Context: On the occasion of his 177th birth anniversary of the legendary artist Raja Ravi Varma, a musical tribute will be paid at the Kilimanoor Palace, Kerala.
Relevance of the Topic:Prelims: Key facts about Raja Ravi Verma.
Raja Ravi Verma (1848-1906)
Ravi Varma was born into the aristocracy at Kilimanoor in the erstwhile Travancore (present-day Kerala state in India) on April 29, 1848.
He is considered to be the pioneer of the modern school of painting. The school was called ‘modern’ because of the heavy influence of western techniques and themes.
He successfully combined elements of South Indian painting and Indian iconography with Western techniques and styles.
He was patronised by: Ayilyam Thirunal, the next Maharaja of Travancore and began formal training. Later, he was trained in water painting by Rama Swami Naidu, and in oil painting by British portraitist Theodore Jenson.
His religious depictions of Hindu deities and works from Indian epic poetry and Puranas have received profound acclaim.
Titles and Acclaimations:
He received widespread acclaim after he won an award for an exhibition of his paintings at Vienna in 1873.
His paintings were also sent to the World's Columbian Exposition held in Chicago in 1893.
In 1904, Viceroy Lord Curzon, on behalf of the British King Emperor, bestowed upon Varma the Kaisar-i-Hind Gold Medal.
He was conferred the title of ‘Raja’ by the Viceroy and Governor-General of India Lord Curzon.
Famous works:
Episodes from the story of Dushyanta and Shakuntala
Nala and Damayanti from the Mahabharata
Paintings from the epic Ramayana, especially the one titled ‘Ravana Kidnapping Sita’.
Context: Recently, UNESCO has added 74 new documentary heritage collections to its Memory of the World Register. The latest additions from India includemanuscripts of the Bhagavad Gita and Bharat Muni’s Natyashastra.
Relevance of the Topic: Prelims: Key facts related to Bhagwat Gita; Natyshastra; UNESCO Memory of the World Register.
UNESCO Memory of the World Register
The Memory of the World (MoW) Programme was established in 1992. It serves as a global platform to recognise and safeguard manuscripts, oral traditions, archives, audio-visual materials etc.
It aims to preserve and promote universal access to documentary heritage of outstanding value to humanity.
Collections are added to the register by a decision of the UNESCO’s Executive Board, following the evaluation of nominations by an independent international advisory committee.
There are now a total of 570 inscribed collections (2025).
Bhagavad Gita
Bhagavad Gita is a revered scripture forming part of the Mahabharata; composed as a dialogue between Krishna and Arjuna.
Composed by the ancient sage Vyasa, also known as Krishna Dvaipayana Vyasa or Veda-Vyasa.
It is considered a timeless philosophical and spiritual guide, and has been translated into around 80 languages.
Natyashastra
Natyashastra is the foundational text of Indian performing arts and cultural theory, written sometime during the 2nd century BC to 2nd century AD.
It is a treatise on dramaturgy, performance, aesthetics and classical arts, and remains one of the most comprehensive documents on theatre and performing traditions.
Authored by: Bharat Muni, written in Sanskrit.
List of India's entries in the UNESCO Memory of World Register
With the latest addition, the total number of Indian inscriptions in the list becomes 14.
Archives of the Dutch East India Company
Rigveda
Shantiniketan Archives
Tamil Medical Manuscript Collection
I.A.S. Tamil Nadu State Archives
Gilgit Manuscripts
Tarikh-e-Firoz Shahi by Ziauddin Barani
Saiva Manuscripts in Pondicherry
Saang Lok Collection (2023)
Ramcharitmanas (2024)
Panchatantra (2024)
Sahrdaya loka-Locana (2024)
Bhagavad Gita Manuscripts (2025)
Natyashastra Manuscripts (2025)
India’s inclusion of Bhagavad Gita and Natyashastra in 2025 underlines the significance of its ancient philosophical, literary, and performance traditions in global cultural heritage.
Context: Recently, Sattriya dance was performed during the Rongali Bihu celebrations in Assam. Rongali Bihu (Bohag Bihu) marks the beginning of the Assamese New Year, coinciding with the first day of Hindu Solar calendar (mid April/ Baisakha).
Relevance of the Topic: Prelims: Key facts about Sattriya Dance.
It derives its name from the ‘satras’ (Vaishnavite monasteries) of Assam.
It emerged in the 15th century as part of the neo-Vaishnavite Bhakti movement spearheaded by Srimanta Sankardev (a saint and social reformer).
It is based on the Borgeet (devotional songs) composed by Sankardev and his disciple Madhavadev.
The dance was originally practiced solely by male bhokots (monks), and its performance was strictly limited to the confines of the satras.
Now, the dance can be categorised into two styles:
Paurashik Bhangi: masculine style involves more energetic gestures and leaps.
Stri Bhangi: feminine style characterised by more delicate gestures and poised feminine movements.
The dance is a crucial part of the region’s neo-Vaishnavite worship system. It is a vibrant expression of devotion, spirituality, and tradition. It combines the elements- nritta (pure dance), nritya (expressive dance) and natya (drama).
Context: Ambedkar Jayanti is observed on 14 April to commemorate the birth anniversary of Dr. Bhim Rao Ambedkar, Indian politician and social reformer. This day is commemorated as “Equality Day” owing to his invaluable contributions to social justice and the rule of law.
Relevance of the Topic: Prelims: Key facts about Dr. Bhim Rao Ambedkar.
Dr. B R Ambedkar:
He was born in 1891.
Popularly known as Baba Saheb, he was the Principal Architect of Indian Constitution. He was the Chairman of the Drafting Committee of the Constituent Assembly.
He led several social movements to secure and safeguard human rights for the oppressed and miserable sectors of society.
He became the first Indian to get a Doctorate (PhD) degree in Economics from abroad and is the only Indian whose statue is attached to Karl Marx in the London Museum.
Important Life Events and Contributions:
Ambedkar was against caste-based discrimination and untouchability in society and advocated for Dalits to organize and demand their rights.
He condemned Hindu scriptures that he thought propagated caste discrimination.
He was part of the Bombay Presidency Committee that worked with the Simon Commission in 1928.
Ambedkar entered the Bombay Legislative Council as a nominated member in 1927 and as an elected one in 1937.
Established Bahishkrit Hitakarini Sabha in 1924 to promote education and socio-economic improvements among the Dalits.
In December 1927 he led a Satyagraha to establish the civic rights of the untouchables to draw water from a public tank in Mahad, Maharashtra.
Ambedkar conducted another Satyagraha in March 1930 to establish the rights of the untouchables to enter the famous temple of Kalaram at Nasik (Bombay Presidency).
He started magazines like Mooknayak ,Bahishkrit Bharat and Equality Janta.
Advocated separate electorates for ‘Depressed Classes’.
However, Gandhi was against a separate electorate for Depressed classes.
Later, an agreement was signed between Gandhi and Ambedkar, whereby it was agreed to give reserved seats to the depressed classes within the general electorate. (Poona Pact 1932).
Founded the Independent Labour Party (later transformed into Scheduled Castes Federation) in 1936.
Ambedkar was one of eight Indians nominated by the Viceroy on the 13-member Defence of India Council in 1941.
Ambedkar considered the Right to Constitutional Remedy as the soul of the Constitution.
Being the Law Minister, Dr Ambedkar fought vigorously for the passage of the Hindu Code Bill, the most significant reform for women’s rights to marriage and inheritance.
Context: The Kathiranur Veeran Theyyam was performed at the Chulayadu Aduvapuram Vyail Kavu Kaliyattam (festival) in Kannur, Kerala.
Relevance of the Topic: Prelims: Key facts about Theyyam.
About Theyyam
Theyyam, also referred to as Kaliyattom, is a traditional folk-dance ritual that is practiced in northern Kerala and certain parts of Karnataka.
A similar practice known as Bhuta Kola is followed in the Tulunadu region of neighbouring Karnataka.
Over time, it has evolved into a socio-religious ceremony with its roots in the worship of divinities and heroes.
Villages were obligated to organize Theyyam as an act of appeasement towards gods, goddesses, and the spirits of departed heroes. As a result, it was also known as Thirayattom, signifying the dance of the village.
Notably, a significant number of Theyyam deities originated from individuals belonging to the lower castes of Kerala's caste system.
Theyyam is performed by individuals from castes and tribes such as Pulayar, Vannan, Malayan, Velan, and Kalanaadi.
There are approximately 456 documented types of Theyyams, and it is primarily a male performance tradition, except for the Devakkoothu Theyyam, which is the only Theyyam ritual performed by women.
Ritual Performance
The first segment of the performance is commonly referred to as Vellattam or Thottam.
This ceremonial dance is accompanied by a chorus and the use of musical instruments like Chenda, Elathalam, Kurumkuzal, and Veekkuchenda.
Context: All India Buddhist Forum (AIBF) has led large scale demonstrations across India advocating for Buddhist control over the Mahabodhi Temple in Bodh Gaya, Bihar. Buddhists want the repeal of the Bodh Gaya Temple Act, 1949 (BGTA), under which the temple is currently governed.
Relevance of the Topic: Prelims: Key facts related to Mahabodhi Temple.
Historical Background
According to popular legend, awandering Shaivite monk named Mahant Ghamandi Giri arrived in Gaya around 1590, and established the temple as the Bodh Gaya Math, a Hindu monastery. Giri’s descendants continue to control the Mahabodhi temple as a Hindu site, considering Lord Buddha as the ninth reincarnation of Lord Vishnu.
Calls to transfer the Mahabodhi Temple to Buddhist control began in the late 19th century, led by Sri Lankan monk Anagarika Dhammapala, who even took Hindu priests to court. His efforts led to the passage of the Bodh Gaya Temple Act, 1949 (BGTA) by the Bihar Assembly in 1949, 16 years after his death.
Why is BGTA Controversial?
The Bodh Gaya Temple Act, 1949 (BGTA) provided for the creation of a Committee to run the Mahabodhi temple.
The Committee shall consist of a Chairman and eight members nominated by the state government, of whom four shall be Buddhists and four shall be Hindus including the Mahanth.
The District Magistrate of Gaya shall be the ex-officio Chairman of the Committee. The state government shall nominate a Hindu as Chairman of the Committee for the period during which the District Magistrate of Gaya is non-Hindu.
While the Act gave Buddhists a stake in the management of the shrine, control effectively remained with Hindus. The Buddhist side claims that Hindu rituals have gained predominance in the temple over the years.
The Buddhists' case is further complicated by the Places of Worship Act, 1991. The Act provides for the maintenance of the religious character of any place of worship as it existed on August 15, 1947. Hence, the act blocked any legal attempts by the Buddhists to regain control of the temple.
Mahabodhi Temple
The Mahabodhi Temple Complex is one of the four holy sites related to the life of the Lord Buddha, and particularly to the attainment of Enlightenment.
Other three holy sites are:
Lumbini in Nepal: Birthplace of Buddha
Sarnath in Uttar Pradesh: Death of Buddha (Mahaparinirvana)
Kushinagar in Uttar Pradesh: The site where Buddha delivered his first sermon.
Location: Bodh Gaya, Bihar, on the banks of the Niranjana River.
In the 3rd century BCE, Emperor Ashoka built a simple shrine at the site, of which only the Vajrasana (Diamond Throne), a stone slab under the Bodhi tree, remains. It is the first temple built by Emperor Asoka in the 3rd century B.C
During the Shunga period (2nd–1st century BCE), additional structures were added.
In the late Gupta period (5th–6th century CE), the temple was entirely reconstructed in brick, forming the structure that largely survives today.
The Palas (8th-12th century CE) were the last major royal patrons of the Mahabodhi temple.
The shrine was largely abandoned between the 13th and 19th centuries. The temple was in a state of disrepair when Alexander Cunningham (founder of the Archaeological Survey of India) began its restoration in the 1880s.
The temple was recognised as a UNESCO World Heritage Site in 2002.
Context: April 3 is the death anniversary of Chhatrapati Shivaji Maharaj who passed away in 1680 at the age of 50.
Relevance of the Topic: Prelims: Key facts about Shivaji.
About Chhatrapati Shivaji Maharaj:
Chhatrapati Shivaji Maharaj was born on February 19, 1630, at Shivneri Fort located in Maharashtra.
He was son of Shahaji Bhonsle (a Maratha general) and Jijabai (mother).
He grew up under the guidance of Dadoji Kondadev, who trained him in warfare and administration.
At the age of 16, he captured Torna Fort in 1645, marking the beginning of Maratha rule.
He also took over several forts like Rajgad, Purandar, and Sinhagad from the Adil Shahi Sultanate ruling from Bijapur in Deccan.
He introduced guerrilla warfare tactics to fight against the Mughals and Deccan Sultanates.
He took on the titles of Chhatrapati, Shakakarta, Kshatriya Kulavantas and Haindava Dharmodhhaarak.
His struggles with Bijapur
Shivaji’s father Shahaji was in service of the Bijapuri Sultanate - a tripartite association between Bijapur, Ahmednagar, and Golconda, as a general.
By 1645, Shivaji acquired control of several strategic from under the Bijapur Sultanate around Pune.
Following his success, he had emerged as a threat for Mohammed Adil Shah who gave the order to imprison Shahaji in 1648.
Shahaji was released on condition that Shivaji kept a low profile and kept from further conquests. Shivaji resumed his conquests after Shahaji’s death in 1665.
Battle of Pratapgad: The Battle of Pratapgad took place in 1659, at Pratapgad Fort in Satara. The battle was fought between the Marathas forces led by Chhatrapati Shivaji and the Bijapur troops under General Afzal Khan. The Marathas emerged victorious, marking their first significant military triumph against a major regional power.
Conflict with the Mughals
In 1659, he defeated Afzal Khan, a general of Bijapur, using strategic warfare.
In 1665, he signed the Treaty of Purandar with Raja Jai Singh (Ruler of Amber), surrendering 23 forts.
In 1666, he was captured and imprisoned in Agra by Aurangzeb but escaped using a clever disguise. His son Sambhaji Bhonsle was kept as a political prisoner to the ruler of Amber Sawai Jai Singh I, and later became Mansabdar.
Relationship with the English
Initial days of his reign, Shivaji maintained cordial relationships with the English till they supported the Bijapuri Sultanate in a confrontation against him in the capture of Fort of Panhala in 1660. So in 1670, Shivaji moved against the English in Bombay for them not selling him war material.
Coronation & Expansion:
On June 6, 1674: he was crowned as Chhatrapati (King or Lord of the Parasol) at Raigad Fort, officially establishing the Maratha Empire. In the following year, he expanded territory across Maharashtra, Karnataka, and Tamil Nadu.
For this, he built a strong navy to protect the Konkan coastline, making him one of the first Indian rulers to emphasise naval power.
Death:
He died on April 3, 1680, at Raigad Fort. He left behind a strong, independent Maratha Empire that challenged Mughal supremacy.
Administration of Shivaji
Was assisted by a council of ministers called Ashtapradhan (eight ministers). These eight ministers were:
The Peshwa or Prime Minister, was head of general administration and represented the king in his absence.
The Majumder or the Auditor was responsible for maintain the financial health of the kingdom.
The PanditRao or Chief Spiritual Head was responsible for overseeing the spiritual well-being of the kingdom,
The Dabir or Foreign Secretary was entrusted with the responsibility of advising the king on matters of foreign policies.
The Senapati or Military General was in charge of overseeing every aspect of the military.
The Nyayadhish or Chief Justice saw formulations of law and their subsequent enforcement, civil, judicial as well as military.
The Mantri or Chronicler was responsible for keeping elaborate records of everything the king did in his daily life.
The Sachiv or Superintendant was in charge of royal correspondence
Except the Panditrao and Nyayadhis, all other ministers held military commands, their civil duties often being performed by deputies.
Reduced power of Deshmukh & Kulkarni and appointed his own revenue officials karkuns.
Chauth was 1/4th of land revenue and Sardeshmukhi was additional levy of 10% on those lands of Maharashtra over which Marathas claimed hereditary right but formed part of Mughal empire.
Chauth was a regular tax or tribute imposed from the early 18th century by the Maratha Empire and was an annual tax nominally levied at 25% on revenue or produce. The sardeshmukhi was an additional 10% levy on top of the chauth. A tribute paid to the king.
His army consisted of cavalry supervised by havildars and infantry having Malvi foot soldiers as an important feature.
He also maintained a navy with the purchase of twenty galivats(armed boat) from the Portuguese shipyards of Bassein (Vasai). Shivaji fortified his coastline by seizing coastal forts and refurbishing them, and built his first marine fort at Sindhudurg, which was to become the headquarters of the Maratha navy.
Shivaji signed a charter to the Dutch banning, freeing, and stopping the import and export of all slaves under his rule.
Shivaji abolished the ‘vatandari’ system, a form of landlordism prevalent in the Deccan during his time, and implemented the Ryotwari system instead.
Vatandari system was a form of landlordism prevalent in the Deccan region, where landowners (vatandars) held hereditary rights to land and collected revenue from local cultivators, who were dependent on them for their livelihood.
Shivaji abolished this system, and introduced the Ryotwari system, giving cultivators greater control over their land.
Promotion of Art and Culture
Promotion of Marathi and Sanskrit: In his court, Shivaji replaced Persian with Marathi, and emphasised Hindu political and courtly traditions. Shivaji commissioned one of his officials to make a comprehensive lexicon to replace Persian and Arabic terms with their Sanskrit equivalents. This led to the production of ‘Rajavyavaharakosa’, the thesaurus of state usage in 1677
Seal: Shivaji's royal seal was in Sanskrit.
Religious policy: Shivaji is known for his liberal and tolerant religious policies. While Hindus were relieved to practice their religion freely under a Hindu ruler, Shivaji not only allowed Muslims to practice without harassment, but supported their ministries with endowments.
Forts: The forts he built are Sindhudurg, Rajgad, Pratapgad, Raigad etc.
Shivaji was a contemporary of Samarth Ramdas and inspirer of Shivaji. He was an Indian Marathi Hindu saint, philosopher, poet, writer and spiritual master.
Locally known as Souramana Ugadi or Mesha Sankranti (by followers of Souramana calendar system) in Karnataka.
Souramana (solar year) is a way of measuring time using the movement of the sun.
Chandramana (lunar year) is a way of keeping track of the year with the moon's movement.
It is observed in these regions on the first day of the Hindu lunisolar calendar month of Chaitra (falling in late March or early April as per the Gregorian calendar).
Traditions and rituals:
Drawing colourful patterns on the floor called Muggulu.
Mango leaf decorations on doors called Torana.
Preparing and sharing a special food called Pachadi.
It has been an historic festival of the Hindus, with medieval texts and inscriptions recording major charitable donations to Hindu temples on this day.
Traditional News Year Festivals in India
S.NO.
Festival
Information
1.
Puthandu
- Tamil Nadu - First day of year on the Tamil calendar - The festival date is set with the solar cycle of the solar Hindu calendar.
References about the festival:
- In Netunalvatai, by a Sangam period author, Nakkirar
-Silappadikaaram by Illango Adigal
- Manimekalai by Seethalai Satanar
2.
Jude Sheetal/Maithili New Year
- Bihar; Jharkhand
- Celebrated by the Maithilis in Bihar, Jharkhand and even Nepal.
3.
Novruz
- Novruz is the Iranian New Year
- In India, it is celebrated by the Parsi community.
- In 2009, it was inscribed on the Representative List of the Intangible Cultural Heritage of Humanity.
4.
Vishu
- Kerala
- The festival starts with Vishu Kani: arranging harvest's fruits, vegetables and seasonal flowers in front of a mirror.
-Devotees visit Sabarimala Ayyappan Temple and Guruvayur Krishna temple for prayers.
5.
Navreh/Kashmiri New Year
- Celebrated by Kashmiri Pandits
- Dedicated to their Goddess Sharika.
- On the eve of the Navreh, the priest of the family provides a Nechipatra, a collection of the important events and a scroll, Kreel-Pach of the Goddess.
6.
Gudi Padwa/Marathi New Year
- Maharashtra and parts of Goa.
- People hoist Gudi dhwaja (a decorated flag to symbolise victory) outside their homes.
- Some believe that the festival marks the victory of Shivaji over Mughal dominance in the Maharashtra region.
7.
Shigmo/Shishirotsava
- By Konkani speaking communities in Goa and parts of Karnataka.
- Two variants: Dhakto Shigmo (small Shigmo) and Vhadlo Shigmo (big Shigmo).
- Dhakto Shigmo: celebrated by the farmers, labor class, and the rural population;
- VhadloShigmo: celebrated on a major scale and everyone takes part.
8.
Cheti Chand
- Celebrated by the Sindhi community.
- Marks the arrival of spring and harvest
- In the Sindhi community, it also marks the birth of Uderolal in 1007. He, as Jhulelal, became the saviour of the Sindhi Hindus.
9.
Losoong
- Also known as Namsoong
- Sikkimese New Year, also observed in Darjeeling (West Bengal)
- Communities: Lepchas and Bhutias.
- Several religious dances (known as Chaams) are performed mostly in the famous monasteries.
10.
Ashadhi Beej
- Celebrated by the Kutchi community in Gujarat
- Associated with the beginning of rains in the Kutch region.
11.
Sajibu Cheiraoba/Nongma Panba
- Manipur
- Celebrated by Meiteis, an ethnic group who follow Sanamahism (traditional Meitei religion).
- Observed on first day of Manipuri lunar month Shajibu (month of April every year)
12.
Pana Sankranti/Vishuva Sankranti
- Celebrated in Odisha
- An earthen pot is filled with a sweet drink which is known as Pana and hung over a Basil (Tulsi) tree.
Context: The Adivasis in Jharkhand and the larger Chhota Nagpur region welcome the new year and the spring season with the Sarhul festival. Sarhul is celebrated on the third day of the Chaitra month (Hindu calendar), which usually falls in April.
Relevance of the Topic: Prelims: Key facts about Sarhul tribal festival.
About Sarhul Festival
Sarhul, literally "worship of the Sal tree", is among the most revered Adivasi festivals.
Tribes celebrating the festival include: Oraon, Munda, Santal, Khadia, and Ho.
Origin: In the 1960s, Adivasi leader Baba Karthik Oraon, who advocated for social justice and the preservation of tribal culture, began a Sarhul procession from Hatma to the Siram Toli Sarna Sthal in Ranchi.
It is rooted in nature worship and celebrates the symbolic union of the Sun and the Earth. A male priest from the village (pahan) plays the role of the Sun, while his wife (pahen) becomes the earth.
Sal trees are seen as the abode of Sarna Maa, the deity protecting the village from inclement natural forces.
On the first day of Sarhul, the village's pahan, who observes a rigorous fast, fetches water for the ceremonies, houses and Sarna Sthals are cleaned, and Sal flowers gathered for rituals.
On the second day, the deity is presented with Sal flowers, and a rooster is sacrificed.
The final day is marked by a grand community feast, in which people share handia (rice beer) and enjoy a variety of delicacies.
Context: The state government of Bihar has recently identified 202 acres of land at Antichak village, Bhagalpur district to establish a Central University, a few kilometers away from the site of ancient Vikramshila Mahavihar.
Relevance of the Topic:Prelims: Vikramshila Mahavihar
Vikramshila Mahavihar:
Vikramashila was a Buddhist monastery situated in Bhagalpur district, Bihar. One of the three most important Buddhist Mahaviharas of its time in India, along with Nalanda and Odantapuri.
Founded by: King Dharmapala of the Pala dynasty in the late 8th to early 9 Century AD. Thrived during the Pala Period (8th to 12th century). Vikramshila Mahavihar existed and flourished at the time of Nalanda.
Practised Tantrayana: Tantric practices and rituals (one of the three great vehicles of Indian Buddhism after Hinayana and Mahayana).
Only university that specialised in tantric and occult studies.
Other subjects such as theology, philosophy, grammar, metaphysics and logic were also taught.
Eminent scholar: Atisa Dipankara played a key role in the establishment of Buddhism in Tibet.
Factors for decline (13th century): Combination of factors, including- invasion of Bakhtiyar Khalji around 1193 AD, and rising Hinduism and the decline of Buddhism.
Major artifacts found: carved limestone sculpture that depicts the eight major events of Buddha’s life; sculptures of Buddhist and Hindu deities such as Avalokiteshvara, Loknath, Ganesh, Surya, Vishnu, etc.
The university also had a vast library and a dedicated air-conditioned system (cooling system) possibly for preserving precious manuscripts.
Context: Every year on March 23, India observes Shaheed Diwas to honour the sacrifices of Bhagat Singh, Shivaram Rajguru, and Sukhdev Thapar — who were hanged by the British authorities in Lahore on March 23, 1931, for their involvement in the killing of J.P. Saunders, a British police officer. This act was a retaliation for the death of Lala Lajpat Rai, a prominent leader, who was fatally injured during a peaceful protest against British rule. Bhagat Singh’s execution, at the age of 23, left a lasting legacy that shaped the spirit of nationalism in India.
Relevance of the topic:
Prelims: Key facts about Bhagat Singh.
Mains: Contribution of Extremists in the Indian National Movement.
Introduction: Bhagat Singh
He was a revolutionary, who was martyred in the fight against imperialistic tyranny.
Bhagat Singh was a polyglot able to communicate in Urdu, Punjabi, Hindi, and English.
Having grown up in an Arya Samaj setting he was also familiar with the fundamentals of Sanskrit.
His jail notebook is also reflective of the diversity in his literary writings where he draws on the works of important scholars like Karl Marx, Karl Kautsky, Thomas Paine, Mark Twain, Thomas Jefferson, etc.
Evolution of ideals
In one of his earliest writings, Vishwa Prem (Universal Love), published in November 1924, he declares “Visvabandhuta (Universal Brotherhood)! For me the greatest meaning of this word is equality and nothing else.”
Early idealism is reflected in his belief that, ‘there would be Britishers and Indians all right but not as rulers and the ruled.’
Shift in Perspective:
By 1928, the realities of the Indian situation had become more apparent.
In the article Communal Riots and their Solution, he stated that the religions have left the country in communal divisions and the resulting riots have tainted the clean image of India.
Critique of Journalism:
He said that the media arouses the public sentiment by writing bold headlines in the newspapers against one or the other and compel people to start fighting with one another.
He also stated that, ‘not limited to just one or two places, riots started in many locations just because of the fact that local newspapers had written articles that stoked passions.
On the responsibility of newspapers:
He stated that, ‘the actual duty of newspapers is to educate, to liberate people from narrow-mindedness, eradicate fundamentalism, to help in creating a sense of fraternity among people, and build a common nationalism in India’.
Interplay of society and politics:
Challenging the separation of students and politics:
His July 1928 article, Students and Politics, was a sharp response to those who often championed a wall of separation between student life and political activity.
He explained that the then Punjab government requiring students to “sign off on an undertaking that they will not take part in political activities,” was to pressurise the students and create fear in their minds.
Role of education in Political awareness:
He explained that the basic duty of the student is to study, but also posed a question, ‘is it not part of the education that the youth should know what the conditions are in their country and be enabled to think of solutions for their improvement?’
He specified that an education which will ‘only equip students for clerical jobs’ is worthless.
According to him, students must acquire the knowledge of politics too, and when the need arises they should put questions forward about the actions of those in power.
Rediscovering the legacy of Untouchables in India's history:
In ‘the Problem of Untouchability’, he reminded the oppressed untouchables of their role in India’s past.
He also wrote that they should unite to stand on their own feet and challenge the existing oppressive order of society.
He rejected the belief in Varna system and also the belief in that person’s occupation is based on his/her birth.
Revolution: Call for change and social transformation:
Necessity of Revolutionary Spirit:
In a 1929 article, ‘What is Revolution?’, he responded to the criticism of the idea of revolution that many veterans of the freedom movement had opposed.
He wrote that ‘people generally get accustomed to the established order of things and begin to tremble at the very idea of a change’, which is a lethargical spirit that needs to be replaced by the revolutionary spirit.
In the absence of Revolution, ‘degeneration gains the upper hand and the whole of humanity is led misled by reactionary forces’, further leading to stagnation and paralysis in human progress and society as a whole.
Anarchism-ideological reflections:
In his work titled ‘What is Anarchism?’, published in 1928, he reflected on the ideological propositions of anarchist theory and practice.
He explained that Anarchists are against God and religion to begin with because they feel this is the root of mental slavery. And then they are against the state because it is the root of physical slavery.
Anarchists maintain that motivating people with the temptation of heaven, fear of hell or with the iron hand of law is the wrong approach and it is also an insult to a superior being like a human.
Bhagat Singh stated also stated that:
Human beings should acquire knowledge freely and work at his will and live life peacefully.
People presume this might mean that we would be living in the same manner as in the forests in ancient times but they are wrong.
In ancient times there was ignorance and people were not able to travel far and wide.
But now we can have knowledge and can live freely by creating relations with all.
Defining revolution:
In a ‘Letter to Young Political Workers’, he mentions that, ‘according to our definition of the term, as stated in our statement in the Assembly Bomb Case, revolution means the complete overthrow of the existing social order and its replacement with the socialist order’.
For establishing such an order, the immediate aim is the achievement of power.
The State and the government machinery is just a weapon in the hands of the ruling class to further and safeguard its interest.
The aim of a revolutionary is to snatch the power, and handle it, to utilise it for the consummation of our ideal, i.e., social reconstruction on a new, i.e., Marxist, basis.
At the same time, Bhagat Singh mentioned that, along with the fight, we have to educate the masses and create a favourable atmosphere for our social programme.
Reason and Romanticism in Bhagat Singh's philosophy:
Religion as an obstruction to progress:
As an atheist, he had thought organised religion to be a hindrance to the freedom struggle in particular and to social progress in general.
In an article published 1928, ‘Religion and our Freedom Struggle’, hereflected that ‘Religion’ is a problem that is still present in Indian society.
He stated that, ‘a clash between people could be instigated with the loud recitation of Koranic verses and Vedic mantras.’ The question is then, why should we not do away with all this once and for all?
The Case against faith:
He wrote in, ‘Why I am an Atheist’, that, when man tries to stand on his own two legs and becomes a realist, he shall have to throw faith aside and face all the distress and trouble in which circumstances may land him.
He also argued that anyone who stands for progress has to criticise, disbelieve and challenge every item of the old faith. Item by item, the person has to reason out every nook and corner of the prevailing faith.
If after considerable reasoning, one believes in any theory or philosophy, his faith is welcomed. His reasoning can be mistaken and sometimes fallacious. But he is liable to correction because reason is the guiding star of his life.
However, only faith and blind faith is dangerous as it inhibits critical thinking and makes a person reactionary.
Nature over conscious power:
In explaining his Weltanschauung (a particular philosophy or view of life; the world view of an individual or group) he put forward his belief in the non-existence of a conscious Supreme Being who is guiding and directing the movements of nature.
Bhagat Singh's eventful life was marked by extensive writing and tireless efforts. A meaningful tribute to his legacy as a revolutionary would be to widely engage with his writings.
