Bankim Chandra Chatterjee

Bankim Chandra Chatterjee, born on June 26, 1838, was educated at the Hoogly College and belonged to an orthodox family. He was offered the government post of Deputy Magistrate and Collector which he accepted and held until he retired 1891.
He did for Bengali fiction what Michael Madhusudan Dutt had done for Bengali poetry, that is, he brought in imagination. Chatterjee was more fortunate than Dutt as he did not have to set up his own diction from the very start. The prose style was already standardized; what Chatterjee did was to break its monotony, shear off its ponderous verbosity and give it a twist of informality and intimacy. Chatterjee's own style grew up as he went on writing. Chatterjee, following the discipline of Isvarchandra Gupta, began his literary career as a writer of verse. Fortunately he was not slow to feel that poetry was not his metier. He then turned to fiction. His first attempt was a novel in Bengali submitted for a declared prize. The prize did not come to him and the novelette was never published. His first fiction to appear in print was Rajmohan's Wife. It was written in English and was probably a translation of the novelette submitted for the prize. Durgeshnandini, his first Bengali romance, was published in 1865. The next novel Kapalkundala(1866) is one of the best romances written by Chatterjee. The theme is lyrical and gripping and, in spite of the melodrama and the dual story, the execution is skillful. the heroine, named after the mendicant woman in Bhavabhuti's Malatimadhava , is modelled partly after Kalidasa's Sakuntala and partly after Shakespeare's Miranda.
The next romance Mrinalini(1869) indicates an ameturishness and a definite falling off from the standard. It is a love romance against a historical background sadly neglected and confused. After this Chatterjee was not content to continue only as a writer of prose romances, but appeared also as a writer with the definite mission of simulating the intellect of the Bengali speaking people through literary campaign and of bringing about a cultural revival thereby. With this end in view he brought out monthly Bangadarshan in 1872. In the pages of this magazine all his writings except the very last two works first came out. These writings include novels, stories, humorous sketches, historical and miscellaneous essays, informative articles, religious discourses, literary criticisms and reviews. Vishbriksha (The poison Tree, 1873) was his first novel to appear serially in Bangadarshan.
Chandrasekhar (1877) suffers markedly from the impact of two parallel plots which have little common ground. The scene is once shifted back to eighteenth century. But the novel is not historical. The plot has suffered from the author's weakness for the occult. The next novel Rajani(1877) followed the autobiographical technique of Wilkie Collins' A Woman in White. The title role was modelled after Bulwar Lytton's Nydia in Last Days of Pompeii. In this romance of a blind girl, Chatterjee is at his best as a literary artist. In Krishnakanter Uil (Krishnakanta's Will, 1878) Chatterjee added some amount of feeling to imagination, and as a result it approaches nearest to the western novel. The plot is somewhat akin to that of Poison Tree.
The only novel of Chatterjee's that can claim full recognition as historical fiction is Rajsimha (1881, rewritten and enlarged 1893). Anandamath (The mission house of the Anandas, 1882) is a political novel without a sufficient plot. It definitely marks the decline of Chatterjee's power as a novelist. The plot of the meagre story is based on the Sannyasi rebellion that occurred in North Bengal in 1773. As fiction it can not be called an outstanding work. But as the book that interpreted and illustrated the gospel of patriotism and gave Bengal the song "Bande Mataram" (I worship mother) which became the mantra of nationalism and the national song. Incidentally it gave tremendous impetus to the various patriotic and national activities culminating in the terrorist movement initiated in Bengal in the first decade of the twentieth century. Devi Caudhurani by Chatterjee was published in 1884. The story is romantic and interesting and delightfully told, no doubt. Chatterjee's last novel Sitaram (1886) has for its theme the insurgence of a Hindu chief of lower central Bengal against the impotent Muslim rule. The central figure is well delineated but the other figures are either too idealistic or impalpable.
After the novels, the humorous sketches are the outstanding productions of Chatterjee. Kamalakanter Daptar (The Scribbling of Kamalakanta, 1875; enlarged as Kamalakanta, 1885) contains half humorous and half serious sketches somewhat after De Quincey's Confessions of an English Opium-eater. It shows the writer at his best.
Bankim Chatterjee was superb story-teller, and a master of romance. He is also a great novelist in spite of the fact that his outlook on life was neither deep nor critical, nor was his canvas wide. But he was something more than a great novelist. He was a path finder and a path maker. Chatterjee represented the English-educated Bengalee with a tolerably peaceful home life, sufficient wherewithal and some prestige, as the bearer of the torch of western enlightment. No Bengali writer before or since has enjoyed such spontaneous and universal popularity as Chatterjee. His novels have been translated in almost all the major languages of India, and have helped to simulate literary impulses in those languages.
Bankim Chandra Chatterjee passed away on April 8, 1894.

Bhulabhai Desai

Bhulabhai Desai, a lawyer politician, was born on October 13, 1877 in Valsad, Gujarat. His father, Jivanji Desai, was a modest Government Pleader, but was allowed to practice law privately. His, mother, Ramabai, was a unschooled yet religious woman. Being the only child of his parents, Bhulabhai was pampered a great deal.
Initially Bhulabhai was schooled by his maternal uncle. Later, he studied at the Avabai School in Valsad and the Bharada High School in Bombay from where he matriculated in 1895, standing first in his school. He then joined the Elphinstone College in Bombay from where he graduated in high standing in English Literature and History. He won the Wordsworth Prize and a scholarship for standing first in History and Political Economy. He did his M.A. in English from the University of Bombay. Bhulabhai was appointed Professor of English and History in the Gujarat College, Ahmedabad. While teaching he also studied Law. He married Ichchhaben while still in school. They had only one son, Dhirubhai. Ichchhabhen died of cancer in 1923.

Bhulabhai Desai was enrolled as an advocate at the Bombay High Court in 1905. He made a mark in the legal profession with his thorough knowledge of legal principles, competence, hard work and persuasive handling of cases. His fluent speech, quick grasp, sharp memory and cheerful temperament contributed to his professional success.
At this time, Lawrence Jenkins, Chief Justice of the Bombay High Court took steps toward the "Indianization" of the Bar. Bhulabhai was one of the young and upcoming members of the Bombay Bar. He earned an all India reputation in the field by 1927.
Bhulabhai began his political career in Annie Besant's Home Rule League. He then joined the Liberal Party and remained with it for many years. He opposed the all-white Simon Commission in 1928 by the British Government to report the future of constitutional reforms in India. Bhulabhai considered the Indianization of the army and the navy of far greater importance than that of the civil and the administrative services.
Bhulabhai Desai ably represented the rights of the farmers of Gujarat in the inquiry by the British Government following the Bardoli Satyagraha in 1928. The satyagraha was a No-Tax campaign by the farmers of Gujarat under the leadership of Sardar Vallabhbhai Patel. Gandhiji want the farmers to be represented by the best advocate who was familiar with the conditions and problems of the local peasants. Bhulabhai seemed the logical choice. Bhulabhai's defense of the demands of the farmers made the Government revise the land revenue it charged, return confiscated land to farmers and release prisoners. So pronounced were the effects of the satyagraha and the inquiry that land revenue was reduced in Punjab and the Central Provinces also.
Bhulabhai Desai formally joined the Congress in 1930 after resigning from the Liberal Party. Convinced about the effectiveness of boycott of foreign goods for furthering the struggle, Bhulabhai formed the Swadeshi Sabha and persuaded 80 textile mills to join in. The Sabha was soon declared illegal and Bhulabhai was arrested in 1932 for his activities in the Sabha. He was treated as an "A" class prisoner with special privileges. While in jail Bhulabhai felt cut off from the outside world. In a letter to his son he wrote, "...in the outer world, my spirits were maintained high," whereas in prison, there is "the stagnant routine and the blank facing of the dead walls." He spent his time reading the Bhagvat Gita and books on various subjects, including Law.
While in jail, Bhulabhai Desai was constantly ill. On his release on health grounds, he went to Europe for treatment. Soon after his return, the Congress Working Committee was reorganized. At Sardar Vallabhbhai Patel's insistence, Bhulabhai was included in the committee.
The Government of India Act of 1935, which allowed provincial autonomy, raised the question whether the Congress should participate in the local legislatures. Bhulabhai among others supported Congress participation and this policy was accepted by the committee. There were many naysayers in the Congress regarding entrance into the legislature. When asked if such a decision went well with India's goal for complete independence, he replied that he was not advocating a "faint- hearted course." He felt that "there was greater heroism in what may appear to be a dreary task than engaging in the heat of a struggle... ."
In November 1934, Bhulabhai Desai was elected to the Central Legislative Assembly from Gujarat. He carried out the difficult task as leader of his party with great skill, dignity and a sense of responsibility. Bhulabhai's first appearance in the Central Legislative Assembly was watched with great anticipation. Eminent Congress leaders were present on the occasion. Under his leadership the party functioned as a team. Bhulabhai entered a debate only when it was necessary to do so. When he spoke he did so with fervor and authority, always avoiding harsh language. When Bhulabhai spoke, there hardly ever was an empty seat in the House. He was not forbidding in the House or outside, yet nobody dared take liberties with him.
He firmly believed that only political and economic interests truly aroused national consciousness of the people of the country. He kept religion away from public since he believed that religion was "a matter between man and God."

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.