life, declaring the act as being against everything he stood for. Due to Chittaranjan Das's professional defense, Ghosh was acquitted.
On his release from jail, Ghosh came out a changed man. He seemed confident that India would attain her freedom. He now decided to devote his life to the liberation of the whole of the human race. On the advice of some friends, like Sister Nivedita, disciple of Swami Vivekananda, Ghosh left British India and moved to French Pondicherry on April 4, 1910 to avoid confrontation with the British.
Ghosh came to be known as Sri Aurobindo to the world. Aurobindo completed his "Savitri", which he began writing in 1899 and published in 1954. Savitri represented, in Sri Aurobindo's own words "a means of ascension. I begin with it on a certain mental level, each time I could reach a higher level I rewrote from that level... ." He wrote in the "Savitri":
"A mightier race shall inhabit the mortal's world. On nature's luminous tops, On the spirits ground, The Superman shall reign as a King of life, Make earth almost the mate and peer of heaven." Savitri

Ashfaqulla Khan

Ashfaqulla Khan was born on 22nd of October 1900 to Shafiqulla Khan in Shahjanpur in Uttar Pradesh. Ashfaq was in school when Mahatma Gandhi Called the Non co-operation movement. a Movement wherein he called the Indians not to pay taxes to the British and not to cooperate with the British government in any way. This call of Gandhiji had kindled the fire of freedom in the hearts of many, but the Chauri Chaura incident of 1922 where approx 22 policemen were burnt alive in a police station deeply saddened Gandhiji that the called off the Non-cooperation movement.
A lot of youth of the country felt dejected on the withdrawal of the movement Ashfaq was one of them. He felt that India should become free as soon as possible and so he decided to join the revolutionaries and also win the friendship of Pundit Ram Prasad Bismil a famous revolutionary of Shahjanpur.
Ram Prasad Bismil was a member of the Arya Samaj and was eager to explain the greatness of the Hindu religion to those belonging to other religion this was a difficulty for Ashfaq who was a devout Muslim.
But the common intention of both Ram Prasad Bismil and Ashfaq i.e. Freedom to India helped him to win over the friendship of Ram Prasad.
The revolutionaries felt that soft words of non violence could not win India its Independence and therefore they wanted to make use of bombs revolvers and other weapons to instill fear in the hearts of the British’s empire. The British Empire was large and strong. The withdrawal of the no cooperation movement united revolutionaries scattered in the country. This revolutionary movement required money to support its need. One day while traveling on a train from Shahjanpur to Lucknow Ram Prasad noticed stationmaster bringing money bags into this guards van. This was a beginning of a Dacoity Called Kakori Dacoity
On August 9th 1925 the plan was brought into action. Ashfaqulla along with his other revolutionary friends namely Ram Prasad Bismil, Rajendra Lahiri, Thakur Roshan Singh, Sachindra Bakshi, Chandra- sekhara Azad, Keshab Chakra- varthy, Banwari Lal, Mukundi Lal, Man- mathnath Gupta looted the train in kakori village a wrote a memorable chapter in the History of India's freedom struggle
On the morning of 26th september 1925 Ram Prasad Bismil was caught by the police and Ashfaq was the only one untraced by the police. Ashfaq went into hiding and moved to Banaras from Banaras to Bihar where he worked in an engineering company for 10 months. Ashfaq wanted to move abroad to learn engineering to further help the freedom struggle and so he went to Delhi to find out ways to move out of the country. he took the help of one of his Pathan friend who in turn betrayed him by informing the police about his whereabouts. Tasadruk Khan then superintendent of police tried to play the caste politics with Ashfaq and tried to win him over by provoking him against Hinduism but Ashfaq was a strong willed Indian who surprised Tasadruk Khan by saying "Khan Sahib, I am quite sure that Hindu India will be much better than British India."
The case for the Kakori dacoity was concluded by awarding death sentence to Ram Prasad Bismil, Ashfaqulla Khan, Rajendra Lahiri and Roshan the others were given life sentences. The Whole country protested against the sentence but British Imperialism was Thirsting for the blood of the revolutionaries
Ashfaq was a lion among men he stood six feet tall He walked upright and once at the post he drew the rope towards him Kissed it and said "My hands are not soiled with the murder of man. The charge against me is false. God will give me justice." then he prayed "La ilahi il Allah, Mohammed Ur Rasool Allah."
Ashfaqulla was hanged on 19th December 1927 It has been said by some historians that Ashfaqulla Khan was the first Muslim to be hanged in a conspiracy case. In fact Ashfaqulla Khan in his last message to the nation wrote, "I take pride in the fact that I will be the first and foremost Muslim to embrace death on the gallows for the freedom of my country"
The Train Is Stopped
The No. 8 down train from Shahjahanpur to Lucknow was approaching Kakori on August 9, 1925. The sun was going down in the west.
The train stopped abruptly. Some one had pulled the chain.
Ashfaqulla got off a second class compartment with his friends Sachindra Bakshi and Rajendra Lahiri. He had done the first part of the duty in the Kakori plot that day.
The guard had got off his van by now. He was trying to find out in which compartment the chain had been pulled and why. Two revolutionaries fell on him. They made him lie down on his face. They warned that he would be shot dead if he tried to raise his head. Two others pushed the driver from the engine to the ground and stood guard over him. One revolutionary stood at each end of the train and both fired shots with their pistols. In the meantime theyshouted, "'Travelers! Do not be afraid. We are revolutionaries fighting for freedom. Your lives, money and honor are safe. But take care not to peep out of the train."
Four young men entered the Guard's Van. They managed to push the box to the ground. It had a strong lock. Neither the driver nor the guard had the key. There was an opening on the top; through this opening they could drop - money bags into it. But nothing could be taken out of it.
The revolutionaries started dealing blows with hammers to break it open. But even ten hard blows with iron hammers could not break the box. Ashfaq who was keeping guard saw this. He was the strongest of the group. He handed the pistol in his hand to his comrade, Manmathnath and ran towards the box. He dealt blow after blow on the opening of the box to widen it. The metallic sound of his heavy blows echoed through the silent and lonely place.
The British Court of Justice
In this way the police tried to win him over to their side and failed. They charge- sheeted him in the court. By this time the Kakori Case had progressed much; the case against Ashfaq was combined with it. A committee had been formed to defend the accused in the main case. Pandit Motilal Nehru, father of Jawaharlal, was the chairman. There were eminent men like Jawaharlal, Sriprakasha, Acharya Narendra Deva, and Govind Ballabh Pant and Chandra Bhanu Gupta on the committee.
After some progress had been made in the case against Ashfaqulla, Sachindra Bakshi was arrested at Bhagalpur. He was tried in a lower court separately and then the cases against both Ashfaq and Bakshi were combined and tried in the Sessions Court as one. Both of them tried to behave as if they did not know each other. But they were very good friends and had worked together in the party. Now that they were charge- sheeted together and met in the court they could not pretend to be strangers. They embraced each other in the court with great emotion. The officers of the jail remarked, 'We too had been waiting for the reunion of Rama and Bharata."
Life in prison had made Ashfaq very pious. He grew a beard. He said his prayers regularly. During Ramzan he fasted very strictly. Now and then the friendsdiscussed religion. Sachindra Bakshi had no faith in God. But Ashfaq used to say, "I consider the unseen power as supreme. It is above us and is greater than the world. That is my faith. But you do not agree. Faith is an entirely personal matter." He believed that religious faith is the greatest concept uniting God and man in a single principle. His considered opinion was that it was not a matter for discussion in the streets.
The main case and the complementary case relating to the Kakori train robbery came to an end. The Court of Justice under the British rule gave its judgment. Ramaprasad Bismil, Ashfaqulla Khan,
Rajendra Lahiri and Roshan Singh were to be put to death; the others were given life sentences.
The whole country protested against the death sentences. Members of the Central Legislature represented to the Viceroy that the death sentences should be reduced to life sentences. Appeals were sent to the Privy Council, the highest court in those days.
But British imperialism was thirsting for the blood of the Indian revolutionaries.
'Death comes but once;
Why fear it?'
So Ashfaq has sung in one of his poems. This is the faith of all revolutionaries. The four revolutionaries sentenced to death died with a smile-on their lips. They had only one prayer: they wanted to be born again in India so that they could fight for the freedom of the country. And so they became martyrs.
In the Dark Shadow of Death
Ramaprasad Bismil wrote his auto- biography (the story of his own life) in the prison a few days before his death. Had the authorities known about it, it would not have seen the light of day. But Rama- prasad had it secretly sent out of prison. He has given a moving account of his friendship with Ashfaq. He says, 'I remember clearly my first meeting with you in Shahjahanpur School; we met after the British Government declared its policy towards India. You were sincerely trying to meet me. You wanted to talk to me about the Mainpuri plot. I suspected your intentions because you were a Muslim and I talked to you in an insulting way. You were then greatly pained. You tried to convince me through friends that you were honest and earnest and that there was no pretence in you. You were determined to work hard for the good of the country. At last you won the day. By your efforts you won a place for yourself in my heart.'
Ramaprasad describes with great warmth how his friendship with Ashfaq grew after he had pulled down the walls of suspicion. He says, 'You became my brother in a few days' friendship. But you were not content to remain in the position of a brother. You wanted equality; you wanted to be one of my friends. You succeeded in your efforts. You became my honored and loved friend. Every one was surprised. I was a devout member of Arya Samaj; you were a devout Muslim. They wondered how we could be friendly.I used to invite Muslims to become Hindus. I lived in the hostels belonging to Arya Samaj. You never troubled yourself about it. Though my friends suspected you, you always walked the straight path firmly. You also used to visit the Arya Samaj Hostel. When there was a clash between the Hindus and the Muslims some of your people scolded you and called you a 'Kaafir' (non-believer). But you never joined them. You always supported Hindu-Muslim unity. You were a true Muslim and a great patriot. If you worried about any thing it was about Hindu Muslim unity. You wanted them to work for the betterment of the country. When I wrote an article or a book in Hindi, you used to ask me why I did not write in Urdu; you wanted that the Muslims also should read it. You learnt Hindi and became a scholar in it. You also used Hindi words while speaking at home. This surprised all.'
When Ashfaq tried to win Ramaprasad's friendship Ramaprasad suspected him. When they became friends, some people had needless doubts about Ashfaq. In this context Ramaprasad says, 'Some of your people feared that you would give up Islam. When there was nothing impure in your heart, where was the question of purifying you ? I understood the purity of your purpose; then I was completely won over. Some friends warned me that I should not trust a Muslim and get cheated.
'But success was yours. Nothing could stand between us now. We ate from the same plate almost always. I began to get over the feeling that there is difference between Hindus and Muslims. You had great love for faith and me in me. You stopped calling me by my full name. Always I was just 'Ram' to you. Once you lost consciousness. Then you called out 'Ram, Ram' often. The Muslims around you were shocked that a Muslim wascalling on a Hindu God 'Ram' in his last moments. They told you to call on Allah. But you went on saying 'Ram, Ram'. By chance a friend who knew the meaning sent word to me. When you saw me you became calm.'
Where did this friendship lead these two souls? Ramaprasad himself describes it. 'What was the result of this friendship finally? Your ideas were shaped by mine. You became a revolutionary. You had then one goal. You wanted to spread these ideas among the Muslim youths. You tried hard to kindle their interest. You wanted to induce them to take part in revolutionary activities. You wanted to influence your friends and relatives. You never disobeyed me. You were always ready to carry out my instructions like an obedient disciple.’
Ashfaqulla choose the path of service to the motherland. That path led him to the hangman’s noose. His leaderRamaprasad, himself standing on the threshold of death, bids farewell to him in these words: ‘It makes me glad that you made me shine brighter in the world. It is worth mentioning in Indian History that Ashfaqulla took part in the revolutionary movement in India. Even though you were put in prison your ideals never changes. You are strong both physically and mentally. Your soul is nobly prepared. On account of all these virtues the judge named you as my right-hand man. When he delivered judgment he gave you the garland of victory in the form of the hangman’s noose. My dear brother, you will feel glad that he who sacrificed his ancestral properly for the motherland, he who reduced his parents to beggars, prosperity for the sake of the country and he who sacrificed his all including his own life for the freedom of the country, sacrificed his dearest friend, Ashfaq, for the sake of the motherland.’ These are the words of love and admiration that one martyr, Ramaprasad, spoke about another martyr, Ashfaqulla Khan.
An Indian Lives And Dies for India
Ashfaqulla was an ideal revolutionary. His devotion to the cause he admired made him the foremost among those who gave their lives to win freedom for the country. He fully understood the real danger to the revolutionary movement in India from activities like the Kakori Train Robbery. But when all his friends and fellow workers jumped into the field, he did not keep away. He knew the danger, but he was not a coward. He was not afraid of speaking out his mind and warning others of the danger he foresaw so clearly.But when the leader went forward with his plan he followed in his footsteps. He knew full well that it would cost him his life. But his duty was to follows the leader. Love of the motherland, clear thinking, courage, firmness and loyalty were embodied in Ashfaqulla in a very great measure. He deserves to be remembered and cherished by all Indians for his noble qualities.
After a country becomes free there is no need to use force and violence. But when Ashfaqulla and his friends were fighting for the freedom of the country they needed money. They needed it not for themselves but for the sake of the country. They stopped the train carrying money and took it. Now that we have won freedom we need not do such deeds. But Ashfaqullaremains in our memory because of his noble example during a very difficult period in our country's history. We cannot forget his service to the nation and we ought not to forget it.
It is the birthright and good fortune of every Indian to serve India. To whatever religion a man may belong, his first and highest duty is to serve the country - this was the lesson Ashfaq wrote in the hearts of all people with his blood. He has left a lasting impression on the life of every Indian by his noble martyrdom. May his ideal ad his example shine forever in our hearts!