(Episode 53)

Nehru commented that science may be on the verge of discovering vital mysteries. Ignoring the ‘way’ of philosophy, science would go on asking ‘how’ giving greater content and , meaning to life.

Nehru considered Vedas the earliest books that humanity possessed, behind which lay ahes of civilized existence, during which the Indus Valley civilization had grown. The visuals recapitulating the earlier episodes show, Nachiketa questioning: what is soul? What are space and time the death-god Yamareplies: Brahman is supreme, manifest in Om that is imperishable, in the epic Mahabharta, Arjuna trembles at the prospect of killing the relatives in War, till Krishna counsels him to forsake weakness and face the ordained duties. One’s soul is everlasting and allows only the right of action in one’s given life.

The Buddha preaches without any reference to God or another world. He relies on logic and experience, and asks people to seek the truth in their own minds. Ashoka is stricken which remorse in spite of his triumph in the Kalinga war and discusses the transience of everything before surrendering to the Buddha. The Bhakti movement with the saint-poets like Basavanna spread Saguna and Niguna songs among the masses. We move to the advent of Islam and the surge of Sufism with its message that puts love for men at par with love for God. Amir Khusro is seen singing Persian and Brajbhasha lyrics. Kabir appears with transcendental songs of wisdom and religion and shares mystic thoughts with the bemused Sultan. Akbar discourses on his newly found faith, Din-e-llahi. The scenario now captures the encounter between Aurangzeb and Shivaji.

During Tipu Sultan’s reign in the 18th century, the Europeans power is on its way to become Indian rulers. Under the rule of the British, Bengal is plundered to support the industrial revolution in England. In the 1857 revolt, Mangal Pandey is seen to pull the first trigger, with the vow to throw the ‘white’ regime to the rivers. Rammohun Roy opposes Sati, and Swami Vivekanand raises a powerful voice against racial distinctions. Bal Gangadhar Tilak appears in the late 19th century with his Extremist faction and joins forces with Dadabhai Naoroji, in the latter’s demand: freedom is our birthright.’ Now come Gandhi who radically re-defines non-violence to mean alleviation of suffering, rise of the lowest echelons of society, and decline of the British imperialism. The 1930 turmoil of India and the Ballia ‘Bandh’ lead to the spread of the battle cry of ‘Do or Die’ that reverberates throughout India in August 1942. in another half decade, India wins freedom on 15th August 1947.

Nehru concludes his epic saga of re-discovering his motherland with the powerful prayer by Tagore from Gitanjali: where the mind is without fear and the head held high; where knowledge is free; that heaven of freedom, my Father, let my country awake.

(Episode 52)

The scene opens with Nehru being taken to the Ahmadnagar Fort jail. The time is September 1939 and World War ll is about to begin. The Congress has laid down dual policy in regard to the War. There is opposition to Fascism, Nazism and Japanese militarism, but also an emphasis on freedom for India. Nehru reiterates that only a free India could take proper part in such warfare.

The scene swiftly switches to 7th August, 1942 in Mumbai where the All-India Congress Committee considered and debated in public, what has since come to be known as the ‘Quit India Resolution’. The resolution was finally passed late in the evening of 8th August 1942. a few hours later, in the early morning of 9th , a large number of leaders were arrested all over the country. The song-and –dance sequence shows how the German ‘fiends’ are coming and the British ‘conines’ are about to flee with tail curled under their legs!

In a nerve-centre of popular resistance, Ballia, discussions are on among minor leaders on arrangements for Gandhi’s impending visit to nearby Banaras and making the non-violence movement a success, when news arrives of Gandhi’s arrest on 9th August. There is immense public resentment expressed through the call of Ballia ‘Bandh’ Gandhi is removed to an unknown destination and the populace resolve to ‘Do or Die’ against this miscarriage of justice, in a non-violent manner, by holding strike in Ballia. The police are flabbergasted as the number of people in the procession far outnumber the available bullets! Defying the power of the Establishment, people sing: Vijayee Vishwa Tiranga Pyara… Barricades are put to obstruct rail lines. Every compartment carries Congress-flags and the slogan ‘VandeMataram’ rends the air. The local English ADM negotiates with jailed mass-leader, Radhamohan Singh with an offer of freedom, provided, they pacify the Ballia crowds. The brave response is : today Ballia is burning, tomorrow England will!

The situation worsens and the authorities concede that the Ballia is out of control and the jail-gates are thrown open to free political prisoners.

Nehru summarises that after prominent leaders were suddenly removed, no one seemed to know what should be done. Protests were spontaneous, and reactions were extraordinarily widespread both in towns and villages. It was remarkable how British authority ceased to function over areas, both rural and urban. This happened in Bihar and Bengal, and the whole district Ballia, had to be ‘re-conquered’.

Nehru is released from the mountain prison of Almora on 15 June 1945, and walks out to the jubilant crowd sloganeering lustily: Mahatma Gandhi zindabad! Karenge Ya Marenge!

(Episode 51)

Nehru notes that during the post-mutiny period, all the leading man among Indian Muslim, including Sir Syed Ahmad Khan were products of the old traditional education although some of them were influenced by new ideas. Thanks to Gandhi’s leader ship a united hindu-Muslim front was forged against the British. The congress spearheaded the non –corporation movement started in 1920 by Gandhi and the Khilafat committee. In 1922 Gandhi announced a new face of civil disobedience leading to the ultimate defiance of paying taxes, but called it of later. Amidist the Hindu-Muslim collaboration crumbling at the ages. MA Jinnah, Muslim League leader, walked out of the Congress. While Gandhi languished in jail, a parliamentary commission under Sir Johan Simon arrived in 1928 to make a review of the montague-Chlms ford reforms of 1927 only to be greeted by massive demonstrations through out India. The congress with Gandhi released, rallied around a boycott of Siman Commission . an angry mob shouts slogans Siman! Go back against stiff police resistance. Sir Mohammad Iqbal (who wrote the fiery nationalist poem Sare Jehan Se Achha….) plays a vital role influencing the newly growing middle class and the younger generation. Emerging leader likes DR. Ansari are confabulating to provide a seen of direction to the Muslim masses at nodal centers like Allahabad,and Aligarh. They discuss how alli brothers ‘Mhammad Ali and Shaukat Ali) had paid a prominent role in the Khilafat movement and suffered imprisonment for the congress in the 1920’s when in 1930, news come that Mohammed Ali is no more, the condolence meeting resolves that Lucknow city would observe a total closure as a mark of respect to his departed soul. But some Hindu shop keepers object on the ground that Ali was a Muslim. This takes most leaders by surprised, as Ali besides having chaired a congress session was a part of Gandhi’s no tax agitation and Nehru socialistic campaign.

In retaliation against the Hindu resistance many Muslims shopkeepers are refuse to bring down shutters for Bhagat Singh, even though he died for the cause of India’s freedom. Enforced closures results in riots, to the utter this may of higher leadership who declare that Hindu and Muslim are as indivisible as the air and the sky.

The drama takes the separatism forward in holding central and the provincial election under the act of 1935. Muslim league is revamped under Jinnah and the rivalry between the congress and the Muslim league gathers momentum in the electioneering campaigns. The results go overwhelmingly in favor of the congress in most provinces and there Government established in 1937.

Nehru observes that Indian nationalism as represented by the congress, apposed British imperialism. Jinna had propounded a theory that India consisted of two nationals Hindu and Muslims. From this theory developed the concept of Pakistan or the splitting up of India: as a direct of shoot of the divide and rule policy of the British.

(Episode 50)

Nehru notes that against the all-pervading fear amongst Indian people of the British Raj, Gandhi’s quiet and determined voice was raised, ‘Be not afraid’. Suddenly, the black pall of fear was lifted from the people’s shoulders. To the ordinary village folks, it made all the difference.

The song picks up refrain that the Congress would hereafter rule in the rural front and initiate Rama Raj by obolishing Ravana Raj of the aliens. While Murthy declines to appoint an advocate to pleas for him, Rangamma’s visit to town to look for a defence lawyer is in vain. She returns with the news that Murthy has been sentenced toa three-month imprisonment. Rangamma and Ratna now pick up the cudgel and begin organizing the female front of volunteers after the model of Sarojini Naidu, Annie Basant and Kamaladevi Chattopadhyay. They resolve not to fight back, even if beaten. There are mild protestations from the ilk of Narayan not to allow their female folk go in for public demonstrations.

News comes that Murthy is released, but the nightmare is not over. The tidings of the Dundee March and Salt Satyagraha trickle in to enthuse the villagers no end. People decide to observe Manu (silence) to strengthen the Congress. There is tumultuous singing of another favourite Bhajan of Gandhi, by Narsinh Metha: Vaishnava Janato Tene Kohiye…

Further news trickless in that the police has lathi-charged the corops of volunteers at Mahatma’s prayer meeting. This only steels the people’s resolve not to pay tax and offer passive resistance. A new phenomenon is women taking out processions and picketing in front of liquor-shop to stop their men folk from alcoholism. The tax-evasion campaign takes an ugly turn, with the police auctioning off the landed property of the defaulters in Kanthapura. Women, under the guidance of the hiding men, put up resistance, but the police open indiscriminate fire killing many and injuring several. There is chaos now from a failed resistance, with people leaving Kanthapura en masse for Kashipura mear Mysore and leaders like Murthy, Rangamma and Ratna imprisoned for six months. There is also news tricking in that at the apex, Nehru and Gandhi do no quite agree on non-violence.

Nehru observrs that, by 1930 Gandhi seemed, to his countrymen, able to link the past with the future and to make the present appear as a stepping-stone to the future of life and hope. This he affected a vast psychological revolution not only among those who followed his lead, but also among his opponents and those neutrals who were stili ambivalent.

(Episode 49)

Nehru notes that when World War 1 started politics in India was at a low ebb. This was chiefly because of the split in the Congress between two sections, the radicals and the moderates, and also because of wartime restrictions and regulations. And then Gandhi came. He was like a powerful current of fresh air that made Indians stretch themselves and take deep breaths. He seemed to emerge from the millions of India, speaking their language and incessantly drawing attention to their appalling condition.

The sprawling photographs of Gandhi illustrate how he entered the Congress and made it a democratic, mass organization. The peasants rolled in and the Congress assumed the look of a vast agrarian organ with a strong sprinkling of the middle class. Industrial workers too came in as individuals.

The ensuing drama draws from the episodes of Raja Rao’s novel, Kanthapura, that is embedded in those traumatic times. Even the traditional Harikatha gatherings are redolent with the consciousness that Mahatma Gandhi has newly instilled. Gandhi is depicted as the new incarnation of Vishnu who has come to rid the British oppression. There is resistance to provide accommodation to the newly-posted village-official, symptomatic of the troubled times. The world spreads on the efficacy of spinning thread daily by the Charkha (spinning Wheel)and the message of the assimilating the Achhoots (the untouchables) is driven in against the prevailing potions of community discrimination. Like many a village in India, Kanthapura is agog with Gandhian Spirit.

The protagonists Kashinath and Murthy, and even the village women Rangamma and Ratna, are involved in lively debates on the socio-political issues, in the face of the police antagonism. Murthy, the staunch Gandhian, undertakes a 3-day fast for self-purification, barring a daily drink of there glasses of water. The villagers, including the Patel, commiserate with him, but Murthy, drawing his inspiration from Gandhi’s many fasts, is adamant. We hear Gandhi’s favourite Ramdhun for congregational singing: Raghupati Raghava Raja Ram …Gandhi’s ideas of truth, love, divinity and non-violence are animatedly discussed, alongside the need for daily spinning of cotton yarn as an act of self-reliance for weaving hand-spun clothes.

Amidst the spreading ethos of Chorkha distribution, Murthy is arrested, commenting on such far-reaching impact of Gandhi on the village folks, Nehru avers that this astonishingly vital man, full of self-confidence and an unusual kind of power, standing for equality and freedom of each indidual but measuring all this in terms of the poorest, fascinated the masses of India and attracted them like magnet.

(Episode 47)

Nehru records that the real impact of the West came to Bengal in the 19th century through technological changes and their dynamic consequences. The first reaction, limited to the small English-educated middle class, was one of admiration and acceptance of almost everything Western. The counter-attempt by Raja Rammohun Roy was to adapt Hinduism to this new environment and start ‘Brahmo Samaj’ on rationalist and social reform basis. Another notable reform movement in the late 19th century was by Swami Dayananda Saraswati that struck root in the form of ‘Arya Samaj’ among the Hindus of the United Province and the Punjab with the slogan: ‘Back to the Vedas.’

Another person in Bengal, whose life and precepts considerably influenced the new English-educated classes, was Ramakrishna Paramahansa, simple man who searched for self-realisation. He even met and lived with Muslim and Christian mystics emphasizing: All roods lead to truth. One of his chief disciples was Swami Vivekanand, who founded the non-sectarian Ramakrishna Mission of service.

Young Naren’s queries of mystic nature leads him to Ramakrishna at Dakshineshwar, whom he charms with his Nirguna song: O mind, return to your own abode, forsaking your useless sojourn in material worlds as on uninvited stranger…Ramakrishna embraces him as the one for whom he was wating so long. While Naren is eager to experience Nirvikalpa Samadhi (salvation by total absorption in the universal identity), the Master chides him for his self-absorption, rather than be a huge tree to provide refuge to others!

After the Master’s demise in 1886, Naren moves to a dilapidated house in Baranagar and leads a life of austerity. At Hathras railway station, he meets Sarat Chandra Gupta who become his first disciple (Swami Sadanand). At Khetri, Maharaja Ajit /singh becomes his friend and disciple, where he listens to a Bhajan from a Baiji and calls her ’mother’.

After traveling through the country for three years, he reaches Kanya Kumari and, to everybody’s consternation, swims across the sea to the southernmost rock (Vivekanand Rock) and sits all night in deep meditation. The vast panorama of India passes before his mind’s eye with its past, present and future. On return to Khetri, the Maharaja suggests that he should assume the name of ‘Vivekanand’. With financial help from his and other, Vivekanand proceeds to America to attend the Parliament of Religions, convened in Chicago, in 1893.

There his address, opening with: ‘Sisters and Brother of America! Meets with thunderous applause. He declares that like all rivers finding a confluence in the sea, all frligious ultimately end in one common God. Purity, sanctity and cordiality to all are not the property of any one religion. Nehru observes that Vivekanand laid stress on liberty and equality :’Liberty of thousand and action is the only condition in life, of growth and well-being; where it does not exist, the race, the nation must go’.

(Episode 50)

Nehru opines that early stage of the political movement where dominated by the ideological urges of upper middle classes. With the coming-of – age of the National congress founded in 1885, a new type of leadership appeared, more aggressive and defiant, representing the much larger number of lower middle classes as well as youth. The powerful agitation against ‘Partition’ of Bengal had trrown up many able and aggressive leaders but the real symbol of the ‘radical’ new age was Bal Gangadhar Tilak from Maharashtra with his power base around Pune. ‘Moderates’ , who favoured constitutional methods, become identified with Gopal Krishna Gokhale’ whose power-base was among Mumbai intelligentsia.

The first signs of polarization in the Congress ranks loom large in Maharashtra in late 1890’s. in the prevailing debate on the ‘Age of Consent Bill’ , Gokhale declines to go against the government. ‘Radicals’ like Tilak argue about the futility of revisionist petitions to the government. Revolutionary slogans are in the air, tempers run high and conflicts seem inevitable. To avoid confrontation, opinions of Dadabhai Naoroji, universally regarded as the father-figure of the country, are sought but to no avail.

Gokhale accepts the need for patience, and move easily between the presidency of Congress and membership of the Viceroy’s Council. His contrived view is that the establishment of railways has hastened the policy of free trade. Tilak experiments with mass-focus appeals like the politicization of festivals, patriotic crusades based on the legacy of Shivaji and exhortations to Civil disobedience, and printing seditious poetry in his newspaper ‘Kesari’. Reports of incidents of defiling idols and molesting women by the Tommies bring charges of sedition on tilak. Gokhale left in a quandary and hastens to pardon him in public.

Sentenced to prison, Tilak become a martyr for the Nationalist cause. As Nehru notes, the explosion that greeted the ‘Partition’ of Bengal in 1905 finds its echo in Tilak’s incendiary speeches, while in Gokhale’s camp, there is consolatory anticipation that the incoming Secretary of State is going to be sympathetic to the Nationalist cause. Gokhale continues to be the voice of moderation, yet the pamphlets and petitions flood everywhere, announcing extension of Swadeshi protest to the whole of India. It spreads in a remarkable display of united and effective action. Congress, however, disowns the movement. At the 1906 Congress in Nagpur, a split is avoided by extending an invitation to the octogenarian Dadabhai Naoroji to take the chair by Surendranth Banerjee, and some contrite resolutions favouring Swaraj (self-rule). In the 1907 Congress meet at Surat, the divisions between ‘radicals’ like Tilak and ‘moderates’ like Gokhale can no longer be contained.

As Nehru summarises, the 1907 clash in Congress resulted apparently in a victory for the ‘moderates’ through organizational control. There was, however, no doubt that the vast majority of political-minded people in India favoured Tilak and his ‘radical’ group.

(Episode 46)

Nehru notes that after the 1857 Mutiny, the British government deliberately repressed the Indian Muslims to a greater extent than they did the Hindus, which especially affected those sections from which the new middle class might have emerged. British police towards them underwent a change in the 1870’s and become more favourable. In this process, Sir Syed Ahmad Khan played a crucial role. He was anxious to make them accept English education and thus draw them out of their conservative shell.

The scene opens dramatically with the Nawab of Moradabad launching a revengeful attack at midnight on the local British collector and Sir Syed thwarting them, explaining the inevitability of the prevailing British Raj and wisdom in accepting the same. The brave effort is duly recognized by the authorities and Sir Syed, while declining a Jagir, is rewarded with a princely lump sum and a monthly pension. In his alignment for British help and cooperation, he repeatedly tries to proves that Muslims as a whole did not rebel during the 1857 Mutiny and that many indeed remained royal to the British power.

To lord Canning, the new Governor General, Sir-Syed pleads for aid in creating a ‘scientific’ society for the Muslims. His efforts to open an English school for the community are stiffly resisted by the Muslims. With his concerted efforts, the Madarsa is finally established at Ghazipur where five languages are taught-Urdu, English, Arabic, Persian and Sanskrit. He resolves to publish a newspaper and introduce teaching of science since it is closely connected with nature. He also expresses a keenness to visit Europe, to study their progress and development.

Nehru observes, though an array of colourful period- paintings and letters, how Sir Syed was much impressed by the European civilization. On his return the resolve to convert the Madrasa into a college is doubly strengthened and he collects donations personally. Rousing poems are heard on the theme of education for the deprived community. On behalf of the authorities, 74 acres of land, the munificence of Henry Lawrence, comes handy in realizing Sir Syed’s dream of founding the Anglo-Muhammadn Oriental college in 1875, eventually to become University of Aligarh. One of the declared objects of the college was ‘to make the Mussalmans of India worth and subjects of the British crown’, as quoted by Nehru.

There is the other momentous event of establishing the National Congress and request from its founding fathers like Sir Surendranath Banerjee and Badruddin Tayebji to Sir Syed for Joining the joining the same. As Nehru notes, while Sir Syed succeeded in beginning the English education among the Muslims and diverting the Muslim mind from the political movement, many prominent Muslim nonetheless joined the National Congress. British policy progressively pro-Muslim, in favour of those elements among the moderate Muslims who were opposed to the National movement

(Episode 45)

Nehru opines that caste, which was meant to develop individuality and freedom had become a monstrous degradation, the opposite of what it was meant to be. With the spread of English education and administration, there was evidence of a large number of depressed classes and untouchables. Dalit was a new designation applying to a number of castes at the bottom of the scale. The untouchable engaged in scavenging or unclean work. There were staunch reformers like Jyotirao Phule and their organizations like ‘Satya Shodh Sangstha’. Established in 1848, which tried to spread education among the depressed classes and untouchable to give a new sense of respectability to the lowest hierarchies of society.

We see Phule, a fledgling reformer, attempting to get his message of self-purification across to a like-minded body and recalling the travails of a Shudra (member of the lowest caste) in a marriage reception. When his dream of a school for Shudhra children comes true, he exhorts them to take up education in all earnest and his wife Savitri helps in teaching the girls. Hoodlums sprinkle cow-dung on Savitri and Phule is accused of violating divine texts by the orthodox. Phule is thrown out of his home, but he bravely utilizes his residence to continue teaching Sudhras. His movement gathers momentum, but hired killers threaten Phule with physical assault. Without losing composure, Phule declares that Savitri would carry on teaching even the daughters of these very assassins. They are taken aback by his gesture.

Savitri meets a homeless Brahmin widow who become pregnant after being seduced by her own kin. Phule magnanimously provides refuge as her plight could be anybody’s regardless of caste. He starts a refugee home for such women and dissuades barbers from ignominiously shaving heads of widows. In 1873, Phule’s new book Ghulamgiri (The Practice of Slavery) against exploitation by the upper castes creates social furore. Like Rammohun’s ‘Brahmo Samaj’, there is reformist ‘Prarthana Samaj’ in Maharashtra, but the practicing preachers like Govind Ranade are not averse to surreptitiously having a second marriage with a pre-puberty girl! A mortally ill Brahmin, Vishnu Shastry Chiplankar, declines to be treated by a lower-caste physician sent by Phule. Ironically, the same doctor has to provide a death certificate for cremation.

The India, as preached by Phule, lives in its villages where people lead an undignified life. Phuli dies in 1890, but his message does not fing favour even in the National Congress until 1932, when /Gandhi favours passing such a resolution in the Yarvada Congress session.

Nehru points out that casteism had let loose inequity and oppression by the Brahmins on the lower castes and needed urgent redressing through the spread of education.

(Episode 44)

Nehru observes that when the English first occupied India, there was a sufficiently developed base of industry and the chief business of the East India Company was to carry Indian manufactured goods like textiles and spices to Europe. With the industrial revolution taking place in England, the Indian market was to be opened to British manufacturers. This exclusion extended to other foreign market as well and the flow of Indian goods was prevented within the country itself. Consequently Indian textile industry collapsed, affecting a vast number of weavers and artisans, followed by other industries like shipbuilding, metalwork, and crafts. Nehru further observes that with the rapidly increasing unemployment and poverty, the class colonial economy built up. Indian then become a predominantly agricultural country supplying row material to industrial England at a low price and in turn, providing a market for England’s goods.

The hapless peasants are stopped from cultivating rice and, instead, forced to switch over to indigo, a necessary row material for the British industry, to be purchased at a low price. Refusal is met with stern admonition and even physical torture. The intellectual weapon to counter the evil is a compelling Bengali play Neel Darpan (The Indigo Mirror) by Deenabandhu Mitra. The first scene shows the oppression of a poor peasant by the British contractor, making indigo cultivation obligatory unless he is provided the services of a comely maiden. The second displays the common man’s perception of resistance through humour and banter, until the stick-wielding police close down the play already declared illegal. The helpless peasants rue their fate of giving up rice-cultivation in favour of indigo-farming and recall the meaningful efforts of Ishwar Chandra Vidyasagar, the noted philanthropist and social feformer. The British officials use Indian spices to collect information on organized resistance. Educated Indians send-petition to British India Association drawing Lord Canning’s attention. Meanwhile, the torture-machinery continues unabated to provided punitive punishment to the opposing leaders. The scared villagers villagers maintain stoic silence, till they find the ringleader Madhav torured to death, his corpse thrown into the river and his widow sneering in the in the face dump society. They revolt by setting indigo godowns and houses of the scheming English contractors on fire and rampaging the British property.

Eventully, the Indigo Revolts has the desired impact- making the British stop forced indigo cultivation altogether. Vidyasagar’s effoets for widow remarriage, promotion of women’s education, abolition of Koolin polygamy and child-marriage are seen.

As Nehru notes, the 19th century saw in India two Englands living side by side: ine of high intellectual attainment and political maturity and the other of savage penal codes and brutal behaviour.